Deuout contemplations expressed in two and fortie sermons vpon all ye quadragesimall Gospells written in Spanish by Fr. Ch. de Fonseca Englished by. I. M. of Magdalen Colledge in Oxford

SERMONS VPON ALL THE QVADRAGESSIMAL GOSPELLS . THE FIRST SERMON , ON ASHWEDNESDAY .

Memento Homo , quia cinis es .

Remember Man , that thou art but Dust.

THE remembrance of death ( saith Climachus ) is , amongst other remembrances , True life is to meditate on death . as bread amongst other meats ; howbeit it is more necessarie for the soule , than bread for the bodie : For a man may liue many dayes without bread , but the soule cannot doe so without the remembrance of death . And it is the generall opinion of all the best and holiest Writers , Perfectissimam vitam esse continuam mortis meditationem , i. That the most perfect life is a continuall meditation of death . Chrysostome expounding that place of Saint Luke , Qui vult venire post me , i. He that will follow me , saith , That Christ commandeth vs not to beare vpon our backes that heauie burthen of the woodden Crosse , but that we should alwayes set our death before our eyes : making that of Saint Paul to be our Imprese , Quotidiè morior , i. I die dayly .

In the second of the Kings it is recounted , that the holy King Iosias did clense the people from their Altars , their Groues , and high places , where innumerable Idolatries dayly increased : and to amend this ill , he placed there in their stead , bones , skulls , and the ashes of dead men . Whose iudgement herein was very discreete ; For from mans forgetting of his beginning & his end , arise his Idolatries ; and so reuiuing by those bones the rememberance of what they were hertofore , & what they shal be hereafter , he did make them amend that mischief .

1 1 In boasting himselfe to bee what he is not . Verie many , nay numberlesse are those men which adore the noblenesse of their Linage ; and out of a desire that they haue to make good their descent and beginning , they multiplie Coats one vpon another , hang vp Scutchions , blazon forth their Armes , tell you large histories of their pedigrees and genealogies , and many times most of them meere lies and fables . Ezechiel did represent these vnto vs in those twentie fiue yong men which were besotted and rauished in beholding the Sunne ; which by way of exposition signifieth the adoring of the glorie of their birth . But leauing these as fooles , who glorie in the gold that glisters , the Church teacheth thee another lesson , and sayes vnto thee , Memento homo ▪ Remember man , &c.

God created Adam of the basest matter , of verie durt : but this Durt being molded by Gods owne hand , and inspiring it with so much wisedome , councell , and prudence , Lib. de Resur . Carn . cap. 9. Tertullian calls it Cura diuini ingenij , i. The curiousnesse of Gods wit : but man growing proud hereupon , and hoping to be a God himselfe , God doomed him to death , and wrapped him againe in his durtie swadling clouts , with this inscription , Puluis es , & in puluerem reuerteris , i. Dust thou art , and to dust thou shalt returne .

Adam did not without some mysterie cloath himselfe with greene leaues ; for ( as Saint Ambrose hath noted it ) he gaue therein , 2 2 In promising himselfe to be what he cannot . as it were , a signe and token of his vaine and foolish hopes . But as the mother , when the●ee hath stung her childs finger , runnes with all hast to get a little durt , and claps it to her little one , which doth assuage the swelling , and giue it ease ; so those busie Bees of hel dayly stinging vs , & striking into our breasts the poyson of their pride & arrogancie ; the Church with dust and ashes , with a Cinis es , incinerem reuerteris , i. Dust thou art , and to dust thou shalt returne , abates this pride , and tells vs of that swelling arrogancie of ours .

When God reuealed to Nebucadnezar , how little a while his Empire was to last , he shewed him a statue of diuers mettalls , the head gold , the brest siluer , the bellie brasse , the legges yron , the feet clay , and a little stone which descended from the mountaine , lighting on the feet , dasht the statue in pieces . But in stead of taking this as a forewarning of his end , and to haue it still before his eyes , he made another statue of gold from top to toe , which is held to be a durable and lasting mettal : so that the more God sought to dis-deceiue him , the more was he deceiued with his vaine hopes . And this is a resemblance of that which dayly hapneth vnto vs : for God aduising vs , that our best building is but durt , our idle thoughts & vaine hopes imagine it to be of gold . And mans life being so short , that , as Nazianzen said , it is no more than to goe out of one graue to enter into another , out of the wombe of our particular mother , into that of the common mother of vs all , which is the Earth ; we flatter our selues with the enioying of many long yeres of life . But the Church being desirous to cut off this error , saith , Memento homo , i. Remember man .

By Ezechiel God threatned his people with a great slaughter , & that they only should escape that were marked in the forehead with the Hebrew letter Tau , which is the last in the alphabet : some say that it hath the figure of a crosse ; and it may be that when Ezechiel did write this he had that figure before him : and S. Hierome saith , That in stead of Tau the Samaritanes did vse the figure of a crosse . The Hebrews by this letter vnderstand the end , as beeing the last in the ABC . And God was willing that those that bore this marke in their forehead ( that is , should haue their end before their eyes ) should liue ; but that those that liued forgetfull of their end , that they should die . And the Church beeing desirous that her children should escape this danger , prints this in their minds , Terra es , Earth thou art , &c.

It is well weighed by Rupertus , that after God had condemned Adam to death , he bestowed vpon his wife the name of Life , Mater cunctarum gentium , i. The mother of al the liuing . Scarce had God condemned him to punishment , but he by-&-by shews that he had forgot it . And therfore did God permit the death of innocent Abel , to the end that in Abel he might see th● death of the body , and in Caine the death of the soule , for to quicken his memorie . From Adam we inherit this forgetfulnes , not remembring to day what we saw but yesterday ; & the general desire of man striues all it can to perpetuate our life , which if it were in our hands we would neuer see death . But because the loue of life should not rob vs of our memorie , and that fearing , as we are mortall , wee might couet those things that are eternall , seeing that walles , towers , marble , and brasse molder away to dust , we may euer haue in our memorie , Memento homo , Remember man , &c.

Many holy Saints haue stiled the memorie , the stomach of the soule , as Gregorie , Bernard , Theodoret , Austen , Nazianzen , &c. And God commanding Ezechiel , That he should notifie vnto his people certaine t●●ngs that he had reuealed vnto him ; and charging him that he should remember himselfe well of them , he said , Comede quaecunque ego do tibi , i. Eat whatsoeuer I giue thee . And in another placehe commanded him that he should eat a Book , wherin were written Lamentationes & Vae . &c. Being al metaphors of the Prophets hauing things in his remembrance . Which is more cleerely deliuered by Iob , Iob. 15. Nunquid sapiens replebit arbore stomachum suum ? i. Will a wise man fil his stomach with that heat that shal burne & consume him ? Which is to say , will he charge his memorie with matters of paine & torment ? The proportion then holds thus ; as the stomach is the storehouse of our corporall food , and keeping therein our present meat , the bodie takes from thence it 's sustenance , whereby it maintaines it's beeing and it's life : so the memorie is the Magazin of the soule , and setteth before our eyes the obligation wherein wee stand , the good which we lose , and the hurt which wee gaine . And representing thereunto the species and shapes of things past , they sometimes worke that effect , as they would haue done had they beene present themselues ; whence is ingendred the loue of God , which is that good bloud wherewith the soule is nourished . And as from the disorder and disagreement of the stomach painfull diseases do arise , and diuers infirmities to the body ; so from the forgetfulnesse of our memorie rise those of the soule . Basil. Biblioth●●ca Sanct. Pat● Tom. 1. Serm. ● For without obliuion ( saith Saint Basil ) our saluation cannot be lost , nor our soules health indangered . And as when the fuell and fire shall faile mans stomach , which is the ouen which boyles & seasons our life , we may giue that of the bodies for lost : so when our memorie shal faile vs , we may giue the soule for lost . Wherefore it is fit that euery man should take this into consideration , Memento homo , Remember man , &c.

You haue heard before that the first attribute of man is obliuion : The second is basenesse and miserie .

In Ezechiel the King of Tyre said , Deus ego sum , i. I am a God : Ezech. 28. but he was answered , That he was but a man ; that is , base , vile , and miserable . So Dauid , Vt sciant gentes quoniam homines sunt , Let the Nations know that they are men , i. base , Psal. 9. and vile . And Saint Paul , Nonne homines estis ? i. Are yee not men ? 1. Cor. 3. When we see a man swallowed vp , sometimes in the miseries of the bodie , sometimes of the soule , wee say in the conclusion , Hee is a man : now if in stead of the gold of the Angells there was found rust , and that so fine cloath as that , was not without it's moaths , and that incorrupted wood without it's worme , What will become of those that are but dust , Qui habitant domos luteas , i. Who dwell in houses of clay : marrie they must , as fearefull of their owne harme , repeat this lesson , Memento homo , terra es , &c. Remember ô man that thou art earth , &c.

Eccl. 32.11 . Ecclesiasticus doth aduise thee to rise vp betimes , & not to be the last , but to get thee home without delay , for there thou shalt find enough to doe ; Praecurre in domum tuam , & age conceptiones tuas . Ieremie councells thee to the same , sending thee to this house of durt and mud . So much good learning is not to be gotten in the schooles ; for in this house of clay , God reads vnto vs ; but in the schooles , men .

God did not speake vnto Moses till he had drawne his sheepe aside into the Desart ; putting his hand twice in his bosome , the one he tooke out cleane , the other leprous . We haue two bosomes to take care of in this life ; the one of our owne things , the other of other mens . But the meditation of our owne misery being the more necessarie , we must euer haue in our mind this Memento , &c.

A man not knowing himselfe , cannot know God : now for to know himselfe , the next way is to goe out of himselfe , and to consider the trace and tracke of those Alexanders and Caesars , &c. Vbi sunt Principes gentium , i. Where are the Princes of the Nations ? &c.

Gregorie Nazianzen asketh the question , Why God hauing created the soule for Heauen , did knit it with so streight a knot , to a bodie of earth , so fraile and so lumpish ? And his answer is , That the Angells being ouerthrown by their pride , he was willing to repaire and to helpe this presumption , in man , a creature in his superior part , as it were , Angelical , but ha●ing a heauie & miserable body , which might serue as a button or stay vnto him , that if the nimblenesse of his vnderstanding should puffe him vp , yet that earth which clogged his body should humble him and keepe him downe .

Amongst other stratagems of warre , to annoy the enemie with dust , and driue him thereby to yeeld , is not the least . Abacuc reports of a King of the Caldeans , hathe made a jeast of walls , Towers , and Bulwarks , because he could reare higher of earth , Habacuc . i. v. 10 He shal deride euery strong Hold , and shall heap dust & take it . Plutarch tells vs of Sertorius , That his enemies hauing fortified themselues in a caue that was inexpugnable ; to the mouth thereof he laid great heapes of earth , and the wind fauouring him , he raised so great a dust with his Troups of horse that they presently yeelded . The Church finding many of their sons so rebellious , that neither misfortunes will reforme them , nor stripes keepe them in awe , vseth this policie of Dust , comming vpon them with a Memento homo , Remember man , &c.

In that mountainous Countrey of Biscay , there are some antient buildings whose ruines declare them to haue beene heretofore great and goodly things : here is a piece of a Tower standing , here a vast Hall , but gone to ruine , there thicke great walls , but demolished ; What houses are these ? they belong to the Mendoza's , or the Velasco's . And although these Families haue in other places new Palaces , rich and sumptuous Halls with guilded roofes , windows , galleries , Courts paued with Iasper , Gardens and Fountaines faire and beautifull ; yet do they make more reckoning of those old houses , because they conserue their memorie , and shew the antiquitie of their descent . The honours of the world , the Estates , Lordships , Offices , and dignities , are things as it were of yesterday ; but that antient house which thou must most reckon of , is that thy ruinous house of dust and clay , which puts theestill ●n mind , Quod terra es , & in terram conuerteris , i. That earth thou art , and to earth thou shalt returne .

There is no man so desperate , nor of that boldnesse of spirit , but doth shew a kind of feare when Death lookes him in the face . And therefore death is termed pale , because it makes the most valiant to change colour . Iob. 21. v. 32. Iob painting forth such a kind of soule-lesse man , saith , Qui● argue● coram 〈…〉 eius , i. Who shall bee able to controll this man , that neither feares the Law , nor his King , nor his God ? The best remedie is , to carrie him to the Sepultures of the dead ; Et in c●ngerie mortu●rā euigilabit , i. He shall be brought to the graues , and made to awake ; and i● the looking vpon that sad spectacle will not worke him , there is little hope of good to be done vpon him . Now , the Church seeing that true death kills a man , and that that which represents it giueth life , like vnto the brazen Serpent , which being beholden and lookt vpon , gaue life to those which had beene wounded by those true Serpents : it cannot be too often inculcated , Memento , &c.

Those that entred triumphantly into Rome had a thousand occasions giuen them to incite them to pride , arrogancie , and vanitie ; as their great number of Captiues , their Troupes of Horse , their Chariots drawne with Elephants or Lyons , and Ladies looking vpon them from their windowes , and the like . But the Senat considring the great danger of the Triumpher , ordred one to sit by his side to whisper this stil in his eare , Hominem memento te , i. Remember thy self to be a man . The Princes of the earth haue many motiues to make them forget themselues , not regarding the complaints of the poore and needie ; yet , Sapient . 7. v. 5. Nullus ex regibus aliud habuit natiuitatis initium , i. No King had euer any other beginning of birth : They are as other men , Terrigenae & filij hominum , i. The off-spring of the earth , and the children of men . And to them also it is said , Terra es , Earth thou art , &c.

The third attribute giuen to the name of man is Excellencie and Dignitie , Faciamus hominem ad imaginem & similitudinem nostram , i. Let vs make man after our owne similitude and likenesse . Vpon this point see Gregor. Nissenum de Opific . Hom. cap. 16. Tho. 1. p. q. 97. art. 2. ad . 4. But man did fall from this heigth of happinesse , and being lost through sinne , God seeks to restore him , by putting him in mind , Puluis es , Dust thou art , &c.

Lastly , I would haue you to note , that the word Memento doth implie a continuall remembrance , and a deepe meditation , that it may stirre vp fire in vs : according to that of Dauid , In meditatione mea exardescet ignis , Psal. 39. v. 3. Meditation like gunpouder . i. A fire waxed hot in my heart while I was musing . Meditation is like gunpouder , which in a mans hand is dust and earth , but if you put fire thereunto it will ouerthrow Towers , walls , and whole Cities : a light remembrance , and a short meditation of what thou art , is like that dust which the wind scattereth away ; but a quicke liuely memorie , and inflamed considerations of our own wretched estates , will blow vp the towers of our pride , cast downe the walls of our rebellious natures , and ruine these Cities of clay wherein we dwell . As the Phoenix fannowing a fire with her wings , is renewed againe by her owne ashes ; so shalt thou become a new kind of man by remembring what thou art . Moses casting ashes into the aire , made the Inchanrers and their Inchantments vanish : the ashes scattered by Daniel put the King out of doubt , & made it appeare vnto him , that that was no God which he adored : Iob came forth from his ashes in better estate than hee was before ▪ and as Ioseph came out of prison from his ta●t●●'d ragges , & had richer robes put vpon him ; so you from out these your ashes shall be stript of the old man , & put on the new .

Memento hom● , Remember man , &c. Forgetfulnesse of other things may bee good sometimes , but of thy selfe , and what thou art , neuer : this will require a continuall Memento .

This Memento is the father of two good effects : first , it mooueth man to repentance , by putting him in mind of his frailtie : for beeing dust and ashes , how dare he contest with his Creator ? Esay 45.9 . Vae qui contradicit factori suo , testa , &c. Wo to him that gainsaith this , the pot against the Potter , &c. Thou glasse of Venice , thou dish of China , why contendest thou with him , who as hee made thee , can in an instant dash thee in pieces ?

Secondly , it inclines God to mercie , Memento ( quaso ) quod sicut lutum feceris me , Iob. 10 9. Consider ( ô Lord ) that thou madest me of earth , & as a cheese that is prest thou didst mold vp in me a masse of bones , sinewes , and flesh : if thou shalt lay thy heauie hand vpon me , what strength is mine , that it should be able to indure it ? if thou shalt not take pitty of this poore piece of earth , this crazie vessel of clay , what will become of thy mercie of old , and of all thy woonted kindnesse ? if that steele and stronger mettall of the Angells was broken by thee , it is no great matter if earth split and breake in sunder .

This Memento is so powerfull with God , that it workes two great effects with him ; the one , that it inclines him to clemencie ; the other , that it makes him to bridle his power . First , no father so pitties his children , when hee sees them miserable . Quomodo miseretur paterfiliorum , i. As a father pittieth his children , saith Dauid of an infant that falleth into the dirte , and is bemoyled and bebloodyed , and all because he is weake and ignorant ; the like pittie doth God take of those that feare him : and presently giues a reason of this his pittie , Recordatus est , quoniam puluis sumus , i. He remembreth that wee are but Dust. The like is elsewhere rendred , where it is said , Non accendit iram suam , recordatus est , quia car● sumus , Psal. 78 . 3● . i. He kindleth not his wrath , because he calls to mind wee are but flesh . God in Deutr. speaking of the iudging of his people , fayth , he will take pittie of them in regard of their miserie and frailtie , Vidit quod infirmata sit manus , i. Hee saw the weaknesse of their strength , and considered their poore abilities : and this did often occasion him to alter the purpose of his vengeance . That the wind should struggle with the Oake , that resists his rage , and that he should teare his limbes from him , and rent him himselfe vp by the roots , it is not much that he should take that course with him for his proud resistance : but with the Reede or the Rush that submits and humbles itselfe , obeying his Empire , and acknowledging his power , his furie falls not vpon them , &c.

Secondly , The acknowledgement of our miserie and weakenesse , it bridles the omnipotencie of God . Iob. 14 3. Iob debating this businesse , cries out , Et dignum due is super huiusmodi ? I am a Flower that is withered within the compasse of a few houres ; I am a shaddow that at euery step changeth it selfe and vanisheth away ; Et dignum ducis super huiusmodi ? Canst thou think it an honor vnto thee to reuenge thy self vpon so sillie & miserable a worme as man ? Contra felium quod vento rapitur , ostendis potentiam tuam ; & stipulam siccam persequeris ? I am but as the leafe of a Tree , one while the East wind of pride tosses me this way ; anotherwhile the West wind ofdespaire driues me that way ; one while the South wind of luxury ▪ another , the North of rage & anger : Memorare qua mea substantia , Remember what my substance is . The Lyon preyes not vpon children and women , nor the Eagle vpon the lesser birds , nor your Irish Greyhounds vpon shepheards curs nor fo●sting hounds : he that wrestles , and he that runnes a race , will not stand in competition with him that is notoriously inferiour vnto them , because they shal get no glorie by such a victorie . That Emperor was much condemned that warred with Flies , and tooke great pleasure in the killing of them . Being then that I am a shaddow , a flower of the field , a reed , or rather a thing of nothing , What honour canst thou reape by my ruine ? &c.

Puluis es , & in Puluerem reuerteris .

Dust thou art , and to dust thou shalt returne . The end euer holds a correspondencie with it's beginning , Nudus egressus sum , & nudus reuertar illuc , so saith Iob. The riuers come from the sea , and thither againe they returne ; so doth the Sunne from the East , and thither it retyres again . That Image of gold , siluer , brasse , & iron , that had it's feet of earth , must in the end turn to dust . Baruc asks , Baruc. 3. Vbi sunt Principes gentium ? His answere is , Ad inferos descenderunt ; the earth hath swallowed them vp all . S. Basil commenting vpon this place , makes the like question , and giues the same answer , Nonne omnia puluis ? Nonne fabula ? Nonne in paucis ossibus memoria eorum conseruatur ? The greatest and famousest of vs all haue been and are but dust ; and there is no memorial left of them , but a few rotten and stinking bones . Vpon this point see Nazianzen Orat. de Humana natura : Epictetus in Sententijs ; & in Euchiridion . cap. 22. &c.

Dust thou art , &c. The meditation of what we are , subdues in vs , From this Principle I will inferre three or foure conclusions of great fruit and consequence : The first , If thou art ashes , Quid superbis terra & cinis , i. Whereof art thou proud ô thou dust and ashes ? Of thy beginning ? No : Of thy end ? No : Of what then ? 1 1 Our Pride . August . de Verb. Dom. Serm. 10. Pride what manner of sinne . Psal. 19.13 . If thou shouldest see thy selfe seated betweene the hornes of the Moone , De fundamento cogità humilitatis , Thinke on the basenesse of thy beginning , and thou shalt then see , that pride was not borne for man , nor anger and pettishnesse appointed for womans condition ; pride cannot sute with durt , nor curstnesse with womans softnesse . Ab occultis meis munda me Domine , & ab alienis parce seruo tuo , i. Lord clense me from my secret sinnes , and spare thy seruant for those that are strange . By alienis S. Hierome vnderstands those of pride , for it is a stranger , as it were , & another kind of thing , differing much from mans base and vile condition : and the Hebrew letter saith , A superbijs , parce seruo tuo . Whereupon Saint Chrysostome noteth , S. Chrysost. Homils ▪ in cap. primum Ioannis . That there is not any sinne more alien to mans condition , than pride , or that carries with it lesse excuse . Those fooles that Genesis painteth forth , going about to build a Tower that should ouertoppe the Clouds , did in their verie first word , Venite , faciamus lateres , i. Come , let vs make vs Brickes , bewray their foolishnesse : What , go about vpon earth to reare a foundation that should emulate Heauen ? God said vnto Ezechiel , Take thou a tyle , & portray vpon it the Citie of Hierusalem , the walls , the ditches , the Towers , the Temple , Ezech. 4.1 . and a great armie of men : Strange , yet true we see it is , that the strength of cities , the power of Armies , is contained in a poore brittle tile-stone . Esay 16. Pride what kind of sinne . Esay threatned those of Moab with whips & scourges , because they insulted and proudly triumphed vpon the walls and towers of his Citie ; Loquimini plagas ijs , qui latantur super mun●s cocti lateris , i. Speake punishment to those that reioyce in walls that are made of brick . What , can earthen walls raise vp such pride in men ? Samuel beeing to annoint Saul , God gaue him for a signe that he would haue him Prince ouer his People , That he should find two men as soone as he was gone from him , neere vnto Rachels Sepulchre . God might haue giuen him some other signe , but he chose rather to giue him this , to quell the pride and haughtinesse of this his new honor ; as if he should admonish and put thee in mind , That the ashes of so faire a creature as Rachel should read a lecture vnto thee , what thou must be .

And this is the reason why the Church , though she might vse other metaphors to expresse the misery and shortnesse of mans life , as is often mentioned in Scripture as by a leafe , a flower , a shaddow ; yet it makes more particular choyce of Dust & Ashes : besides , those be metaphoricall , and these litterall ; Earth the basest element . for nothing more properly appertaineth vnto man than Dust , and therefore the Scripture termeth death a mans returning againe to the earth , from whence he came . Conuertetur in terram suam , proiectus est in terram suam . The flower , the leafe , haue some good in them , though of short continuance , as colour , odor , beauty , vertue , and shade ; and albeit not good in themselues , yet they are the image & representation of good ; but Dust & Ashes speake no other good . Amongst the elements , the Earth is the least noble , and the most weake : the fire , the water , and the ayre haue spirit and actitude ; but the Earth is as it were a prisoner laden with weightinesse , as with gyues . A certaine Poet stiles the Earth Bruta , not onely for that it hath an vnpleasant countenance , as Desarts , Quick-sands , Dens , and Caues ; but also for that it is the Inne of Serpents , Tygres , Panthers , and the like . So that it is neither good to the tast nor the smell , nor the feeling , nor the hearing , nor the seeing ; thou beeing therefore Earth , Quid superbis terra & cinis , i. Why art thou proud ô Dust and Ashes ?

2 2 Our Voluptuousnesse . The second conclusion is , If thou art Ashes , Quid vtilitatem saginando corpore ? Why such a deale of care in pampering thy bodie , which the wormes are to deuour tomorrow ? Looke vpon that flesh which thy fathermade so much of , that ( now ) rotten & stinking carkasse ; and this consideration will moderate thy desire of being ouer daintie and curious in cherishing thine owne . Isaac on the night of his nuptialls , placed his wifes bed in the chamber where his mother died : Tobias spent all the night with his Spouse in prayer , being mindfull of the harme which the Deuill had done to her former husbands ; as being aduised from Heauen that he should temper with the remembrance of death , the delights & pleasures of this short life of ours . The Cammomile , the worse you treat it , and the more you tread on it the better it thriues , other Plants require pruning and tending to make them fruitfull : but this herbe hath a quite contrarie condition , that with ill vsage it growes the better . It is the pamper'd flesh that brings forth thistles and thorns , but the flesh that is trodden downe and humbled , that yeelds store of fruit .

3 3 Our Couetousnesse . The third , If thou art Dust , and must tomorrow become Dust , Why such a deale of coueting of honours and riches ? Why such great and stately houses , & so richly furnished ? Our forefathers liued eight hundred yeares and vpwards , and those seeming but few , they past ouer this life in poore Cabbins : now we liue but three dayes , ( as it were ) and we build houses as if we meant to liue for euer , they are so strong and durable . Esau sould his birthright for a messe of pottage , but he excused his so doing , for that he saw his death was so neere at hand , En , morior , quid proderunt mihi primogenita ? i. Behold , I am readie to die , what will birthright profit me ? Aug. q. super Exod. Cap. 5. Saint Austen puts a doubt , why the Aegyptians did so freely bestow their jewells , and their gold and siluer on the Hebrews ? and the resolution is , That seeing their first begotten were all dead , they made light reckoning of those things which before they so much esteemed . Abulensis moues a doubt , Why the Gyants of the promised land did not deuoure the Israelites , being but as grashoppers in comparison of their greatnesse ? Whereunto is a twofold answer ; The first , That they came in as strangers , from whom they presumed they could receiue no hurt : The second , That God sent a consuming plague amongst them , Terra deuorat habitatores suo● , i. The Earth deuoureth her Inhabitants . And there is no man of what strength or mettall soeuer , that hath not Deaths dart sticking in his sides .

There is a great deale of difference made of honour and wealth , between the liuing and the dying man : the rich Miser , that would not giue Lazarus a crum , would vndoubtedly when he was a dying , haue beene contented he should haue had all the meat on his Table . And as Death doth mortifie andmake the flesh of Birds and Beasts more tender ; so doth it soften in men their hard bowells , and causes pittie in their Soules , and is the Key that openeth their close-fistednesse . We read of certaine Fooles that said , To-morrow we shall die ; let vs therefore laugh and be merrie , and inioy the pleasures of this world : for these thought there was no other life but this . But Paul , who was sorie to see this , made no such consequence , but the contrary ; Death is neere at hand , let vs vse this world therefore as we vs'd it not , &c. Two things , saith Seneca , are the summe of our life , Nasci , & Mori , To be borne , and to die . Gregory Nissen treating of that place of Salomon , Omnia tempus habent , There is a time for all things , notes , That this wise man ioines our Nasci with a Mori , as being neere neighbors : and many times the time of death preuents that of our birth , &c.

Age paenetentiam , Repent .

There are two things to be considered in Repentance : 1 That it is alwaies good . 2 That it must be decent and discreete .

For the first , It subdues the flesh , & makes it willing to submit it selfe , & to become obedient to the spirit : Read Leo. Pap. Ser. 4 , de Ieiun . Vide Cyp. Orat. de Ieiun . & de Tent. Christi . and Tho. 2.2 . q. 15. Peccasti ? ( saith Saint Chrysostome ) poenitere . Millies peccasti ? millies poenitere , i. Hast thou sinned a thousand times ? repent a thousand times . Saint Austen saith , That the Deuil being desirous that Man should not repent himselfe of his sinnes , is still whispering him in the eare , Why doest thou torment and afflict thy selfe ? How Repentance is to be● formed . It is strange that God should take pleasure to see thy destruction . Bread suffers martyrdome till it be brought to the boord ; Siluer the same , till it be wrought into a vessell of Plate ; Stone till it be placed in the house for which it was hewen ; the Sacrifice , till it be laid on the Altar ; it is no maruell then that Christians should suffer much , who so much desire to bee the Bread , the Vessells , the Stones , and the Sacrifice for Gods House and his owne Table .

The second point is , That our Repentance should be decent and discreet . This may serue for a few , for there are but few that will exceede . Rom. 12.1 . To whom wee prescribe Saint Pauls rule , Rationabile obsequium vestrum , Your seruice must be weighed in the Ballance of reason . A Slaue when he is stubborne and rebellious deserueth the whip , but the correction must not bee so cruell as to occasion his death . Ecclesiasticus treating , That it is good to correct a seruant , Eccl. 33. ●● . doth put this in for a counterpoise , Verumtamen sine judicio nihil facias graue , i. Doe nothing without discretion : Nay , euen towards our Beast , malicious crueltie is condemned : Nouit justus jumentorum suorum animas , i. A rightuous man regardeth the life of his Beast ; He will not lay more vpon them than they can beare : Prou. 12.10 . Viscera autem impiorum crudelia , i. But the bowells of the wicked are cruell .

Two things are to bee considered in our Repentance : the one , The grieuousnesse of the fault ; for to make light repentance for great sinnes , is a great inequalitie , as Saint Ambrose noteth it : And Saint Hierome saith , That the Repentance ought to exceede the fault , or at least equall it . Amb. lib. 2. d● P●nitent . Not that humane weaknesse can make full satisfaction for it's heinous sins ; but that it be performed in some proportion . The councel of Agatha declareth the custome that was vsed in this kind in the Primitiue Church : to wit , That they that were publike & scandalous Sinners did present themselues in a kind of soutage or course Sacke-cloath before the Bishop , accompanied with all the Clergie , who inioyned him pennance according to his offence , banishing him from the Church for some such time as they thought fit . But in a word , As the Flower is spoyled for want of water , so is it marr'd by too much . Our life is a tender Flower , and stands vpon a feeble stalke , Qui quasi flos egreditur & conteritur ; and as it is spoyled with the ouermuch verdure of delights and humane pleasures ; so likewise it is quite marr'd through the sterilitie of moderate recreation and honest pastimes , Moderate Recreations lawfull . and with the too much drought of torment . Columella in his booke of Husbandrie saith , That Hay must not be made when the grasse is too green , nor too dry . Our flesh is like grasse , & to haue it cut in a good s●ason , it must neither haue too much greenenesse of iollitie , nor too much drinesse of trouble ; for the one doth rot and taint it , and the other doth wast and consume it .

Likewise there must be a care had to the season , for the cure : As often therefore as a man shall find himselfe wounded by sinne , so often must hee apply the plaister of Repentance . And as to deferre the cure in a dangerous sicknes breeds great perill ; so stands it with the putting off Repentance from day to day .

There are three differences of Time , Time past , present , and to come ; that which is past is no more ; that which is to come is in Gods hands , and that hee should bestow it vpon vs is his liberalitie and goodnesse ; the present is but short , and for ought I know I may presently die . And herein is mans madnesse seene : for there is scarce that man to bee found , that thinkes it now to day a good time to repent him of his sinnes , but with the Crow cries Cras , Cras. Salomon saith of a bad paymaster , Tempore redditionis , postulauit tempus , i. Hee requireth time , when it is time to pay . Pharaoh hauing giuen his word to let Gods people go to day , he did still put it offtill to-morrow : S. Austen before he was conuerted , to those inspirations that daily called vpon him , his answer stil was to-morrow ; til at last tyred out with so many delays , he cried out , How long shall I say to-morrow ? God complaineth of his People by Esay , That they did deferre from day to day to come vnto him .

The Church teacheth , that we should not procrastinate our Repentance : & the Lord saith vnto vs , Nunc conuertimini ad me , i. Now turne you vnto me . Wilt thou know which is the best season ? It is to day : for although this day may be verified of all the dayes of the yeare , and of all the yeares of a mans life , none is comparable to that of to-day , as well in respect of God as thy selfe .

Saint Chrysostome saith , That the Lent is the Spring of the Church : wherein are to be found three fitting similitudes . Chrys. Hom. 1. in Genes. Homil. 5. ad Popul . Bern. Serm. in Cap. Iei●nij .

The first , As Kings vse in the Spring to raise an Armie against their enemies , and to make graue and seuere exhortations vnto them to incourage them to victorie ; so the Church at this time strikes vp her Drummes , spreds her colours , and exhorteth her faithfull souldiers to take Arms against the Deuill , the World , and the Flesh.

The second , As in the Spring those Trees that in the Winter haue been as it were dead , putting on greene apparell , giue testimonie of that life which was hid and concealed ; so a Christian which hath been dead all the yeare long ; striuing now to cloath himselfe anew with the leafes , Aug. Ser. 55. & 69. de Tempore . flowers , and fruits of good workes , discouers that life which lay wrapt vp in the roots of Faith .

The third , ( which is Saint Austens ) As the Sunne doth alwayes communicate his heat and influences ( but they are more temperate and fruitfull in the Spring ) so the Sonne of Righteousnesse , though hee euermore communicateth those fauours vnto vs which are necessarie for our saluation ; yet at his holy time , appointed by the Church for the preparing of our soules against the day of Easter , they may be thought more prosperous and more aboundant , &c.

Lent is likewise called the August and Haruest of a Christian. Hee that in August prouides himselfe of Corne , comes not to suffer hunger : but hee that ouerpasseth the Haruest , it is no meruaile if he starue for want of bread ; Transit mess●s ( saith Ieremie ) finita est aestas , & nos saluati non sumus , i. The Haruest passeth , the Sommer is at an end , and we are not saued .

Necessitie likewise driueth vs thereunto , Hee that is fallen striues to rise againe ; the sicke to be whole ; the blind to see ; he that hath lost his way to returne into it againe , though it be through bushes and briars ; hee that suffereth shipwracke to escape , if he can , vpon a planke : & last of all , he that loseth a thing of value will endeauour to find it out againe , though it cost him a great deale of paine and trouble : yet all these losses are farre lesse than those of a sinner . Hee is fallen into the mire of sinne , and findes no helpe in the earth to lift him vp ; he is sicke , but no physicke of Hypocrates nor Galen can recouer him ; he is blind , but yet cannot get his sight ; he hath suffered shipwrack , and can take hold of nothing in this sea of the world to saue him ; he hath lost a jewell of that inestimable value , whose losse is a losse of losses , & the sum of all miserie . Now if to day at this time we may repaire these our grieuous losses , it is our fault if wee grow carelesse and drowsie therein , &c.

Cum jeiunatis , nolite fieri , &c. When yee fast , bee not , &c.

Here the Commentators make a stand . The Gospell indeering the poornesse of spirit , and other vertues of Fasting , speakes no word thereof , though it presuppose it , and prescribeth rules how it ought to be done . And the answere is , The greatnesse of the priuiledge of Fasting , whose noblenesse is so antient , that Christ supposeth the same , though hee speaketh not thereof . There are some Gentlemen in our State , of that antiquitie , that without shewing their Titles or their Priuiledges , no man will offer to question them . Others there are , howbeit noble , either through emulation , or that they are not so antient , are driuen to prooue their Gentilitie . Against some vertues , some Emulators haue not stucke to speake ; but against Fasting no man euer opened his mouth . Mahomet himselfe neuer denied the noblenesse of Fasting , but rather so much recommended it , that our fastings should be ashamed to stand in competition with theirs .

And therefore it is said , Cum jeiunatis , When yee fast , &c. And anon after , Tu autem cum jeiunas , But thou when thou fastest . There are such forcible and precise arguments vpon this point , that it were a superfluous labor to aduise whither it be to be done or no , when as it is aduised how it ought to be done . Heare S. Paul , 1. Cor. 10.31 . Siue comedatis , siue bibatis ▪ siue quid aliud facitis , omnia in gloriam Dei facite ; i. Whither yee eat or drinke , or whatsoeuer yee doe , let all be done to the glorie of God . He doth not aduise you vnto it , for that were a kind of force and constraint ; but tells you how it ought to be done . As that it were a superfluous thing to aduise a man that is sore sicke , to obserue a dyet ; or one whose house is on fire , to cast water thereon ; or him that payeth money , to take an Acquittance ; or him that enters the Church , to kneele when he comes in : so it were a needelesse thing to command a man to fast , who from the beginning of the world tooke a furfet of eating . Niniuie was saued by fasting . Ioel proposeth the like meanes , when he crieth vnto the people , Conuertimini ad me in ieiunio , Turne vnto me in fasting .

When the Law of Grace was first published through the world , The antiquit of Fasting . Fasting was proclaimed , Venit Iohannes non manducans nec bibens , i. Iohn came neither eating nor drinking . He is said not to come eating , for that he did eat but little : as wee say of him that is sicke , That he eats nothing , when he takes no more sustenance than will hold life and soule together . And the first step of our Sauiours penance for our sinnes , was fasting , in token that our first hurt came by eating . The first Law that God gaue man after that he had created him , was , That he should not eat of the Tree of knowledge of good and euill : wherein , tended the one , that man in this so great a happinesse should not forget that he had a Lord and Master ; the other had an eye to the repairing of that his future fault , and that man might vnderstand , that he should in fasting find a remedie for that hurt which came vnto him by eating . And as a wise Phisitian , feeling the sick mans pulse , finds out his il disposition , & perceiuing that his sicknes grew from that ill ripened fruit , which euen to this day is not yet fully digested ; did prescribe this Recipe as a medicine to cure this our maladie : to the end , That as man did eate to sickenesse , so hee might fast to health ; and as Gluttonie did banish vs from Paradice , so Fasting might recall vs thither againe .

Not Fasting the cause of all euill● . Whence this note may bee gathered , That all those euils that are now in the world , are in recompence of that wrong which was done in Paradice vnto Fasting . So that not onely our first Parents smarted for it , but all their posteritie euen to this day ; so that if any thing helpe this Surfet , it must be Fasting .

Take off the casement from your Studie window in a windie day , and it will hurle all your papers abroad : What 's the remedie for this ? you must set it vp again , & all will be wel . Chrisologus harped vpon this conceit in a Sermon of his vpon the prodigall child ; where he cries out , Fame pereo , I die by hunger : Wherevpon this presently followeth , Surgam ibo ad patrem meum , I will rise and goe to my father : So that you see that Fasting and Hunger restor'd him presently to his former happie estate . So that if our antient lost libertie could possibly be repaired , it were no waies better to be recouered than by Fasting . And if by Fasting , the ship of this our life takes in no water , and without it is ouerwhelmed and drowned ; let vs lay the whole lading of all our il or good vpon our Fasting .

Amb. li. de Hel. & de Ieiunio , cap. 4. Saint Ambrose prooueth , That while fasting continued in the world , God did still better and inrich it with new things : The first day he created the Light ; the second , Heauen ; the third , Earth ; the fourth , the Sunne , Moone , and Starres ; the fifth , the Fishes of the sea , and the Fowles of the aire : and though hee gaue them his blessing , hee did not say vnto them , That they should eate . The sixth , Beasts of the field and Man : and giuing them licence to eat , the workes of God and the perfections of the world , were ended . Wherein God gaue man as it were a watch-word , that eating would be his vndoing . And ( as Saint Chrysostome hath it ) if in that so happie an estate Fasting was so necessarie , What shall it bee in this miserable condition of ours . Saint Iohns Disciples said vnto Christ , Master , why doe we and the Pharisees fast , and thy Disciples not ? Hee answered , While the Bridegroome is present the children are not to weepe , but the time shall come wherein they shall not haue him with them , and then they shall fast & mourne . The presence of our Sauiour , and the enioying of his most sweet companie , did bridle their appetites , and keep their soules in subiection ; but in his absence he inferreth , that this must be done by Fasting .

Saint Ciril saith , That Fasting is a greater Sacrifice than that of Abraham ; for that Sacrifice was to be done vpon anothers bodie , this vpon our owne . Tertullian noteth , That God calling to Adam , asked him , Vbi es ? Where art thou ? But to Elias , Tertul. Tract . de Ieiunio . Quid agis , Helias ? What do'st thou , Elias ? And he saith , That the one was of anger and threatning , the other of softnesse and mildnesse , because he was emptie , and had fasted fortie dayes .

Saint Ambrose attributeth innumerable miraculous effects to Fasting ; instancing in Niniuie , in Moses , in Elias , in Daniel , in Hester , in the mothers of Sampson and Samuel , in Iudith , &c. Besides , it giueth great light vnto knowledge and wisedome : for Gluttonie is an euill disposition for inquirie of truth ; Repleti sunt , qui obscurati sunt terrae , saith Dauid , They are full fed , and blind . For this cause Ceres the Goddesse of Aboundance , is painted with Poppy in her hand , because those that are full fed quickely fall asleepe . Nothing so much ouerthroweth Man , as the ouercharging of his stomacke with meat ; In multis escis erit infirmitas : Distemperature in dyet is that Nurse which giues milke vnto the Physition . Dauid with fasting couered the faults of his whole life , Operui in jeiunio animam meam : Sola gula ( saith Saint Bernard ) peccauit , sola jeiunet , & sufficet , onely Gluttonie offended , let Gluttonie onely fast , and it sufficeth .

Our nature hath a twofold consideration , one corporall , another spirituall ; Alterum commune cum Dijs , ( saith Cicero ) alterum cum Brutis , One common with the Gods , another with the Beasts . There is a twofold thirst , one false , the other true : there is likewise a twofold desire , one of wantonnes , another of necessity . Our Sauiour fasted , but when he was oppressed with hunger he did eat ; the like may euerie good Christian doe : and therefore Saint Gregorie saith , That a man may denie that to desire , which he may grant to necessitie . I will conclude this point with this short saying , Carnis curam ne feceritis in desiderijs , Let the cockering of your flesh be no part of your desire .

Be not like the hypocrites , &c.

This little short clause doth affoord three or foure seuerall kinds of sences : What to bee obserued in Fasting . The first , That wee must not onely doe good , but shunne euill ; and therefore aduiseth those that fast , not to be like vnto those Hypocrites , whom the wind of Vaine-glorie rob'd of all the good they did . It seemeth that the Church and the Gospell in this agree : The Church telles vs , That we are Dust ; the Gospell , That wee should beware of wind , that wee bee not carried away therewith ; withdraw thy selfe out of the Street , and from thy doore , where the wind whisketh and blowes hard , and retyre thy selfe into thy house , and Fast in thy priuate Chamber ; let not thy right hand know what thy left doth : Do not like these Hypocrites , publish not thy Fastings , thy Prayers and thy Almes-deeds in the Streets and open Market place , lest the wind scatter them away , and they bee no more seene or heard of . Saint Gregorie saith , Greg. Mor. lib. 19. ca. 13. That Hypocrites die by the hands of those vices which they haue ouercome : they fast , and fasting kills them ; they giue Almes , and their Almes-deeds are their destruction . Eleazar a most valiant Souldier slew an Elephant which bore vpon his backe a Tower of wood , but the Elephant thus slaine chanced also to slay Eleazar : great pittie that so valiant a man should die , but more , that hee should die by the hands of the dead . Many Christian Souldiers there are , which doe braue and worthie deeds , ouercome great vices , yet die in the end by their hands .

The second , That your Fastings , and your Good-workes are more from God than your selues ; Non possumus cogitare aliquid ex nobis , Of our selues wee cannot so much as thinke . Mans pouertie is so great , that hee cannot come to so much as a good thought , and therefore may not make merchandise of that wealth which is none of his owne . But God is so free in the workes of Vertue , and so bountifull , that being at all the charge himselfe , hee giues thee all the gaine ; onely hee will that thou giue the glorie vnto him , and take the profit to thy selfe . That Workeman should doe ill , who hauing built a house with another mans Purse , should goe about to set vp his owne Armes vpon the Frontispeece . Iustinian made a Law , That no master-Workeman should set vp his name within the bodie of that building which hee made out of anothers cost . Christ sets thee aworke , and wills thee to Fast , to Pray , to giue Almes ; but , Who is at the cost of this so good and great a worke ? God ; thou hast all thy materials from him , the building is his , it is his Purse that payes for all : giue the glo●ie therefore , and the honor thereof vnto him ; Gloriam meam alteri non dabo , i. I will not giue my glorie to another . Content thy selfe with Heauen , which is promised vnto thee if thou doost well , which is a sufficient reward for any seruice that thou canst doe .

Hypocrisie in Fasting . The third , That Fasting , Praying , giuing of Almes , done onely for Gods sake , is of that great price and estimation , that it is ill employed on any other than God . And for that God weighes all things in his hand as in a ballance , and knowes the weight of euery good worke , and the true value therefore ; it grieues him that thou shouldst doe these good things for so vile and base a price , and is sorrie to see thee so poore and foolish a Merchant , that thou wilt part with that which is as much worth as Heauen to thee , for that which is lesse than earth ; to wit , onely that the World may say , Such a one fasteth ; Why doost thou thus crucifie thy flesh ? Why debarre thy bellie of food ? Why being readie to die for hunger , doost thou not eat ? Why lift vp thy eyes to Heauen for so poore a thing as to winne applause vpon earth . Sterni lutum quasi aurum , saith Iob : those works that are done for God , are gold ; done for the world , durt . Iob. 41.30 . They lay vp this their treasure in the tongues and eyes of men , which is a chest that hath neither locke nor key vnto it .

The fourth , That Fasting is a Plaister for our wounds , a Medicine for our griefes , a Salue for our sinnes , and a Defence against Gods wrath . But thou must take heed that thou doe not make this Plaister poison ; this Medicine sicknesse ; this Salue a sore ; and this Defence , our destruction . For where God hath a Church , there the Deuill hath a Chappell ; and where hee throwes in seed , the other will sow tares . Naboth a Subiect of King Achab had a Vineyard in Samaria neere vnto the Kings Palace ; the King had a mind vnto it ; Naboth will not part with it : the King growes sad , refuses his meat ; Iezabel comes to see him , makes a jest of it ; takes pen in hand , dispatches a Ticket to the Gouernors of that Citie , sealed with the Kings Seale , to proclaime a Fast ; subornes two witnesses to sweare , That they heard Naboth blaspheme God & the King : the innocent Naboth is stoned to death , and his goods confiscated . In which action there are two things worthie our consideration : The one , That the circumstance of blaspheming God and the King vpon a solemne day of Fast , ( as it is noted by Vatablus ) was so grieuous , that of force hee must be condemned to die for it , in so great veneration was Fasting in those dayes . The other , That it serued as a cloake for the taking away of the Vineyard , for the falsifying of witnesses , and injustice in the Iudges . Who should haue then seene the People to fast , would haue thought it had beene done out of zeale , Gods honour , and a desire to doe him seruice . But it was meerely a tricke of the Deuils , which hee had plotted with himselfe . Hee threw poyson vpon vertue , seeking to draw euill out of good . Wee must therefore beware , least these our good actions receiue hurt , by euill intentions .

Like Hypocrites .

Hypocrisie runnes a quite contrarie course to these foure points before specified , and crosses the same three or foure manner of waies .

First , It feigneth the good which it hath not . As the proud Man , Humility ; the Cholericke , Patience ; the Wanton , Honestie ; the Miser , Liberalitie . This leger-demaine is that which hath more generally spred it selfe through mens brests , being desirous that the bodie should serue for the soule , as painting for the face , which being blacke , makes it seeme white . The painted Image of diuers colours ( whereof Wisedome speaketh ) stirreth vp in Fooles a kind of pleasure and delight . This stampe , though it be there set vpon Idolaters , may bee truly set vpon Hypocrites , for the comparison will hold well in both . Hee that shall truly and steddily looke vpon the face of an Hypocrite , shall in him behold an Image flourished ouer with sundrie colours , but counterfeit and feigned ; as the white of Chastitie , the watched of Zeale , the red of Loue . But this is but a dunghill couered ouer with snow : the Hypocrite sheweth teares in his eys , deuotion in his mouth , sorrowfulnesse in his countenance , and mortification in his flesh . But he is not the man he seemes to be : for the Painter , though he giue the Varnish of the colour , he cannot giue heate , nor life ; hee may giue the likenesse , but not the truth of a thing : he painteth snow which is not cold , fire which doth not burne , birds which doe not flie , beasts which doe not goe : hee will paint a S. Hierome with a stone , but it shall neuer hit him on the breast ; he will paint a Saint Francis with a discipline or whip in his hand , which shall neuer giue him so much as one stripe or lash on the bodie : like vnto that Statue which Michol put into Dauids bed , clad with his cloathes , which cosined the King and those that came with him : Or like vnto a dead man , which being beheld afarre off , seemeth to be aliue ; or vnto Ezechiels Temple , which was fairely painted without , but within full of abhominations . A Painter , or a Statuarie frameth a verie perfect Image in the exterior parts , but the Picture doth not enter into the substance of the wood or marble . Nature beginneth with the inner parts , Wherein differing from Faith . it first fashioneth the heart , then it organeth & giueth life to the other parts of the bodie . Whereas feigned Repentance beginneth in the outward parts of the body ; but true , in the inward parts of the soule . Our Sauiour in the Garden had first great sorrow in his soule , and from thence that sweat of bloud was deriued to his bodie . The Hypocrite hath the appearance of a Saint , the apparell of a Saint , the place of a Saint , the figure of a Saint , and nothing in him which is not Saint-like : but like those Assisters at Christs death , that had put on his cloathes : Hee that shall see a common Hangman with Christs seamelesse coate vpon his backe , wil take him to be a second Messias . When Iacob saw Iosephs coat dipt in bloud , thinking some wild beast had deuoured him , he cried out , Tunica filij mei est , fera pessima deuorauit eum , i. 'T is the garment of my son , some cruell beasts hath deuoured him . Excellent words befitting a Garment like to our Sauiors Robes : it is the Robe of a Saint , but there is no more but the Robe , the rest that Beast Hypocrisie hath deuoured . Ieremie treating of the Gouernors of his people , saith , That they labored to seeme Saints , but their wings were full of the bloud of the Poore ; In alis suis inuentus est sanguis Pauperum , i. The bloud of the Poore was found in his wings . Hier. 2.34 . Now he vnderstandeth by those wings , the spreading of those venerable vales or cowls which the Pharisees vsed . Againe , hee alludes vnto those wings of the Eagle , a Bird of a beautifull wing , but when you come neere thereunto , you shall see it bespotted with the bloud of those birds which she hath preyed vpon . In an Hypocrite , you shall behold a venerable bonnet , a Saint-like looke , a frequenting of Prayer and Sermons with a great deale of seeming deuotion ; but their bowels are mercilesse , festred within them , and besmeered with bloud ; Nolumus spoliari , sed superuestiri , We wil not be stripped , but ouercloathed . Saint Paul there treateth of that vnwillingnes wherwith the soule is stript of the bodie . But as to put on a new shirt or doublet you must take off the old one ; so , to apparel our selues for Heauen , we must put off these our earthly robes . We naturally desire to cast vpon our cloathes to our backe a cloake of glorie ; this is the desire of the Hypocrite , vpon those outward raiments of ambition , of couetousnesse , of wantonnesse ( which he will not strip himselfe of ) he would haue the cloake of his loue to God , of hearing Sermons , of frequenting the Communion , of contemplation , of Prayer , & Mortification . This is to sell a boxe of Ratsbane with a little anis-seed strow'd on the the top of it . In a word , As the Deuil doth transfigure himselfe into an Angell of light , being but darkenesse it selfe ; so the Hypocrite being vice it selfe , would transforme himselfe into vertue and holinesse . But God hath sworne , that hee will plucke their maskes and visards from off their faces , and leaue them as naked as the Crow of other birds feathers , and that this disguise shall be laid open , and that the beames of his Sun of Iustice shal melt away this painting , as waxe melteth before the fire , and that euerie one shall appeare at last in his owne likenesse .

The second , and that which is most hurtfull , Is to make publique holinesse the stalking horse to effect the better their secret villanies . This Imposture is proper vnto Hereticks , immitating therein the Pharisees , professing great zeale , and outward sanctimonie in their words and behauiour , that they may the better bring to passe their euill purposes . These men ( saith Chrysologus ) make warre against the Church Mucrone Virtutis , With the sword of Vertue : beeing like vnto Pirates , who set vp the Flagges of their enemies , that they may the more safely set vpon them , and come aboord them vnsuspected .

The third is , To take away from good workes the good intention of them . They giue almes , but not with intent to relieue the Poore ; they heare diuine Seruice , but not to complie with the Church ; they fast , but not to mortifie their flesh , &c.

Nolite fieri sicut hypocritae tristes . Sad , like Hypocrites , &c.

The Author of the imperfect Worke hath this note vpon this word Fieri , That it forbids thee not to be sad , but to make thy selfe so . Thomas vpon the word Nolite , that we should not seeme sad . The widdow that entreated for Absalons life sought to shed feigned teares , and to looke with a sad and heauie countenance : so do your Hypocrites , they are like your Stage-players ; but as the Scepter and the Crowne is not the Actors that represents King Dauid ; so that meagrenesse and leanenesse appertains not to the Hypocrite that represents the poenitent . Genua mea infirmata sunt à jeiunio , His legges grew weake with fasting , not with feigning to fast : but the Hypocrite desires to be fat , though he would make a shew of fasting .

Exterminant enim facies suas . They wryth their faces .

Saint Hierome translates it Demoliuntur ; Saint Chrysostome , Corrumpunt : and as a woman vseth to martirise & soke her face for to seeme faire ; so the Hypocrite to seeme poenitent doth lay great burthens on his backe , onely for vaine glorie . Saint Bernard calleth these the Churches Porters , S. Ber. Ser. S. Bon. Ventura . by reason of the great burdens that they beare ; Vae , qui trahitis iniquitatem in funiculis vanitatis , Esay 5. v. 18. & quasi vinculum plaustri peccatum ; There are those that draw the Chariot of Iniquitie with the cords of Vanitie : The weight of sinne lies heauie , & the vanitie of Hypocrites seeke to make it light and easie . Ric. lib. ● . 12 . Patri , cap. 50. Richardot compares them to Prince Emors vassals , who did all of them circumcise themselues to please a vaine young man , who were so exceeding sorely pained , that a whole citie could not defend it self against a brace of brothers .

Thomas figures forth the Deuill vnto vs by Senacherib , who layes vpon vs three burthens .

The first , The grieuous yoke which he layeth vpon his seruants neckes .

The second , The Rod wherewith he scourgeth them .

The third , That Scepter and command wherewith he encreaseth his tributes and intollerable taxes .

All these our Sauiour Christ ouerthrew by his comming , ●eauing him more tormented than euer heretofore ; for to him there is no torment comparable to that , aswhen a man is freed from his torment . And therefore when Christ commanded him to goe out of a man whom he tormented , he told him , Quid mihi & tibi Iesu Nazarene ? Venisti ante tempus torquere nos ? Mat. 8. v. 29. i. What hast thou to doe with vs Iesus of Nazareth ? art thou come to torment vs before our time . The thrusting of the Deuil out tormented not the man , but him : it is Gods prouidence ouer vs , to seeke to draw vs to serue him truly without dissimulation ; but Hypocrites , Popular applause not to be affected . Exterminant facies suas , vt appareant hominibus jeiunantes , i. They put their faces out of fashion , that they may appeare vnto men to fast ; it is a kind of Inchantment which worketh vpon them , to gaine the good opinion of men . Saul made light esteem of it , that Samuel should honour him before the People , ballancing this against Gods reprobation of him . Honour is a good thing , which though God be desirous to haue wholly to himselfe , yet is it not to bee condemned in man , but it hath it's restraint and its bridle ; the danger is in making the bridle the spurre , and so to jerke out beyond our bounds . To vse it moderately and modestly , and to Gods glorie , it is good , and much good may it doe thee ; but that thou shouldest liue vpon the dependency of man , & become the captiue of common opinion , & only to esteem of popular applause , &c. this is vtterly vnlawfull , & meerely Pharasaicall . Saint Austen sheweth That Hypocrites fish with a golden hooke , where ordinarily the profit doth not quit the cost .

Verily I say vnto you , they haue receiued their reward .

Petrus Chrisologus noteth , That Christ calles that a receiuing of a reward , Chrys. Serm. 7. which was the loosing of it . That Fasting which is rented forth to the eyes of man , is not to expectany payment from the hands of God . Thou doest either sel or hire out thy house , thou settest vp a bill , thou either mak'st sale of it , or rent'st it out for a thousand ducats to Iohn , it were madnesse in thee to pretend to recouer the same of Peter , who did neither hire nor buy it of thee . A woman desires to seeme faire , she seemeth so , and is so esteemed ; her ambition is to please , she hath her wish : she hath already receiued the recompence of her desire , what can she expect more ? God calls vpon thee to serue him , thou wilt not , but wilt serue the world , What canst thou then demand at his hands ? Mat. 20. v. 13. Nonne ex denario conuenisti mecum ? tolle quod tuum est , i. Didst thou not agree with me for a penny ? take what is thy owne . You know whose saying it was , and vpon what occasion . The pay which the Hypocrite requireth , is , the applause of the world , he hath receiued that alreadie , and therefore can aske no more . Where by the way I would haue you to note , That if we make God the ayme of all our Workes , we thereby bind him so much vnto vs , that euen those which he hath not commanded vs , he will receiue in good part and reward them . Mary Magdalen poured forth a pretious box of oyntment vpon our Sauiours head . Now , if we should haue ask't of our Sauiour , whether he tooke much pleasure in this seruice that she did him , he would haue answered , No. But now that she had done it , fauoring her good intention , he defended her against those that murmured thereat , and commending this piece of seruice , he sayd , Ad sepeliendum me fecit , i. She did it to burie me ; & caused this her liberalitie to be published to the whole World . Dauid had a purpose to haue built a temple vnto God , and God accepted of his good will ; 1. King . 8.19 . but yet for some reasons , willed him not to doe it , Tu non aedificabis mihi domum , i. Thou shalt not build me an House , &c.

They haue receiued their Reward , i. Nothing , because the World it selfe must also come to nothing . The World is like a subtle beast , which makes little reckoning of him that feares him : Or like your In-keeper , who is more mindfull of those guests that pay him not , than those that haue truely payd him . The World esteemes more of one poore deuout Soule , that tramples all the honours thereof vnder his feet , Worldling● condemned of the World . and seemes to scorne the World ; than of those Roman Emperours which did serue and honour it with the vanitie of their triumphs .

Their Reward .

Diuers holy Saints , and graue Philosophers , haue vttered such Hyperboles of the shortnesse of our life , that without an Hyperbole , That which is to come , may in a manner bee counted as past . Seneca calls it a Point , and lesse than a Point . And a Point hath scarce any more being or duration , than what imagination or a thought will giue it . A smoke , a shadow , a vapour , and the like , lasts but a little while ; all which , are accommodated to our life : But a Point indureth much lesse . And therefore Iob sayth , That the ioy of an Hypocrite is but a Point . And if this bee their recompence , Receperunt mercedem suam .

Many infirmities in women , seeme greatnesse with childe , and promise children , but they prooue to be lyes and falshood ; Like that birth of the Mountaines which the Poets feigned , were deliuered in the end , of a Mouse . He that shall see an Hypocrite clothed with apparences , with outsides of holinesse and vertue , will thinke that hee carries Heauen in his brest : But it appeareth in the end , that it was not a conception , but an infirmitie . Heereunto Iob alludeth , when hee sayth , Congregatio Hypocritae , sterilis , The posteritie and succession of an Hypocrite shall be barren ; It shall conceiue in sorrow and bring foorth wickednesse . And as a woman after much paine in her trauaile , brings foorth a Monster ; so the Hypocrite , after hee hath martyred himselfe , shall find no other birth but Hell .

Their Reward .

The Hypocrite hath no hope of Heauen . It is noted , that men much resent the losse of their great and tedious labours . As hee , that hauing spent thirtie yeares in the Indies in businesses as painefull , as base and vile , and with a great-deale of toile hauing heaped together a hundred thousand Ducats , when he is come euen to the hauen and readie to land , scapes onely with his life vpon a poore planke ; The Souldier , which after so many yeares hauing wearied out his shoulders with carrying his musket , when hee comes home poore , hungrie , and vnrewarded , &c. Whence I doe note that euen these men haue some hope of Heauen ; but the Hypocrite , who after threescore yeares of martyrdome hath tired himselfe , hath no hope of Heauen , but dyes desperate , breathing 〈◊〉 at his last gaspe , Capiat omnia daemon .

Christ cursed the figge-tree , ●ecause hee found it without fruit , what would he haue done if he had found it without leaues ? That diuine Historiographer treating of the Locusts of Aegypt , sayth , That they left neither fruit nor leaues on the trees , Nihil omnino virens relictum est in lignis , & in herbis terrae . Ieremy complaines , that the sinnes of his people had made the Earth so barren , that there remained neither grape in their vineyards , figge on their fig-trees , nor leaues vpon their other plants ; it is the badge of a bad Christian when his sins leaue neither fruit , bough , nor leafe to show there is hope of life in him . And therefore the Scripture in proofe of this point , doth in many places call an Hypocrite a Sinner .

Tu vero vnge caput tuum , & faciem tuam laua .

But doe thou annoint thy head and wash thy face . It was the fashion not only with the Hebrewes , but all the easterne people , to annoynt themselues on feastiuall dayes , & when any prosperous chaunce befell them : But it is both Saint Chrisostomes , and Saint Hieroms note , That Christ doth not so much pretend , that we should annoynt the Head , or wash the Face , as that we should shun the ostentation of our fasting . This Tu vero , But thou , hath an emphasis with it . Thou , that desirest to please God with thy fasting ; thou , that weighest what thy workes are , being fauoured and accepted of God ; thou , that doest not esteeme the applause of the World , put away that sorrow which fasting bringeth with it with tokens of ioy .

Annoynt thy Head .

There cannot any day bee more feastiuall and ioyfull vnto thee , than that wherein thou shalt offer vnto God the sacrifice of thy flesh .

First , because the weaker and feebler it is , by so much thy Spirit is the stronger . According to that of Saint Paul , When I am weake , then am I strong .

Secondly , because if at thy repentance , Heauen and the Angels reioyce , it is not much that thou also shouldest be glad .

Thirdly , because thereby thou ouer-comest thy enemy , and triumphest ouer him . Et nemo maestus triumphat . i. No man is sad when he triumpheth .

Fourthly , because the ioy of the Spirit is great , and maketh vs to continue in the seruice of God . For he that once tasteth the sweetnesse of louing him , hardly can forget him . Vt in eo crescatis in salutem , si tamen gustatis , quoniam suauis est Dominus . i. That yee may grow vp in him vnto saluation , Psal. 34.9 . if so bee yee tast how sweet the Lord is . And this cheerefulnesse God will not haue in the Soule onely , but in the body also ; for it is meant of both . Hilarem datorem diligit Deus . And the glory of the kings daughter , although Daui● saith , that it ought to be principally within , Gloria filiae regis ab intus , The glorie of the Kings daughter is within ; yet is it likewise to bee manifested outwardly : In fimbrijs aureis circumamicta varietate , i. Psal. 45.13 . Her clothing is of wrought gold , and her rayment of needle worke . For God hauing created all , he will be serued with all . For this God respected Abell and his offering , and not Caine. And he was not pleased with him onely , for that hee had offered vp the best of his flocke , but for the willingnesse wherewith he did it , and cheerefulnesse of heart and countenance . And this put Cain quite out of countenance , and made him to hang the head . Who can offer the chaffe of his corne to God with a good face .

Annoint thy head . God wil that we shew our selues glad & cheerfull when we serue him . Leuit. 10.19 . Aaron was sad for the death of his daughters ; & Moses reprehending him because he had not eaten that day of the Sacrifice , hee told him , Quomodo potui comedere aut placere Deo in Ceremonijs mente lucubri ? i. How could I eat or please God in the Ceremonies , with a mournefull mind ? And the Text saith , That Moses rested satisfied . Baruc. 3.34 . Baruc saith , That the Starres beeing called by their Creator , answered , Adsumus , We are here ; and they did giue their light Cum jucunditate , With delight : God had no need of their light in Heauen , Lucerna eius est Agnus , His light is the Lambe ; but because God commanded them to affoord man light , they did it cheerefully . If they without hope of reward serue thee with that alacritie , thou whose hope is from God , Vnge caput tuum , Annoint thy head .

Annoint thy head . The Gospell aduertiseth thee to be merrie , the Church , to mourne ; How are these two to be reconciled ? I answer , That all thy felicitie consisting in thy sorrow , thou mai'st verie well be merrie to see thy self sad . Greene wood being put vpon the fire , weepes and burnes ; A deepe valley is cleere on the one side , and cloudie on the other . Mans brest is sad in one part , and ioyfull in the other : Saint Paul specifies two sorts of sorrow , one which growes from God , 2. Cor. 7. the other from the world ; that giues life , this , death . Saint Iohn sets down two sorts of death , one verie bad , the other verie good : so there are two sorts of sorrow , Baruc. 2. Leuit. 22. &c. Baruc saith , That the soule that sorroweth for his sinnes giues glorie vnto God . Leuiticus commandeth , That they should celebrate with great solemnitie the day of expiation ; Et affligetis animas vestras , And yee shall afflict your soules . It seemes not to sound well , That men should make a great Feast with afflicting their soules : but for Gods friend no Feast ought to be accounted so great , as to offer vnto him a sorrowfull and contrite heart . For as there is nothing more sad than sinne , so is there nothing so cheereful as to bewaile it .

Ne vidiaris hominibus jeiunans , i. That thou seeme not to men to fast . For herein is a great deale of danger . A Monke told the Abbot Macharius , I fast ( quoth he ) in the City in that sort , that it is not possible for a man to fast more in a Wildernesse : Whereunto he replied , For all that , I think there is lesse eaten in the wildernesse , though there be no eyes , as baits , to feed this thy vanitie . Our Sauior did marke out three sorts of Eunuchs ; some by nature , some made so by the world , and some by God : so likewise are there three sorts of Fasters , some to preserue their Complexion , some for to please the World , others for Gods sake . Abulensis doubting , Why God permitted not vnto his People those triumphs which other nations did so much glorie in ? answereth , That he would not suffer them , because they should not fauour of them : for the People said in their heart , though they did not professe it with their mouth , Deut. 32.27 . Psal. 1●5 . v. 1. Manus nostra excelsa , & non Dominus , fecit haec omnia , i. Our own high hand , and not the Lord , hath done all these things : Whereas they should say , Non nobis Domine , non nobis , sed nomini tuo da gloriam , i. Not vnto vs , ô Lord , not vnto vs , but to thine owne name giue the glorie .

Pater tuus qui videt in abscondito , i. Your Father who sees in secret . On the one side the Church humbles thee by calling thee Dust ; on the other , it raiseth thee vp , by confessing thy selfe to be the sonne of such a father ; Pater tuus qui videt in abscondito : who is of that Maiestie , that mortal Man durst not presume to say he were the sonne of such a Father , vnlesse he himselfe had obliged vs to acknowledge him for our Father . Rupert . in Gen. c. 2. & 20. Rupertus saith , That all the Patriarkes of the old Testament had vsually in their mouth this humble confession , Tu Pater noster es , & nos Lutum , Thou art our Father , & we are Clay ; as they that on their part had much whereof to be ashamed , but on Gods , much to glorie in , that he would giue the name of Sonne , to Durt ; And who by his grace , of Durt , makes vs Gold . And so much concerning the word Father .

Who seeth in secret . He liues hid from thee , but not thou from him : for hee beholdeth with his eyes thy good seruices , and hath such an especial care of thy wants , as if his prouidence were only ouer thee : and he that tooke pitty of the beasts of Niniuie , and of Achabs humiliation , will not easily forget a son whome he so much loueth , &c.

Reddet tibi , i. Shall recompence thee . This word Reddet indeareth the worthines of Fasting ; Fast for Gods sake , and he wil pay thee . What greater worthinesse , than to make God thy debtor ? Shall he see thee fast for him , and shall not he reward thee ? others runne ouer their debts as if they did not mind them , and perhaps neuer meane to pay them ; but God , Reddet . And therefore reade in Esay , Esay 38. That certain that had fasted charged him with this debt , Ieiunauimus , & non aspexisti , humiliauimus animas nostras , & nescisti , We haue fasted , and thou hast not regarded vs , wee haue humbled our soules , and thou did'st not know it . True fasting . But he disingaged himselfe of this debt , saying , I did not tie my selfe to these Fasts ; you continue in your wickednesse as before , and doe yee desire then a reward for your fasting ? Sanctificate jeiunium , Sanctifie a Fast ; accompanie your fasting with Prayer , Almes-deedes , and godlinesse , &c. Greg. in Euan. Chrys Hom. 1. de Ieiu nio . For in vaine ( saith Saint Gregorie ) doth the flesh forsake meat , when the soule doth not forgoe sinne . Saint Chrysostome noteth , That Gods pardoning of the Niniuites , was not onely for their fasting , but their newnesse of life : and the Text prooueth as much , Vidit Dominus opera eorum , quia conuersi sunt à vita sua mala , i. The Lord saw their workes , that they turned from their euill life . And in another place he saith , Chrys. Hom. 3. ad Popul . That the honour of Fasting consisteth more in flying sinne , than food ; and that he that fasts , and sinnes , offers an affront to Fasting . Bernard saith , That if the Palate had onely sinned ,

Ber. Ser. 4. Bas. 1. inter Varias

Hier. in c. 58. Esay . & Epist. ad Celan . Amb. Ser. 33. tempore .

The vanity of worldly Treasure● .

Hilar. Cant. 5. in Math. Chris. sup. Epist. ad Rom. ca. 10.

the Palate should haue onely fasted ; but being that all the Sences sinned , it is reason they should all fast . Saint Basil , Hierome , and Ambrose treat at large of this argument .

Nolite thesauriz are vobis thesauros in terra .

Treasure not vp treasures to your selues on earth . Because some men may doubt , why men may not treasure vp Treasures vpon earth ; Saint Hilarie by these treasures vnderstandeth humane glorie , which hee stiled before by the name of Reward , Receperunt mercedem suam , they receiued their Reward . And it agreeth well with that of Saint Chrysostome , who saith , That the desire to treasure vp & grow rich , ariseth not so much from the daintinesse , the delight , commoditie , & other blessings which treasures represent vnto vs , as vaine-glorie . Why should a man make him beds of gold , mightie huge cupboords of massie plate , vnnecessarie rich wardropes , and Armies ( as it were ) of seruants , seeing these neither augment his health , nor inlarge his life , nor giue him much the more content ? It is a fopperie of pompe ( saith Seneca ) whose ioy onely consisteth in shewing it to the world . In a word , this idle foolish pompe , Senec. Ep. 110. is a sinne which leadeth many a noble prisoner away with him in triumph ; Angells , Men , Kings , Prelates , High , and Low : and , as Thomas hath noted it , other vices carry away along with them the Deuills seruants ; but this , Gods . S. Chrysostome cals it , The piracie of noble Persons , & the Mother of Hel , which she peopleth and inricheth with her children .

Likewise , this treasuring vp , may bee vnderstood of all manner of humane goods : For all men doe generally agree in a kind of Hypocrisie ; to wit , to seeme that which they are not , & to promise that which they doe not performe : great Teasure promiseth to our immagination great felicitie ; but the enioying thereof discouereth more deceites than content . And therefore Christ aduiseth , Mat. 13. That the hypocrisie of Riches should not steale away our hearts : he calls it Fallacia , Deceits , because all Riches are but lies and cosenage . Thomas expounding that place of Ecclesiasticus , Th. 1.2 . Art. 1. ad 2. Pecuniae obediunt omnia , All things are obedient to Monie ; sayes , Omnia corporalia , All corporall things ; for spirituall goods are not taken with earthly riches . Againe , that it is the Idoll of Fooles , who know no other good , nor God .

Treasure not vp to your selues , &c. In the first place , A man is not here forbidden to encrease his wealth by lawfull meanes : for besides that this is that generall occupation of the men of this world , Christ our Sauiour condemned the slothfull seruant that buried his Talent ; and albeit all excesse in this kind is condemned , yet an honest meanes is not reprehended . Diuitias & paupertatem ne dederis mihi , i. Giue me neither Riches nor pouertie , said Salomon ; & peraduenture the Lord said Thesauros in the plurall number , to intimate , What should a man do with such great Treasures for so short a life ?

In the second , He doth not forbid fathers to treasure vp for their childeren ; for Saint Paul licenceth them so to doe , Filij non debent thesaurizare parentibus , sed parentes filijs , i. Children are not to lay vp for the parents , but parents for the children . And God that ingraued in the brest of married men a desire of their Posteritie , ingraued likewise a desire of their thriuing , and augmentation of wealth . For it were a wofull case that a man should leaue his children to begge their bread at other mens doores : that which is forbidden , is a Thesaurizate vobis , a heaping vp of Treasure for thy selfe onely . For that good which God so freely communicateth vnto thee , Onely Coue●●usnesse forbidden . he doth not bestow it on thee for thy selfe onely : as God creating creatures in the earth , did not create them for the earths sake ; so he wil not that thou shouldest treasure vp for thy selfe . The couetous man would haue all to himselfe , in punishment whereof he enioyeth it least ; Thesaurisat , & ignorat cui congregabit ea , i. He storeth vp , and knowes not for whom hee gathereth . The rich man hugg'd himselfe when he said , Habes multa bona reposita ▪ in annos plurimos , i. Thou hast much goods laid vp for many yeares ; but hee liued not to eat a bit of that aboundance . Sic est qui sibi thesaurisat , & non est diues in Deum , i. So it is with him that layeth vp for himselfe , and is not rich in God . Which agrees well with that of Seneca , Sen. de Remedfort . That a couetous man is not a man , but the chest and bag that keeps monie in it for other men .

Of giuing Almes . But treasure vp to your selues treasure in Heauen , Thesaurizate vobis thesaurum in Coelo , &c. This language of treasuring in Heauen , though it bee common to all the vertues , yet the Scripture doth especially attribute it to Almes . Our Sauior said to the young man , Mat. 29. Giue all that thou hast to the Poore , and thou shalt find treasure in Heauen . And in another place , Facite vobis sacculos , qui non veterascunt , thesaurum non deficientem in coelis , Luc. 12.33 . Make yee Bagges which waxe not old . And Tobias councelling his sonne , That he should giue Almes , either much or little , according to his meanes , addeth withall , Praemium enim bonum thesaurizas tibi in die necessitatis , He layeth vp a good reward for himselfe against the time of neede . And it is noted by Saint Bernard , Faith hath two wings , Pra●e● and Almes , to lift he● vp to Heaue● . Tob. 12. That Fasting flies vp to Heauen , with the helpe of these two wings , Prayer and Alms ; Bona est eleemosina cum jeiunio & oratione , i. Almes ●s good with Fasting and with Prayer , saith Tobias . And Saint Gregorie , That it is not Fasting , to put that into thy purse which thou sparest , from thy mouth ; but that , while thou fastest , the Poore may not starue . And this must be done with Praier and thankesgiuing to God .

Vbi thesaurus , ibi cor , i. Where our Treasure is , there is our heart . A wise man not thinking it safe to keepe monie in his house , for those many perills it may run , of theeues , fire , borrowing , & spending , puts it into some sure Bank : to hazard it by sea or land is as bad , if not worse , it is the prey of Pirats , & a dangerous port ; Statio male fida carinis , No trustie harbor for a ship , said the Poet , A mountain of theeus , a Citie without defence . That Farmer is a foole ( saith Saint Austen ) who putteth his corne into moist Granaries , where it may rot , or bee deuoured and consumed by the Weesell . That which most importeth thee , is , To place thy Treasure vpon the Poore , for they are Christs owne Banke ; for whatsoeuer they receiue , our Sauiour accepts of it , and he secures it , and returnes it with vse . What saies Chrysologus ? If thou wert to bee Ciuis perdurabilis , A durable Citizen vpon earth , it were wisely done in thee ro treasure vp vpon earth ; but being that thou art to make a speedie journey for Heauen , Why wilt thou haue aboundance of that here , which shall occasion thy want there ?

THE SECOND SERMON , ON THE THVRSEDAY AFTER ASHWEDNESDAY . MAT. 8. LVC. 7.

When he entred into Capernaum .

Cum introisset Capernaum , &c.

IN Capernaum , the Metropolis of Galilee , a city in buildings glorious , in prouision aboundant , in reuenues rich , in people populous ; in a word , Capernaum implies all that which may expresse a place of comfort . This Citie was then in great glorie , but neuer receiued more honour than by the presence of Christ , & the miracles that he wrought there : Mat. 9. insomuch that Saint Mathew out of this respect calls it his Citie : and Nazareth ( which was the place where our Sauiour had beene bred vp ) tooke it in such dudgeon , that shee sent him that message related by Saint Luke , Quanta audiuimus facta in Capernaum , fac & haec in Patria tua , i. The great things which we haue heard thou hast done in Capernaum , Luc. 4. doe them also in thine owne Countrie . Lord , art thou so liberall towards strangers , and so short handed towards thine own Countrimen ? In Capernaum thou hast healed Peters mother in law ; many that were tormented with Deuils , especially one woman of a talking Deuill ; him that was sicke of a dead Palsey , whom they let down through the roofe of the house ; the son of Regulus , & diuers others ; Let vs see thee now exercise these thy fauours in thine own country . Rome had a hundred souldiers there in garrison , as it had in other places of the Empire ; the Captaine whereof in regard of his office was called Centurion . This Commander had a seruant that was sicke , whome he loued verie well . Hee sollicited our Sauiour for the curing of this his seruant , by a third person , yet discouering therein so much deuotion , and faith , that hee remained a chiefe Master of the faithfull in Gods Church .

Saint Chrysostome , & Euthimius seeme to differ about this miracle : For the one sayth , That the Centurion came and besought him himselfe . The other , That he onely sent vnto Christ to intreat him to doe this courtesie for him . But it beeing so difficult to beleeue two miracles , both in Capernaum , both at one and the same time , in one Master , and in one Seruant , let vs run along with all the rest of the Doctors , who are of opinion , It was onely one miracle .

Aug. Ser. 6. de verb. domini . & d● con●ens . Euang. lib. 2. cap. 20. 3. King . 20. Saint Austen cleareth this controuersie . For the Scripture ( sayth he ) is wont to attribute that vnto thee , which thou doost by a third person . As when King Achab went to take possession of Naboths Vineyard , Elias meeting with him , told him Occidisti in super , & possidisti , i. Thou hast killed him , and art possessed of his Vineyard . The King had not killed him , but the Queene and the Councell . But because hee was well contented therewith and consented vnto it , hee sayd vnto him ; 2. Reg. c. 8. Occidisti & possidisti . Nathan spake to Dauid in the same language , Vriam Etheum occidisti gladio filiorum Amon , i. Thou hast slaine Vrias the Hittit , with the sword of the children of Ammon . Not that hee himselfe slue him , but because hee willed his Captaine Ioab to doe it . The Iewes tooke away our Sauiours life by the hands of the souldiers , and though they would haue washt their hands of it , with a Nobis non licet interficere quenquam , i. T is not lawfull for vs to put any man to death . Yet Saint Peter chargeth them therewith . Authorem vero vitae interfecistis , i. Yee haue killed the Lord of Life . And because God was the mediate cause of his death , Dauid tels him ; Tu vero repulisti eum destruxisti & despexisti , i. Thou hast broken him off , destroid him , &c. In a word ; As hee that is married by a third person , is married by himselfe : And as hee that speakes by another , speakes by himselfe , as Kings doe by their Embassadors ; and as hee that despiseth an Embassador , despiseth him that sent him : and as our Sauiour sayth , Qui vos audit , me audit , & qui vos spernit , me spernit , i. He that heareth you , heareth me , and hee that despiseth you , despiseth mee . So the Centurion procuring the Antients of Capernaum to speake to Christ for him ; the Euangelist sets it downe , that hee spake himselfe .

Vice hard to be remoued . Accessit Centurio , i. There came a Centurion . There are some kind of people , that haue had so antient possession of ill , that they will hardly bee brought to any good . Tradesmen and Merchants plead prescription for their buying . How many yeares since ( sayth Salomon ) hath it beene the custome , that the seller commends his ware , and the buyer dispraises it , Bonum est , bonum est , dicit omnis emptor . In Receiuers and Proctors , it hath beene an antient fashion with them , to pill and to poll ; in Seruants , to flatter ; in Souldiers , to boast , robbe , and rauish . Assueti latrocinijs , as Egesippus sayth of them . And as a Merchant can scarce liue in the world without lying , Eges●p . lib. 4. cap. 4. no more can a Souldier without sinning . In matter of gluttony , they are Bacchusses : Effundunt se in luxum & epulas , saith Tacitus ; In matter of filthy lust Priapusses ; In matter of bragging and swaggering , men that would make a shew to outface Hector and Achilles , or Mars himselfe ; such as will breake glasse windowes , and threaten at euerie word to kill their poore Host ; but when the enemie comes vpon them , more feareful than hares , and betake them to their heeles . The greatest crueltie that euer was committed , was the scourging and crucifying of Christ , And this the souldiers did ; so saith S. Iohn . In a word , that young man that lists himselfe for a souldier , shakes hands almost with al kind of vertue . But to leaue this Theme , that my discourse may not seeme tedious in the enumeration of their vices ; though among souldiers there are a refuse kind of sort , which Quintus Curtius calles Purgamenta vrbium suarum , The Off-scum of Commonwealths ; yet there are many of them that are valiant , discreet , Christian , and religious . The Scripture maketh mention of three Centurions ; one Ioseph , Decurion , a noble gentleman , who was captain of a Roman companie when our Sauiour suffered : who scorning the power and ill will of all Ierusalem , went boldly to begge his bodie of Pilat , Marke 15. for to giue it burial . There was another Centurion called Cornelius , who not knowing Christ , was so religious , so full of good workes , so giuen to prayer , and so fearing God , that an Angel was sent vnto him to illuminate his vnderstanding . Of another , S. Mathew makes mention ; who when the lights of Heauen were darkned , yet his sight was so cleere , that hee saw Christ our Sauiour was the Sonne of God , Mat. 26. Vere filius Dei erat iste : Besides this Centurion we now speake of , whose Faith our Sauiour did admire . Saint Austen celebrates another Captaine , which in the midst of Armes tooke wonderfull care to know the things of God . But that we may not weary our selues with counting the good ones one by one , heauen it selfe hauing great Squadrons of souldiers ; this may suffice to honor this kind of Calling , not onely for it's Faith , but for it's loue and charitie . Many did petition our Sauiour for their sicke brethren , children , and friends ; but for a Seruant this Centurion onely maketh suit .

Puer meus jacet in domo Paraliticus .

[ My child , or ] my seruant lyeth at home sicke of the Palsey . The common saying is , Quot seruos , tot hostes , So many seruants , so many enemies . Iob complaineth , Of Seruants . Iob. 31. v. 31. That his seruants would haue eaten him piecemeale , Who shall giue vs of his flesh , that we may be filled . If they then that serue so good a Master be his enemies , who shal be his friend ? Seneca seemeth to make the word Seruant to signifie Indifferencie , and that it is in the Maisters choice to make him either his friend or foe .

In this matter there are some rules of prudence , nobilitie , and Christianitie .

The first on the Masters part ; who are to treat their seruant with much loue and kindnesse , like a brother , saith Ecclesiasticus : Eccl. 33. Eccl. 7. and in another place indeering it more , Sit tibi quasi anima tua , Let him be vnto thee as thy soule ; or as the Greeke hath it , Sicut tu , As thy selfe . Horace calls a mans friend , The one halfe of his soule : Sicut viscera mea suscipe , Receiue him as my owne bowells , saith Saint Paul , recommending his seruant Onesimus to Philemon . No man is a seruant by nature , and being that God might haue made thee of a master a seruant , how oughtest thou to respect thy seruant being a master ? This noblenesse of nature shewed it selfe apparently in this our Centurion ; Puer meus jacet , My child lieth sicke : hee cals his seruant Child , a word of loue and of kindnesse , and signifies in the originall , a Sonne . And Saint Luke doth expresse it with a great deale of tendernesse , Erat illi pretiosus , Hee was deere vnto him . Condemning those masters which vse their seruants as they doe their shooes , who when they waxe old , and are worne out , cast them out vpon the dunghill . Saint Paul calles these , Sine affectione , Men without compassion , who no sooner shall their seruant fal sick , but they presently bid away with him to the Hospitall : & if at the day of iudgment God will lay to our charge , That wee did not visit the sick in other mens houses , What will become of vs in that day , when wee be charged with casting them out of our owne .

The second , That all seruants are not so equall and alike , that they should deserue either like loue or vsage . Ecclesiasticus saith , That as fodder and the whip belong to the Asse ; so doth meat and correction vnto a sloathful seruant : But euermore inclining more to lenitie than crueltie .

The third , That a Master bee not sharpe and bitter : for there are manie like vnto Spiders , which turne all into poyson , good , and bad seruice ; foolish , and discreete words , are all alike vnto them . With some masters ( saith Macrobius ) snorting and spitting are accounted discourtesies & inciuilitie . M●cr . li. 1. c. 11. Austen . lib. 1. de decem cord . Saint Austen sayes , That it is a pride vnworthie mans heart , to looke to be serued with more respect by thy seruant , than thou doost serue thy God . If euerie one of thy fooleries and misdemeanors God should punish them with the rod of his wrath , Senec. Epist. 47. what would become of thee ? Seneca writing to Licinius , tells him , That it is a great deale of wisedome and discretion in a Master , to vse his seruants well . Alex. 3. Ped. 11. And Clemens Alexandrinus , That a Master must not vse his seruants like beasts : & that he that doth not now and then conuerse with them , and communicate his mind vnto them , doth not deserue to be a master .

The fourth , That hee bee franke and liberall , and a cheerefull rewarder of his seruants labours . For if the light of Nature teacheth vs , That wee should bee good vnto our Beasts , a greater Obligation lyes vpon vs towards our Seruants . Plutarch taxeth Cato Censorinus ( amongst his many other vertues ) of this one inhumane action , That hee sould away his Slaues when they were old and vnable to doe him seruice , as Gentlemen turne those Horses that were for their owne Saddle , to a Mill to grind , when they grow old and stiffe , and are not able to trauell as they were woont to doe . In a word , a Master must consider , That albeit the seruants bee the foot , yet the feet are as needfull to goe , as the eyes to see . And the aduantage that the master hath of the seruant , is not of Nature , but fortune ; not by his birth , for both haue Adam for their father on earth , and God in Heauen : Both of them say , Pater noster qui es in Coelis ; scientes quoniam illorum & vester Dominus est in Coelis , i. Our Father which art in heauen ; knowing that both their and your Lord is in Heauen . Not in his bodie , for the Pope is made of no better dust than the poore Sexton ; nor the King , than the Hangman . Not in regard of the Soule , for the price of their redemption were both alike : Not of the vnderstanding , for many slaues haue that better than they ; as Aesop , Epictetus , and Diogenes : Not of vertue , for many seruants therein exceed their masters .

Duties of Seruants . But let vs descend now from the Masters , to the Seruants dutie , and what rules belong to them .

The first rule is , Faithfulnesse , and Loue . Salomon saith , He that keepeth the Fig-tree shall eat the fruit therof ; Prou. 27.18 . so , he that waiteth vpon his master shal come to honour , Instancing rather in the Fig-tree , than any other , for it's sweetnesse and great store of fruit ; in token , that he that shall sow good seruices , shall reap good profit .

The second , That he do not serue principally for his own proper interest ; for he that serueth for profit only , and meerly to make gain of his master , deserueth neither cherishment nor fauour . A master stands in stead of God ; now we must not principally serue God for the good which he doth vnto vs , but as he is our God . The Scripture reporteth of Ioseph , That his Master hauing trusted him with the gouernment of his house , & all his wealth , he did not deceiue him of a farthing . There are some seruants like your Iuy , which suckes out the sap , & withereth the Tree whereunto it leanes , it selfe remaining fresh and greene . They are those Spunges which soake vp their Masters wealth , making their Masters poore , and themselues rich .

The third , That a Seruant be solicitous , carefull , and painefull ; for the sluggard , Nature abhorreth and condemneth : Vidisti hominem velocem ? stabit coram Rege , ( i. ) Seest thou a man diligent in his businesse ? hee shall stand before Kings . Prou. 22. v. vlt. Diligence is pretious in all men , but most in a Seruant ; Who can indure a lazie Seruant , or a dull Beast ? The Ball was antiently the Symbole of a Seruant , according to Cartaneus , Cart. lib. de Deorum imaginibus . The ball one while goes flying in the ayre ouer our heads , another , runnes as low as our feete , but neuer lies still , but is continually tossed too and fro . And Aristotle sayes , That a Seruant is Instrumentum viuum , A liuing Instrument : and as an Instrument hath not his owne will , but is directed by the hand of the Artificer ; so a Seruant is not to bee at his owne will to doe what himselfe listeth , but as he is commanded and employed by his Master .

If Masters and Seruants would keepe these rules , it would bee a happinesse for the Master to haue such a Seruant , and for the Seruant to haue such a Master . It hath antiently beene doubted , Why amongst men so equall by nature , God hath permitted so great inequalitie as there is betweene him that serueth , and him that commandeth ? And the reason of this doubt is the more indeered , for that seruitude is a thing so distastful , & held so great an ill , that many haue preferred death before it . Theodoret answereth thereunto , Theod. lib. 2. de Prou. That Seruitude was the curse of Sinne , and that the first Seruant in the world was Cham , on whom his father threwt his seuere malediction , That he should be a Seruant to his bretheren , Because he discouered the nakednesse of his father . Aug. lib. 19. de Ciuit. cap. 15. S. Austen saith in his Books De Ciuit. Dei , That this penaltie began from the malediction of Eue ; and that those words , Thou shalt be vnder the power of thy Husband , implyed subiection and seruitude . Saint Ambrose in an Epistle which he writes to Simpliciarius , saith , That Seruing is sometimes taken for a blessing : and hee prooues it out of that which Isaac did to his elder sonne Esau , He blessed him , that he might serue his brother ; hauing out of a particular prouidence and loue made Esau seruant to his brother , to the end that his harshnesse might bee gouerned by his discretion . So that wee see , that although the fortune of a Seruant ( speaking generally ) is verie bad ; first , because libertie is a great good : secondly , because to serue a Tyrant is a great euil ; yet he that hath the good hap to serue a good Master , is verie happie ; for such a Master serues in stead of a Father , a Councellor , a Tutor . And this was this seruants happinesse , to haue so good a Master as this Centurion , heere spoken of , who saith , Puer meus jacet , &c.

In domo Paraliticus , At home sicke of the Palsie . Benefit of Affliction . It is a consideration as profitable , as often repeated , That troubles and afflictions brings vs home to Gods House : They are like those officers that follow a fugitiue sonne or seruant , who bring him backe againe to his father or his master . Many meanes God vseth for to bring vs home vnto him , but by no meanes more than by affliction . Hunger draue the Prodigall home to his Father ; Ioa●s burning of his corne made him come to Absalon ; 1. Reg. 14 ▪ the vntamed Heyfer is brought by the Goade to the Yoke . There is no Collirium that so opens the eyes of the soule , as miserie and trouble . The gall of the Fish recouered Tobias of his eye-sight ; the darknesse of the Whales bellie , brought Ionas forth to the light ; the stroke of an Arrow made Alexander know he was mortall ; Wormes made great Antiochus confesse he was no God ; and the threatning of Elias wrought repentance in Achab : In a word , Hier. 31. Vexatio dat intellectum , Castigasti me Domine & eruditus sum , Affliction causeth vnderstanding , thou didst correct me ô Lord , & I was instructed . O! how correction opens those eyes which prosperitie kept shut ? O! how often doth the paining of the bodie worke the sauing of the soule ? O! how often doe misfortunes , like the rounds in Iacobs ladder , serue to bring our soules vp to Heauen ? God dealing with these afflicted soules , as the Gardner doth with the Buckets of his Well , who humbles them by emptying them , that hee may afterwards bring them vp full . Iob. ● . v. 18. And so is that place of Iob to bee vnderstood , Hee woundeth , and hee healeth , ( i. ) hee healeth by wounding ; like your cauteries , which cure by hurting . It is Gods owne voyce , Ose 6. v. 2. I will smite , and I will make whole : according to that of Ose , Percutiet , & curabit , he strikes the bodie with sicknesse , and with that wound he healeth the soule .

But here by the way it is to be noted , That there is a great difference betwixt one sinner and another : for he that is hardned in sinne , is made rather worse than better by correction . And this is that which Esay bewaileth , where hee crieth out , Esay 1.4.5 . Woe to the sinnefull Nation , a People laden with Iniquitie ; Why should yee be stricken any more , yee will reuolt more and more : All the fruit that such kind of wilfull sinners reape from their punishment , is , to adde sinne vnto sinne ; like that Slaue , who being whipt for swearing , falls into blaspheming . I haue smitten ( saith Ieremie ) your childeren in vaine , Ierem. 2. Ier. 6. they receiued no correction . And in another place he compares them to reprobate siluer , which being put into the Crisol of affliction to be refined and purified , remaines fouler than before . Others there are that are tender hearted , and are as sensible of other mens miseries , as if themselues were in the same case ; and iust so was it with this discreet Centurion .

Dignus est , vt illi praestes , ( i. ) He is worthie , for whom thou shouldst doe this . The Elders of the Iewes in Capernaum , which were sent by the Centurion vnto Christ , to beseech him to come and heale his seruant , acknowledged a power in our Sauior of working miracles , by that often experience they had made thereof , but they did not acknowledge his Diuinitie . And therefore they here notifie vnto Christ the great merit and deseruingnesse of this Centurion ; which if it had beene meerely for Gods sake , they might the better haue pleaded it . They alledge two reasons to induce him thereunto .

The first , Diligit gentem nostram , He loueth our Nation ; which hee hath many wayes manifested by those his good deeds and actions towards vs ; and this his loue and kindnesse bindes vs to solicite his cause , which good will of his ought likewise to incline you to fauour this his suit .

The second , Synagogam aedificauit nobis , He hath built vs a Synagogue ; whereby hee hath not onely shewed his good affection to the Iewes , but his religiousnesse also vnto God ; Dignus est ergo , vt illi praestes , Hee therefore deserues this fauour at thy hands . Their reasons are both powerfull as well with man , as with God ; Amb. lib. 2. de Off●● . for Loue obligeth much . Saint Ambrose saith , That Nature did ingraue nothing so deepely in our hearts , as to loue him that loueth vs . Saint Austen saith , Aug. li de Cath. rudinus . c. 4. Marsil . in Com. Pl. c. 8. That it is a hard heart that repayes not loue with loue : agreeing with that of Marcilius Ficinus , That Loue is Tanti pretij , a thing so vnualuable , that nothing can recompence it but Loue .

First , From this ground we may gather the foulnesse of our dis-loue towards God : Ipse prior dilexit , saith Saint Iohn , He loued vs first , & if he had not vouchsafed to loue vs , mans brest had neuer had a stocke whereon to graft his loue towards him . Hauing therefore lou'd vs first , and out of his loue done vs such great and speciall fauours , it were extraordinarie basenesse and impietie in vs , not to loue him againe , hee beeing so willing to accept of our loue . Many there are which stand vpon it , as a point of honour , not to bestow their loue vpon euerie one that seekes their loue , but onely vpon those that haue giuen them some pledges of their loue . Now if thou doost esteeme thy loue at that rate , that thou wilt not conferre it vpon him to whom thou doost not owe it , yet oughtest thou haue the honesty to repay thy loue to him to whom thou doost owe it ; especially being Nature abhorreth , that they that loue should not be beloued . Moreouer , many times thou louest those that neuer loued thee , nay , euen those that haue hated thee . Is it much then that thou shouldst loue him that hath loued thee , neuer will leaue off to loue thee , and cannot but loue , though thou shouldst grow cold ? S. Bernard saith , That we are wonderfully beholding vnto Christ for the treasures of his loue , because thereby he gaue vs matter to worke vpon , to repay this incomparable good of Loue , with Loue . No other of Gods fauours towards vs can we make repayment of in the same coyne , onely his loue is left vnto vs to be repaid with loue .

2 The second reason is no lesse powerfull , He hath built vs a Synagogue . For where some seruice hath preceded , it is as it were a pledge with God of fauours to bee receiued . Howbeit , in matter of giuing , we can gaine nothing by the hand . For , Quis prior dedid illi ? Chrysost. Com ▪ ● . Serm. de Mart. s. Acts , 3. Saint Chrysostome treating of the miracle which Saint Peter and Saint Iohn did at the doore of the Temple called Beautifull , vpon that poore Cripple which begged an almes for Gods sake ; pondereth , how boldly and securely they entered to aske a fauour in Gods House , who had first exercised their charity vpon the Poore , strengthning and preuenting those prayers of the poore , with those that they were to make themselues vnto God . To this end is it still in vse , that the poore lyes at the doore of the Temple , as the same Doctor obserueth , that the Faithfull entring to aske Mercie of God , for to secure their petition , that they should first shew Mercy . Subuenite oppresso ( sayth Esay . ) Before thou enterest into my House , Good seruice neuer vnrewarded with God . bestowe thine almes vpon some poore begger or other ; For my stampe is ingrauen vpon him , hee is mine owne picture , and therefore see you releeue him . And then Venite , & arguite me , i. Come , and reason with mee : If I shall not then helpe thee , challenge me for it . Saint Luke , recounting the resurrection of Dorcas ( otherwise called Tabitha ) sayth , That the poore and the widowes came vnto Peter showing him those cloathes and shirts which shee had giuen them . Circumdederunt eum viduae flentes , & ostendentes tunicas , i. Widowes compassed him about , and showed him their coats , &c. One sayd , shee gaue mee this coate , another this smocke ; and God hauing receiued so many seruices towards the poore , from the hands of this holy Woman , it is fit that she should find this fauour , and that you should not sticke much vpon it to restore her her life ; and the Text sayth , That hee presently raised her vp aliue . No lesse to this purpose serues that raising againe to life of the Widows son , which nourished the Prophet Elias . Behold , ô Lord , Acts. 9. thou hast afflicted a poore Widow , that lodged mee and sustained mee for thy sake , and therfore thou art bound to repay her this seruice . It is one of the abuses of these times , that in the day of prosperity , thou neuer thinkest vpon the poore , bee he thy neighbour ▪ or a stranger ; or if thou dooest , it is but to quarrell with him , & to murmure against him : thou neuer giuest him any thing but sharpe words , but if thy house shall bee visited with any misfortune of fire or otherwise , or with sickenesse , thou lookest that hee should come vpon his knees to thee and offer thee his seruice .

The surer motiue , his owne Loue . These reasons did the Elders of Capernaum alledge to our Sauiour , & might haue alledged greater than these , as his Faith , and his Deuotion . But it is noted by Saint Chrysostome , That they shewed themselues fooles in alledging the dignitie and worth of this Souldier , and forgetting the pitty and humanity of the Lord of Hosts . Martha and Mary were much more discreet , in pressing him with his Loue . For all other things whatsoeuer that we can alledge on our part , are to weake to bind him vnto vs .

Gods bountie towards his Suppliants . Ego veniam & curabo eum , i. I will come and cure him . 1. They could not haue desired a sweeter or a speedier answere . If a Captaine that hath beene maimed in the warres , come to one of our Princes heere of this World , to demand his pay , or some recompence for his seruice ; hee shall dye a hundred deaths before they will giue him so much as one poore six-pence . But the Prince of Heauen , wee haue scarce represented our necessities vnto him , but hee presently answereth ; Ego veniam & curabo eum , i. I will come and cure him . And euen then when hee sayd I will goe and heale him , euen then was his health restored vnto him : Cantic. 1.2 . so hand in hand goes Gods Power with his Will. Meliora sunt vbera tua vino , i. Thy breasts are better than wine , sayd the Spouse to her Beloued . Wherein , wee are to weigh the facilitie and the easinesse wherewith the brest affoords it milke , and the paines and difficultie wherewith the grapes yeeld foorth their wine . For wee must first gather them , then tread them , then squiese them in the Presse , then poure them from one vessell into another , &c. And therefore is it sayd , Thy milke is of more worth , than all the wine in the World ; not onely for it's pleasantnesse and sweetnesse , but for it's readinesse at hand . Esay pointing at this readinesse in God , sayth , Ad vocem clamoris , statim respondebit tibi , i. Hee will answere out of hand the voice of thy crie . Assure thy selfe hee is so pittifull , that he will not suffer thee to weepe and mourne . But thou shalt scarce haue called vnto him , when straight thou shalt haue an answere . Whereas , to the Princes of this World , thou shalt put vp a thousand memorials , and shalt haue so many more references , order vpon order , and yet no order taken for thee . But the Prince of Heauen , Statim respondebit tibi , i. Hee will answere out of hand .

I will come and heale him . Hee might haue recommended this businesse to Saint Peter , or Saint Iohn : But that which a Prince can performe in his own person , hee ought not to remit the same to his Ministers , though they should bee as faithfull vnto him as Peter . For the seruant many times carries not that soule along with him as his Master hath : and in case the seruant should blurre and soile his for his owne priuate gaine , this doth not excuse the Master . A Prince may well giue power in causa propria , i. in his owne cause , for a thousand things to his Minister ; but for those particular obligations that concerne his conscience , hee cannot , nor ought not . Quodcunque potest facere manus tua instanter operari , i. Whatsoeuer thy hand findeth to doe , Eccl. 9.10 . doe it with thy might . The word here to be weighed , is manus tua , not another mans , but thine owne .

2 It causeth no small admiration , that a King should call twice vpon him for his sonne , The poore more respected of God many times than the rich . and yet hee excused himselfe ; and that a Souldier should no sooner send vnto him to come vnto his seruant , but hee straight way answered , Ego veniam & curabo eum , i. I will come and heale him . Wee render two reasons of this doubt made vpon this place : The one , That with God , sometimes more honourable is the name of the poore than of the rich . Psal. 72.14 . Honorabile nomen eorum coram illo , i. Their name is pretious in his sight . And albeit this honour grew vp from the beginning of the World : yet after that , God made himself poore for to make vs rich ; pouertie is so exalted by him , and in that high esteeme , that men euer since haue lookt vpon it with other eyes than they did heretofore . Before that God came into the world and was made flesh , there was not that rich man which did not scorne and contemne the poore . Diues did lesse esteeme of Lazarus than of his dogges ; But God making himselfe poore , and wrapping vp in ragges the treasure and richnesse of Heauen , the condition of the poore hath euer since beene better with God , than that of the rich ; and therefore hee rather hasteth to relieue the Poore than the rich .

And therefore the Physitions of the bodie are much condemned , Phisitions taxed , that will not visit the poore . who being the Appollo's and Aesculapij of their times , disdaine to visit the poore men . And so likewise are the Physitions for the soule , who boast themselues to be Confessors to great kings & princes , the poore mans soule being no lesse pretious in Gods sight than those of the rich . Those Masters are also reproued , Masters likewise , who neglect their Seruants , being sicke . who scorne to visit their poore seruant in his sickenes , alledging ( forsooth ) that the chamber or the bed is readie to turne their stomacke , and makes them sicke with the loathsomenesse of the sent , when they can well enough indure the stinke of a Stable , or the nastinesse of a dogge-kennell .

Secondly , we are to consider , That Humilitie carries with it a kind of omnipotencie , because it subdueth the Omnipotent . Of the Sunne of the Earth the Poets write , That wrestling with Hercules , still as he toucht the ground he recouered fresh strength . The humble minded man , who esteemes himselfe to be but the sonne of the Earth , and the off-spring of Dust and Ashes , by bowing himselfe in all lowlinesse to this his mother , hee shall bee able to wrestle with God himselfe .

Thirdly , This readinesse of Christs towards the Centurion , should stirre vs vp to compassion , and to take pittie of our neighbour . Fulgentius noteth , Fulgent . Epis. ad Eugippiū . That there is this difference betweene him that imployeth his loue vpon his Neighbour , and him that bestowes it on the goods of the earth , that This is the poorer , That the richer . Saint Chrysostome declaring that place of Saint Paul , Loue seeketh not her own things , saith , That the Apostle spake according to the Lawes and rules of the world , where euery one holds that particular wealth he possesseth to be his owne ; but according to the Lawes of God , Loue seekes the things that are her own ; for shee reckons of that good that befalls another , as her owne . Our Sauiour treating of pardoning others , said on the Crosse , Luc. 23. v. 34. Mat. 27. v. 46 ▪ Father forgiue them , for they , &c. but speaking of his owne relinquishment , he said , My God , my God , why hast thou forsaken me , &c. With more earnestnesse crauing pardon for those that crucified him ; & for this cause cals him for their sakes Father , as if he should haue said , O my good God , I desire thou wouldst shew the bowels of a father towards them ; as for mine owne life , be thou a seuere God vnto me , let me suffer , so as they may liue . And this is Spiritus Sanctorum , The Spirit of the Saints , the nature of those that are Gods children . Elizeus offered to goe to the Pallace , for his Hostesse , Vis vt loquar Regi ? Wilt thou that I speak to the King ? when he would not goe thither for himselfe . Thomas , who would not haue Clergie men to ouer-busie themselues in the world ; yet he aduiseth them to speake vnto Princes and Councellors of State , in matters of pittie , when the poore are oppressed , and haue no bodie to speake for them , and that they should do it , Not out of coue●ousnesse , but charitie .

Iesus autem ibat cum illis ; & cum jam longe esset à domo , misit Centurio amicos , dicens , Noli vexari .

Trouble not thy selfe . Presently after Christ had giuen the Elders so faire an answere , hee went along in their companie towards the Centurions house ; some went before to aduise him of his comming , though the Euangelists doe not mention it ; who found himselfe so hindered by the Maiestie and greatnesse of our Sauiour Christ ( whom he beleeued to be God ) that hee sent some friends of his that were Gentiles , in all hast to our Sauiour , with this message , Lord trouble not thy selfe .

Some man may doubt , Why he should say by these second Messengers , Domine noli vexari , hauing entreated by the former to come vnto him ? I answer , That the same humilitie which the Centurion shewed afterwards , hee would haue shewne before that he said vnto him , Lord , trouble not thy selfe : For he that would not haue had him take the paines to come , would not haue sent vnto him , to will him that he should come ; for hee beleeuing him to bee God , it had beene an vnciuile Embassage . But the Elders of the Iewes setting a good face on the matter , and taking the authoritie vpon them , that they were of power to bring our Sauiour to the Captaines house , shewed therein more vanitie than faith , for that they did not beleeue that our Sauiour could cure the sicke being absent ; and so were the authors of this discourtesie . Besides , they proceeded f●rther with him in a commanding kind of language ; alledging , That the Centurion deserued this fauour at his hands , though hee himselfe acknowledged his owne vnworthinesse , not onely by these his second messengers , but by himselfe : For I assure my selfe , and hold it for certaine , That the Centurion in the end spake vnto Christ our Sauiour , repeating that lesson himselfe , which he had instructed his Embassadours in , when they said vnto him , Domine , noli vexari , i. Lord trouble not thy selfe . Saint Ambrose saith , That the name of ( Lord ) sometimes signifies honour , sometimes power ; and that in men these two goe diuided , but in God they goe ioyntly together . Here we call him a Lord , that is so indeed , for that power and command that he hath ouer others ; and sometimes we call him Lord that is no Lord , but doe it out of courtesie , onely to honour him the more . Nor is this in the Scripture any strange kind of language . Rebecka called her Seruant , Sir , or Lord ; and Marie Magdalen vsed the same stile to our Sauiour , Iohn . 20. taking him at that time for a Gardner . And although this name bee due vnto our Sauiour both manner of wayes , and may well challenge this double title , though some call him onely by the first , being desirous to honour and respect him , Iohn . 4. Iohn 5. as Regulus ; Lord , come downe before my sonne die : and as hee that lay at the Fish-poole , and could not help himselfe , Lord I haue no man , &c. Others , Iohn . 10. by both ; as Saint Thomas , Domine mî , & Deus mî . And the Centurion beleeuing through Faith , that he was God and Man , on the one part passible and fatigable , and on the other , impassible , and indefatigable : the one way he stiles him Lord ; the other , he entreats him , That he would spare himselfe that trouble , Noli vexari , or as the Greeke hath it , Ne vexeris ; which is all one with Ne fatigeris , Wearie not thy selfe .

Gods Spirit the best Schoolmaster . Non enim sum dignus vt intres subtectum meum .

I am not worthie thou shouldst come vnder my roofe . Some wil aske , Who taught this Captaine so much Diuinitie in so short a time ? 〈…〉 . Ser. 1. 〈◊〉 . Pope Leo answers hereunto , That where God is the Master , the Scholler quickely apprehendeth what is taught him , Cito dicitur , quod docetur . Saint Gregorie telleth vs , Greg. Hom. 30. in E●ang . That the holy Ghost is such an excellent Artisan , that he hath no need of termes , and such and such times of standing , to create Doctors & Masters ; as was to be seene in Saint Paul , and the good Theefe . Petrus Chrysologus saith , Chrys. Ser. 15. That the like did succeede with this Souldier ; and that of being a Centurion of the Roman Souldiarie , he became on the sudden a Captaine of the Christian warfare , and began to teach before hee knew well how to beleeue : And that the greatest Lights of the Church , repeate still that Lesson which he read the first day of his Faith . In a word , How easie a thing is it with God , to inrich the poore in an instant with his grace ? Facile est in oculis Dei , subitò honestare pauperem , It is an easie thing in the sight of the Lord , suddenly to make a poore man rich . E●cles. 11.21 .

I am not worthie , &c. Before he said , Noli vexari , and now he giues the reason of it ; telling our Sauiour , That his house is not worthie the entertaining of so great a Guest . Words of as great faith , as humilitie : Of great Faith , by acknowledging this his diuine Maiestie , vnder this vaile of his humane nature ; Of great Humilitie , by confessing himselfe vnworthie to receiue into his house so much Vertue and Holinesse .

But here is to bee noted , That there is a twofold humilitie ; one of the vnderstanding , another of the will : that of the vnderstanding , whereby a man is brought to the true knowledge of his own vnworthines ; that of the wil , wherevnto wee readily yeeld of our owne accords . To expresse this a little more plainely , There are some men that are humble , who are humbled by their own will ; othersome become humble , beeing humbled by their fortune . That the humbled should bee humble it is no great vertue ; the greater wonder were , that he should grow proud vpon it . But that Honour and Greatnesse should willingly humble it selfe , and of it's owne accord , Hoc regium est , This is an heroicall vertue , and beseeming Kings . What a glorie was it vnto King Dauid , that being so powerfull and so rich a Prince as he was , that he should be more meeke and humble than a child ? Si non humiliter sentiebam , &c. What a commendation in Iohn Baptist , so highly honoured both of Heauen and Earth , that hee should confesse himselfe vnworthie to vnlose the latchet of our Sauiors shooe ? What shall we say of the Sonne of God , who being equall with his Father , willingly humbled himselfe to become his Seruant ; teaching others this lesson , Learne of me , for I am meeke and humble of heart . What sayes the Preacher , The greater thou art , the lowlier be thy carriage . And for this is our Centurion heere commended , being so great a Commander as he was ; For I also am a man vnder authoritie , and I say to one , Goe , and he goeth ; and to another , Come , and he commeth . Saint Austen saith of him , That by confessing himselfe vnworthie , Aug. Ser. 6. de Verb. Dom. he made himselfe more worthie : for there is no disposition so fit for the receiuing of God , as that which acknowledgeth and confesseth it 's owne vnworthinesse . Amb. Ser. 89. And Saint Ambrose beating vpon the same point , saith , That those houses which seemed too streight and too narrow to receiue our Sauiour Christ , were made large enough by confessing their vnworthinesse to receiue him . But here doth that place of Saint Paul offer it selfe , He that shall eat of this Bread , and drinke this Cup vnworthily , shall bee guiltie of the Bodie and Bloud of Christ . 1. Cor. 11. Now if hee that receiues Christ vnworthily shall be held guiltie of his bodie and bloud ; Shall not hee much more be condemned , in confessing himselfe vnworthie to receiue him ? I answer , That in the Communion there are two manner of dignities to be considered ; one of the person which receiueth Christ our Sauiour ; the other of the disposition and preparation wherewith hee receiueth him . Touching the first dignitie , No man can receiue Christ worthily ; for the holiest , bee hee neuer so holy , is but a creature , and there is an infinite distance betwixt him and his Creator . But touching that other dignitie , of preparation and disposition , a man may receiue him worthily , by doing that which God commandeth vs to doe for the better receiuing of him . A Husbandman can hardly receiue his King worthily , in respect of his house , and his person , by reason of the great disequalitie between them ; but in respect of his preparation , doing that which he is commanded to doe on his part , as to see the house bee cleane , and euerie thing in good order ; so may he receiue him worthily .

Sed tantum dic verbo , & sanabitur Puer meus .

Onely say the word , and my Seruant shall be whole . Sir , trouble not your selfe , in comming to a House vnworthie so great a fauour , But halfe a word from your mouth will be sufficient to cure my Seruant . Yet doth hee not hereby signifie that his word was necessarie , since that without his word , and without his comming , his will was sufficient : and all this did the Centurions Faith procure ; but he would signifie thereby , that it was in his power to doe it , and that very easily ; and it is an ordinarie phrase amongst vs to say , It is but a word speaking . Saint Chrysostome indeereth the modestie , and curteous carriage of this Captaine , that he bearing that great loue to his Seruant , that hee was as sencible of this his sickenesse , and the danger he was in , as if the case had beene his owne : He did not desire any indecent thing of our Sauiour , nor lash out into passion , transported by his affection ; but proceeded therein with great prudence and sobrietie , not onely hauing a care to that which was fitting for his seruant , but with what respect also , and reuerence , hee was to carrie himselfe towards our Sauiour Christ .

The Centurions Faith . Onely say the word , &c. From hence Chrysostome proueth , That the Centurion did beleeue the Diuinitie of Christ : For if hee had thought him to bee but a Saint , and not a God , hee would haue said , I pray Sir speake a good word for me ; but he vseth not that phrase of speech , but , That himselfe would command him to be whole . But it is to bee noted , That though all the antient Saints doe grant , That the Centurion beleeued that Christ was both God and man ; yet Gregorie Nazianzen , Saint Chrysostome , and Saint Austen , doe note , That speaking absolutely of doing a miracle , with empire and command , is not prenda , that is , a token of God onely ; for any man may doe the like , to whom God shal giue the power . If thou hadst ( saith our Sauior ) but so much faith as a graine of mustard seed , thou mightst command mountaines to remooue , and they shal obey thee : But to worke a miracle , commanding the same to be done by his own proper power & vertue , that is a token of Gods power onely . And that the Centurion pretended this , it is prooued , first , by the great curtesie vsed by him , Lord , I am not worthie that thou shouldst come vnder my roofe ; which was as manerly as any man could speake it . Secondly , because a Saint may verie well do miracles , and by commandement too , but so , that hee must haue this power from God : but withall , it shall not be lawfull for any man to craue them in that kind ; for the power of doing miracles is neuer so tied to the will of any Saint , that he may worke miracles where and when he will himselfe . Thirdly , the comparison vsed by the Centurion , prooueth the supreme power to reside in Christ our Sauiour .

Nam & ego homo sum , sub potestate constitulus , i. For I also am a man put in authoritie , &c. Thou Lord hast souldiers , so haue I ; thou with absolute power , I with subordinate ; these obey me punctually , who am but an Emperors Vicegerent ; what shall those thee , Hier. Mat. 8. Orig. Hom. 15. in diuers . Chrys. Hom. 27. who art aboue all the Kings and Emperors of the earth ? Saint Hierome and Origen vnderstand by Gods souldiers , the Angells , ( whom the Scripture calls his Ministers ) by whom he works his miracles . Saint Chrysostome vnderstands by these souldiers , death , life , sickenesse , and health . Saint Luke sayes , Hee rebuked the Feuer : the words are short , but full ; but it is cleere , that all the creatures of God whatsoeuer , are Gods Ministers . For as he hath command ouer the Angells , death , life , sickenesse , health , the seas , and the winds ; Quis hic , quia venti & mare obediunt ei ? Who is this , that the winds and the sea obey him ? So he commandeth they should be called his soldiers , because they execute his will .

From these words , Sub potestate constitutus , this moralitie may bee drawne , No honor but hath it burthen . That euerie subordinate dignitie implyeth subiection and heauinesse : I call it subordinate , being compared with a greater Monarch , vnder whose command the person subordinate liues ; which Doctrine is so plaine , that it is prooued dayly by a thousand experiences : and the power of Christ himselfe was subordinate to that of his Father ; so sayes Esay , Cuius imperium super humerum eius , Esay . ● . i. Whose gouernment is vpon his shoulder : so that there is not any honour which hath not a burthen with it , which many times makes the heart of man to ake and groane vnder it .

Miratus est Iesus Fidem Centurionis .

Iesus admired the Centurions Faith . Aug. Epis. 101. ad Exod. Admiration ( as Saint Austen saith ) proceedeth either from the ignorance of the cause of a thing , or from the singularitie of it . In Christ could there neither be the one nor the other ; for hee did not onely know the faith of the Centurion , but had also beene the author thereof ; Quis fecerat ipsam fidem , ( saith Saint Austen ) nisi ipse qui mirabatur ? i. Who had caused that faith , but he that did admire it ? So that it seemeth , Aug. li. 1. de gen. Cont. Manich. c. 8. that this admiration is a commendation which our Sauiour gaue of the Cap●aines faith . For to admire a thing euen amongst prophane Authors , is an extraordinarie kind of commending it . For Christ had seene by a blessed and infused knowledge , that faith which was hidden in the heart of the Centurion ; but because hee did manifest the same in his presence , admiring it , he commended it ; and therefore it is said , Miratus est , He admired .

Saint Austen on the other side distinguisheth Admiration from Commendation . Some things ( saith he ) are commended , but not admired ; others are both commended and admired . Christ perceiuing this his faith , by admiring it did commend it ; not for any interior admiration that was in himselfe ; but to confirme and establish ours : For all the world might well wonder , to see so great faith in a Souldier . Suting with that which Saint Austen saith in another place , Aust. li. de gen. cont. Manich. cap. 8. That Christ had shewne some motions and signes of admiration , without perturbation : being motions and signes of a Master , whereby he read a lecture vnto vs , that we should doe the like .

Thomas puts vpon our Sauiour , Scientiam experimentalem , Th. 3. p. q. 1● . an experimentall knowledge , and consequently , an experimentall admiration . And albeit by a blessed and infused kind of knowledge he did know all things , and that his wisedome could not erre ; yet it is said of him , That he encreased in knowledge , He went onwards in wisedome and in stature . So that his admiring of the Centurions faith , was not so much his knowing of any wonderful and singular thing , but an experimentall knowledge thereof ; as that of the Astrologer , who knowes before hand that there shall bee such an eclipse ; yet notwithstanding when it comes hee admires it . So that our Sauior hauing this experimental knowledge , the admiration could not be so great as otherwise it would haue beene , had hee not foreknowne it .

But some man perhaps will say , I doe not see any such rare circumstances in the Faith and words of the Centurion , as should cause in vs any great admiration ; for I doe not see him shed teares with Marie Magdalen , nor adore him with the knee , with Regulus , nor clamour him with importunitie , with the Cananite , &c. I answer , Will yee expect this courtship from a souldier and a swordman ? Let Ieremie and Daniel weepe ; for a souldier , it sufficeth that he make a discreet , short , and full Prayer , stuft with so much loue , hope , and humilitie , as the Centurions was . Ioshuah that great Captaine , with a Ne mouearis lengthened out the Sunne , with those short words . From a Captaine transported with a holy zeale , will you looke for Eloquence ? flowers of Rhetoricke ? Are teares so soone drawne from a souldiers eyes ? tendernesse from his heart ? and bowing from his knees ? let not these nicities and ceremonious curiosities preiudice our Centurions plaine language , and vnhewne behauiour ; it was much to be commended in him , that he could so much . In a delicate Garden , where Art hath shewed it's vtmost , yee shall meet with Roses , Gillyflowers , and Fountaines of Alabaster and Iasper ; but thou wilt not so much admire this , as if thou shouldst light on these dainties in a Desert , or in some craggie Mountain , where the hand of nature shall ouerdoe that of art and Industrie .

Non inueni tantam fidem in Israel .

I haue not found so great Faith , no not in Israell . Christ turned about to the companie that were desirous to see the miracle , and said , I haue not found so great Faith , no not in Israell ; not onely among the Gentiles , to whom the Captain belonged , but to the Iewes , who expected a Messias . This was a great commendation of the Centurion , Aust. Ser. 74. de Temp. and a seuere reprehention to the Iewes , and no smal exhortation to those that were to succeed them . Tantam fidem , So much Faith ; Saint Austen renders it , Tam magnam fidem , So great Faith .

Faith how said to be great . A mans Faith may bee said to bee great , or little ; First in regard of beleeued truths , and so hee that beleeues the more truths , hath the more Faith . Secondly in respect of the difficultie : and so hee that beleeues things of a higher nature , and which exceede humane capacitie , ha's the greater Faith . Christ told his Disciples , That they were Modicae fidei , Men of little faith , because they thought he could better saue them waking , Mat. 8. than sleeping . And those seruants of the Archisinagogue , beleeuing our Sauiour could haue cured the maid while shee was yet aliue , but that he could not raise her vp being dead , said , Trouble not thy selfe , the maid is dead . Regulus had the like beleefe , Come downe before my sonne be dead . Thirdly , in consideration of the arguments and reasons for it : for Faith runnes a contrarie course to Knowledge : This is the greater and more perfect , the more it is strengthened by force of argument , and the more knowne demonstrations are made of it : That , the lesser & weaker they are . And therfore Christ taxeth the Iewes , that they would not beleeue without miracles , Vnlesse yee see signes and wonders yee will not beleeue . Fourthly , because of it's firmenesse , and it's constancie ; for that Faith which indureth most persecutions , temptations , and contradictions , is so much the greater . To the Cananitish woman our Sauiour said , O woman , great is thy Faith : for beeing beaten with so many put-by's , & disgraces , like a rock she stood strongly to it , & could not bee remoued . But for those that beleeue at certaine times , but in time of temptation yeeld and giue off , of them our Sauiour saith , That they haue but small store of Faith .

In euerie one of these kinds so great was the Centurions Faith , That our Sauiour said of him , Non inueni tantam fidem , I haue not found so much Faith , &c.

First of all , he did beleeue , That he could heale his Seruant , who now lay at the point of death . Not like the Father , who hauing his sonne possessed with a Deuill , spake doubtingly to our Sauiour Christ , Si quid potes , adjuva me , Marke . 9. If thou canst do any thing , helpe me .

Secondly , he did beleeue , That he was able to cure him onely by his worde , or to speake better , by his Wil onely . Not like the Archisynagoguian , who desired him , That he would lay his hand vpon his daughter .

Thirdly , hee did beleeue , That hee could cure him though hee were absent . Math. 9. Not like Regulus , who was earnest with him , to make all the hast he could vnto his house , before his sonne were dead . Nor like Martha , who said , Domine , si fuisses hic frater meus non fuisset mortuus , Lord , if thou hadst beene here my brother had not died .

Fourthly , he did beleeue , That our Sauior was God and Man . Iohn . 5. Not like those that said , Homo cum sis , facis teipsum Deum , Thou art a man , & makest thy self a God .

Saint Hierome seemes to bee of opinion , That this his Faith did not reach so farre as the mysterie of the Trinitie : but it was much , Hiero. lib. ad●ers . Lusif . that such a freshwater Souldier should on the sudden attaine to the highest of that knowledge .

Great likewise was his Faith in regard of the difficultie . What greater difficultie , than to beleeue , That that man , on the one side so passible and subiect to paine , was on the other side so powerfull and impassible ? This was it that was foolishnesse to the Gentiles , and a scandall to the Iewes .

It was likewise great , in regard of those slender arguments and reasons to mooue him thereunto : For he had neither read the Scriptures , nor the Prophecies that were of him , nor did know Christ , but by the fame & report that went of him , nor had seene many of his miracles , for Christ had not then done many . As it is noted by Saint Chrysostome . Chrisost. Hom. 22. Imper● .

It was also great , in regard of it's firmenesse and constancie , as Origen hath obserued ; for our Sauiour proou'd and try'd him , as hee did Abraham , and as he did the woman of Canaan , when he said Ego veniam & curabo eum , I will come and heale him . This was a great proofe of his Faith , but hee was as firme as the Rocke ; so that in euerie one of these respects his Faith was great .

If any man shall aske , How great ( I pray ) was this Faith of his ? I answere , Greater than Christ found in the People of Israell , to whom he had preached , and for whose sake he had wrought so many miracles . Tertullian declareth this greatnesse of Faith in that manner , that the comparison cutteth not off the Patriarkes alreadie past , nor the Israelites to come ; but extendeth it selfe onely to those that were present , whose Faith he had made triall of .

Secondly , for that it ranne greater difficultie than that of his Apostles and Disciples ; in regard of those lesse forcible arguments and reasons to leade him thereunto ; as also in respect of that small paines that had beene taken with him : For Christ sought after his Apostles and Disciples , and tooke them from their Trades and occupations , manifesting his glorie vnto them . According to that of Saint Iohn , Manifestauit gloriam suam , & crediderunt discipuli eius , He manifested his glorie , and his Disciples beleeued . But the Centurion was inuited onely by his Faith , to acknowledge Christ , and to beleeue truly in him .

Lastly , his Faith was greater in it's proportion ; As our Sauiour said , That the mustard-plant was greater for it's proportion , than all the other trees of the field : so by the way of proportion was the Centurions faith , in regard that he was a souldier , an vnletter'd man , as also in respect of those few miracles which he had seene , in comparison of the Iewes .

Amen dieo vobis , quod multi ab Oriente venient .

The calling of the Gentiles . Verily I say vnto you , many shall come from the East . Here he foretelleth the conuersion of the Gentiles , and the reprobation of the Iewes ; many times forespecified by the Prophets , by fitting metaphors ; as going out of drie Deserts , into Pooles & Riuers of water ; from amidst bushes and thornes , into green fields & pleasing meadows . When the waters of Iordan were driuen back , twelue stones were taken out of the bed of that Riuer , for a memoriall of that so famous a miracle ; and twelue other put there in their plae : so that the wet stones became drie , and the drie wet ; which was a type and a figure , that many sonnes should be cast downe into the dungeon prepared for slaues , and many Slaues should enioy the libertie and freedome of children and sonnes : According to that of Deuteronomie , The Stranger shall come to be Lord , and the Lord become his seruant , Deut. 28. v. 43. Aduena erit sublimior , The Stranger shall be the nobler .

Sicut credidisti fiat tibi , & sanatus est puer ex illa hora.

Be it vnto thee as thou hast beleeued . To him that hath but so much Faith as a graine of mustard-seed , our Sauiour hath promised so much power , that he shall be able to remooue mountains : Mat. 1● . Si habueritis tantam fidem sicut granum synapis , &c. instancing in mountains , for that to change & remoue them from place to place , is amongst the number of those things that are held to be impossible ; Qui confidunt in Domino , sicut Mons Sion non commouebitur , Hee that trusteth in the Lord shall be like Mount Syon , which cannot be remooued . When one man will to another represent an impossibilitie , he will say , Thou wilt as soone be able to remooue yonder Mountaine . Now then , if to so small a Faith such great things are promised , to that the Centurions Faith , which was so great , it was not much , that our Sauiour Christ should grant him so small a courtesie , as the recouerie of his sicke Seruant .

THE THIRD SERMON , ON THE FRYDAY AFTER ASH WEDNESDAY . MAT. 5.

Audistis , quia dictum est Antiquis .

Yee haue heard , how it was said to them of Old .

OVr Sauiour Christ treating of the reforming of the Law , Nothing but disorder in this world . spoyled and defaced by the false Glosses and lying Comments of the Pharisees , for so those words seeme to infer , Non veni soluere Legem , sed adimplere , ( i. ) I came not to dissolue the Law , but to fulfill it : And ( as Saint Chrysostome noteth it ) promising greater , and more excellent rewards in the Law of Grace , than the Written Law ; it was fit that those Laws should be so much the more perfect , to the end that the meanes might be answerable to the end ; and the greater the worke , the greater the reward . In this vast Commonwealth of the world , all is disorder ; the Palme is not giuen to the actiuest , nor the Victorie to the valiantest , nor Honour to the wisest ; Vidi seruos in equis , I haue seene slaues on horsebacke , &c. but in Gods Kingdome , he beares away the Garland that fighteth best . But to come a little neerer to the point , After that he had reformed sixe important points of the Law , ( as it is treated elswhere more at large ) he comes to the Loue of our Enemies , which is such a seeming monster to man , and carries such a firie looke with it , that it hath much affrighted the world .

Dictum est Antiquis , It was said to them of Old .

The Law was euer to the Delinquent , as painefull as strict ; and as they that find themselues curbed by some penaltie , seeke by all means either to breake it , or ●o comment therupon , as may make best for their purpose , ( a course too common with Hereticks : ) So againe is this course of theirs crossed by those names which the Scripture giues vnto the Law . Ecclesiasticus cals it Alligaturam salutis , The Ribond or bend of Saluation , wherewith the bloud is stanched , and the orifice closed and shut vp . But he that is thus let bloud , the more foolish he is , is euer the more impatient , complaining , That it wrings him too hard , & desires to slacken , if not vndo it . Salomon in his Prou. stiles it thus , A chain for thy neck . But the impatient man when the coller fits closer to his neck than he would haue it , thrusts in his fingers betweene , to stretch it wider and make it more easie ; the Felon to get himselfe fre● , fals to the filing off his Irons ▪ and the Slaue , the ring of Iron that he bears about his neck . Moses cals it Testimonium , a Testimonie . Deut. saith , That the Booke of the Law was appointed to be put in one of the corners of the Arke of the Testament , Deut. 32. That it might remaine there as a Court●rol or euidence against thee , & as a Lieger-booke of Laws and Statutes , whereby to pronounce Sentence against thee . And as Moses , for the loue that he bare vnto the People brake those tables , as he came downe the Mountaine , wherein was the written Law , by the vertue and tenure wherof , there should not a man of them haue bin left aliue that had committed Idolatrie . So the antient Doctors , streightned by the rigour and strictnesse of the Law , did goe stretching and enlarging it at their pleasure . And there fore it is said , They haue scattered the Law ; or ( as another Translation hath it ) They haue enlarged it . Deut. 33. The Law was of fire , In his right hand is a firie Law ; and being burnt with the flames thereof , they went about to quench it with the water of their Glosses . The wine of the Law was strong , and therefore they would mixe it with the water of their Comments and their Lies ; Thy Wine is mingled with water . Saint Paul speaketh a little plainer , and sayes , Adulterantes Verbum Dei , Esay 1. Adulterating the Word of God ; the Greeke word is Cauponantes , Giuing it a dash ▪ a kind of Vintners , who by watring the Wine of Gods Word , take away it 's strength and life .

And if Vzza , but for touching the Arke wherein the Law was , were suddenly death-strucken , What may they then expect , who deface & destroy the Law it self ? Christ in defence of his Doctrine , said , I spake openly to the World ; for the which he was buffetted & smitten on the face by a base rascal : our Sauior signifying thereby , That he puts into one & the selfe same ballance , the buffetting of his face , and the abusing of his Doctrine . Where by the way I would haue you consider , That the worst of this fault consists not in the defacing onely of the Law , but in making the Glosse the Text ; and of meere naughtinesse , a Law .

God complaines by Ieremie , That they did offer their sonnes and daughters to Moloch , Hier. 7. in imitation of Abrahams Sacrifice ; the circumstance of committing of so great a crueltie in his House , & in his Temple , made the case more foule : for this was to make God the cloake of their abhominations , and to baptize their Idolatrie with the name of his seruice . Sinne euer most odious when masked with Religion When Pilat was to pronounce Sentence of death against our Sauiour , he said , I find nothing in him that deserueth it , &c. But then the Iewes cried out , We haue a Law , and according to that Law hee ought to dy ; though ther could be no law to take away the life of one that was innocent . Exceeding great was their wickednes in taking away of his life , but much more in making this their wickednesse a Law . It was a great sinne in Saul , to preserue out of couetousnesse the Heards and Flocks of Amalec ; but a greater fault , to make of his couetousnes , Obedience & Sacrifice . The Hereticke foundeth his Heresie vpon the Scripture ; the Lawyer his vniust sentence vpon the Law . And as a greene glasse , the beames of the Sunne passing through it , makes all to seem greene ; so the Flesh turneth to it 's own color the Laws of God , & preacheth as a Law from God , That we should hate our enemie . Whence Irenaus inferreth , That such Doctors as these are worse than the Deuill : for when the Deuill tempted our Sauiour Christ , he did not alledge a false Text , but a true , though ill interpreted ; but these Doctors doe quote lies : Prophetae tui prophetabant mendacium , & populus applaudebat manibus , Thy Prophets preached lies , and the people applauded them for it .

It was said to them of old . Antiquitie hath beene held the Fountaine of all good things , but more partcularly of Wisedome . And therefore God commanded his People to take this for their guide and Master , viz. Thou shalt not passe the antient bounds ; inquire of the dayes of old ; Remember the times that were long agone . And the most antient were euer held as the treasuries of euidences , Deut. 32.33 . and the Rolles of Records . The famousest men of the world haue sought out the antientest for their Instructors ; for , In antiquis est sapientia , & multo tempore , prudentia . And for this cause could Salomon say , Doe not yee aske , why the former times were better ; for this is a foolish question : First , because in respect of wisdome , Eccl. 7. that is not said in our times , which was not said before ; Nothing can be said , which hath not beene said alreadie . The Comicke could say , Eccl. 1. There is no new thing vnder the Sunne : and Salomon , Nor is any man able to say , This is but now come forth . Secondly , In regard of all other good things : for it is manifest , that the former times were the better ; for there is no wise man that doth not bewaile the present . Deuteronomie complaineth , That the times were ill and peruerse , and the People foolish , and ill giuen . Saint Iohn , That wickednesse was grown to it's heigth , In maligno est omne , &c. In a word , there is not any Ecclesiasticall Historian , nor Ciuile , which doth not lament the wickednesse of his Times . 1. Ep. Ioh. ca. 2. Plautus commending Wit , compares it to Wine , which the older it is , the better it is . Many Authors are not now reckoned of , which shall grow famous two hundred yeres hence : & many Painters get not that commendation they deserue , & only because they are modern . Michael Angelo hid an Image in certaine antient buildings ; for he knew if it were presently discouered , they would haue praised it for an excellent old piece of times past , till they had seene his name , which he had set thereunto .

This Doctrine is verie plaine , making the comparison from the time of euerie one of those Lawes , Naturall , Written , and that of Grace ; wherein they were best in their beginnings . But if the comparison be generall for all times whatsoeuer ; howbeit in the order naturall the former were the better , because all things grow old , and waxe worse and worse , as is to be seene in Plants , Beasts , & Men : yet in the order supernaturall , those times are the better , which Saint Paul calleth the latter : For although God did many great fauours in those former Ages , yet all of them put together did not come neere to the Incarnation and death of Christ , and those his blessed Sacraments . And therefore Esay said , Ne memineritis priorum , & antiqua , ne intuamini , ( i. ) Doe not so much admire those things that were done in former times ; for they are all as it were clouded and obscured by these that we now presently enioy . And this is prooued now at this day by the perfection of the Law ; for antiquitie did admit the Law of a mans righting of himselfe , when he was wronged ; of louing his friend , and hating his enemie : but this is now controlled and reformed .

Diliges amicum tuum . Thou shalt loue thy friend .

This is a part of that commandement , That wee should loue our neighbor ; and may seeme to be taken out of the nineteenth of Leuiticus , where it is said , Thou shalt loue thy friend : Whence Lyra presumeth they drew that contrarie argument of hating their enemie . This former part seemeth to be superfluous ; First , because Nature left not any thing so deepely ingrauen in mans heart , as to loue him that loueth vs : And therefore a needlesse commandement to impose those things vpon vs , whereunto we haue a natural appetite . What need we will a man to loue himselfe , or a father to affect his children ? And it being a naturall inclination in vs , to loue those that loue vs , why should this bee giuen vs in charge ? Diliges amicum tuum .

Secondly , euery man naturally loues himselfe . Nemo vnquam carnem suam odio habuit . And therefore God doth not command that I should loue my selfe . And my friend is my second selfe ; Aug. Epist. 14.4 . Cons. c. 6. or ( as Saint Austen hath it ) Dimidium animae meae , i. The halfe of my Soule . And therefor it was no necessary commaund , Diliges amicum tuum .

Thirdly , those things that are most pretious , and most rare , which haue most reasons for amabilitie , as Profit , Honour , Delight , and Honesty , it is not needfull that we should bee willed to loue them . And as Laertius relates it from Socrates , The World hath not any thing more pretious and more louely than a Friend . Besides , our Sauiour sayth , Where our Treasure is , there is our Heart . And our Friend beeing so rich and pretious a Treasure , hee must of force steale away our Heart from vs , and therefore superfluous is that speech , Diliges amicum tuum .

Fourthly , the essence of friendship consisteth in reciprocal loue , as it is determined by Thomas , Th. 1.2 . q. 6. Art. 5. Dam. li. 2.3 . paral . c. 105. and Damascene . And therefore loue is painted with two keys , in token that it did open and shut to two hearts . And therfore superfluous , Diliges amicum tuum .

Heereunto I answere , That mans heart beeing left to it's owne naturall inclination , it will doubtlesse render loue for loue . But since that the Deuill did roote out that good Seed and sowed Tares therein , wee see , that in the most naturall and strictest obligations , sometimes there growes dis-loue . As in brother against brother , father against sonne , sonne against father , and in the wife against her husband , &c. What thing more naturall , than to giue our heart vnto God , for those generall benefits of Creator , Redeemer , and Conseruer ; and for many other particulars , which cannot bee summed vp ? And yet the Deuill doth blot them out of our hearts , and sowes in stead thereof so many ingratitudes , as Heauen stands astonished therat . Though therfore it be a naturall thing to loue our friend , Nam & Ethnici hoc faciunt , i. For euen the Heathens doe this , Yet the Deuill soweth a kind of hatred in our hearts , so abhorrible to nature , that feigned friendship , comes to bee doubled malice . And the world is so farre gone in this case , that it is now held as strange , as happy , that one friend should truely loue another . Hence is it , that the Scripture makes so many inuectiues against false friends . Eccl. 6.8 . Prou. 16.29 . Ecclesiasticus saith , There is a friend for his owne occasion , & will not abide in the day of thy trouble . Salomon saith , Vir iniquus tentat amicum suum , i. A violent man enticeth his neighbour . In that chapter of false and true friendship , so many things are there spoken touching false friends , as very well prooue , that commandement was not superfluous , Diliges amicum tuum . And that which Chrysostome sayes , doth much fauour this doctrine ; for that one of the reasons why God commanded man to loue his enemie , was to affoord matter of loue to the Will , for friends are so rare and so few , that it would remaine idle and vaine , if wee should not loue our enemies .

Odio habebis inimicum tuum .

Thou shalt hate thy enemie . Irenaeus , Saint Basil , Saint Ambrose , Saint Chrysostome , Ire● . li. 4. c. 27. Bas. Hom. in Psal. 14. Amb. Ser. 5. in Psal. 118. Chrys. Hom. 16 Hier. epist. ad H●●●t . Epiphanius , and Hilary , hold , That this Law was permissiue , like the libell of Diuorce , Ad duritiam cordis vestri , i. For the hardnesse of your heart . So that a lesse euill is permitted for the auoyding of a greater . And therefore Saint Austen sayth , That God neuer permitted that wee should hate our enemie , but his sin ; As thou doost hate the shadow of a figge-tree , or the wall-nut , and yet regardest an image that is made of the wood thereof : Tertul. li. de Patient . Epiph. Her . 33. Hil. Can. 4. in Mat. Aug. li. 19. Contr. Fa●s . c. 24. Aug. S●r. 59. de Temp. to. 10. or as thou takest the ring of a fire-pan by that part which is cold , and fliest from that which is hot and will burne thy hands . In like sort thou must loue thy enemie , as hee is the image of God , and hate him as hee is a sinner . And in another place the same Doctor sayth , That God put it in the singular number , Odio habebis inimicum tuum , i. Thou shalt hate thy enemy ; signifying thereby , that wee should hate the Deuill , but not our brother . And that wee erre in this our hate : for it is no wisedome in vs , to hate our enemy who doth vs so much good , but the Deuill who doth vs so much harme .

First then , I say , That this Law is not of God ; for God is Loue , 1. Iohn· 1. as Saint Iohn sayth ; and Loue cannot make a Law of dis-Loue .

Secondly , it is not pleasing vnto God ; for the Scripture being so full of those good things , that hee did for his enemies , only to stirre vp mans heart , to diuine Loue ; hee would not command vs to hate them . Saint Paul sayth , Heb. 12. That the bloud of Christ speakes better things , than that of Abell . For this cryeth for vengeance , that for pardon and forgiuenesse . The bloud of a dead man is wont to discouer the murderer , his wounds bleeding afresh ; one while it naturally calleth for reuenge ; another , it boyles and breakes forth into flames at the very presence of the murderer ; another , while the vitall spirits which the murderer left in the wounds , returne to their naturall place , and with great force gush foorth afresh . But bee it as it may bee , I am sure the bloud of Christ speaketh better things than that of Abell ; for this discouereth the murderer ; and that , in the presence of those that crucified him , prayed vnto God to forgiue them , as not knowing what they did .

Thirdly , that it was contrary to Gods intention . In Exodus , hee commanded , that he that should meet with an Oxe of his enemies that was like to perish , or an Asse that was haltered & intangled , he should helpe both the one , & the other . Now hee that wills vs to be thus friendly to a beast , what would he wee should doe to the owner thereof ? Nunquid Deo est cura de bobus , Hath God care of Oxen ? In Deut. God commanded , Deut. 2.3 . Cle. Alex. lib. 2. Strom. that they should not hate the Idumean nor the Aegiptian ; who ( according to Clemens Alexandrinus ) were their notorious enemies . In the Prou. it is said , When thy enemy falleth , reioyce not at his ouerthrow : For God may exchange fortunes , and his teares may come to thy eyes , and thy ioy to his heart . And Eccl. tels vs , Hee that seeketh vengeance shall find vengeance . Prou. 24. Eccl. 28. Psal. 7. Tob. 4. And those that haue beene possessed with the Spirit of God , haue much indeared this Theame , as Dauid , Iob , Tobias , and diuers others .

Fourthly , it is against the law of Nature : I aske thee , if thine enemie should bee appointed to bee thy iudge , thou hauing offended the Law , wouldest thou not hold it an vnreasonable thing ? and wilt thou then bee iudge of thine owne wrongs ? God is onely a competent judge In causis proprijs , i. In his owne matters . The rest , is force and violence . 2. Reg. 21.5 . The Gibeonites held themselues wronged by Saul , complained grieuously thereof vnto Dauid : Dauid demanded of them , Quid faciam vobis , i. What shall I doe vnto you ? They replyed , Non est nobis super argento & auro quaestio , i. Our question is not about Siluer and Gold . What is it then ( sayd hee ) that you would haue ? Virum qui attriuit nos , & oppressit inique , ita deleredebemus , vt neque vnus quidem residuus ●it de stirpe eius in cunctis finibus Israel , i. The man that consumed vs , him would wee so destroy , that not one should bee left of his stocke in all the borders of Israell . Reuenge beelongs onely to God . That there might not so much as a cat or a dogge bee left aliue of the house of Saul . But where reuenge is so full of rage , and runs madde as it were , it is good to take the sword out of their hand , and that no man may haue authoritie to reuenge his owne wrongs , be the cause neuer so iust and holy . 3. Reg. 18. Elias slew foure hundred Prophets , it was Gods cause : but God did not giue him leaue to kill Iesabel , who had done himselfe such wrong . Saint Peter sentenced Ananias and Saphira , but not Herod , who imprisoned him , and condemned him to death . Dauid did not take vengeance of Shimei , for feare he should haue exceeded therein , as also for that it was causa propria , his owne cause . The Law of Nature tells vs , Quod tibi nonuis , alteri ne feceris , Doe not that to another , which thou wouldst not haue done to thy selfe . Tobias notified the same to his sonne , Quod ab alio oderis , fieri tibi vide ne tu aliquando facias . Eccl. ●1 . And Ecclesiasticus , Learne from thy selfe what is fit for thy neighbour . Our Sauiour Christ hath set vs downe the same rule by Saint Mathew , and by Saint Luke : Innumerable Phylosophers haue repeated the like Lesson . Ma● ▪ 7. Laertius reporteth of Aristotle , That giuing an almes to one that had done him many iniuries , told him , Nature , not thy naughtinesse , makes me to pittie thee . There was amongst the Romans a Marcus Marcellus , that pleaded in the Senate for his Accusers ; A Tiberius Gracchus , a mortall enemie of the Scipio's , who during that their emnitie , defended them in the publique Theatre : A Marcus Bibulus , who hauing two of his sonnes slaine by the Gabiani , and Cleopatra sending the murtherers vnto him , returned them backe again without doing them any harm ; In Athens a Plato ,

Plut. li. de Vtilab inimi . capienda .

Senec. lib. 1. de Clem.

Basil. Hom. ad Adolesc .

Chrys. Hom. 80. in Mat.

whom his scholler Xenocrates accusing of diuers scandalous things , said , It is not possible , That him whom I loue should not loue mee againe . A Phocion , who dying vniustly by poyson , and beeing asked when hee had the cup i● his hand , What seruice he would command them to his son ? answered , That hee should neuer thinke more of this cup , but studie to forget it . Many the like are related by Plutarch , Seneca , Saint Basil , and Saint Chrysostome .

Lastly , This being no Law of God , neither as he is the Author of Grace , nor as the Author of Nature , it must needs bee of the Deuill , as Origen inferreth . For he seeing that God had engrauen in mans heart the law of loue , standing ( out of his pride ) in competition with God , he engraued dis-loue , and left it so imprinted in the hearts of many , that albeit for these many Ages , God hath hammered both Angells and Saints vpon this Anuile , he could neuer bring them to softnesse .

The occasion that might mooue those antient Doctors to this Law , was , either for that God had commanded Saul , that he should destroy Amalec ; or the vengeance that he tooke of Pharaoh and his People ; or that of Leuiticus , Pursue your enemies , and they shall fall before you : as if to enter into a iust warre , by order from God , might allow a man to doe the like to his brother out of his owne will and pleasure : Or , for that it is commanded in Leuiticus , Thou shalt loue thy friend as thy selfe : Or , as Nicholaus de Lyra hath notedit , That they draw this consequence from Aristotle , Arist. 1. Top. cap. 8. Si amicis bene faciendum est ; consequens est , vt inimicis sit malefaciendum : If we must doe good to our friends , then consequently we must doe ill to our enemies .

Thou shalt hate thy enemie . Whence it is to be noted , That that Law which gaue them licence to hate their enemie , does not giue them leaue to kill him : though the Deuill many times likes better of a mortall hatred , and a desire of reuenge , than the death of a man . For Hatred is that Loadstone which drawes other sinnes along with it ; but the killing of a man doth vsually bring repentance with it , for the many disasters that attend it . Iudas till he had driuen his bargaine for the betraying of his Master , had deliuered vp his heart to the Deuill ; but that was no sooner performed , but hee repented himselfe of what he had done . Saint Chrysostome calls hatred Homicidium voluntarium . Some seeme to sinne meerely out of nature , ( for custome is another nature ) and these that thus sinne , sinne without a will or desire of sinning ; but he that hates , must of force sinne with all his heart .

Ego autem dico vobís , Diligite inimicos vestros .

But I say vnto you , Loue your enemies . Crys . Serm. 65 Petrus Chrysologus treating of the profoundnesse of the Scripture , saith , That though a volume should be written vpon euerie word , it were not able to containe all the mysteries belonging thereunto . What shall wee say then to this word Ego , whose extent and birth is so great , that none can qualifie it but God ▪ None knows the Father but the Son , nor the Sonne , but the Father ; he alone can tel what it is . The son for to repaire the affront and infamie of his death , said to his Father , Clarifica me Pater , Father glorifie me : And Saint Ambrose hath noted it ; Ambr. 4. de fid. cap. 6. That the originall word there saith , Opinion & Credit , rather than Glorie ; as if he should haue said , I haue gotten thee ( ô Father ) among men an opinion of being the true God , requite me therfore in gracing me to be thy Sonne , for onely thou canst doe me this honour . The mouthes of men and Angells shall talke of his praise , but are notable to expresse the greatnesse of this attribute , Ego . The immensiue greatnesse of the sea is to bee seene in this , that so many Riuers and Fountaines issuing out of it , they doe not onely not emptie it , and draw it drie , but doe not so much as lessen it or diminish it one jot . Ego , euer since the beginning of the world , hath been the Theame of the Angels , Prophets , Euangelists , & the Saints , but could neuer come to the depth of it . Damasus did shut vp in seuen verses fortie foure names belonging to this word , Ego .

From hence we will first of all draw the authoritie of the Law-giuer . If the authoritie of Kings and Emperours be so great , that their subiects at their command aduenture vpon many foolish and desperate actions ; How much greater is that of God ? Fulgosus in his Booke de Rebus memorabilibus , reporteth , Fulg. li. 1. cap. 1. That a Prince of Syria indeering to Henrie Count of Campania ( who was come thither vpon an Embassage ) the obedience of his souldiers ; calling to one who was Sentinel to a Tower , that he should speedily come vnto him , presently leapt downe from off the battlements . If a Scipio's , Si ego iussero ( If I shall command you ) could preuaile so much with his men , What shall Gods Ego doe ? who melteth the Mountaines like waxe , ( The Mountaines did melt away like waxe , Psal. 58. before the face of the Lord ) taketh away the breath of Princes , and commandeth the sea and the winds , and they obey : Quis est hic , quia venti & mare obediunt ei ? Who is ihis , Mat. 8. that the winds and the sea obey him ? who with an Ego sum draweth honie out of stones , and oyle out of the hard rocke .

But I say vnto you . I , that am the Master of the world , who came to reforme the Law , and to vnfold the darke places of Scripture ; I , that am Via Veritatis & Vitae , The way of Truth and Life ; I , that desire more your good than your selues : For I know how much it importeth you to loue your enemies ; and that he that blotteth this loue out of your hearts , robbeth you of a wonderful rich treasure . I am the Lord that teacheth profitable things , and gouerns thee in the way : Esay 48. it is I ( I say ) that say vnto you , Loue your enemies .

Abraham did forget the bowells of a Father , Gen. 1● . Quia Maiestatem praecipientis considerauit , Because he considered the Maiestie of him that commanded .

Christ our Sauiour doth counterpone his authoritie to that of the Law-giuers of this Law , Dictum est antiquis , Is was said to them of Old . You haue beleeued lying Law-giuers , who prescribe it vnto you as a Law , Thou shalt hate thy enemie . But giue you credit vnto me , for I am a true Law giuer ? It is a hard case , that truth should be in lesse esteeme than lying ▪ Heauen , than Earth ; the true God , than false Gods . But though they lie neuer so much at thee to hate thyne enemie , I shall neuer leaue beating it into your brests , That you loue your enemie . Laban when he pursued Iacob came verie eagerly vpon him at the first , with a Valet manus mea reddere malum pro malo , Gen. 31. & ibi . Pet. Comest●r . I am able to returne euill for euil ; but his courage was quickely cooled , with a Caue , ne quidquam durius loquaris contra Iacob ▪ ●eware thou speake not hardly against Iacob ; For the God of Iacobs father had charged him to the contrarie . Where it is to be noted out of the Text , That Laban did not say , My God , but , The God of his father . Whence I make this conclusion , That if he that doth not take me for his God ( for Laban was , you know , an Idolater ) shall obey my command , and not be his owne caruer in his reuenge , What ought a Christian to do ? S , Chrysostom seemeth to be much grieued , that in matter of iniuries and reuenging of wrongs , the World , the Flesh , and the Deuill should doe more with vs than God , to whom onely vengeance belongeth . What will not the Purse doe with some ? with other-some , the intreatie of a great Person ? Dauids souldiers fingers itcht , & would faine haue set vpon Saul , when they had him cub'd vp in the caue : but Confregit illos sermonibus , He detained them , and wan them with good words , to let him alone ; which they did not so much for Gods sake , as for Dauids .

But I say vnto you . Many presume so much on themselues , that they wil not sticke to suffer martyrdome , if occasion should be offered , and haue sometime euen sought after it : But that poore little valour which they experiment in themselues in matter of suffering and pardoning of iniuries , may bewray this their errour vnto them . For , as Saint Gregorie saith , He that shall faint in suffering an iniurie , Quid faceret in dolore poenarum ? What will he doe in the midst of torment ? can he suffer the straining of the Racke , or the rage of fire , that cannot indure a hard word , Simon . Met. Tom. 1. de S. Niceph. or brooke a slight iniurie ? Symon Metaphrastes reporteth of Sapricius , That he would not pardon Nicephorus his enemie , no , though hee had oftentimes askt him forgiuenesse on his knees . He was not long after apprehended in Antiochia for a Christian , hee was condemned , and carried forth to be martyred ; and in the way Nicephorus returnes againe to entreat his pardon , but could not obtaine it . Being brought to the place of martyrdome , hee fainted and flew backe , causing therewith so great a sorrow in Nicephorus , that hee cried out aloud , I am a Christian ▪ and will die in his place .

But I say vnto you . S. Ambr. expounding that place of S. Paul , Datus est mihi &c. A Goad was giuen me in the flesh , vnderstandeth by this pricke , the persecutions of his enemies ; Carnis meae , that is , of mine owne Kindred and Countrie . And Caietane addeth , That this pricke was so necessarie for the Apostles saluation , that without it he had beene damned . When Saul vnderstood that Dauid had giuen him his life , said , I know now assuredly , that thou shalt raigne ouer Israel . And verie well doth that man deserue a Crowne , not only here on earth , but in heauen , who spareth his enemies life .

But I say vnto you . Antiently Lex Talionis was in vse with the Iewes and the Gentiles ; Oculum pro oculo , dentem pro dente , An eye for an eye , and a tooth for a tooth : Arist. Ethic. Aulus ca. 1. Alex. li. 6. c. 10. And this to many seemed a naturall and iust Law ; as you may read in Aristotle , Aulus Gellius , Alexander , and others . Iulius reporteth , That the first of the House of the Cornelij that was burned after his death , was Scilla , fearing the punishment of this same Lex Talionis , for that hee had before pul'd his enemie Marius out of his graue . But our Sauiour Christ crossing this Law , saith , This was the Law of Old , An Eye for an Eye , and a Tooth for a Tooth ; but I say vnto you , That he that shall strike you on the one cheeke , to him shall you turne the other . Saint Austen expounding this place , obserueth these two things : Aust. li. de Ser. in mon. ca. 34. the one , That we are to answer an iniurie with two suffrings , or a double kind of sufferance ; and that is , to turne the other cheeke . The other , That to him that shall strike vs on the one cheeke , we are to shew him a good countenance , not giuing him halfe a face , or ill face ; and this is to turne the other cheeke . And Nazianzen addeth , That if a man had ten cheekes , he should turne them all vnto him .

But I say vnto you . Nothing doth more greeue a Father , than to see discord amongst his children , Inimicitiae fratrum parentibus gra●issimae . Plut. de pietat . grat fra . Dauid when news was brought him , That Absalon had killed all the Kings sonnes , he grieued exceedingly . Now if earthly fathers , who are but fathers in Law , haue so great a feeling thereof , What shall God then ? Ego autem , I , who feele your hurtes ; I , who loue euerie one of you , as if you were all but one ; I , who preferre your wrongs before mine owne , and will sooner reuenge them , if you loue me ; I say vnto you , D●ligite inimicos vestros , Loue your enemies .

And that this senciblenesse may be the better perceiued , two differences are to be noted .

The one , That earthly fathers doe ordinarily loue their children disequally , Reasons why there should be no difference among Christians . one better than another , I know not why nor wherefore ; but God loueth all alike , and maketh as much of one as another . Philon asketh the question , Why the precepts of the Decalogue speake to euerie one in particular , as if they spake only to him alone Thou shalt not sweare , Thou shalt not steale , &c. & his answer is , That euerie particular person by himselfe is as deere vnto God , as all mankind put together : And he prooueth it by this , That he faith vnto euerie one , I am thy God ; being the God of all .

The second , That earthly fathers loue themselues better than their children ; but God loues his children better than himself ; his punishments are likewise lesse seuere , as we may see in Adam , and in Caine. Againe , in the Law of Matrimonie , to marrie with an vnbeleeuing wife doth not dissolue that bond , if shee consent not thereunto ; Non dimittat illam , Let him not put her away , it is S. Pauls ; but if she afterwards become an Adulteresse , he might be diuorced from her , and shee be condemned to be stoned to death . Item , in that precept , Thou shalt not sweare ; a lawfull oath is not prohibited , for composing of differences betwixt neighbour and neighbour : and if in matter of profit one man shall exact vpon another , and will not forgiue a mite , let him assure himselfe that God will loose nothing of his right ; For three transgressions I will turne , Amos 2. v. ● . ( saith Amos ) & for foure I will not turne . Those three , were Idolatrie , Fornication , and Matrimonie ; in degrees forbidden , offences belonging vnto God : The fourth were , the wrongs and iniuries done vnto our neighbour ; and he saith , That he will pardon the one , but not the other . And therefore our Sauiour Christ being desirous to cut off all sedition and discord betwixt his beloued children , he saith , Ego autem dico vobis , diligite inimicos vestros , &c. But I say vnto you , Loue your Enemies .

But I say vnto you . Many light occasions end great enmities .

First , Time , which weares them out , and makes them to be quite forgotten .

Secondly , New aliances , by marrying the one with the other .

Thirdly , The great hurt that comes thereby . Two enemies at last perceiue , that thereby they diminish both their estates and honours ; and in the end fal into this consideration , That if they bite one another , they shall be deuoured one of another : and as it is in the Prouerbe , El vencido , y el vencidor perdido , The conquered i● crusht , and the conquerour vndone . In those differences betwixt Esau and Iacob , their mother said , Cur vtroque orbab●r filio in vna die , Why should I be depriued of both my sonnes in one day . Ge● . 27.

Fourthly the profit that followes thereupon . Plutarch hath a whole Tract De vtilitate ab inimicis capienda : and there is not any man , from the beginning of the world to this day , that hath receiued any hurt from his enemie , but from himselfe , as Saint Chrysostome prooueth at large .

Fifthly , Vmpires , to whom for their honesties and authorities such businesses are often referred . And if these humane respects shall sway with thee , Why not God much more ? whose authoritie , whose power , whose loue , whose benefits haue bound thee fast vnto him in so many linkes and chaines of dutie .

And if God be not powerfull with thee , How darest thou presume to aske him dayly forgiuenesse of thy sinnes , when thou wilt not pardon thy enemie ? Say thou wert without sinne , but alas , they are more than the haires of thy head ; say thou wert exempted from punishment , or from Gods fauour ; but in the one thou art miserable , and without the other thou canst not breath : And therefore seeing of necessitie thou must hourely flie vnto him for succour , and for his fauour , How canst thou looke him in the face ? how speake thy selfe vnto him , or any one for thee ? Eccle. 28. Quis exorauit pro delictis eius ? Who entreateth for his offences ? Thou wilt not haue God for thy second , how canst thou then hope to haue a second with God ? For that seruant which owed his king ten thousand Talents , many of his seruants in meere pittie interceded for him at the first ; but after the debt was forgiuen him , and that hee was readie to teare out his fellowes throat for a Piece of three pence , or the like trifling summe ; those verie men that entreated for him , complained of his cruel dealing , Quis exorauit pro delictis eius , Who entreated for his offences ? Besides , giue me leaue to aske thee this question , For all the il that thou wishest to thine enemie , thou neuer praiest vnto God , that hee should wish him ill .

But I say vnto you . This word Vobis , Vnto you , carries also an emphasis with it , opposit to that emphasis of Ego . Thou that art nothing , against him that is euerie thing : thou that vanishest like a shaddow , against him that is , was , and shall be : thou that art weake , against him that is all power and Maiestie : thou that art ignorant , against him that is infinitely wise .

Diligite inimicos vestros . Loue your enemies .

To loue our Enemies is against nature This is the greatest temptation , and the strongest incounter that our flesh is put vnto . Saint Augustine , making a repetition of all the Commandements , none is harder to bee kept , than that of louing our Enemy , and brideling in the appetite of reuenge , against him that shall persecute , defame vs , and staine our good name , Quis enim cum inuenerit inimicum , dimittet eum in via bona , Who , when he findes his Enemie , will let him goe away in safetie ? So sayd Saul : What a matter will it be then , to loue him , to cherish him , and to do him curtesies ? Redime me a calumnijs hominum , vt custodiam mendata tua , ( i. ) Keep me from the slanders of men that I may keepe thy Commandements . Whereby it seemeth , that Dauid hauing set before him all the commandements of God , the slanders of his enemies did so cowe his resolution , that hee sayd ; O Lord if thou doost not redeeme mee from this rod , I shal hardly be able to serue thee as I would .

Iob , being in all his afflictions a rock of constancie and patience , when slanders were throwne vpon him , hee was driuen quite beside his byas . Quae est fortitud● mea , vt sustineam ? Nunquid bonum tibi videtur , si calumnieris , & opprimas me , Iob 6.11 . & concilium impiorum adiuves ? What is my strength , that I should hope , &c. Ananias was a holy man , and knowne so to be throughout all Iudea ; yet when Christ our Sauiour willed him to receiue Saul into his house , he made a stop , Acts 9. and blessing himselfe , said , Lord , doost not thou know that he is a Deuill , and an enemie to all that call vpon thy name ? Hast thou forgot the ill he hath done in Hierusalem ? Ieremie 6.53 . Ieremie saith , That the sword of the enemie striketh a terrour in vs , Gladius inimici pauor in circuitu . Wisedome , That the voice of an enemie is vnpleasing and harsh , Sap. 18. Inconueniens inimicorum vox . The eyes are light and quicke in their looking , but when they come to looke vpon their enemie , euerie lidde weighes an hundred weight . And if in Nature we see such great emnitie amongst things of a contrarie disposition , as well with , as without life , as in cold and heate , moist and drie , heauie and light , white and blacke , the Sheep and the Wolfe , the Hare and the Greyhound , the Cocke and the Elephant , and the like ; why should we make it so strange , that our flesh and bloud should not rise at an enemy that hateth vs .

Saint Basil discouering the reason of this difficultie , saith , Basil. Serm. de ira . That there are in our Soule two Potentiae , or Faculties .

The one Concupissibilis , and that desireth all that is good .

The other , Irascibilis , and that seeketh to shunne all that is ill .

This he compareth to a Sheepheards Curre , The causes why we cannot loue our enemies . that barketh at those hee abhorreth , thinking thereby to fray them away . The said Doctor saith further , That it seemeth somewhat hard , that God hauing created man Creaturam irascibilem , A Creature subiect to anger , he should enioyne him not to be angrie ; nay , which is more , to loue him that shall offend him . But as the Sheepeheard must keepe in his Dog , that he set not vpon all that he abhorreth ; so Reason must bridle this irascible part in man , that it breake not out against his enemie . But so violent are the motions of the flesh , that the very Saints of God , if his hand had not forcibly held them backe , had run in this their fury headlong into Hell . Psalme 92. Paulo minus ( sayth Dauid , vpon the same occasion ) habitasset in inferno anima mea , A little more ( saith Dauid ) and my soule had dwelt in hell . Againe , The loue to our enemie must encrease by the hate to our selues ; and those iniuries that thou receiuest from his hand , must be vnto thee motiues to loue him ; and from that wound that he giues thee , growes thy cure : As Saint Ambrose saith of that of our Sauiour Christ , Amb. Ser. 3. in Psal. 118. Vulnus inflictum erat , & fluebat vnguentum , A wound was giuen , and the oyntment issued out . And this you will thinke a hard lesson , That a man must learne to ha●e himselfe : The difficultie is plaine ; but as heauie weights become light , when they are counterpoysed by greater ; so that heauinesse which Nature suffereth in louing her enemie , is made light and easie by the counterpoyse of Grace .

First , we are to confesse , That this performance is not to bee measured by any naturall force or power of ours ; for it were great pride to presume , That man could naturally deserue so great a reward as is prepared for vs , our righteousnes being no better than a stained cloath , God not crowning the merits of our Nature , Exodus 31. but those his gifts of Grace that he conferreth vpon vs . Saint Austen saith , That God wrote the Law with his owne hand , in token , that our power of fulfilling it dependeth in the fauour of his hand . The shaft that flies so nimbly through the ayre , it is not it's owne lightnesse that causeth it's swiftnesse , but the arme that drawes and deliuers it . If thou shalt alledge , That God hath not his fauour so readie at hand , thou doost wrong God , who is alwaies so readie at hand , that thou canst blame no bodiebut thy selfe .

Secondly , It is so easie and so sweete , by those fauours that God affoordeth , that a man may verie well say , Iugum meum suaue est , & onus meum leue , My yoke is pleasing , and my burthen light . Si dicebam motus est pes meus , ( saith Dauid ) misericordia tua adiuuabat , When I said my foot is moued , thy mercie helped me : He had scarce said , Lord fauour me , but his mercie presently followed him . Nunquid adhaeret tibi sedes iniquitatis , qui fingis laborem in praecepto ? Art thou a tyrannicall Prince , that by making hard Lawes thou shouldest picke quarrells with thy Subiects , and so oppresse and vndoe them ? No , Thou art pittyfull , franke , and liberall ; for what thou commandest , thou accompaniest with a thousand sweete blessings .

On the other side againe , wee doubt , how the old Law , beeing so heauie a burthen , and our Sauiour Christ adding thereunto a new load vpon the necke of that load , it may be said Iugum meum suaue est ? I answer , That there are two kinds of easing of a burden , either by lessening the weight , or by adding greater strength : For a poore weake beast , foure Arroba's [ a certaine measure in Spaine , of some sixe ga●lons ] will bee too great a load ; but for a stronger , twelue Arroba's will bee but a light weight : And that to the poore beast the burthen may seeme the lighter , the better way is to make him fat , & to put him in heart , than wholly to quit him of his lading . To him that had beene eight and thirtie yeres benummed , our Sauiour sayd , Tolle grauatum tuum , Take vp thy bed ; a sickenesse of so long continuance could not but be a great burden vnto him , & that lay heauily vpon him ; but God giuing him strength to endure it , it seemed light : God euermore measures our burthens by his Spirit .

Diligite , benefacite , orate , Loue , do good , pray .

Here are three Beneficia set against three Damna : To wit , Of our Thoughts , our Words , and our Workes : And in the first place Loue is put . Some will not perhappes like so well of it , That he must submit himselfe so farre , as to do good vnto his enemie , and to pray for him . But it ought not to seeme ouer burthensome to any : for it stands not with reason , that Grace should bee lesse powerfull than Sinne , in those , whose thoughts , words , and workes tend to what is good . Saint Basil compares those that receiue a wrong , to the eccho , which returns you word for word , in the verie same Language and tone as you your selfe shall speake vnto it . But heerein lies the difference ; that in theeccho , though the voyce may goe encreasing , yet the wrong doth not : But in those that thinke themselues wronged , that still growes more or lesse , as occasion is offered vpon replie of wordes . Your Bookes of Duell haue their eccho ; the lye must be returned with a boxe on the eare ; a boxe on the eare will require a bastonadoing ; a bastonadoing the vnsheathing of the Sword ; and the Sword death . God likewise hath his eccho ; for a cursing , hee returnes a courtesie : Maledicimur , & b●●efacimus , ( i. ) Wee are cursed , and yet doe good : for hate , loue ; for an ill , a good turne . God doth not desire of thee , That thou shouldest doe more for his sake , than thou doost for the Deuills : Which mee thinkes is a verie fayre and mannerly kinde of proceeding , and such as thou canst not except against . If thou canst finde in thy heart to goe see a Comedie , meethinkes thou shouldest not refuse to goe heare a Sermon : If thou canst giue Liueries to thy Pages , it were not much for thee to cloath him that is naked : If thou giuest twentie Crownes when thou hast good lucke at play , to the standers by , it is no great matter for thee ( God hauing blest thee with wealth ) to bestow foure vpon an Hospitall : If thou canst be content to spend two or three houres in idle and light conuersation , it is a small matter for thee to conuerse by Prayer halfe an houre with God ; it is a thing of nothing . Chrys. ser. 12. Petrus Chrysologus pursueth this Conceit a little further , to whom I shall referre you .

Benefacite his qui oderunt vos , orate pro persequentibus vos . Doe good to them that hate you , Pray for them that hurt you .

The offended that seekes meanes for his satisfaction , shewes hee hath a mind to he made friends ; and God being willing to be friends with thee , hath inuented the meanes of Fasting , Prayer , & Almes ; but more particularly recommends here vnto thee a Benefacite , and an Orate , a Good turne , and a Prayer . Nature teacheth thee to repell violence with violence , power by power , and the sword by the sword , with a Vim vi repellere licet : But Grace teacheth vs another Lesson , Benefacite his ( saith she ) qui oderunt vos , orate , &c. Doe good to them that hate you , and pray , &c. Ill is hardly ouercome with il ; hatred , with malice ; or bad , with worse dealing ; but with goodnesse , and with loue , with a Vince in bono malum , Ouercome euill with good . Plutarch reporteth , That the Wind and the Sunne did lay a wager , which of the two should first strip a man of his cloaths ; for this challenge the field was appointed : the Wind stoutly bestirres himselfe , and furiously sets vpon his hat , cloake , jerken , and breeches , but he wrapping them close about him , with the helpe of his hands and teeth he kept himselfe vnstripped by the Wind , who could doe no good vpon him ; so he giues off . Then comes me forth the Sunne , who came so hot vpon him , that the man within a verie litttle while was faine to fling off all , and to strippe himselfe naked . The verie selfe same heat and courage did the Sunne of Righteousnesse vse , in that last eclipse of his life , when from the Crosse he did so heat & inflame the hearts of them that were present , that they did teare and rent their cloathes , Et Velum Templum scissum est . And as the barrennest ground is made fruitfull by the Husbandmans industrie ; so goodnesse ouercommeth euill . Fortis vt mors dilectio , i. Loue is strong as Death : The stoutest , the valiantest , and the desperatest man aliue , Seneca lib. 3. de be●ef . cannot resist Death , no more can he Loue. Omnis natura bestiarum , domita est à natura , The nature of beasts is tamed by Nature . Against that harme which the Philistines receiued by Mice , the Princes made Mice of Gold ; let thy enemie bee as troublesome to thee as they , mold him into Gold , and hee wil neuer hurt thee more . S. Chrysostome considereth the truth of this in Saul , C●rys . hom. 3. de Saul & Dauid . who bearing a deuelish hatred against Dauid ; yet by Dauids twice pardoning him his life , made him as tractable as wax ; and he captiuated by this his kindnesse , brake out into this acknowledgement , Iustior me est , He is iuster than I ; for I returned thee il for good , A milde proceeding preuaileth vpon the fiercest Persons . and thou me good for ill . S. Chrysostome concludes this Historie with a strange endeering ; That Dauids drawing teares out of Sauls hard heart , did cause him more to wonder , than did Moses and Aaron , when he strucke the Rocke , and the waters gushed forth . We want not examples of this Doctrine , euen in those things that are inuisible : The toughest Impostumes are made tender by Vnctions . Plinie saith , That the roughest sea is made calme with oyle . In the Prouince of Namurca they burne stone in stead of wood , and that fire will bee quenched with Oyle . Against the Impostume of hatred , the raging sea of an angrie brest , and the flames of a furious enemie , there is no better remedie than Mildnesse ; Sermo mollis frangit iram , A soft answer mitigates wrath .

Orate pro persequentibus vos .

Pray for them that persecute you . This Prayer may be grounded vpon two reasons

The one , That the hurt is so great to him that doth the wrong , that he that is wronged ought to take pittie and compassion of him : and beeing it is Damnum animae , The hurt of the soule , which the offended cannot repaire of himselfe , hee must pray vnto God for him , That he would be pleased to repaire it . Philon treating of the death of Abel saith , that Cain killed himself , & non alterum , & not another ; and that Abel was not dead , but aliue , because he kild but the bodie , which was none of his , and left him his soule , which was his . And of Caine , That his bodie remained aliue , which was none of his , and his soule slaine , which was his ▪ and therefore Clamat sanguis Abel , The bloud of Abel cries , &c.

The other , That there are some such desperate enemies , that are made rather worse than better by benefits ; being like therein vnto Paper , which the more you supple it with Oyle , the stiffer it growes ; or like vnto sand , which the more it is wet , the harder it waxeth ; or like vnto an anuile , which is not stirred with the stroke of the hammer ; or like vnto Iudas , who comming from the washing of our Sauiors feet , went forth afterwards with a greater desire for to sel and betray him : whereas being in this desperate case , hee should rather haue had recourse vnto God . Prayer therefore is proposed vnto vs , as the greatest charme and powerfullest exorcisme against the obstinacie & rebellion of an enemie . For vpon such occasions as these , Prayer is woont to worke miracles . Saint Stephen prayd for those that stoned him to death ; which wrought so powerfull an effect , that Saint Austen saith , That the Church is beholding in some sort , to this his Prayer , for the conuersion of Saint Paul . And Saint Luke , That the Heauens were opened hereupon vnto him , & he saw Christ standing in glorie at the right hand of his Father . And it is worth the noting , That the ordinarie Language of the Scripture is , That our Sauiour Christ is said to sit at the right hand of God the Father : but now here in this place the word Stantem , Standing , is vsed , as if Christ had stood vp of purpose to see so rare and strange an accident , and claue the Heauens in sunder , offering him all the good they did containe ; or that he did seeme to offer him his Seate ( as it were ) as to a child of God ; vt sitis filij patris vestri , That yee may be the children of your Father . And this grace and fauor which God shewes vnto those that pray for their enemies , was peraduenture a motiue to our Sauiour Christ , to make that pittifull moane vpon the Crosse , bewayling the Iewes cruell p●oceeding against him , The example of our sauiour to moue vs vnto it . and praying that his death might not be layd to their charge ; Pater ignosce illis , Father forgiue them . Hee might haue hoped , that these his charitable prayers would haue opened the Gates of Heauen , for the Sonne of Glorie to enter in : But in stead thereof the Sunne was darkened , and a blacke mantle ( as it were , in mourning ) spred ouer all the earth , whilest he himselfe vttered these words of discomfort , My God , my God , why hast thou forsaken me ? The doores of Heauen are shut against me , & my God hath forsaken me . But the mysterie is , That Heauen was shut against him , that it might be opened vnto you ; and euen then was it opened to the Theefe , and to many that returned from Mount Caluarie , percutientes pectora sua , i. Smiting their brests ; as also to that Centurion that said , Verè filius Dei erat iste , This was truly the Sonne of God .

There may be rendred another reason of this our Sauiours praying vpon the Crosse : Which is this , That for to obtaine fauors from Gods hand , there is no meanes comparable to that of praying for our enemies . In me loquebantur , qui sedebant in Porta , Psal. 69.12 13. in me psallebant , qui bibebant vinum : ego autem orationem meam ad te Domine tempus beneplaciti Deus . Dauid speaking there as a figure of Christ , saith , That his enemies sate like judges in the Gates of the Citie , entertaining themselues with stories of his life , and that they went from Tauerne to Tauern , and from one house to another , singing Songs in dirision of him , descanting and playing vpon him ; but I , turning towards God , prayed heartily for them , as knowing there was not any time fitter than that , for the obtaining of my request , Tempus beneplaciti , An acceptable time , &c. The like he saith in the 180 Psalm , Pro eo , vt me diligerent , detrahebant mihi ; They repaid my loue with hate , my good actions with iniuries : Ego autem orabam ; But I quitted their wrongs with my prayers . Saint Chrysostome saith , Serm. de Proditor . Iuda . That God commanding me to pray for my enemie , attends therein more mine , than his good ; for the prayer that I make for my enemie that hath done me wrongs , heapes coles vpon his head , but is a plenarie indulgence for all those that I haue done against my God : nor shall any thing at the day of judgement plead harder for vs . Now in another place hee saith , Chris. Hom. li. 4. in Gen. That the pleasure that God doth take in the good that we do vnto our enemies , is not because they deserue it , but because we should not fal into so great a sinne as is hatred and malice . Imperf Hom. 4. in Mat. Hom. 27. ad populum . Two prayers ( saith the same Father ) wee must neuer be vnprouided of ; one for our enemie , another for our owne soule : For if thou shalt pray for thy enemie , though thou beggest nothing for thy selfe , yet shalt thou obtaine of God what thine owne heart desireth ▪ Saint Ambrose saith , That Dauid in taking care for the sauing of Absalons life , Ambr. in Apo● . Dauid . Seruate mihi puerum Absalon , Preserue me the young man Absalon , did assure himselfe of the victorie , and that Ioab and his souldiers would crie out , Kill the Traitor , runne him through , &c. O what a rich , though secret and hidden Mine , is the pardoning of our enemie . And hereupon hang two things : The one , how vnpleasing a Petition it would be in Gods eares , and how harsh it would sound , that we call vnto him for vengeance vpon our enemie ; desiring , that Ioabs dart may strike him through the heart . The other is Saint Austens , who saith , That he that of God shall entreat euill against euill , does himselfe that which is euill : and it comes by this meanes to be a double euill ; two euills ( I say ) spring from thence , The one , that he does ill ; the other , That he prayes ill . So that when hee that is wronged shall pray vnto God to destroy this ill man ; God may verie well make him this answer , Which of the two doost thou meane ? for in seeking to kill another , thou first killest thy selfe : Quando dicis , Deus , occide malum ; respondebit , Quem vestrum ? When thou shalt say , Lord , kill the wicked one ; he shall answer , Which of you ?

Vt scitis filij Patris vestri .

That yee may bee the children of your Father . By louing , by doing good , by praying and pardoning thy enemies , yee shal shew your selues to be the sons of God . But the reuengefull , the cruell , and the mercilesseman , is rather a monster than any child of Gods . God is Loue , and as Thomas prooues it out of Dyonisius , it is Gods essentiall name . Therefore he that would be the sonne of Loue , and yet is a hater of his brother , he is a monster , and no sonne . To those children that are like vnto their parents , wee vse to say , Gods blessing be with ye , and make ye like vnto your parents in goodnesse , as in fauour . Our Sauiour called the Pharisees Filios Diaboli , The childeren of the Deuill , because they followed his humours and desire ; Ille autem homicida erat ab initio , And he was a murtherer from the beginning . If you will therefore be Gods children , yee must be like vnto God . Seneca tells , That hee did good to him that did him ill ; and cries out withall , What shall I doe ? What ? Why that which God did and does for thee , who began to doe good to thee , when thou didst not know what good was , nor how to esteeme it ; and now thou doost know it , and that he still continues good vnto thee , yet thou continuest vnthankefull vnto him by not acknowledging his goodnesse .

That ye may be the children of your Father . Saint Iohn sayth , That God gaue vs power to bee sonnes of God . This filiation wee first receiue in Baptisme , and is afterwards confirmed in vs , when God shall find this inscription ingrauen in our hearts , To be a child , and to exercise the duties of a child , not all one . Diligite , benefacite , orate , vt sitis filij patris vestri , i. Loue , Doe good , and Pray , that ye may be the children of your Father . I tell thee it is one thing to bee filius , a sonne ; another , exercere filiationem , i. to performe the office of a sonne . A child hath vnderstanding before hee is ten yeares old , but he doth not put it in practise . But by pardoning , thou shalt show by thy workes , that thou art of those children of God , whom at thy baptisme hee endowed with Grace . All men desire to bee like vnto their King ; Diodorus Siculus , reporteth of the Aethiopians , that if the King were lame , Diodor. de Fabulis , Antiquis . c. 4. disfigured , or blinck-ey'd , they would all striue to bee as like him as they could . Our Sauiour Christ prayed for his enemies on the Crosse ; why should yee not imitate him , Vt sitis filij , i. that yee may bee his children , &c. The Crosse ( sayth Nazianzene ) is that bright pillar of fire in the wildernesse , which lights vs along in the night of this life , that it may teach vs the way , Pro inuidijs meis orationes fundere , i. to poure out a prayer against my owne Enuie .

That ye may bee the children , &c. Saint Paul hath it , Quod si filij , & haeredes per Deum , i. If children , then also heires . What ? heires to so great a blessing , and will yee loose it for an enemie ? It will ioy him much to see you suffer so much harme . There is nothing grieues a man more , than to see his labours lost , especially hauing endured great and long toyle . Wee dayly see the truth of this in the souldier , on the one side his body broken , and his cloths torne and ragged ; on the other readie to famish for want of food . In Virgils hall , some women are feigned to draw water in siues ; a fruitlesse labour . In the parable of the Sower our Sauiour was verie sory to see three of the foure parts of seed to bee lost and cast away . Ezech. 24.12 . Ezechiel paints out his people in the embleme of a pot , which was so fouly furred within that it was impossible to make it cleane . Multo labore sudatum est , & non exibit de ea nimia rubigo , neque per ignem , i. Much labour hath beene bestowed , and yet the scum of it is not gone out , no , not by the fire . Ieremy pictures Babilon sicke , and that many Phisitions going about to cure her , though they did apply vnto her many costly medicines , all their labour was in vaine , Curauimus Babilonem , & non est sanata . Multiply thy seruices toward God , treasure vp spirituall riches , vse all diligence for to keepe a cleane Conscience ; apply as medicines for to cure thy Soule , Teares , Fastings , Prayers , Almes , yet if thou doost not forgiue and pardon thy enemie , thou doost nothing . The Scripture speaketh of Esau , that hee could find no place for repentance , no though he did seeke it with Teares , ( purposely citing Teares , that wee might consider how powerfull they are ) and the reason was , for that he had a purpose to be reuenged on his Brother : Veniet dies luctus patris mei , i. My Father will dye ere long , and then I will be reuenged of him .

That ye may bee the children . That ye may show of what House you came , and what a noble Father you had . Gods omnipotencie seene most in his Mercie . Qui omnem potentiam suam parcendo maxime & miserando manifestat Deus iudex , fortis , & patiens , i. Who manifesteth his omnipotencie most of all by sparing , and shewing Pitie . Heare what Hugo de santo Victore tels you , Nobile vind●ctae genus , ignoscere victis , i. T' is a noble reuenge to forgiue the vanquished . In the genealogy of Christ , Hugo Vict. l. 6 de anima . onely Dauid is called King ; and onely for his generous mind in pardoning the wrongs that his Enemies did him . When he gaue Saul his life , 3. Reg. 24. Nunc scio verè ( sayd hee ) quod regnaturus sis , i. Now know I truly , that thou shalt reigne . For such a greatnesse of minde could not bee repayed with lesse than a Crowne . Scitote quoniam mirificauit Dominus sanctum suum , i. Know that the Lord hath magnified his holy one . The Hebrew letter hath it , Elegit sibi dominus misericordem , i. The Lord hath chosen to himselfe the mercifull man . The practise of Mercie brings with it the greatest glorie . No man will offer to take my Crowne from mee , because God hath giuen it mee , for shewing mercie to mine Enemies . Dauid composed his 56. Psal. vpon that Accident which hapned vnto Saul at the mouth of the caue . And the title thereunto is , Ne disperdas insignia Dauid ; or , aureolam Dauid , Doe not blot out the Armes of Dauid , nor take his Crowne from off his head . His souldiers importuned him to take away his life from him ; telling him , that God had deliuered him into his hands . By which noble action of his ( sayth Saint Chrysostome ) hee got himselfe more glorie than when he ouercame the Philistine : For there hee got himselfe but the glorie of a valiant and venturous souldier ; but here , ●f a most holy , iust , and mercifull man ; there , hee read onely a lecture of Fortitude ; here , of meekenesse , which of all other is the chiefest vertue ; there , the dames of Hierusalem did solemnise his victorie ; here , the Angells of Heauen ; there , God shewed him a great fauour in deliuering him from the sword of his Enemy ; here , hee did God as acceptable a piece of seruice , for that it was the rarer of the two . And this was it , that made God say of him ; Inueni virum secundum cor meum , i. I haue found a man according to my owne heart . That great Prince Moses , 1. Reg. 11. was so hot and chollericke , that in his anger hee killed an Aegiptian that misused an Hebrew . Clemens Alexandrinus sayth , That hee dispatcht him at one blow . The day following , another Aegiptian standing in feare of him , sayd vnto him , Nunc occidere me vis , i. Wilt thou now kill me ? But beeing afterwards trained vp in the schoole of God , neuer any man indured so many wrongs , of his friends , his enemies , and his brethren , as hee did . Who hath thus changed thee ? Potentissimus faciem illius commutauit , i. The most m●ghtie had altered his face . And beeing thus moulded , God sayd vnto him , Ego te constituam Deum Pharaonis , i. I will make thee as a God to Pharaoh . Against such hardnesse , power , and tyranny , it is fit thou shouldest bee a God , and that to represent my person , thou doost put on my condition . The Deuill coniectured by many signes and tokens , that Christ at his birth was God : As by Angels , Sheapheards , Kings , & Prophesies : But tothis , his pouertie , his suffering cold , his shedding of teares , the thatch of the house , the cobwebs in the roome where he lay , & the hay in the cratch , left him more perplexed than before . Afterwards he was more amased , when he saw him fast fortie dayes , whereupon hee set himselfe to tempt him , saying Si filius Dei es , i. Christ patience more staggered the Deuill than all his miracles . If thou bee the sonne of God , &c. Then hee had greater staggerings , when hee saw his so many , so strange , and fearefull miracles , euen to the forcing of the Deuill himselfe to acknowledge him to be the sonne of God . And this did confound him more than all that went before . But when hee saw , hee pardoned so many iniuries that were dayly done vnto him , hee then began to shake and tremble , as if hee had beene toucht with quicksiluer . Hee beheld Iudas his selling of him , his kisse of false peace , his calling of him friend , and vnder that name betraying him ; hee saw the night of his imprisonment in Cayphas his house , and the iniuries that they did him ; persuading himselfe that no other but God , could pocket vp such wrongs .

The World cals the reuengfull man valiant ; but the bloudy minded man , the Scripture stiles weake , effeminate , and womanish . When Ioab killed those noble p●ire of brothers Abner and Amasa , hauing dyed his belt and shooes with the bloud of Abner ; Dauid sayd , Non defiiciet de domo Ioab fluxum seminis sustinens , 2. Reg. 3.29 . & tenens fusum , & cade●s gladio , i. Let there not faile from the House of Ioab one that hath an issue , or is a Leaper , or that leaneth on a staffe , or falleth by the sword . God did punish this weakenesse and cowardly act of Ioab , with the weakenesse and cowardise of all his posteritie .

Lastly , Being the Sonne of God , thou mayst be sure hee will be mindfull of thee , take care of thee , and loue thee . Esay brings in the Church , complaining , That God had forgotten her , Dominus oblitus est mei , The Lord hath forgotten mee . But he answereth , Nunquid obliuisci potest mulier ▪ infantis operis sui ? i. Can a woman forget the children of her wombe ? But say she should , Ego ( saith he ) non obliuiscar tui , ecce in manibus meis descripsi te , ( i. ) I will not yet forget thee ; behold , I haue engrauen thee in my Palmes . God cannot forget his children , if they will but acknowledge him to be their father ; and they can in nothing be more like vnto him , than in being mercifull , as he is mercifull .

Estote ergo perfecti , sicut Pater vester perfectus est

Be yee therefore perfect , euen as your Father is perfect . He reduceth this perfection to the loue of our enemie ; for to a mans friend , the verie Heathens do this . Saint Austen and Saint Chrysostome say , it is Omnis virtutis Corona & vertex , The heigth and glorie of all vertue . Where he denieth not the reward to him that shal loue his friend for Gods sake ; but to him that shal loue like a Gentile , or a Publican , not for Gods loue , but either out of a naturall propension in himselfe , or for his owne pleasure , or commoditie and profit ; and he that doth not loue his enemie , shewes plainly , that he loueth not his friend for his loue to God , but for his loue to himselfe : for if he should loue him for Gods loue , hee would no lesse loue his enemie , being that he is as wel the Image of God , as his friend . So that he that loues his friend , and not his enemie , ought not to expect a reward for louing of his friend : but he that doth not onely loue his friend , but his enemie also , hee shall be sure of a double reward , Introduxit me Rex in cellam vinariam , ordinauit in me charitatem , ( i. ) The King brought me into the Banquetting house , Cant. 2. v. 4. and his banner ouer me , was Loue . Origen notes , That that which the Soule desires of her Husband , is not to loue , or to hate ; for this being a naturall perfection , it is not possible it should faile : the will is neither idle , nor in vaine , for it must of force wish either well or ill . Our loue how it is to be ordred and disposed . All the kindnesse that shee desires of her husband , is , his ordering of his loue ; for in disorder intollerable errours arise . Of all the Predicaments , God is the highest , and hee ought to bee the principall marke of our well ordered affection : Dilexi , quoniam audiuit Deus vocem orationis meae , ( i. ) I loued , because the Lord heard the voyce of my prayer : Loued ? Whom hast thou loued ? A prudent wil , which placeth it's felicitie in the obseruance of the Law ; wee must not aske of it , Whom it loueth ? This is a question to be asked of a Reprobate , or Cast-away . In a word , He that man ought chiefly to loue , is God ; and next , man , for the loue of God , be he friend , or be he foe . And because when it doth not reach & extend it self to our enemie , it cannot be said to be perfect loue ; it is said , Estote perfecti sicut Pater vester , Be ye perfect as your Father . The reason is , Because in the rest of the actions of vertue , humane respects may come athwart vs ; one may fast , because abstinence importeth his health ; another giue Almes , because he affecteth vaine-glorie ; a third , not seeke to be reuenged , for feare of those inconueniences that follow after it ; a fourth be chast , for the auoyding of shame , &c. But to loue a mans enemie , that must onely proceed from our loue to God , it must needs be done only for Gods sake , and God onely can requite it .

Secondly , he reduceth this perfection to the loue of our enemie , because it is a sure pledge for Heauen . When Elias and Baals Priests were both of them to offer Sacrifice in triall of the true God , it was conditioned , That that God that should send downe fire from Heauen vpon the Alter , should bee held to bee the true God . Baals Priests ball'd vpon him , but all would not doe : but Elias , when he had set vp his Alter with the wood vpon it , the beasts about it , and had poured water thereupon , to the filling vp of the Trench , he had no sooner pour'd forrh his Prayer , but such great store of fire descended from Heauen , that it burnt the flesh , the wood , the stones , and likewise wasted and consumed the water . That it should burne the beasts , the wood , and the stones , it was no such wonder ; but that it should take hold on it's contrarie , which is water , it was a manifest signe , that it was the fire of Heauen . That your loue should cleaue to your owne flesh & bloud , it is not much ; The perfection of our loue how to be discouered . that it should take hold of the wood and stone , that likewise is no great wonder ; but that it should worke on it's contrarie , on one that desires to make an end of thee , & to consume thee , this is loue indeed , this is charitie , this is the fire of Heauen .

Thirdly , The loue to our enemie doth more discouer the perfection of our loue ; because it is without any hope of temporall reward . Elisaeus filled the widdows emptie cruses with Oyle ; and thou must replenish with thy loue and good workes , those emptie brests that haue nothing in them to deserue it . For where there is some deseruingnesse , and reason of merit , the Gentile & the Publican doe the like .

Fourthly , It argueth more perfection ; for that the loue of our enemie is that glosse which sets before our eyes our owne faults and offences . When Shimei reproched Dauid to his face , and gaue him such opprobrious language , that his Captaines and Commanders that were then about him were impatient of it , and would haue killed him ; Dauid withstood it , and would not suffer them to take away his life ; and the reason was , because it put him in mind of his own sinnes ; and he that lookes well vpon his owne , takes no great notice of another mans . And this made him to say , Peccatum meum contra me est semper , Our Enemies are but Gods Instruments , who by them doth punish vs for our sins . My sinne warres more against me than mine enemie . Againe , though thy enemie doe persecute thee without a cause , it is not without cause , that thou doost thus suffer ; for ( as Tertullian hath it ) Nullus iniustè patitur , No man suffers wrongfully : So that thou must not looke so much vpon him that iniures thee , as vpon thine owne sinnes , for the which God permits them to iniure thee . It is Ieremies ; Who euer said , Let it bee done , though the Lord command it not ? Let vs search our owne wayes : Take but thy life into examination , and thou wilt find , that thy sinnes deserue a thousand times more . Dauid would by no means consent , that his People should reuenge those disgracefull words which Shimei spake vnto him ; and What was the reason ? Onely for that he was Gods Instrument . S. Austen , vpon the 31 Psalme , pondering those words of Iob , Dominus dedit , Dominus abstulit , The Lord hath giuen , and the Lord hath taken ; noteth , That he did not say , Dominus dedit , Diabolus abstulit , The Lord gaue , and the Deuill tooke away : For those whips and scourges which God sendeth , though they be inflicted vpon vs by the hands of the Deuill , yet are we to account them to come from God .

Out of the whole drift of this Chapter , I will inferre one cleere and manifest consequence , which is this , If to hate our enemie be so much condemned both of Heauen and Earth , those excesses and exorbitances which fall out vpon this occasion ( be it in respect of the time and place , or of the person , or the act it self , or our deepe disaffection ) they are all of them here condemned .

Two kind of faults God doth extreamely hate and abhorre :

The one , Of those who haue no measure or moderation in their reuenge ; saying with the Idumaeans , Exinanite , exinanite vsque ad fundamentum in ea , Raze , raze them to the verie foundation : They would not haue one stone left vpon another in Hierusalem ; wishing that they might say , Etiam periere ruinae , The verie ruines are also perished . Wherby it seemeth , that mans cruelty would stand in competition with Gods clemencie . And that as God is not willing that any man should set a taxe and size vpon his mercie ; so these men will haue no man to put a rate vpon their reuenge . Saint Peter asked our Sauiour Christ , How many times hee should forgiue his brother ? Will seuen serue ? ( saith he . ) Our Sauiour answered , I say not seuen times , but seuentie times seuen times . Whence Tertullian hath noted , That hee had an eye therein to mans excesse in reuenge . Lamech slew Caine and the yong man that waited vpon him ; and the women going about to be reuenged of him for the death of the young man , hee sayd vnto them , Hearken ô yee wiues of Lamech , Let it not once enter into your thoughts to take reuenge on my life : for though the vengeance which God appointed for the killing of Caine had a limitation ; yet the reuenge of my death shall be without taxe , and without measure ; Setuplum vltio dabitur de Cain , de Lamech autem septuagies septies , Cain shall be reuenged seuen times , but Lamech seuentie times seuen times . Wherein he sets downe a finite number for an infinite . In a word , Lamech in this word Septuagies septies , shewes , That the reuenge that should bee taken thereof should be without terme , without limitation ; wherein he seemes to make mans crueltie to contest with Gods mercie .

Hatred should not bee immortall . The other is , Of those that hate their enemies so to the death , that though they themselues die , yet they will not let their hatred die with them , but leaue it in their last Will and Testament to their heires , to take reuenge of their wrongs , and to prosecute their enemies vnto death : Being herein like vnto Dido , who throwing out her curses and maledictions on Aeneas , and desiring the Tygres and other wild beasts to reuenge her wrong , breathed her last with this inuocation , They that liue in hardnes of hart are iustly suffered to dye in it . Hoc precor , hanc vocem extremam cum sanguine fundo , i. This is my prayer , I wish no other good , and this I poure forth with my latest bloud .

Whence I would haue you to note , That this hardnesse of mans heart at his death , is in punishment of his hardnesse of heart in his life . Hac anima aduersione ( saith Saint Austen ) punitur peccator , i. This is a sinners punishment . And in another place , Cor durum male habebit in nouissimo , It shall goe ill with a hard heart in the latter day . And Ieremie treating of those that persecuted him , Reddes eis Domine vicem iusti , & dabis eis scutum cordis , Thou shalt pay them in their owne coyne , thou shalt vse them as they vsed their enemies ; thou shalt giue them a heart like a shield of Brasse , it shall be hard in their life time , and hard at their death . No prayers could mollifie them , nor shall their entreatie mooue thee : for only the merciful shall only find mercie .

Now for the reforming of both these excesses , Saint Paul saith , Sol non occidat super iracundiam vestram , Ephes. 4. Let not the Sunne goe downe before your wrath goe out , Let not the one set before the other be setled . Saint Chrysostome renders two reasons of this saying , Sol non occidat , &c.

The one , That the Sunne doth fauour and serue you with his light , and with his influences , cherishing your health and your life , and does not return home at night brawling and complayning , that he hath bestowed this his loue & seruice vpon an vngrateful & vnthankful person . There is no creature but wil grumble & repine to serue such a one ; Ingemescit , It sighes and groanes , &c. ( saith Saint Paul ) but the Sunne does not grudge at his seruing of you .

The second , That the night is of it selfe sad , melancholly , and in a disposition to troublesome thoughts and immaginations . Now then , that your fantasie may not present you with an armie of fearefull cogitations , and the dismall representations of reuenge , before that the night comes on , quiet that raging sea within thy brest , by throwing Oyle vpon it ; become soft & gentle by clensing thy heart of all rancour and malice . If the beames of the Sunne cannot pierce through a thicke cloud , they will hardly make their way through the pitchie darkenesse of the night , being that they are naturally then in their augmentation . When the cheerefulnesse of the day , employment in businesses , and the companie and comfort of our friends cannot remooue the clouds of our anger , the night will hardly scatter them , who is the mother of painefull thoughts . For , as the infirmities of the bodie encrease by the absence of the Sunne ; so in like sort doe the diseases of the soule . I know not whither Ioshuah were toucht or no with this Spirit , when hee willed the Sunne to stand still , when he was in the pursuit of his enemies .

It seemeth vnto some , That it is a verie hard matter , and more than flesh and bloud can beare , to pardon fresh iniuries , the bloud boyling then in our brest : But this is answer'd by that example of our Sauior Christ , who when his wounds did poure forth bloud on euerie side , yet his tongue cryde out , Ignosce illis , quia nesciunt quid faciunt , Forgiue them , for they know not what they doe . Where I would haue you to note , that the word faciunt is of the present Tense . When they were boring his feet with nailes , Saint Austen to this purpose saith , Is petebat veniam , Aug. Tractat. 31. in Ioan. à quibus adhuc accipiebat iniuriam , He craued pardon for those of whom euen then hee suffered wrong : For he did not so much weigh , that he died by them , as that he died for them . Cum esset in sanguine suo ( saith Ezechiel ) dixit , Viue , i. When he was in his owne bloud , he said , Liue. And Saint Bernard , That hee offered vp his life , Non interpellant●bus , sed repellentibus , non inuocantibus , sed prouocantibus , Not for those that inuoked him , but prouoked him .

The replies of the Flesh are infinite , and without number . Some say , The excuses of the flesh aganst this louing of our enemies , and their confutation . Whilest wee liue in the world we must follow the fashions of the world , and liue according to it's Lawes : and that if a man put vp one iniurie , he shall haue a thousand put vpon him . I answer hereunto , That it is a fouler fault to seeke out reasons to defend and maintaine sinne , than to commit it . And if thou shalt tell mee , thou desirest to be reuenged because thou art weake , and canst not bridle thy anger ; I shall the rather pittie thee , and shall withall councell and aduise thee to aske pardon of God , for this thy weakenesse and infirmitie . But that thou shouldst defend thy offence with reasons and force of argument , it is not a thing to bee immagined : but more against reason it is , to reason against God . Let vs now leaue the Gospell and the sacred Scriptures , and let vs bring this businesse within the spheare of reason : I say then , That it is the Language of him that knowes not what reason is , as if it were possible there could be any reason against God . The Clowne rests so well contented with his poore Cottage , that he wil not change it for the Kings Pallace : And the worldly man likes so well of the lawes and fashions of the world , that he sticks not to preferre them before those of God .

Others stand vpon their honour , alledging , How can a man liue in the world , without the vpholding of his honour and repution ? I answere , It is not to bee found in the Scripture , That Christ doth councell any man to suffer in his honor for him , or to loose his reputation ; Marry , Mathew 16. hee hath promised a reward vnto him that for his sake should lay downe his life , or leaue his goods , forsaking all to follow him : but to him that should loose his honour , or his reputation , hee neuer made the like promise . For , to obey and serue him , is all the honour that man ought to stand vpon ; Mathew 19. Hoc est , omnis , &c. Gods seruice the greatest soueraignety . S. Ambrose saith , Amb. lib. 2 in Luc. That God would be borne of a married Virgine , out of a care that he had to the Virgines credit ; yet therfore is it not meet , that a man should procure his owne honour by doing dishonour to another . Luke 6. Cum maledixerint vobis homines , & dixerint omne malum aduersum vos mentientes propter me , When men shall curse you , and speake all euill against you . The World will say , Thou art a base fellow if thou put vp a wrong , and doe not reuenge it to the full : But the World lies ; for a man cannot doe himselfe a greater honour , than to pardon an iniurie . The World will say , Thou hast no worth in thee , and that thou doost degenerate from thy noble Ancestors . But therein the world likewise lies ; for there is nothing more noble , than to forgiue and forget a wrong .

Others wil say , I forgiue my enemie with all my heart , but I will neuer speake to him . I answer , This is a metaphisicall case , that thou wilt giue him thy heart , and denie him thy tongue . Me-thinkes that Fountaine that is faire within , should not be foule without : Shall God giue thee a heart to wish well , and wilt not thou find a tongue to speake wel ? And words too , without a heart , are not worth God-a-mercie : Si salutaueritis fratres vestros tantùm , If yee shal onely salute your brethren , it is neither any great thing , nor yet thankes-worthie ; but to say thou wilt giue him thy heart , and not so much as a word , thou doost giue him neither the one nor the other .

To be first in forgiuing is the greatest honour . Others say , Let him come and speake to me first ; for as I am the more wronged , so I take my selfe to be the better man ; and therefore I wil not offer my selfe vnto him , but let him come to me , if hee will , else I will neuer bee friends with him . I answer , That by thy yeelding first vnto him , thou wilt winne by the elder hand , and get thy selfe the more credit . Abraham ( thou knowest ) gaue Lot leaue to chuse first , and being his Kinseman and his inferiour both in yeares and otherwise , did not reckon of his right , nor his reputation , that hee might not make a rent & breach of loue and amitie betweene them , Ne quaeso sit jurgium inter me & te , Let there be no strife betwixt thee and me , &c.

Others say , Mee-thinkes it is a hard case , that God should wish mee to loue and doe well vnto him that loues not me , and would reioyce in any il that should happen vnto me . I answer , That I am not bound to desire of God , that he would fulfill the desires of my enemie : for if he direct them to my hurt , and to my ruine , I am not bound to aske of God any ill to my selfe . When a Bell is drawne vp to the top of some Tower , or a Stone to some high Steeple , it is the naturall and common course of those that see it carried vp , to desire no mischance may befall it : But if any should be so maliciously foolish , as to say in his heart , O that I might now see it fall : the Stone might verie well replie , Let not thy desires prosper . The like may he say , who goes mounting vp to some heigth of goodnesse , to his enuious enemie , Let not thy ill wishes thriue against me .

Last of all , To him that shall thinke that this is too hard a Precept , I answer , That there is this difference betweene those that are the Saints of God , The true child of God thinks it no hard precept to loue hi● enemies . & those that are not ; that these striue to get Heauen at too cheape a rate , and stand a hucking , to see if they can get thither with a little cost : But those that are Gods children seeke all occasions for to buy it at any price , be it neuer so high , nay , though it should cost them their life . Quotidiam morior propter vestram gloriam , I die daily for your glorie , 1. Cor. 18. saith Saint Paul . Whereupon Saint Chrisostome giues this note , That the Apostle was euen sorie , that he had no more but one life to lay downe for his God , and for the welfare of his brethren in the Lord : And that therefore he had scarce escaped one danger , but that he was desirous to enter into another .

THE FOVRTH SERMON , ON THE SATVRDAY AFTER ASHWEDNESDAY . MARC . 6. MAT. 14.

Cum sero esset factum , erat Nauis in medio Maris .

When it grew late , the Shippe was in the middest of the Sea .

THe Euangelist recounteth heere vnto vs a fearefull Tempest , The disciples weaknes of Faith . which the Disciples endured one night in the middest of the sea ; the winds being stiffe and terrible , the waues furiously raging , the clouds thicke and darke , the ship small & shrewdly beaten , and hardly able to withstand the swelling of this proud sea , this storme continuing in it's strength and vigour till the fourth watch in the morning . And though these were many and verie forcible reasons to make them to be affraid ; yet vnto these was added a new cause of feare , to wit , That our Sauiour appearing vnto them walking vpon the waters , they thought it was a Phantasma , some Spirit in a seeming assumed shape , whither Angell , or Deuill , they could not deuise with themselues . And the common receiued opinion is , That the●e Visions had their seuerall apparitions , as it appeareth in Saint Luke , and the Acts of the Apostles . They pittifully cried out , for feare of beeing drowned in the Deepe , not considering , that he who had filled their bellies in the wildernesse , could trample the waues vnder his feet , and preserue their bodies from sinking . Our Sauiour made shew at the first , of walking a farre off from them , as he did afterwards with those that he went along with to Emaus ; but in the end he spake vnto them , and made himselfe knowne vnto them . Then Peter thereupon rushed presently into the Sea , and beginning to sinke , he stretched out his hand vnto him , and reprehended him for hauing so little Faith . At last they entred into the ship , and they were no sooner come in , but the winds went away , the sea grew calme , and the tempest ceased . The Mariners , and the rest that were aboord this Barke , acknowledged our Sauiour to be the Sonne of God . They disembarked in Genezareth , the fame of whose comming was soon spred abroad ; they brought forth their sicke vnto him , and our Sauiour Christ restored them to their health .

Cùm serò esset factum . When it grew late , &c.

Saint Iohn saith , That the Feast being ended , our Sauior went vp to the Mount to pray , Ascendit solus orare , He went vp alone . Saint Marke , and Saint Mathew , That he forced his Disciples to go on shippe-boord . Nor doth this admit any contradiction ; for before that he withdrew himselfe to pray , he might verie wel will them to make them readie to goe to sea : And happely they might stay waiting for him till it were towards the euening , and seeing he did not come , yet ( according as he had commanded them ) embarked themselues .

Of this his forcing them to goe aboord , the Doctors giue diuers reasons .

The first is taken out of Saint Iohn . Our Sauiour knew that the People had a purpose to make him King ; which danger hee seeking to auoyd , hee withdrew himselfe aside to pray , beeing all alone ; notifying to his Disciples , That they should in the meane while prouide to goe to sea .

The second , That our Sauior thereby might take occasion to work this wonderfull miracle : for if the Disciples had not embarked themselues , neither had our Sauiour walked vpon the sea , nor Peter aduentured himselfe vpon the waues , nor his Disciples endured such a terrible storme , nor had there been such cleere notice taken of his soueraignepower .

The third is Saint Chrysostomes ; who saith , That when they were to go to sea , our Sauiour would that they should carrie along with them the remainder of such broken pieces of bread , and of the fishes that were left , to the end that they might thinke vpon the forepassed miracle . Wherein they were so dull sighted , that Saint Marke saith , Non enim intellexerunt de panibus , They vnderstood nothing about the Loaues . And therefore those whom Fullnesse and Prosperitie had thus blinded , God through troubles and afflictions cleereth their eye-sight .

The Society of Women , though deuout , is dangerous . The fourth is Theophilacts ; insinuating this for an especiall reason , That our Sauiour Christ seeing his Disciples in conuersation with some deuout women which were present at the Feast , hee willed them presently to embarke ; conceiuing , that they would bee farre more safe in the sea amidst the waues , than in the companie of women , though neuer so deuout , neuer so holy . And the ground of this truth may be gathered from the Disciples vnwillingnesse to put forth to sea : but our Sauiour like a good Horseman , that claps his spurres close to the sides of his Ginnet , when he refuses to make his carreere , Coegit illos , He compelled them .

The fifth , For that the Shippe is a Type and figure of gouernment , of honour , and of dignitie : And God will haue his friends to bee forced to ascend to those high places . And therefore it is said , Coegit illos vt ascenderent , He compelled them to ascend .

The last is Saint Hieromes ; who alledgeth , That the content beeing so great which the Disciples tooke in the presence of their Master , it was a cleere case , that it would verie much grieue them to depart from him , and to bee forced to forgoe his companie . For he that hath once a truetast of God , will hardly bee withdrawne from him . A Dogge , be he beaten neuer so much , he will not leaue his Masters house , and all for the loue that he beareth him , and the pleasure and delight that hee taketh in his presence . And this was it that made Iob , when hee was most beaten with his afflictions , to vtter with a great deale of patience this humble language , Etiam , si occiderit , in illum sperabo , i. Though hee kill mee , yet will I trust in him . What shall they then doe , that haue sate at the same boord with their God , and eate of his meate ? Shall not they the fuller they are fed , be still the more hungrie ? yes doubtlesse . For as Ecclesiasticus sayth ; Qui edunt me , Eccl. 24. adhuc esurient , i. They which eat me , shall yet hunger .

Et erat nauís in medio Maris .

And the Ship was in the midst of the Sea . It seemeth somewhat strange , that our Sauiour Christ , inforcing his Disciples to enter into the Sea , and they hauing punctually obey'd his command , that hee should punish them with such a dangerous and fearefull tempest . That Gods justice shoul ouertake Ionas in the ship , that the Mariners should bee as it were the Sergeants , the Whale the prison , the Sea the executioner , it was not much , for that hee sought to flie from Gods obeydience , and showed himselfe vnwilling to performe the seruice that was inioyned him : But that the Disciples , who left the Land , entred into the Sea , and consecrated their desires to their Sauiours Will ; that these men should see themselues in danger of drowning and ready to perish , is more than much . And this difficultie is indeered the more , because it is sayd , That no ill shall happen vnto him , who shall keepe his commandements . Eccl. 1. Qui custodit praeceptum , non experietur quidquam mali . But ô Lord , if thou afflictest with torments , those that loue and obey thee ; What wilt thou doe vnto those that are renegates , and blasphemers , & c ? This doubt requireth those reasons , which our Sauiour had for the miraculous allaying of this tempest .

The first is Saint Chrysostomes , The Disciples ( sayth hee ) might haue dwelt vpon that former miracle of the loaues of bread , and the fishes , and on that fulnesse and saturitie wherewith such a multitude of guests were satisfied and contented , carrying great store thereof away with them in their bosomes , and their pockets . They might likewise haue argued from thence , the Omnipotency and Diuinitie of our Sauiour Christ , Et non intellexerunt de panibus : But they remained blind : God therefore doth so order the businesse , That those eyes , whome Good could not open , Ill should : And that the daunger of the tempest should aduise those , whome feasting and fulnesse of bread could not persuade .

The second , Let no man looke in Gods house to eate of his bread for nothing . God perhaps will bid thee sit downe and eat , and say vnto thee , In die bonorum fruere bonis , i. In the day of wrath , be of good comfort : But withall , Eccl. 7.16 . thou must looke to pay thy shot , For God will presently make triall in the furnace of tribulation , whether his bread bee well bestowed or no. There is no Saint in Heauen which hath not beene put to this proofe . And Ecclesiasticall persons of all other , haue a preciser obligation lying vpon them , who are the honour of Gods house , who eat more especially at his Table , who gather vp the remainders of the feast , inioying the fruits of the earth in great aboundance , and in more plentifull measure than other men . And it is no great maruaile that they that possesse much , should be possessed with much feare .

The third , It is the ordinarie language of the Saints of God , to call this world a Sea , and this our life a sailing therein . This Origen prooueth , and Hylarius , and Clemens Alexandrinus : and the proportions are many . Saint Austen citeth two , the one , That as the water of the Sea is generally bitter , and it is a wonder if euer it become fresh and sweete : So our life is so full of gall and worme-wood , that there is scarce to bee found in it any the least smack of content or sweetnesse : Suting well with that other saying of this sacred Doctor , That the greatest ioy which we inioy in this life , is not ioy , but a kind of lightning and easing of sorrow . The other ( which is likewise noted by Saint Basil , and Clemens Alexandrinus ) That as in the Sea , Basil. Hom. 7. in ●●am . Clem. lib. 1. 〈◊〉 . A●a● 14. the greater Fishes deuour the lesser Fry , by a kind of tyrannicall violence ; so the powerfull men of this world oppresse the poorer sort , and swallow them vp . According to that of Habacuc : Facies homines , sicut pisces maris , i. Thou makest men as the fishes of the Sea .

Gregorie Nazianzen putteth two other proportions . The one , That as he who saileth in the Sea , Nazianz. tract de vita 〈◊〉 ne●●bus & O●at . Sap. 14. leads a life very neere vnto death , hauing but a poore plancke betwixt him and it , Exiguo enim ligno , credunt homines animas suas , i. For men trust a small piece of wood with their liues ; So hee that walkes in the dangerous wayes of this world , may say with Dauid , Vno tantum gradu ego , & mors diuidimur , i. 1. Reg. 20. Ther 's but one degree betwixt me and death . The other , that those , who take pleasure in going to Sea , come to make the waues thereof their winding sheete : So those , that are wedded to the world , receiue their death at the worlds hands . The deceits of the world , are like those of the Sea . And for this cause perhaps the Scripture giues the S●a the name of Heart ; Psal. 46.2 . Transferentur montes in cor maris , i. The mountaines shall bee translated into the Heart of the Sea : And sometimes , Psal. 104.25 . of Hands , Mare magnum , & spatiosum manibus , i. The Sea hath wide and spacious Hands ; Sometimes of Eyes and Feet , Mare vidit & fugit , i. the sea saw it and fled ; Psal. 114.3 . Sometimes of Tongue , Desolabit Dominus linguam maris , i. the Lord shall destroy the tongue of the sea . Esay . 11..15 . Iob. 7.12 . And last of all , Iob paints it foorth like a most fierce beast shut vp in an yron grate , or strong prison ; Num quid mare ego sum quia circumdedisti me in isto carcere ? i. Am I a sea that thou shouldest keepe mee continually in hold ?

From hence followeth another proportion or conueniencie , which is a verie cleare one . For as the way of the Sea is full of dangers , of Pyrats , of Shelfes , and of Rockes ; and as it is not possible , that mans wisdome and experience can preuaile against them ; euen so is it with the world . The way by Land is of lesse difficultie : Euery man knowes how to make his necessary prouision ; as a horse , a man , a cloake-bagge , and a good purse . And suppose some of these should faile vs , wee may furnish our selues afresh at the first good place wee come at . And if wee passe ouer mountaines , where there is suspition of theeues , we may perceiue the perill and preuent it ; but for those that goe by Sea , the like prouision and preuention cannot be made , especially if fortune doe not fauour vs . Est via , qui videter homini recta nouissima autem eius ducunt ad mortem , i. There is a way which seemeth right to a man , Prou. 16. but the end of it leadeth to death . A ship shall goe sayling with the winde in the Poope of it , with a great deale of content and delight , and on the suddaine it shall bee split in pieces , and no memoriall remayne thereof . The like successe befalleth men in this world , euery steppe that they tread . And therefore Saint Austen sayth , That it is as great a miracle for a man to walke vpon the waues of the World without sinking , as it was for Saint Peter to walke vpon the waues of the Sea . Many other conueniencies there are , which I omit to mention ; this World beeing in conclusion a Sea , our life a sayling therein , and euery particular man a ship . Sicut naues poma portantes , &c. and therefore subiect to stormes . Iob. 1● ▪

Et nauis erat in medio maris . And the Ship was in the midst of the Sea .

This Shippe was a figure of the Church , which God permitteth to be persecuted , For his owne sake ; For the Churches ; and For those that looke thereupon .

For his owne sake ; For should it haue no enemies to persecute it , & hotly to assaile her , Gods omnipotencie would not shew it 's glorious splendor to the world . The force of fire is seene when the water cannot quench it ; of light , when darkenesse cannot obscure it ; of sweete odours , when the filthiest sents cannot ouercome their fragrancie ; of power , when the whole strength of the world , nay the Deuill and Hell it selfe cannot preuaile against it . And this succeedeth vnto God in the persecution of his Church : for the enemies thereof haue been maimed and put to flight , Gods Arme remaining still strong & sound . Pharaoh came brauely on with his Chariots and Horsemen ; boasting as hee went , Persequor , & comprehendam illos , euaginabo gladium meum , interficiet eos manus mea , I will pursue them , and ouertake them , I will vnsheath my Sword , and my hand shall slay them : But God beckned vpon the waues , and they swallowed vp aliue both him and all his Host. And the Text saith , That the Hebrewes saw the powerfull hand of God charging vpon them , hauing planted there in that sea the ensigne of his power . Tertullian saith of Iob , That God made him a triumphant Chariot of the spoyles of Hell , and that he dragged thereat along in the durt , his enemies ensignes , to the greater dishonour of the Deuill . The like doth God doe in the Church , with Iewes , Moores , and Heretickes , himselfe remaining still firme against all their furious violences , like a rock in the midst of the sea . Some rocks are to be seene euen where the Seas are deepest ; which it seemeth God placed there of purpose , The Church why likened to a Rocke . in scorne and contempt of that ouerswelling pride and furious raging of the sea : For though they haue beene lashed and beaten by them from the beginning of the world to this present day , they could neuer mooue , much lesse remooue them , because they haue sure rooting in the bottome of the Sea . And this is a Type of the Church , which God hath placed in the middest of this Sea of the World , for to make a mocke of as many as are her enemies .

But some one will say , How can the Church be called a Rocke , beeing figured here by this little Ship , which the waues thus tosse vp and down in the aire ? I answer , That Ezechiel in his twentie seuenth Chapter , speaketh of Tyrus in the metaphor of an Isle , My beautie is perfect , and my abode is in the midst of the Sea . And presently changing that metaphor , he termes it a Galley ; which is all one , as if he should haue said , That with Gods helpe a Galley may be an Isle , and without God an Isle may be a Galley . So likewise the Church , albeit it be a Ship in the middest of the tempestuous waues of the Sea , yet by the assistance of his holy Spirit it may bee a perdurable Rocke . And ( as Saint Austen hath noted it ) the Executioners haue often wanted strength and inuentions to torment , but there neuer wanted courage in the Martyrs for to suffer , by the diuine power and fauour of God . Howsoeuer therefore the waues shall beate against this Barke , they may want force to ouerturne her , but she will neuer want sides to make resistance .

For the Churches sake ; because it makes for her good , The greatest persecution of the Church , is to want persecution . and for her greater encrease . This is expressed in that Parable , Nisi granum frumenti , Except a grain of Corne , &c. And in that other , Ego sum vitis vera , & vos palmites , I am the true Vine , yee are the Branches . The happinesse of Corne consisteth in this , in that it is sowen , and in that it dies ; That of the Vine , in that it is pruned , and hath it's boughes and branches cut off : Many wilde Trees of vnsauorie Fruits , by the art of graffing are reduced to a pleasant relish . Of Saffron Pliny saith , That the more it is trodden on , the better it springeth : The graine of Mustard , the more it is bruised and broken , the greater strength it discouereth : And the Church , the more it is persecuted , the more it prospereth . And as Mariners are woont to say , that at sea the worst storme is a calme ; so wee may say of the Church , that it 's greatest persecution is to haue no persecution at all . Esay sets it downe for a threatning , That God will leaue off to prune and dresse his Vine any more , Dimittam eam , Leo. papa . ser. 1. de pet. & Paul . Basil. Esay . 5. Crys . Psal. 71. & non putabitur , nec fodietur . For when a Vine is pruned , for one branch it putteth forth ten : And the Church , by one Martyr being cut off , giues a plentifull encrease of two hundred conuerted Christians . Pope Leo , Saint Basil , and Saint Chrysostome prosecute this Doctrine more at large , in the vnfolding of the aforesaid Parables .

Lastly , for their sakes that looke thereupon , and behold at full the persecutions of the Church . For as to the righteous , the prosperitie of the sinner is a stumbling blocke of offence ; Hic labor est ante me : So to the sinner , the persecution of the just causeth great scandall . Both these are vndoubted truths , both hard to bee vnderstood , but harder farre to bee persuaded . But God afflicteth with persecutions the thing which he most loueth , which is his Church ; and prospereth those her enemies , which hate her , to the end , that men might thereby learne and vnderstand , that neither those euils which the Church suffereth , are true euils ; nor those blessings which the other inioy , true blessings . And this is prooued out of Saint Augustine in his Booke De Ciuit. Dei ; Aug. lib. 1. de Ciuit. cap. 8. Seneca lib. quare bonis viris . cap. 5. and out of Seneca in that his Booke , Quare bonis viris . So that the wicked , though that hee inioy a great deale of prosperitie , wee are not to esteeme it as a blessing ; nor for that the righteous suffer much aduersity , are we to account it a curse vnto them : But ought rather to apprehend , that persecution is for their good , in regard that our Sauiour Christ giues it vs as a reward for our great seruice . Et omnis qui reliquerit patrem , matrem , &c. centuplum accipiet cum persecutionibus , i. And euerie one that shall haue left father or mother &c. Shall receiue a hundreth fold , with Persecutions . Saint Marke , and Saint Cyprian , both affirme , that persecution putteth vs in a kind of possession of that glorie which wee hope for hereafter , at least it giues vs an assurance thereof . And this is made good by this comparison . The Good , the Scripture stileth by the name of Wheat ; and the Wicked are tearmed Chaffe . Now , it is the Fanne of persecution , that doth seuer the Wheat from the Chaffe .

Vidit eos laborantes in remigando .

Hee saw them toyled in rowing . There are two things which steale away Gods eyes , Gods Eyes how to be drawn vnto vs . and filch them ( if I may vse that phrase ) from forth his head . The one is , an humble and prompt obedience : The other , the trouble and torment which we suffer for his sake . Touching the first , notable is that place of Abraham , whose obedience did so draw Gods eyes vnto him , that that place where he was resolued to performe the Sacrifice , remained with this name , Dominus videbit , The Lord will see . Touching the second , There is not any hunger nor humane miserie , whereon Gods mercie hath not his eye fixed , nay , I may boldly say , fast nailed thereunto . To Moses God spake out of a Bush ; O thou great God of heauen and earth , a bush is no fitting chaire for thy glorie , or thy Maiestie ; Who made thee thus to alter thy Throne ? Vidi afflictionem Populi mei in Aegypto , I haue seene the affliction of my People in Aegypt . Another Translation hath it , Videndo vidi , In se●ing I haue seene ; and the repetition goes on in this descant , Qui tangit vos , tangit pupillam oculi mei , He toucheth the apple of Gods eye , that toucheth the Iust. And in another place , Et clamorem eius audiui , And I haue heard his crie : For our miserie toucheth not onely Gods eye , but his eare also . Tertullian reporteth in his Apologetico , That the Gentiles did murmure against the Christians , that they would not recommend the safetie and welfare of their kings to those their Gods , Iupiter and Mercurie . But Nazianzen answereth thereunto , That they did not allow of this their councell , to recommend their safetie vnto Gods whose hands & feet were of Iead ; but vnto that God who swiftly flies to heale them of their infirmities , and carries health in his wings , Et sanitas in pennis eius .

Vidit eos laborantes in remigando , He saw them labouring at the Oare . In another Tempest , no lesse fearefull than the former , Saint Luke●aith ●aith , That our Sauiour Christ fell asleepe , leaning his head on one of the boords of the Ship , in stead of a pillow . And here Saint Mathew saith , That hee beheld how his Disciples wrestled with the waues , seeking to ouercome their rage and their furie . The one Tempest God permitted , the other he sendeth . Of Pharaoh it is said by the Prophet , Ego excitaui eum , I raised him vp to be the instrument for the afflicting of my People , that I might afterwards grind him to pouder . And by Esayas he saith , That with his whistle he called the Flies from beyond the Seas . In all sorts of Tempests therefore the Iust may thinke themselues safe , because God is continually at hand to helpe them : According to that of Dauid , Cum ipso sum in tribulatione , I am with thee in tribulation ; And of Esay , Esay . 43. When thou passest through the waters I will bee with thee , and when thou walkest in the fire thou shalt not bee burnt . And of Ezechiell ; Ero sicut Tunica prope corpus ipsorum , i. I will bee as a coat about their bodie . Saint Gregorie sayth , That God appeared vnto Iob , De turbine , i. Out of the whirlewind . For hauing permitted a whirle-winde of troubles to come vpon him , it would not haue suted so well that hee should haue spoke vnto him from that throne of Glorie , whence he spake vnto him when hee was in his perfect health and prosperitie . The three children beeing in the Firie Furnace , the Sonne of God appeared amidst those flames , and the tyrant saw one , Sap. 10. Similem filio Dei , i. Like the sonne of God . Of Ioseph it is sayd , Descenditque cum illo in foueam , & in vinculis non derelinquit eum , i. He wont downe with him into the pit , and left him not in his bonds . God accompanied him in his yrons and his giues . Psal. 28. Dominus diluuium inhabitare facit . Saint Ierome translates it , Dominus diluuium inhabitans . When God sent the Flood , hee put himselfe also in the midst of the waters . 1. Reg. 27. Redemisti tibi ex Aegipto gentem , & Deum eius , i. Thou hast redeemed a nation to thy selfe , euen out of Aegipt , and withall , their God . Vpon which place Vatablus hath noted , That God did redeeme himselfe , beeing captiuated as well as his people . And hee could not like of his owne libertie , as long as hee saw that they were kept in slauerie . In Aegiptum descendit populus meu● , Esay 52. & Asur ●ine causa calumniatus est eum ; & nunc quid mihi est hic ? My people is gone downe into Aegipt ; Assur hath afflicted them without a cause ; and now what doe I here ? My people captiue , and I at libertie ? Quid mihi est hic ? My people troden vnder feet , and I inioy the smoke of incence and sacrifice ? Quid mihi est hic , i. What doe I here ?

Erat enim ventus contrarius .

For the Wind was aganst them . All the misfortunes of nauigation , the Euangelist reduceth to the Winde . And following the Metaphore , That this World is a Sea , and our life a sayling therein ; all that doth hinder the prosperitie and happinesse thereof , is Wind. Whilest the vse of reason stood faire and cleere with man , he put the prow of his desires into the Hauen of Saluation : for all doe naturally desire an estate that is full of happinesse , and free from euill ; and that which makes their voyage vnhappie & vnfortunate , is Wind. Saint Iohn saith , That all things in this world , are either pleasures , couetousnesse , or honours : And if we shall summe vp all the pleasures , riches , and honors , that haue beene enioyed in the world euen to this verie houre , we shall find that they are all but Wind. Salomon made an Annatomie of all humane felicitie , and in conclusion shewes it is all but vanitie , Vanitas vanitatum , & omnia vanitas . Zacharie saw a figure of foure Empires , the famousest that euer were in the world ; the Assirians , Persians , Medes , and Graecians ; and asking of the Angell , Qui sunt isti , Domine mi ? He told him , isti sunt quatuor Venti , Those are the foure Winds . The most prosperous Scepters , and the most dreadfull Crownes are no better than ayre : And it were well if they were no worse , and did not crosse that good fortune which we desire in the nauigation of this our life ; Hoc opus , hic labor .

Circa quartam vigiliam noctis .

Abac●● . 2. About the fourth watch . What , so late ? Gods helpe come it when it wil come , comes neuer too late ; Veniens , veniet , & non tardabit . And God would that this truth should remaine so notorious and manifest to the world , that hee doth not onely call it a Vision , ex plana visum , which carrieth it's euidence along with it ; but he commandeth the Prophet to write it downe with strange circumstances . The first is verie cleere , and hath not the least shaddow of darkenesse in it . The second circumstance , that this saying should bee grauen Vpon Boxe , for so the Septuagint read it ; which kind of wood ( according vnto Esay ) conserueth what is written therein to the worlds end . The third , That it should bee written in capitall letters which may be read afarre off . The fourth , The assurance & certaintie thereof , implied in the repetition , Veniens , veniet , & non tardabit , Comming , he will come , vide cap. de reser●cum sero esset . and will not tarrie . Saint Bernard argueth hereupon , Quomodo non tardabit , si moram fecerit ? How can he but linger , if he vse delay ? I answer , Gods helpe may happely come too late , in regard of our desire , but can neuer come too late in regard of our necessitie . And this his slownesse in succouring vs , may seeme painfull , if wee shall measure it according to the impatiencie of our desire ; but profitable vnto vs , if wee will but thinke vpon the reward which is layd vp for those that suffer hoping .

Rom. 5. Saint Paul in the chaine which he recommendeth to the Romans , whose links are Tribulation , Patience , Triall , Hope , Charitie ( which Saint Austen doth so much celebrate in his booke De Doct. Christiana ) saith , Gloriamur in tribulationibus , scientes quoniam tribulatio patientiam operatur ; patientia , probationem ; probatio , vero spem , We reioyce in tribulation ; knowing that tribulation bringeth forth patience ; patience , experience ; and experience , hope . Wee draw glorie out of our tribulations ; for he that is in tribulation , doth not onely suffer , but in suffering worketh ; which working causeth in vs an eternall weight of glorie . Cor. 17. The excellencie of Patience From Patience ariseth another linke , which is Probation , or Triall ; whither it bee for that the Patient doth prooue how much he is able to suffer , being fauoured by Heauen , and holpen from aboue ; or whither it be , that he should bee prooued as was Iob , to see whither he would sticke surely to his tackling . For Patience is a more assured testimonie of our triall , than Fasting , Prayer , Almes , or the like : for these are often subiect vnto falsehood . Againe , from this Triall , ariseth Hope ; for hee that is wonderfull patient , cannot but haue a wonderfull good Hope . This was it that made God say to Abraham , Nunc cognoui quod timeas Deum , Now I know that thou fearest God . And S. Paul saith of himselfe , That he did hope beyond hope ; that is , that he did euen then still hope , when all reason of hope did faile him . Besides , God is woont to permit that our tribulation should be great , to the end that our Patience might be made great , our Triall great , and our Hope great : and then doth he come in and helpe vs , when hee hath made sufficient proofe of our faith : to the trial wherof God puts vs a thousand manner of ways . The People of Israel passed through the bed of Iordan , those waters sliding gently along towards the dead sea , and those other drouen backe , so that they passed through it as through the drie land . And yet this might perhaps seeme vnto God but a slender triall of their Faith ; First , Because a great number ioyning in companie together , they take more courage vnto them in the vndergoing of any danger ; for common calamities are euermore the lesse felt . Secondly , In regard of the Arkes being there , whereof those waters might seeme to be affraid , and so flie backe for feare , Iordanis conuersus est retrorsum . Thirdly , For that there were so many innocent little children amongst them , whom God ( they might suppose ) would not suffer to bee drowned , considering they had not yet offended him , as not knowing good from euill . And therefore he commanded that twelue of them , vpon whom the lots should fall , should goe backe & take out twelue great stones out of the bed of Iordan , to make a Pyramis or Alter to remaine as a memoriall of that miracle : whereunto they all of them readily offered themselues with a great deale of alacritie ; and this was a great triall of their Faith : But it would haue beene greater , if God had commanded them to set their backes and shoulders against the waues , keeping them there , and deferring his succour till the thread of their hope were broken in twaine , and they readie to perish .

This deferring is vsually the vigill of Gods greater mercies . Greg. hom . ●0 . in Euang. Saint Gregorie declareth to this purpose that place of Esay , Ad punctum in modico dereliquisse , & in miserationibus magnis congregaui te , He deferred his helpe to the last push , but the greater the delay was , the greater was his mercie ; As wee see , Gods deferring of his Iustice is oftentimes the occasion of the seuerer punishment . Chryst. hom. 55. in Math. Saint Chrysostome saith , That Christs so long deferring to alay this storme , was to teach vs , that we are not at the first flaw of a Tempest , to call for present faire weather ; but rather to crie out with Dauid , Non me derelinquas vsquequaque , Let not thy not relieuing of mee bee eternall , Forsake me not ô Lord for euer ; but let thy succour come when it shall seeme best vnto thee : not my , but thy will be done .

God likewise refuseth sometimes to affoord his help ,

He delights to see his children wrestling with affliction .

Seneca lib. quare viris cap. 2.

out of the pleasure that hee taketh to see the Righteous row against the streame , and to tugge and wrestle with all the might they can , against the troubles and afflictions of this world . Seneca touching ( though as a Heathen ) vpon this straine , saith , That there is not in all the earth a spectacle more worthie Gods beholding , than to see a stout man wrestling against aduerse fortune . Saint Chrysostome dwelles much vpon the great care which God tooke in notifying to the Deuill , that hee should not touch Iob in his life ; Veruntamen animam illius serua , But yet preserue his life . Not that Iob should haue receiued any hurt by the losse of his life , but because God would not loose the pleasure of seeing this stout combat fought out betwixt him and his enemie . Si de medio tuleris Theatrum non plaudet amplius . And as your Heathen Emperours tooke great delight in seeing a Christian enter the Listes with a wild Beast ; so the King of Heauen takes much pleasure in seeing one of his Saints maintaine fight against those fierce Beasts of Hell .

Et putauerunt Phantasma esse .

And they tooke him for an apparition . Here is one feare vpon another , & therefore it was not much they should crie out . The wind and the waues had sorely affrighted them , and that which was to bee the remedie of their danger , made them to apphrehend a new danger , fearing now more their succour than their hurt : being herein like vnto many , who feare their good , but not their euil ; the Glutton doth not feare drunkennesse , Men feare not the sinne , but the suffering for sinne . and that fulnesse which lessens his health , and puts his life in danger ; but feares those syrrops and purgations which he is to take for his recouerie . The bad Christian feareth not the fault he hath committed , which is the greatest euill ; but feareth to doe pennance for the same , which is for his greatest good . The Atheist feareth not death , nor the graue , but saith , We haue made a couenant with Death and Hell ; yet he feareth pouerty & hunger , and the enemie that threatens him ; but not God , who can swallow him vp quicke in the flames of Hell fire : He feares an earthly Iudge that may put him to torment ; but not that Iudge of Heauen , that can condemne to endlesse paines which are neuer to haue end .

THE FIFTH SERMON , VPON THE FIRST SVNDAY IN LENT ; TOVCHING OVR SAVIOVRS TEMPTATION . MAT. 4. LVC. 4. MARC . 1.

Ductus est Iesus ab Spiritu in Desertum .

And Iesus was led by the Spirit into the Wildernesse .

The description of Christs Combat with the Deuill . THis famous Combat betwixt two of the stoutest and valiantest Captaines that euer tryde their valour in a single Duel , wil very well deserue the looking on , and require our diligent attention , taking vp as well our eyes as our eares . This battell then that is here described by the Euangelist , is the notablest and the strangest that euer was in former , or euer shall bee seene in future Ages . The Combattants are two great Princes , whose power all the world acknowledgeth , and whose wisedome admits no comparison ; the one , the Prince of Light ; the other , the Prince of Darkenesse : The field wherein they fought , was a Wildernesse , where they had nothing to sustaine themselues withall but stones : Their Weapons , Wit , and Words ; the faculties of the Vnderstanding , and the vse of the Tongue . The Deuills end was , to repaire a double losse , or two-fold ouerthrow at our Sauiour Christs hands : The one , That he could neuer catch him in any the least fault , nor find him tripping in any one action that euer he did . And this was it that did mad him to the heart , and mightily incense his rage , that amongst all mankind , there neuer yet beeing any , though neuer so famous , neuer so iust , that had escaped his clutches without receiuing some foyle or other ; as Adam , Noah , Abraham , Dauid , & the like good and holy men : that now a man , in the eye of the World of no better than a meane and ordinarie ranke , ( for such a one was our Sauiour held to bee ) should escape his fingers , and should shew himselfe to bee the onely Phoenix of the world . The other , that he did not yet perfectly know by that euidence of his humane nature , & by those great suspitions which he might haue of his diuine essence , by calling to mind those menaces that were threatned against him in Paradice , I will put enmitie betwixt the woman and thee , betwixt thy seed and her seed ; hee shall bruise thy head , &c. And he began to thinke with himselfe , What wil become of me if this be the Bug-beare foretold by the Prophets ? Questionlesse if this be the man , I shall hardly escape a broken pate .

Our Sauiours end was not any desire of his owne proper worth and merit , nor any vaine-glorie to shew his valour ; for it could bee no great glorie to boast of , (1.) (1.) Our Sauiors main end in fighting with the Deuil , was to sanctifie our temptations . nor no such wonderfull conquest , that the Sonne and Heire apparent of Heauen should subdue the Deuil . But his end was thereby to sanctifie our temptations , as he had done all the rest of our miseries , by taking them vpon himself , because they should recouer a new beeing , and a new honour : And that those temptations which heretofore did serue as steepe Rockes to throw vs downe into Hell , should serue as Ladders to bring vs to Heauen . Theodores saith , That as Physitions make Treacle out of Serpents ▪ so our Sauiour Christ drew an Antidote and wholsome Medicine from the Deuil and his deceits and subtleties : so that now , Temptation hath lost his name and strength , and of Gally-slaues we are made Freemen by Iesus Christ .

Secondly , Our Sauiour Christ did pretend by this fight , (2.) (2.)

To free the world from feare .

A description of the Deuill .

to rid the world of that great feare wherin it liued . Wherby we may suppose the feareful power of the Deuill throughout the face of the whole earth . Iob in his 41. Chap. maketh a dreadfull description of the Deuill , in the metaphor of a Whale , or ( as some would haue it ) of a Sea Dragon ; a Fish of that exceeding greatnesse , that when he discouers himselfe in the waters , he seemeth to be some little Island , or some pretie big Hill ; Corpus eius , scuta fusilia ; his bodie is couered ouer with such strong scales , as if they were barres of Brasse , and ribbes of Steele , and so close lockt & ioynted together , that the subtillest aire cannot get in between the knitting of the ioynts ; Stornutatio eius , splendor ignis , The breath of his nostrills is like vnto lightning ; his eyes as flashes of fire ; from his mouth come forth flames , as out of a Furnace ; from his nose issueth a thicke smoake ; his breath kindleth coles , and sets them on fire ; there are no weapons either offensiue or defensiue , that can withstand his force ; Reputa●it quasi palus , ferrum & as quasi lignum putridum , Yron to him is as strawes , and swords of steele as rotten sticks . A man of arms may threaten him with a Mace of Iron ; a Gunner shoot his Bullets at him ; an Archer , his Arrowes ; a Slinger , his Stones ; & the Pikeman , his Lance ; all which hee so little cares for , that hee makes but a jeast of it . In a word , when he comes to make an end of this large description which he makes of the Deuill , he concludes that chapter with this Epiphonema , Non est potest●s quae comparetur ei , The power of the world is not able to compare with him . Saint Gregorie vpon the fourth Chapter of Iob noteth , That the Scripture giues the Deuil three kind of names or attributes ; Behemoth , or Elephant ; Leuiathan , which some will haue to bee the Whale ; and Auis Rapinae , a Bird of Rapine , that liues onely vpon prey ; Nunquid illudes ei , quasi aui ? In which three names hee did comprehend the power of all the Beasts of the field , of all the Fishes of the sea , and of all the Birds of the aire . The power of these three sorts of creatures extends it selfe to these three elements , the Water , the Earth , and the Aire : and they beeing all deposited in the Deuill , whose habitation is the Fire , hee comes to haue dominion ouer all the elements . In other places of the Scripture hee is called a Dragon , a Leopard , a Beare , a Lyon : but these comparisons come short of the other . And therefore some Doctours expounding this word Behemoth , say , That it signifies Multitudinem Bestiarum , a multitude of Beasts ; because it includeth in it the force and poyson of all other sorts of Beasts whatsoeuer . Saint Paul calls him a Prince of power , the Ruler and Gouernor of this world : For as the state and power of a Prince is farre beyond that of his Subiects and Vassals ; so is the Deuil in al other things Aduersus Principes & Potestates , & Mundi rectores , Against the Princes and Powers , and Gouernors of the earth . The Greeke word is Cosmocratoras , a word of that fulnesse , that diuers Fathers haue diuersly interpreted it : Tertullian , The possessions of the world ; Hilarie and Saint Hierome , The Mightie of the world , The Lords of the world . Esay calls him a Barre or a Bol● , because the strength of a Prison consists in good Barres and Bolts , and strong Lockes : Visitauit Dominus super serpentem vectem , The Lord will visit that creeping Barre . Theodocion translates it Robustum , The strong Barre : Simmachus , Vectem concludentem , siue claudentem , The enclosing Barre , or the Barre that shutteth vp ; For he doth shut vp many in his prison , and keepes them in miserable seruitude . Saint Iohn in his Apocalyps bewaileth the Earth and the Sea , because the Deuill comes forth enraged fiercely against them ; shewing great sorrow , that God had giuen them such small meanes to be reuenged of him , beeing a Beast so powerfull , so cruell , so tyrannous , and so bent against them , that man was turned coward , and become fearefull . But since our Sauior Christ ouercame him , & hath bound him fast in fetters and chaines of yron , he bids vs be of good courage , and that we should stand no more in feare of him ; Feare not ( saith our Sauiour ) I haue ouercome the World .

Many of Gods People when they entred first into the sea shewed themselues fearefull & cowardly ; but after that the powerfull hand of God had ouerwhelmed the Egyptians , & had thrown them vp dead on the other side of the sea , the weakest women among them , and those men that were most faint hearted , with songs of joy , and with Timbrels , did set forth the glorie of this victorie , and did make a mocke of the power of Pharaoh ; They praised the hand of the Vanquisher , who opened the mouthes of the dumbe , and made the tongues of Infants eloquent . So likewise did the world liue cow'd before , by the power of Satan ; but after that the powerfull hand of Christ our Sauiour , left in the Wildernesse the print of that wound which he had giuen him on the head , the meanest and most cowardly Christian may now make a jest both of him and Hell . One of the Sages of Greece said , That better was an Armie of Sheepe that had a Lyon to their captaine , than an Armie of Lyons that had a Sheepe to their Commander . And therefore albeit wee are but weake and sillie Sheepe , yet haue we a Lyon to our Captaine , who hath ouercome our enemies , The Lyon of the Tribe of Iuda hath ouercome . When Ioshua● ouercame th●se fiue Kings of the Ammorites neere vnto Gibeon , he would haue the Princes of the People to put their feet vpon their neckes ; that seeming vnto him to be a powerfull meanes to put them in heart , and to serue to encourage the rest of his soldiers not to feare them , for that God should bring downe their enemies , and put them vnder their feet . This valiant Captaine did also subdue Zeba and Salmana , and commanded his sonne , that hee should vnsheath his sword and runne them through ; The maine thing in a Generall , is to f●ee his soldiers from feare . which he did of purpose to make him gather courage vnto him , and to cast off all feare . Nor can there greater worth be desired in a Captaine , than to know how to free his souldiers from feare . When Dauid had smote off Goliah his head , those of Israel were as bold as Lyons , and the Philistines were as fearefull as Hares . In the time ●f Salomon , the Scripture saith , That Israell did liue in that peace , and so deuoyd of feare , as no men more , Euerie one vnder his owne Vine , and vnder his owne Figge tree ; 3. Reg. 4. not that all of them had their Vines and Figge-trees , but because they might sleepe quietly and securely ( as the Poets feigne of Tytirus and Melibaeus ) vnder the shade of the broad spredding Beech , singing this Song of joy , Deus nobis haec otia fecit . All which was a figure of the peace and ●ecuritie which the Church was to enioy by the conquest of this our Captaine : ( for by warre wee come to the enioying of peace ) and as by his death he did conquer our death ; so likewise ( saith Saint Gregorie ) it was fit , that the conquering of his temptation should be the subduing of ours . The Prophet treating how cowardly the Deuill would remaine after this victorie , saith , Thou hast made him food for the People of Aethiopia . The Negro's of Zapa and Mandinga haue piece-meale deuoured him , and eaten him vp , as it were by morcells . For the world hath not a more fearefull and cowardly Nation than that of the Negro's , The Negro's of all nations the most cowardly , & why . either by reason of their small store of bloud , or for that , that little they haue is verie cold , and therefore hath the lesse actiuenesse in it . The Romans would neuer consent that any Negro should bee listed for a souldier . The vnknowne Authour vnderstandeth by the Aethyopians , those Crowes , which of all other Fowles that feed vpon flesh , are the most fearefull : which is to bee seene in this , that delighting so much as they doe , to picke out the eyes of other creatures , they dare not aduenture to plucke them out vntill they be dead . Of a coward the Spanish Prouerbe saith , A Moro muerto gran Lançada , Giue a dead Moore a great blow with a Lance : Which is spoken by way of reproch of notorious cowards , when they will offer to run a man through when hee is dead alreadie . In Rome there was great opposition betwixt two famous Orators , Tully and Metellus ; the one was stout and full of courage , and the other cowardly and timerous : Now when Metellus Master dyed , he set ouer his Tombe-stone a Crow ; Whereat Tully jeasting , said , That hee now had paid his Master at his death , for that which hee had taught him in his life . And therefore the Prophet saying , That the Deuill should be the food of the Negro's , or of Crowes ; was to signifie thereby , that he was not able to put feare into the fearefullest and most cowardly persons .

Thirdly , Our Sauiour Christ did pretend in this action of his , to giue vs a great testimonie of his loue . All his actions proclaime loue ; (3) (3) To exemplifie his own loue . but this of his being tempted , hath one circumstance of loue , that I know not well what can bee more : For hauing giuen vs both Heauen and earth , and all that therein is , and which is more , his onely begotten Sonne , with whom hee gaue vs all that good which we could wish or haue ; Quomodo cum illo omnia non nobis donauit ? yet did he alwayes reserue his honour vnto himselfe ; I am the Lord , and I will not giue my glorie to another . And as Pharaoh conferred on Ioseph all his authority and power , but not his Crowne and Scepter , In this thing onely I will be before thee : So God being most liberall vnto vs , in bestowing all his riches and graces vpon vs ; yet was he euer couetous of his honour . But by yeelding that the Deuill should tempt him , it seemeth that he did put it in hazard , at least to it's triall : For , to be tempted , is to be incited and prouoked to sinne , whose malice and wickednesse hath that opposition and emnitie with God , which if our Sauiour ( as it was impossible ) should haue consented vnto , hee should haue lost the name of the eternall Son of God , and haue caused him to become his enemie for euer .

Besides , there is no stroke that strikes so home to a Noble brest , as to bee ouercome by his enemie . Saul , that he might not die by the hands of a Philistine , spake to his Sword-bearer to kill him : And his Sword-bearer not daring to kill him , he killed himselfe . Cato Vticensis did the like , that he might not become a Slaue to Caesar , as Plutarch reporteth it . The like did Cleopatra , beeing but a woman . What presumption then is it , that a Creature which had beene cast out of Heauen , for a base , in famous , and disloyall Traitor , should pretend to conquer the Sonne of Heauen ?

Againe , To the Iust ( saith Saint Chrysostome ) there is but one Good , and one Euill necessarie : The Good , is God ; the Euill , the offending of God . Iob did not shew so much sorrow for the losse of his children , his houses , his flocks , and his substance , as he did when his wife said vnto him , Curse God and die ; but that was as a dagger to his heart . Shall I be angrie and offended with my God ? No , though he should kill mee , yet will I loue him : For I haue no other Good but my God , he is all my hope , and all my comfort . What then might our Sauiour thinke of the Deuil ? How much should it grieue him to heare him say , Fal down and worship me .

Lastly , He was willing to be tempted , for that temptation beeing a thing that we must all of vs necessarily endure , (4.) (4.) That we may haue an example to follow . no , none of the best of vs all can auoyd , we may know how to behaue our selues therein , by following the example of this our noble Captain ; Vt cuius munimur auxilio , erudiamur exemplo , as Pope Leo hath it . Vt mediator esset , non solum per auditorium , verum etiam per exemplum , as Saint Austen hath it . Our life is a dayly warrefare , and a continuall temptation , ( not only profitable , but necessarie : ) & to those worldlings that liue ( to their seeming ) in peace , Wisedome saith , Not knowing Warre , they call so many euils , Peace : These are they that suffer a more bloudie and desperate warre than any other . Iob saith , Mans life is but a Warrefare vpon earth . Saint Gregorie calls it the Gard of our vertues ; For then are we inwardly best preserued , when outwardly wee are by Gods dispensation tollerably tempted . And amongst many other reasons which are brought for the proofe hereof , there is one verie powerful ; to wit , That we shal haue therein the especiall fauour and protection of our good God ; so that hee giuing vs strength to endure , we may account it a great happinesse vnto vs .

Custodit Domin● animas Sanctorum suorum , God hath an exceeding great care of the soules of his Saints ; Psal. 96. And hauing God on our side , who can hurt vs ? Nonne tu vallasti eum per circuitum ? Iob 1. Et vniuersam substantiam eius ? The Deuill said vnto God , talking with him about Iob , Lord , thou doost not onely gard his soule , but his life , h●● honour , and his goods , as if thou hadst put him into a strong place of defence , vnder locke and key . Gods protection a safegard . Saint Gregorie saith , That God so gardeth the house of the Righteous , that he will not leaue so much as a chinke open for the Deuill to enter thereinto : And therefore Salomon stiles it an inexpugnable Tower . When the Sodomites assaulted Lots house , the Angells were not contented with shutting of the doore , but did strike the assailants with blindnesse . When Noah entred into the Arke , God shut the port , and carried away the key with him . Clausit eum Dominus de foris . The seuenty Interpreters make this construction of it , that hee did so , that neither the waters nor the windes might annoy it . In dilun●o aquarum multarum , ad eum non approximabunt . For God had kalked vp the ports , and euery little chinck or creuise belonging thereunto . Saint Bernard , expounding those words of the ninetie one Psalme ( Dicet Domino , susceptor meus es tu , & refugium meum , Deus meus , sperabo in eum . , i. I will say vnto the Lord , Thou art my &c. ) asketh the question , Why God , being the God of all , Dauid in that place cals him twice his God ? I answere , That he is the God of all , in regard of his Creation and Redemption , and other his generall benefits towards man ; God in a particular maner the God of the faithfull . but in Temptation , hee is the God of euery indiuiduall person , as if hee did not busie himselfe , nor thinke vpon any other thing , than the fauouring of the Iust , and the assisting of him vpon those occasions . Saint Gregory , declaring those wordes of Christ , Not a haire of your head shall perish , sayth , That a haire doth not paine vs when it is cut away from vs , but the cutting of the flesh doth : If that then shall be kept from perishing , by Gods protection and prouidence ouer vs , which doth not paine vs ; how much more will he take heed , that that shall not perish , which may put vs to paine ?

Last of all , There is not any thing so notorious , and so approoued , as the generall good that is gotten by Temptation . From thence grow those braue Spirits , those valiant Souldiers , and those couragious Captaines , which wage warre against the Deuill and Hell , keeping him out at the staffes end , and putting him to the worst . As on the contrary , from Idlenesse come Cowards , whiteliuerd Souldiers , Faint-hearted , Soule-lesse , and Lazie people . As long as there were any frontyre-townes in Spaine , for the enemies to make their inrodes , it had many braue and famous Souldiers , as the Cides , and the Bernardos . But now there are none but Carpet-Knights , all men of bombast , Why God in his prouidence ordained a continuall war betwixt Man and the Deuill . made of nothing but softnesse and delicacie , their Armour is turned into gay clothes ; and their stiffe Launces , into starcht bottle bands and beards . They all did then smell of Gunpoulder , but now stincke of Amber , Siuet , and other Indian Gummes . Athanasius askes the question , Why the prouidence of God did ordaine this continuall warre betweene the Deuils and Men ? And the answere is , That thereby , the valour of Gods Souldiers might bee knowne . Saint Ambros sayth , That the Deuill workes his owne destruction by his dayly tempting of Men , for by seeking to weaken their Bodies , hee strengthneth their Soules . And that Iob , when hee sate vpon the dung-hil with his pot-sheard in his hand to scrape off his scabbes , made all Hell affraid , and to stand amased at his patience .

Ductus est Iesus a Spiritu in desertum vt tentaretur .

Hee was led by the Spirit into the Desart , that hee might bee tempted . The holy Ghost was a guide to all our Sauiours Actions : Hee was Dux & Comes ( as Saint Cyprian saith ) or as Esay hath it , Spiritus sanctus , ductor eius fuit , i. The holy Spirit was his Leader . But in none of our Actions makes the Scripture any mention that the holy Ghost leadeth vs vnto , but onely to Temptation . And this is expressed with wordes that carry a kind of force with them , though voluntary and sweet . Expulit , agebatur , ductus est , Hee drew him not , hee was chased , hee was led . And the mysterie thereof is , that no man ought to presume , considering his weakenesse , so much vpon his owne securitie and confidence , that hee should enter into Temptation , vnlesse the holy Ghost take him vp as it were by the haire of the head , and set him into it . And the truth of this doctrine is deliuered vnto vs by Victor Antiochenus , Temporall victories gotten by fighting , Sprituall by flying . Saint Iohn , Chrisostome , Gregorius Nissenus , Euthimius , & many other Saints of God . In corporall warre , it is greater courage to fight , than to flie ; but in the spirituall warfare , the assurance of the Victorie consists in flying . And God would rather haue vs to bee cowards through feare , than couragious through presumption ; and therefore hee first promiseth vs his Protection , that is , his Ayd , and his Fauour . Deus refugium & virtus , adiutor in opportunitatibus , & in tribulatione , i. God is a helper in due season , & in tribulation . Hee first sayes , he will bee our refuge , and afterwards our helper . Flye therefore from danger , and haue recourse vnto God , and beeing sheltred vnder the shadow of his wings , and vpheld by the strength of his Arme , thou needst not feare any harme that Hell can doe vnto thee . So that God is not bound to fauour thee in those temptations which thou doost thrust thy selfe into , but in those that thou seekest to shun . Saint Austen , aduising I know not whom , that they should not talke and conuerse with Women so familiarly as they did ; they excused themselues vnto him , telling him , that they onely did so , that they might meete with some Temptations wherewith to encounter . But this glorious Doctor plainely told them ; Herein , you seeke nothing but dangers , and stumbling blockes to cause you to fall . And as it is fit to take from before the eyes of the franticke , all those images and pictures which may moue passion in him , for that they wil be an occasion to make him madder than euer he was before ; so , ought a sinner to auoid all the vanities of this World . Psal. 54. Ecce elongaui fugiens , & mansi in solitudine . Saint Bernard hath well obserued , that for his better ease and quiet , this holy King , did not onely leaue his owne Citie , but fled farre from it . And hee that shall flie from the occasions of sinning , performes no small matter . But hee that shall flie a farre off from them , will find it to bee most for his ease . Temptation , as it is the Deuils acte , is ill ; and God doth not will it positiuely , but permissiuely hee doth ; so sayth Saint Chrisostome : Aduising vs , that wee should not seeke after them , but if they chance to set vpon vs , then are wee to stand to it , and valiantly to fight it out . This our Sauiour Christ would insinuate to his Disciples , in the garden , when hee sayd vnto them ; Watch and pray that yee enter not into Temptation . Mat. 28. For a man to sleepe , when hee is in daunger , and not to flie vnto God for succour , is to seeke after Temptation . Saint Austen , Saint Cyprian , Saint Gregorie , and Saint Chrysostome , say , That this is the meaning of that prayer which 〈◊〉 daily make , And lead vs not into Temptation . Which carries with it a double sence . The one , Lead vs not ( ô Lord ) into Temptation , for our weakenesse and frailtie is exceeding great . So doth Petrus Chrisologus expound it . But because it is not a fitting language for a Souldier to desire of his Captaine , that hee should not send him foorth to fight ; that other sence is more plaine , Suffer vs not ( ô Lord ) to fall into Temptation . Though wee ought to suffer for Christs sake , wee should not yet seeke it . But if thou wilt permit that wee must bee tempted , yet consent not ( ô Lord ) that wee bee ouercome . And this sence , Saint Austen seemeth to approue in that his sermon , de Monte. But in what sence soeuer you take it , it is very true , that no man ought rashly to run himselfe into danger ; And Saint Cyprian sayth , That no man should presume to offer his throat to bee cut by a tyrants knife , out of a desire that he hath to suffer for our Sauiours sake , but that hee waight his time and tarry till they take him and put him vpon the racke . Lactantius Firmianus sayth , That hee that vnnecessarily ventures vpon danger , ought not to bee stiled valiant , nor indeed is , but ought rather to bee accounted rash and inconsiderate : For hee that is truely valiant , is neither rash in daring , nor imprudent in fearing , nor weake in suffering ; as Saint Austen hath well noted . When the waues and windes of Temptation , blow , and beat hard against mans brest , and seeming to ouerwhelme him , hee remaineth firme as a Rocke , this is true fortitude indeed . In Dauids Tower ( which is a Type of the Church ) all the weapons of warre were defensiue , as Shields , and Targets , and Morrions ; Mille clypei pendent ex ea . And it is further added , That these were the Armes and weapons of the strong and valiant men .

Some will say , That there is no worke of vertue which is not subiect to temptation . Who did euer begin to walke in the way of perfection , who did not meet with a thousand phantasies ? Diabolus enim semper per primordia boni pulsat , & tentat rudimenta virtutum , saith Chrysologus ; it beeing therefore needefull that wee should flie from temptation , shall it not bee likewise necessarie , that wee flie from perfection . Hereunto Thomas answereth , That to follow perfection is a worke of the holy Ghost , who is the Author thereof ; and hauing him for our second , to bring vs into the Field , wee need not to feare . They that in the Primitiue Church did people the Deserts and solitarie places , did no doubt perceiue that they should be set vpon and tempted : But because their end was not to play bo-peepe with the Deuill , and to goe about to mocke him , but to serue their God , and to enioy his fauour , they did not care a fig for all his temptations . In a word , The temptations that wee are to flie from , are those which of their owne nature dispose vs vnto sinne ; as vnlawfull games , offensiue conuersations , ill companie , dancing , masking , and idle Enterludes : for he that toucheth Pitch shall be defiled therewith . Saint Paul writing to the Hebrews , Heb. 12. giues vs this good aduice , Deponentes omne pondus , & circumstans nos peccatum , Laying euery weight aside , and the sinne that stands about vs . Where the word Circumstans is much to be weighed : for there are many things , which albeit they bee not sin , yet are they verie neere vnto sinne . And ( as Saint Austen saith ) as Gods mercie doth round and gard the gates about the house of the Righteous , Circumuolitabat à longè misericordia tua : So likewise the malice of the Deuill doth round our soules , and spreddeth his nets round about vs to intrap vs : and therfore we must continually fixe our eye vpon Christ Iesus our onely Sauiour ; Aspicientes in authorem fidei : that when the Deuill shall come to tempt vs , he shall finde himselfe so stript of all occasions to cause vs to sinne , that hee shall bee forced to betake himselfe to stones , as he did against our Sauiour .

Vt tentaretur à Diabolo .

That he might be tempted of the Deuill . It hath beene treated of alreadie , Our Sauiour could not be tempted either by the World or the Flesh. That the temptation of the World and the Flesh could not take hold on Christ , in regard of that inward repugnance , and intrinsicall opposition which hee had with weakenesse and ignorance . And therefore it is commonly said , that the one is incident to the weake ; the other proper vnto fooles . Of Thales Milesius they asked many questions , and to all he gaue conuenient & fitting answers ; as , What is the most antient ? God : What the fairest thing that he created ? The world : What the lightest ? Thought : What the strongest ? Necessitie : What the easiest , and yet the hardest ? The knowledge of a mans selfe : What the foolishest ? The heart of a man that is giuen to the world . There being therefore deposited in our Sauiours brest all the treasures of Gods wisedome , hee could not bee tempted by the World , and lesse by the Flesh. And I verily beleeue , that though it was impossible for him to be tempted ; yet if it had beene possible , hee would not haue consented to these temptations , to the end that he might aduise vs , that when the Deuill should set vpon vs with these weapons , we may giue our selues almost for lost . Funiculus triplex difficile rumpitur , A threefold cord is not easily broken . That a twine thread , or a single slender wand is soone broken ; but a threefold cord , or a bundle of stickes , had neede of a strong arme to cracke them in twaine . The ordinarie vse of fighting is , one against one : And the Prouerbe saith , Neque Hercules contra duos , Not Hercules against two . But when this Squadron of the world , the flesh , & the Deuil shal come against you , it shal be extream rashnesse to stay wiating for him . When Sodome was set on fire , the Angell said to Lot , Saue thy selfe in the Mountaine : he replied , Not so my Lord , There is a city here neere to flie vnto ; Nunquid non modica est ? Is it not a little one ? ô let me escape thither , and my soule shall liue : As if hee should haue said , I know that in great Cities there is no hope of life and safetie ; for if wee could in them be safe , the Scripture would not so often inculcate in our eares , Fugite de medio Babilonis .

Cum jeiunasset quadraginta diebus , & quadraginta noctibus , postea esurijt .

When he had fasted fortie dayes and fortie nights , he was afterwards hungrie . Saint Luke saith , That all this while our Sauiour had eaten nothing , Et nihil manducauit in diebus illis ; Cannonizing by this act the sanctitiy of Fasting . S. Austen goes about to paralell this our Sauiours fasting with that of Moses , Our Sauiours Fast how differing from that of Moses and Elias . who fasted twice fortie dayes ; and with that of Elias , who fasted once in the same manner ; signifying thereby , that the Gospell was not contrarie to the Law , nor the Prophecies foretold by those holy Prophets . But there was this diffrence betwixt theirs , and that of our Sauiors fasting ; that Moses and Elias were not a hunger'd neither in , nor after their fasting ; but Christ postea esurijt , he had no sooner ended his fasting , but hunger seised on his bowells : And the reason thereof was ( as Maximu● renders it ) that God to shew his greatnesse and his power , did inwardly sustaine and feede them ; but our Sauiour Christ hauing in him on the one side the power of God , and on the other side the nature of man , When he had fasted fortie daies and fortie nights , he was afterwards an hungrie .

From those fortie dayes that Desert tooke his name , beeing called Quarentana . It is a rough and rugged Mountaine , some foure miles from Iordan , where our Sauiour was baptized , and two from Ierico . And because it was such a wild and solitarie place , Saint Marke addeth , Eratque cum bestijs , in token there was no better companie there . And they that make description of the Holy Land , report , That there are bred therein many blacke and fearefull Vipers .

When he had fasted fortie dayes . That voyce from Iordan , This is my beloued Son , made the Deuill the eagerer to set vpon him , Why our Sauiour would bee hungerie . and to challenge him the Field . But Saint Chrysostome saith , that this our Sauiours fasting kept him still aloofe off from him , and made him so cowardly , that he was affraid to venture vpon him : and therefore did our Sauiour of purpose submit himselfe vnto hunger , that the Deuill might thereby be encouraged to come on the more boldly . Thomas noteth it , That Fasting is such a weapon , that the Deuill dares not to come within the reach of it ; for it makes Men to be like vnto Angels : And euer since that Lucifer fell from Heauen , he hath liued stil in feare of his own shadow . Leo the Pope saith , That there are a certaine sort of terrible Deuills , against whom no coniurations nor exorcismes can preuaile , or doe any good ; onely they cannot withstand the force of Fasting . And of these our Sauiour Christ saith , This kind of Deuill is not cast out , but by Prayer and Fasting . Saint Basil saith , That our Sauiour Christ would not consent , that the Flesh which hee had taken of our nature vpon him , should bee tempted , till he had armed it with fasting : Not that hee could incurre any daunger , but onely to teach vs how to stand vpon our guard . Athanasius sayth , That the Deuill hath suborned many in this life , to make show of beeing zealous of your welfare , and that they should goe about to persuade you , that you doe your selfe wrong in fasting , and that it makes you looke leane , and yellow , and spoyles your complexion . And as in Paradise , hee persuaded our Mother , by the Serpents insinuation , to eat of the forbidden Fruit ; so now by his factors doth he persuade many to feasting , but none to fasting . Notable to this purpose , is that Historie of the Prophet whome God sent to Bethel against King Ieroboam , giuing him in charge , that hee should neither eate nor drinke in that place . He boldly deliuered his message , but durst not receiue of the King , that entertainement which he offered him ; but as he returned homeward , a false Prorphet came foorth , & meeting him on the way , said vnto him , I pray ye depart not hence without seeing of your friends , & receiuing such poore cheere as wee can make you . He told him that he had order from God not to do it . Then sayd the false Prophet , I haue had a reuelation to thecontrarie . Inconclusion the true Prophet beeing deceiued by the false Prophet , did eate . But in his iourney home a Lyon met him , and killed him . God aduising him that had deceiued him , of this sad Accident .

Whence I inferre , That if it were a fault in the true Prophet to eat , by giuing too light credit to the false Prophet ; the offence will bee no lesse in you , Motiues to induce vs to Fasting . by giuing too easie beleefe to Satans Agent , who aduiseth thee , that thou shouldst not fast .

Secondly , if hee that beeing deceiued , did eate , doth deserue the punishment of death , what shall hee deserue , that did deceiue him ? And therefore God did notifie to the false Prophet the death of the true Prophet , to the end that the inequalitie of the sin , might persuade him , what kind of punishment hee did deserue .

Thirdly , the true Prophet payd the price of his sinne , with the losse of his life ; but by repentance he saued his Soule . And one assured token thereof was , that the Lyon stood by him and guarded his Body , till they had giuen it buriall . But the false Prophet , had much more to answere for , and a greater reckoning to make . For if a light sinne , were so seuerely punished ; how much more a greater ? This Doctrine doth much concerne your cheu'rel-conscience Phisitions , who vpon euery light occasion giue licences for not fasting ; & those cockering Mothers , who will not suffer their daughters to fast , fearing it would spoyle their colour , and marre their complexion ; whereas in verie deed , nothing doth make the countenance so freshand so cleare as fasting doth ; as those Histories of Iudith , and those Babilonian children sufficiently proue , whose fasting made their faces as faire , as if they had beene so many Angels .

Fortie dayes and fortie nights . To what end ( will some say ) serueth so much fasting ? Wee are not able to imitate this act of our Sauiours . I answer , wee are to fast for two respects . The one , That many of our Sauiours miracles ought rather to bee admired , than imitated . The other , that by this his fasting , he layd thereby a greater obligation vpon vs to serue him ; and that wee may by those poore fasts that we keepe , show therby , that we much both approue and esteeme that long fast of his .

Hee was afterward hungrie . Theodoret sayth , That when the Deuill came to know that Christ began to grow hungrie , he did then certainly assure himself of victorie . Philon discoursing on the life of Moses , That for a man to suffer hunger and thirst , it is verie great torment , and not to be endured , Graue est Domine , sitis & fames . In the Desert God with-held the giuing of Manna for some few daies from his People ; and the Text saith , That he did it for to proue them . And it is a great triall of our vertue , to suffer hunger for Gods cause ; it is such a storme as is able to put a man besides his wits . When Ioseph dreamed of those seuen yeares of dearth , specified by those seuen leane Kyne , Theodoret hath noted , That he then foresaw , that the hunger of his brethren would force them to fall downe and worship him whom before they so much scorned and abhorred . The Deuill now thought himselfe cocke-sure , and thought to make his entrie at this little hole , and to get within him . Ecclesiasticus saith , That sinne is like the dropping of raine , which by little and little sokes through the wall , till at last both it , and the house whereon it stands , fall suddenly to the ground . God commanded Ezechiel , That he should take a tyle-stone , and paint thereon the holy Citie of Ierusalem , Ezech. 4. v. 1. drawing round about it a great Armie , Sume tibi laterem , &c. The like doth the Deuill ; he desires no more of thee but a Tyle-stone , or the like toy , and out of that he will make Towers and walles , and bulwarkes , and armies of souldiers to besiege thee .

Accessit Tentator , The Tempter drew neere .

This word Tempter ( as Rupertus hath noted it ) containeth in it these two things :

The one , The Deuills malice .

The other , His craft and subtletie .

Touching the first , he hath no other occupation saue doing of ill , & working of mischiefe . The Deuills trade onely to doe Euill . The vnknowne Author expounding those words of Dauid , They meditated deceit all the day long , saith , That these are those Deuils which spend all the whole day in plotting of mischiefe , and in working deceit , as if this were giuen them to taske , and were hired so to doe . There is no day-labourer , bee hee neuer so hard a Workeman , but towards high noone doth rest himselfe a little : but the Deuill , His diligence in following it . Dolos , tota die meditabatur . It is said in the Reuelation , That certaine Locusts came out of a bottomlesse Pit , and that they had a King ouer them , which is the Angell of the bottomlesse Pit , whose name in the Hebrew Tongue is Abaddon ; in the Greeke , Apollyon , and in the Latine , Exterminans . Here is like to like , such souldiers , such a Captaine . Your Locusts neuer do good , but hurt , and this is the Deuills office ; and therfore is he termed Exterminans . Dauid calls him by the name of Dragon , who with his verie breath doth taint the aire , and kills therewith the Birds that flie to and fro therein : Exterminauit eum aper de silua , The Boare of the Mountaine destroyeth the Lords Vineyard ; he ouerthroweth Monasteries ; through sloath and idlenesse soliciting Religious men to be negligent in comming to Church , carelesse in preaching , and loose in their life . In the marriage bed he soweth tares , treacheries , and lightnesse . With wordly men he persuadeth , That he is no bodie that is not rich ; and therefore , bee it by hooke or by crooke , by right , or by wrong , he would haue thee get to be wealthie . In a word , he is generally set vpon mischiefe ; and therefore hath hee the name of Tempter . But it is to be noted , that he doth then most hurt , when hee is most prouoked . Petrus Chrysologus saith , Est quidem Diabolus per se nequam , fit tamen nequior , prouocatus . Like vnto your Dogge , who barkes out of custome , but if you throw stones at him he will barke the more : or like vnto the Bull in the Place , who beeing houted at , and galled , growes thereby more mad , and more fierce : or like vnto the Boare when he is wounded with the Speare ; or the Beare , who enraged , sets more furiously vpon the Hunter that pursues him , and throwes his Darts at him . There was a voyce alreadie thundred out against him from Heauen , in the riuer of Iordan . Our Sauiours fasting was as stones throwne against a barking Curre ; his being in the Desert was no fit place for him to worke his will , considering those good meditations wherein our Sauiour was then occupied : And therefore seeing himselfe thus crost , he would labour to make his aduantage , and trie what he could doe by the helpe of these other stones , as he had then a purpose to employ them .

Touching the second , to wit , His craft and his subtletie , notable is that place of Saint Paul , We are not to wrestle with flesh and bloud , but with the snare of the Deill : The Apostle doth not say , against his force and his power , Ephes. 6.12 . though that bee great ; but against his craft & his subtletie , against his trickes & deuices , & against his plots and stratagems . Tertullian renders it , Machinationes ; Saint Hierome , Adinuentiones ; and the Reuelation , Altitudines Sathanae , The depth and profunditie of his policies and deepe reaches . Saint Chrysostome expounding that phrase of Principes tenebrarum , The Princes of darkenesse , saith , That they are not Noctis tenebrae , sed maliciae ; the darkenesse of malice being greater than that of the night . Spiritualia nequitiae , cui nomina mille , mille nocendi artes , ( i. ) Spirituall wickednesses , Virgil. E●e . which haue a thousand names , and a thousand wayes to hurt , as the Poet hath it . A certaine Monke asked the Deuill , How he was called ? He told him , Mille modis artifex vocor , I am called a cunning Workeman . And therefore the Scripture stiles him Serpent , and a winding Snake , that rolls vp himselfe as it were in a circle . Visitabit Dominus super Serpentem tortuosum , saith Esay . Eductus est coluber tortuosus , ( saith Iob : ) There is no Labyrinth so intricate , and so full of doublings & turnings , as is he . It is much doubt which of the two is most requisit in a Captaine , Virtus , an Dolus ? Courage , or Craft ? In the Deuill , if his power be incomparable , his subtletie is much more . Some of the antient Saints haue put it to question , Why the Deuill did appeare vnto our Mother Eue in the forme of a Serpent ? Saint Chrysostom saith , Why the Deuill appeared to Eue in the forme of a Serpent . That God did giue him the libertie to make free choice of any one of the beasts of the Field , which soeuer he had most mind vnto ; and , that he made choice of the Serpent , as of the wisest and subtillest , as the sacred Text deliuereth vnto vs . Saint Augustine , That it was not in his election to chuse any other ; to the end that the deceit and subtletie of the Serpent might stirre vp a kind of jealousie and warinesse in our Mother : For craft and cunning haue euer done more hurt than open force . The Wolfe is then most to bee feared when he puts himselfe into Sheepes cloathing , or a Lyon in a Foxes skin ; ( which is the condition of your Heretickes . ) Dauid speaking of those which follow the Deuils partie , saith , Partes Vulpium erunt . The Spouse calles them little Foxes , Vulpes paruulas , qui demoliuntur Vineas , Alluding in them , to the Deuills .

Vpon this craft and subtletie of the Deuill , Saint Gregorie and S. Ciril ground this conceit , That the Deuill is not like your foolish Physitions , who with one receit cure diuers diseases ; but against euerie vertue , good inclination , and motions of the Spirit , he hath such sundrie temptations , and so fit for euery mans humour , that if the tempted will but cast his eyes towards them , it is a thousand to one that he is not taken with them . God askt of Iob , Answer me , By what way the heat is parted vpon earth ? Gregorie vnfoldeth this question , Iob 38.24 . He hath a Hooke for euery humor . By those coles which the Deuill scat●ereth abroad amongst the People of this world ; as those of couetousnesse , reuenge , and wantonnesse . Euerie one carries a cole in his bosome that burnes and consumes him ; In via hac qua amb●labam absconderunt laqueum mihi , When I thought my selfe safest , walked securely , and followed my pleasures and delights without suspition of danger , then was the net laid for me , &c.

But for all the Deuills cunning shifts , and for all his sleights and subtleties , he can neuer so wholly disguise himselfe , but that he will alwaies leaue one clouen foot vncouered , whereby ( which is no small comfort vnto vs ) we may come to know him . Iob speaking of the Deuill , in that metaphore of the Leuiathan ; amongst many other properties aboue specified , he mentioneth this one , Lucebit post cum semita ; He leaues behind him a white path in the sea , like vnto that froth which a great Ship causeth , when she hath a stiffe gale of wind in the poop of her . Whereby he signifieth vnto vs , That the Deuill which way soeuer he goes , leaues some signe behind him . At the feet of Saint Michael they paint the Deuill , with the faire bodie of an Angell , but with the foule taile of a Dragon . For albeit at the first sight he transfigure himselfe into an Angell of Light , yet in the end he will discouer himselfe to bee the Prince of Darkenesse . The Deuill hath beene seene to preach in the habit of a religious Frier , verie deuoutly , appearing as an Angell of Light , persuading the People to repentance , and communicating great comfort vnto them ; but in the end , all his Sermons haue ended in melancholly passions . For the Deuills Reuelations runne a contrarie course to Gods ▪ for these , although they somewhat trouble vs at the beginning , yet they end euermore in peace and comfort : but those of the Deuill , though they begin in joy , yet they end in sorrow .

Si filius Dei es , dic vt lapides isti panes fiant .

If thou be the Sonne of God , command that these stones be made bread . The first passage of this temptation , was the Deuills seeming-pittie and compassion of the great hunger that our Sauiour suffered . I was present at thy Baptisme , and at that applause which Heauen did then giue thee ; but now I see how weake and wanne thou art growne through thy too much fasting , which makes mee to doubt that thou art not the Sonne of God . The Deuill is a great prouoker to Gluttonie ; The Deuill a great prouoker to Gluttonie , and why . he doth solicite the pampering of the flesh , hee proposeth the gripings of the stomacke , and the aking of the head , through too much fasting : but all at the soules cost . Inimico non credas in aternum , ( i. ) Beleeue not thy enemie at all : Which phrase of speech is principally to be vnderstood of the Deuill ; for hee neuer offers thee his seruice but to thy hurt . Saint Gregorie makes this note , That the Deuill taking from Iob his children , his houses , his heards of cattell , and his flockes of Sheepe , and in a word , all the good things that hee had ; yet hee left him his wife , but onely that she might doe the Deuill seruice , Calidè cuncta diripuit , Eccle. 11.33 . calidius adjutricem reser●auit , It was his cunning to take away all ; but it was a greater p●●ce of cunning to leaue him his Helpe . The Deuill did not doe this out of forgetfulnesse , nor carelesnesse , nor out of any desire that hee had to leaue Iob any comfort at all , for he did not wish him so much good , but that hee hoped shee would be a meanes to mooue him to impatiencie , and to driue him to despaire . True it is , that all his fauours tend to make the way easie ( but at your cost ) to bring vs to Hell . Hee offered our Sauiour bread of stones ; but on condition , that he himselfe must take the paines to mold it . Attende tibi à pestifero , fabric●● enim malum , Beware of a wicked man , for , &c.

Si filius es Dei , dic , &c.

If thou be the Sonne of God . If thou art the Sonne of God , command as a God . Thy Dicere is Facere ; Dic vt sedeant , &c. Some graue Doctors are of opinion that this was the sinne of Moses , when hee drew water from out the Rocke , and not his want of Faith , as some other would enforce : For , Infide & ●enitate sanctum fecit illum : but his attributing of this miracle to himselfe , which was only Gods doing . A●dite rebelles , Nunquid p●terimus de petra educere v●bis aquam ? Heare yee rebellious , Can we dr●w water for you out of the Rocke ? Can Aaron and I , &c. This incredulous people said , Nunquid poterit D●us parare mensam in deserto ▪ i. Can God prepare a Table in the Desert ? But Moses speaketh in his owne and his brothers name , Nunquid poterimus , Can we , &c.

Command that these stones . Thy Father calls thee Sonne , and yet reduceth thee to that miserie , that to keepe thy selfe from staruing , hee driues thee to that necessitie , that thou must of force he compelled to make these stones bread . This difference is there betwixt the Sinner and the Righteous , That the Deuill persuades the Sinner , that hee may make bread of stones ▪ ●nd Iudas , that hee may make money of Christ : But the Righteous will rather die for hunger , beeing well assured , that God euen in this his hunger is able to sustaine him .

Command that these stones . The Deuill tempts him with stones , with such things wherein are scarce to be found any signe of danger : For hee alwaies holdeth the victorie to bee so much the more glorious , by how much the lesser is the occasion whereby he winnes it . Lot flies out of Sodome in the companie of his daughters , and hauing escaped that fearefull fire , the Deuil tempts the father by his daughters ; whose raging lust , neither the fearefull example of their mother , whom their eyes had so lately seene turned into a Piller of Salt , nor the Lawes of Reason , nor of Nature , could once bridle or restraine . But you will say they were women ; and what will not a woman doe to satisfie her longing ? but that Lot should consent to so vnlawfull an act , beeing a man , nay ; and so just a man as the Scripture commends him to be , it seemeth somewhat strange . Alas , ( good old man ) his daughters had made him drunke ; and being so wearie and heauie hearted as hee was , to see the lamentable destruction of Sodome , it was not much that he should drinke , being importuned thereunto ; & they that could not find any water when hee called for it , could make a shift to fetch him wine . In all that fortie yeares peregrination of the children of Israell , Why God allowed the Israelites no Wine , till they came into the land of Promise . we do not read that euer God gaue them wine : Twice did he giue them water out of the rocke , and twelue Fountaines in Helim ; hee gaue them likewise Manna and Quailes : but not a drop of wine that they saw till they came to the Land of Promise . And surely this was thus ordered by the Councell of Heauen ; for if hauing but water they mutined so often , what would they haue done , had they had wine ? When Abraham did thrust the bondwoman out of doores , he furnished her with bread and water : and Procopius saith , That he would not giue her any wine ; for Agar signifies Suen̄a-fiestas , A Feast-dreamer : And this holy Father would not by giuing her wine , encrease the occasion , seeing shee dreamed thereon when shee dranke but water . But to returne to our purpose ; Lots daughters tempted their father , there beeing in the caue wherin he was , no other either possible or imaginable occasion . To him that is desperatly minded , though ye put away from him and remooue out of his reach all manne● of halters and cords , for feare hee should hang himselfe therewith ; yet if he be set vpon it , he wil make shift with a garter , a hat-band , a girdle , or some one thing or other , to worke his owne destruction .

If thou be the Sonne of God . It was a bold dis-respect of Satans , and a presumptuous part in him , that hee should make any the least doubt , that Christ was the Sonne of God ; but farre greater impudencie , that hee should dare in tempting him , to tel him , All the world shal be thine , if thou wilt but fall down & worship me . King Ahabs Captaine came to the foot of the Mountaine where Elias then remained , and said vnto him , Come downe thou Seruant of God , for the King hath sent me for thee . If I am ( said the Prophet ) the Seruant of God , let fire come down from Heauen , and burne vp thee , and those that are come along with thee ; for thou oughtst not to speake with that little respect as thou doost , to Gods Seruant . What irreuerence is it then in the Deuil , to doubt whither hee were the Sonne of God , or no ? I answer , That he shewed therein a great deale of irreuerence , but verie little feare . The more you sauour of God , the more impudently will he presse you : Ecce Sathanas expetiuit vt cribaret vos , sicut triticum , Behold , Sathan hath desired to sift you euen as wheat . The word Vos , You , carries a great emphasis with it ; And he compares them to wheat , for the Birds abide in the fields , and the Grapes are out in the Vines ; but your wheat is housed and laid vp safe vnder locke and key : For you are they that I make my treasure , and will as charily looke vnto you . There are a great sort of people that walke now at this present houre vp and downe the streets , some in one place , and some in another , of whom the Deuill makes no reckoning at all , he will deale hereafter with them at better leisure : but for one of Gods Saints , that is guarded , protected , and defended by God , and is fenced about as a Rose amongst Thornes ; for this , he will turne and returne , and vse a thousand shifts to get it . Nunquid auis discolor hareditas mea mihi ? Venite properate omnes bestiae , congregamini ad deuorandum , As Birds doe flie about a wall that is painted with diuers colours ; so doe the Nations in persecuting the People that are consecrated to my seruice , and those that I fauour . In conclusion , Saint Hilarie saith , In sanctificatis maxime diaboli tentamenta grassantur , ( i. ) The Deuills temptations are euer rifest among the Godly . And therefore Dauid said , Custodi me Domine , quia sanctus sum , Keepe me ô Lord , because I am holy , &c.

If thou be the Sonne of God . It is no new thing with the Deuill , to helpe himselfe by setting your selfe against your selfe ; it is one of the best weapons , that he hath against you , and your selfe hath no greater enemie than your selfe . Keepe me ô Lord ( saith Dauid ) out of the hand of the sinner . Saint Bernard giues this glosse vpon it , Lord , I am hee , and therefore custodi me à meipso . If in thy Religion thou doe not guard thy selfe from thy selfe ; if in the Desert thou die by thine owne hands , Ad quid venisti ? Wherefore didst thou come ?

If thou be the Sonne of God , command that these stones . If thou beest the Sonne of God , it comes to thee by inheritance to worke miracles vpon stones . Iacob had a stone for his pillow , and there thy father shewed him Heauen ; and set vp a ladder , by which the Angells ascended and descended . To the Children of Israell he did by stones a thousand fauours , extracting from them Water , Oyle , and Honey , Eduxit mel de petra , olcumque desaxo durissimo . And therefore it is not much that thou shouldst of these stones make bread . Wherein canst thou more manifest thy selfe to be the Sonne of God , than in sauing thine owne life , and in supplying thine owne wants ? But this is that language which the Iewes vsed to our Sauiour at the foot of the Crosse ; If he be King of Israell , let him vnloose those nailes that haue fastned him to the Crosse , and let him free himselfe from the power of Rome , and then the world shall acknowledge him to bee the same himselfe professeth . As also of that bad theefe , Saue thy selfe and vs . These thought ( it should seeme ) That to be King of the Iewes , and the Sonne of God , consisted in the sauing of himselfe and them .

Sifilius Dei es . Petrus Chrysologus is of opinion , That the Deuill here played the foole egregiously ; Cupis , ô Daemon tentare , sed nescis , Thou desirest to tempt , but but knowest not how . Foure thousand yeares and vpwards hadst thou exercised thy old trade , and yet thou now seemest to know lesse euery day than other . Is it possible , that thou shouldst bee such an Asse , as to offer stones to one that was now growne weake and readie to faint through too much fasting ? Saint Ierome harpt vpon this string : Either hee was God , ( sayth hee ) or he was not God . If he were God , it was rashnesse in him to tempt him ; if he were not God , he could not make bread of stones . But herein the Deuill shewed more malice than wit ; His malice oftentimes out-runs his wit . questionlesse he did vpon this occasion , as much as either he could , or knew . For others ( as Saint Austen hath noted it ) hee tempteth according to the measure of their strength , because God will not let out the rope to giue him any larger scope ; but towards our Sauiour Christ , hee shewed the vtmost of his power and malice . And though hee did not greatly care , whether hee did eate or not eate , but had only a purpose to perplex and trouble our Sauiour , and to put him out of his holy Meditations , he did offer only that vnto him , which was precisely necessary for the preseruation of mans life ; and which a wise man ought to accept of , if hee were not madde or foolish . How much more should a man that is hunger-staru'd , attempt any thing rather than famish for lacke of food . Iudas will rather make money of Christ than starue . The mother sell her daughter , the father kill his children , the wife forsake , if not dishonour the bed of her husband . And therefore the Deuill was not herein so verie a foole as some would make him .

Scriptum est , non in solo pane viuit homo .

T' is written , man liueth not by bread alone . Our Sauiour Christ would not doe this miracle at the Deuils intreatie ; For his miracula , were beneficia , His miracles were benefits , they did alwayes tend to good , but this did not . For though he should haue turned all the stones in the Wildernesse into Bread , the Deuil would haue beene as very a Deuill as hee was before . Saint Austen sayth , That our Sauiour made Wine of Water , but not Bread of Stones ; because from the former miracle followed the Faith of his Disciples , Et crediderunt in eum , Discipuli eius : But no good could come of this . Hee restored to Malchus , the eare which Saint Peter had cut off ; but before Herod , would not so much as open his mouth . Saint Paul cured the father of Publius of a hot burning Feauer , and many other that were sicke ; but to his beloued Disciple Timothie , being very ill , he said vnto him , Vtere modico vino propter stomachum & frequentes tuas infirmitates , i. Vse a little wine for thy stomackes sake , and for thy other infirmities . S. Gregorie dwelling on this place sayth , O blessed Apostle , thou healest an Infidell with miracles , as a Saint , but curest thy disciple with receipts , as a Physitian . But hee answereth this , thus , That Timothy had no neede of miracles for the good of his soule . When I consider with my selfe , that God doth not now do so many miracles in his Church as hee was woont , it maketh me much to reioyce . Miracles why ordained and not now in vse . For miracles being ordained for the confirmation of our Faith , since God doth no longer worke by them , it seemeth that our Faith hath now taken too deepe rooting to bee remooued . And though sinne doe much abound , and men are much subiect vnto vice , yet ought it to bee a great comfort to the faithfull , that God doth not vse miracles any more for the strengthening of the Gospell .

Man liueth not by Bread alone . Irenaeus hath noted , that the Deuill in stead of sifting into our Sauiour to know truely what hee was , remained more blind , and more astonished than before . For hee , demaunding of our Sauiour Christ , whether he were God , or no ? Our Sauiour acknowledged himselfe to be a man , saying , Non in solo pane , viuit homo , Man shall not liue by bread alone .

Gods friendship to be preferred before the greatest plenty . Not by Bread alone , &c. S. Chrysostom treating touching the care & prouision that ought to bee had of things necessarie for this life , sayth , That it is not so conuenient a meanes to seeke after the aboundance of things , as to haue God to our friend ; wherein he recommendeth vnto vs the wonderfull care of Gods diuine prouidence for our good , howbeit by the world , ill vnderstood , & worse executed . Whereas indeed wee should consider with our selues , That the end of our sweates and our labours , being to enioy some sweetnesse and content in this life , they inioy it most , and most safely , who inioy least of the pleasures of this life . For they that abound in Riches , The more wealth the more woe . abound in Cares , and Wealth is the mother of Woe . The Princes of this world , and your great powerfull men , haue more gold than gylding in their beds , but yet they haue no golden sleepes ; their braines haue too much Quicke-siluer in them to settle to any rest . They haue their fat Capons and their daintie Pheasants set before them in vessels of siluer , but they haue leaden stomackes , and haue no appetite to eate . Whereas your husbandman sleepes betweene furrow and furrow , and that soundly , hauing a clod of earth for his pillow , and fals as hungerly to a Pilchard , and a cloue of Garlicke , as if hee had all the choice dishes in the world : For , Non in solo pane viuit homo . The Childeren of Israell beeing thirtie yeares in the Wildernesse , God drew water for them out of the Rocke , and it seemed sweeter vnto them than Honey , that is , De petra melle saturauit eos . It is a great comfort to a man , to haue a God that is able to make vs to be better contented with hunger , than with all the dainties and curious fare that the world or sea can affoord . Esay pondring with himselfe , How richly & how happily a man doth liue vnder the shadow of Gods wing , and his diuine protection , saith , It is aboue all Glorie . The Prophet there treateth of those great fauours which God shewed to his People ; As that Piller which serued them in the night as a Torch , and was as a Tent pitcht about them in the day time ; that priuiledge which he gaue them , that neither the grauell nor the sand should weare out their shooes , nor time , nor the bushes in the Deserts wast their cloathes : making this in the end ( as it were ) a burthen of his Song , Super omnem gloriam protectio . Great were all those glories which that People did enioy ; but aboue all , was Gods blessed protection towards them . The rich and mightie men of this world enioy much in this life ; but I had rather ô Lord , bee poore Sub tegmine alarum tuarum , Vnder the couering of thy wings ; For Non in solo pane viuit homo , Man liueth not by , &c.

Sed in omni verbo quod procedit de ore Dei .

But by euerie word which proceedeth from out the mouth of God . Our Sauior Christ tooke this authoritie out of the eigth Chapter of Deutronomie . Those dainties wherewith God inriched the aire , the sea , and the earth , maintaine and sustaine man , and for this end God hath created them ; but more especially is hee maintained and sustained by the Word of God ; Verbo Domini Coeli firmati sunt , & spiritu oris eius omnis virtus eorum . From the beginning of the world the Heauens were mooued with a most swift motion , & their influences & vertues are so effectuall & so fresh , as if they had come but to day ( as it were ) out of Gods hands : nor is it to bee feared , that Heauen shall waxe old , or fall to decay , because Gods word doth vphold it . Is it much then , or seemeth it so strange a thing , that the same word should sustain man without bread ? For to put life into man , no more was required than Gods breath , Spirauit in faciem eius spiraculum vitae : Therefore this , and lesse than this , will preserue his life . Yet doe I not pretend by this , to persuade any man that wee should still haue recourse to miracles ; though in cases of necessitie , where there is no other helpe or hope to bee looked for , it is lawfull to expect and desire them , and a kind of glorifying of God : Demand a signe of the Lord thy God , whither in the deepe below , or in the heigth aboue ; It was the saying of Esay to King Ahab . But in ordinarie necessities we are to haue recourse to our labours , and the sweat of our owne browes , not expecting Manna to descend from Heauen , and to haue Quailes put into our mouthes : The Scripture euerie where condemning the sloathfull man , which folds one hand within another ; Manus in manu , saith Salomon , aduising the Sluggard to goe and learne of the Ant , Vade piger ad formicam : setting this Lesson alwaies before our eyes , That God is neuer offended with vs for prouiding cloaths to our back , and meat for our bellies .

But by euerie word . With hunger thou maist fill thy selfe , with nakednesse thou maist cloath thy selfe , and euen with pouertie thou maist grow rich , That is , In omni verbo , By putting thy necessities into Gods hands : Lay it to his account , to relieue thee ; for by euerie word of his mouth thou shalt remaine satisfied , and haue more than enough ; howbeit to the world and to nature , the meanes seeme disagreeable and contrarie to that succour which thou desirest . God makes the Deuils practises the preseruatiues of his Seruants . The blind man that was borne blind he inlightned by durt , beeing a fitter meanes in mans iudgment , to marre , than mend the sight . Those afflictions which the Deuill vsed as meanes for to destroy and vndoe Iob , God vsed as meanes to inrich him , & make him more happie than before . The selling of Ioseph , the enuie of his brethren , were those rounds that made him mount to that heigth whereunto hee came , Sicut tenebrae eius , ita & lumen eius : With thee , ô Lord , the darkenesse is as noone day ; thou canst as well illuminate with darkenesse as with light . All the Land of Aegypt was couered ouer with darkenesse , as with a mantle , Factae sunt tenebrae horribiles in vniuersa terra Aegypti : but where the children of Israell dwelt , there was light , not onely because God can free those places where his people were , from that thicke darknes that oppressed the Aegyptians ; but also for that he can make when he listeth , that very darknesse serue as a light vnto them ; Forsitan tenebrae conculcabunt me , & non illuminatio mea in dilicijs meis , It were madnesse in me ô Lord , to thinke that in the following of my pleasures I can hide my selfe out of thy sight ; for though I should hide my selfe in the thickest and most palpable darkenesse that can be immagined , thou wilt make of them bright beames of light , which shall discouer me vnto thee ; Nox illuminatio mea , in dilicijs meis : The Hebrew hath it , Circum me ; I shall bee seene as easily in the night , as at noone day . In Genesis , Iacob saith , Lauabit in vino stolam suam , He shall wash my garment in wine : It was his Prophecie on Iudas his fourth sonne , who was a Type and figure of our Sauiour Christ . But passing from the Type to the truth , hee saith , That comming into the world , he shall wash the Church , and those that are the Faithfull , with his bloud , Lauabit in vino stolam suam . And if any one shall aske me , How the Stole can remaine white , being washed in bloud , or in wine ? Diodorus and Genadius , in Catena Lypomani , answer , That Gods power can doe this , working contrarie effects to common reason : As from death to draw life ; from tribulation , comfort ; and from shame , glorie . In tribulatione dilatasti mihi ( saith Dauid ) & gloriamur in tribulatione : So may a garment or linnen robe bee white , that is washed in the wine of his bloud . Qui dat niuem , sicu● lanam , & nebulam , sicut cinerem spargit ; God can warme a man with snow , as with wooll , and make cold be vnto vs as a cloathing . From that fire of the Babilonian furnace , whereinto Nebucadnezar commanded the three children to be cast , Sidrac , Misac , & Abednego , there issued forth a fresh winde , and a cooling breath , Quasi ventum , ror● flantem . God ( saith Chrysostome ) can take from fire it 's burning , which is his proper effect , and make it to giue light , and to refresh his children , as with a dew .

Mitte te deorsum , scriptum est enim Angelis suis , &c.

Cast thy selfe downe , For it is written , He will giue his Angells charge ouer thee . The Deuill hauing now brought our Sauiour to the top of the Pinacle of the Temple , beeing confident to get the conquest of him , making vse of that place of Scripture : first , wishing him to throw himselfe downe , and to relie vpon Gods preseruing of him ; for it is written , Angelis suis Deus , &c. Saint Hierome , Saint Ambrose , Saint Bernard , and Saint Gregorie say , That the Deuill neuer desires to see any man climbe on high , vnlesse it bee for his greater destruction : For as he fell down like a thunder-bolt , so doth he desire to haue all men else to fall as he did , and that their sinnes may throw them headlong downe to Hell . Which is one especiall effect of his pride ; according to that of Dauid , Dejecisti eos , dum eleuarentur ; ( or extollerentur , as Saint Austen readeth it . ) Thou didst cast them downe , while they were lifted vp . Est aliquid humilitatis , &c. There is somewhat in humilitie , which in a wonderfull manner lifteth vp the heart ; and there is somewhat in pride , which casteth it downe . It is a miracle , that Pride and Humilitie should euer meet . Saint Bernard saith , That at the foot of the Crosse the Deuill did repeat the same lesson againe , Si Rex Israel est , descendat de Cruce , If thou be King of Israell , come downe from the Crosse ; As though he had forgot the shame that Christ had put him to before .

Cast thy selfe . Thou canst do nothing without thy selfe , against thy selfe : thou must put to thy helping hand ; Non s●luabit te , sine te , nec perdet te , sine te . Whence it is to bee noted , That hee not onely pretendeth the holiest that is , should cast himselfe headlong from the Tower of Good-workes , but he that is seated on the Pinacle of the Temple , and in the highest dignitie in the Church . It is a lamentable case , that the Prelate , the Priest , and the Preacher , should be put to this perill . Quis medebitur Incantatori , à Serpente percusso ? Who shall heale the Inchanter that is wounded by the Serpent ?

He hath giuen his Angels charge ouer thee . The main drift of the deuil , is , to flatter and sooth vs vp , that he may facilitate our fall ; to sing sweetly vnto vs , to inchant vs like the Syren : Ossa eius sicut fistula aeris . Iob saith , That his bones ( by which he vnderstands his strength ) are Flutes , not of Reede , like those of Mida's , but of Brasse , which sound more sweetly . With these he vpholds his Empire , and sowes the World with Heresies , Moorismes , and Paganismes ; and Hell , with damned Soules . They are Pipes that make strange consonancies with our inclinations , and worke more powerfull effects , than those tongues that are tipt with the eloquencies of all the Tullies , Demostheneses , and Quintilians in the world ▪ Which is but an argument of the weaknes of their hands , when all their strength lies in their Tongues . Your weakest influences ( say your Astrologers ) insist vpon the Tongue . Woman ( who is the embleme of weakenesse ) hath her greatest force and strength in her tongue : Your Ruffians , and such as are swaggering fellows , haue more tongue than hands ; but they that are truly valiant , haue more hand than tongue , they know not what the tongue meanes . The Roman Souldiers drew a Hand for their Deuice . In the Scripture the Hand signifieth Fortitude , Manus eius adhuc extenta est , so sayes Esay of God . The Deuill therefore beeing all Tongue , it followeth , that he must necessarily be a verie weake creature . Saint Peter calls him a Lyon , not because he deuoureth , but because he roares : So that all our victorie consists in freeing our selues from his tongue . Iob 40. And it may be Iob alluded hereunto , when he speaketh of the Deuill in the metaphor of a Whale , Wilt thou bind his tongue with a cord ? For the Deuill hauing all his strength in his tongue , see how that fish when the harping Irons hath caught hold on him , struggles on the sand , and beats himselfe vpon the beach , but all in vaine , to get loose , and at last swels & bursts with anger ; so is it with the Deuill , when we haue tied a knot vpon his tongue .

His Angells . To those whom God loueth , and such as are his children , Saint Cyprian saith , That God hath giuen order to his Angells , to gard and protect them ; if a tyle should fal towards them , to strike it aside ; if stumble , to take hold on them that they should not fall : How then could a person so holy , so beloued of God , be affraid ? God did his People a great fauour in giuing them an Angel to be their Guide . Precedet te Angelus meus , sending an Angell to Daniel to feed him ; to Tobias , to accompanie him in his journey ; to Samaria , when Zenacharib so streightly besieged it , one Angell slaying so many thousands of braue valiant Souldiers . But greater is that fauour which he promiseth here to the Iust , Angelis suis Deus mandauit de te . The Lyons garded Daniel in Babylon ; the Whale , Ionas ; the Arke of Bulrushes , Moses : In omnibus vijs tuis , In all thy ways , be it in the aire , in the earth , or in the sea , Gods Angels will so gard thee , that thou shalt not dash thy foot against a stone . Many Emperours and Kings haue scattered Gold on the ground , through which they haue gone ; many haue beene drawne in their Chariots by Lyons and Elephants ; but farre more pretious are the hands of Angells ; and hee that hath them to helpe him , need not to touch theground with his feet .

Scriptum est enim , Angelis suis. The Deuill was euer a false interpreter of the Scripture ▪ The first victorie that the Deuill got in the world , was by interpreting in a sinister sence , those words of God which he had deliuered to our first Parents : and this course doth hee continue here with our Sauiour ; and the same doth his followers the Hereticks obserue to this day . Saint Peter calls them , vnlearned , and wauering , and saith of them , That they depraue and peruert the Scripture , to their owne ruine and destruction . Saint Cyril handleth this point verie elegantly , in one of his Epistles : And Origen saith , That as the children of Corah did put strange fire vpon the Alter ; so your Hereticks by altering the Scripture , put strange fire to the Alter of Truth . Saint Chrysostome , That they immitate the Deuill , by citing Scripture falsely , as the Deuill did in this temptation , seeking ( as it were ) by a cleere and manifest truth , to persuade our Sauiour to entertaine a notorious lie , and to admit of a monstrous follie ; securing him , that his person should be protected by Angells , from any ensuing harme , if hee would but throw himselfe downe from the Pinacle of the Temple . I terme it follie ; for , as Man , hee had no reason to doe any such rash and inconsiderate action ; and , as God , hee had no neede to play the Tumbler , and to flie in the aire .

Haec omnia tibi dabo .

All these things wil I giue thee . Saint Ambrose saith , That in these three temptations the Deuill had laid three ginnes , wherewith hee vseth to intrap man in those three Ages of his , to wit , his childhood , his manhood , and his elder age . The disorder of children consists in eating ; they are ordinarily crauing , The Deuill hath 3. Ginns to intrap man , sutableto his three Ages . stil crying out for more meat , little young Gluttons , and such syllie fooles , as to haue an Apple , they will part with a piece of Gold . That of our youthfuller yeres , when wee begin to write man , is to runne headlong into all desperate and vndiscreete actions . For the liuelihood of youth , hath euer hetherto beene impatient , humerous , and braine-sicke . That of old age , is all couetousnesse , storing vp for a deere yeare , and filling his Wallets then fullest , when his iourny is shortest ; resembling herein those riuers , which the neerer they come to the Sea , which is their end , so much the more water they sucke and draw vnto them . Some may thinke that the Deuill playd the foole , in offering all to him that despised all . For Christ contemned the wealth and glorie of this World . Ambition such a temptation as few are able to withstand . For to offer bread to the Hungerie , honour to the Ambitious , and riches to the Couetous , the Deuil might haue had some good ground to worke vpon ; But that he should offer al to him that scorned all hee could offer , this was great weakenesse in him : yet ( deerely beloued ) doe not you reckon this so slight a temptation , and so poore an onset , as you would make it . For all Hell hath not a more powerfull peece of Ordnance to batter our brests withall , than this , it is the only murdring peece that hee hath , and what man is able to resist it ? Quis est hic , & la●danimus eum , Show me the man , that I may commend him . Thou shalt not find one amongst the Princes of the people , nor amongst the Ministers of Kings , nor amongst the seats of Iustice , nor amidst the honestie of Married-folkes , nor the modestie of Maidens , no , nor in the Monasteries of your Nunnes , nor the Cells of your Hermits in the Wildernesse . In old time , all the States of the the world , were in competition about the electing of an Emperor among the Gods . The Priests , chose Appollo for his Wisedome ; the Souldiers , Mars for his Valour ; the Merchants , Mercurie , for his negociating ; the Phisitions , Aesculapius , for the eminencie of his Cures . But when it was brought to that passe that they must settle vpon some one to bee Emperour , by a ioynt consent they all made choice of Iupiter , because hee was the God that came downe into the World in a showre of Gold .

All these things will I giue thee . The Deuill , doth not here offer that which he is able to giue : But is rather so poore , That of all those Kingdomes , whereof he makes so large a profer , he hath not so much as one poore spike-hole in a wall . The richnesse of a Prince is to be seene in his Ward-robe and Richnesse of his prouision : There comes in before him a hundred Mules , Sumpter-Clothes on their backes , imbrodered with silke , siluer , and gold , with their goriets of massie-plate , &c. Iob painting foorth the Deuils Ward-robe , sayth , Ante faciem 〈◊〉 praecedat egestas , ( i. ) Want shall goe before his face . All his Ward-robe , is couered ouer with pouertie and want ; all his treasures , are dissembled wares , counterfait stuffe . Lift vp his Sumpter-clothes , open his Trunckes , and you shall finde nothing but stones , and apples , making show of the one to our Sauiour , of the other to Eue. So that hee is so poore , that hee hath not so much as one farthing of all those immense treasures which hee offers ; But he offereth that which he would giue , if hee were ( as he is not ) Lord of all the World . Such was the perplexitie and anxietie of minde , that hee had , to know who was Christ our Sauiour , that if all the Kingdomes of the earth had beene his , hee would giue them all to see him humbled at his feet . Hee offers thee but little , because he makes little reckoning of thee ; for thou art so base minded , that thou wilt sell thy selfe vnto him at an easie rate .

But how could the Deuil hope , with these onely seeming and apparent goods to worke so great a Conquest on so valiant a Brest ? I answer , That it is the Deuils policie , to bait our Wils and Affections with the apprehension of imaginarie goods , rather than with the inioying of true and reall goods indeed . Nay , the glories of the World , once inioy'd , causeth a kind of surfet and loathing , which is often an occasion of our growing out of loue with them . 〈◊〉 , vanitatum , & omnia vanitas . Where the wise man did not tearme all things vaine , Imaginarie things worke more vpon man than reall . Why. as that the trees should not yeeld vs their fruites , the earth her food and riches , or that the Sunne should not shine . But because wee setting our whole delight vpon them , wee make them prooue vaine vnto vs . A clock is accounted a vaine thing when it strikes not true , but miscounts it's houres . The harmonie of this World is like a clocke , if a man imploy it wholly in his pleasures , it makes him become vaine . But Salomon spake not a word of these things , till hee had made triall of them . When the Prodigall went out of his Fathers house , Paradises of delights were presented vnto him , but when he was gone far from him , all was hunger , nakednesse , & miserie . This punishment inflicted vpon him , made him open his eies and see his errour . Amnon , enamoured of Th●m●r , was readie to dye for her loue , it seeming vnto him , that his life did consist in the inioying of her ; nay hee counted it his heauen : But hee had no sooner had his pleasure of her , but he kicked her out of doores , and could not indure the sight of her . The possessing of riches , is not of it selfe either good or bad ; onely the good vse of them , makes them good , the bad , bad . And therefore beeing desired by vs , Saint Paul stileth them , temptation , and Sathans snare , Qui volunt diuites fieri , in●idunt in tentationem , & in laqueum Diaboli , ( i. ) They that will bee rich fall into Temptation : and into the snare of the Deuill . So that your imaginarie goods , worke more vpon vs , and with more aduantage , than those which wee inioy and possesse . And the reason is , for that the Deuill doth represent more glorie to the imagination , in such an office , such a dignitie , such riches , such beautie , and such delights , than is true , Facinatio enim nugacitatis obscurat bona , & inconstantia concupiscentiae , transuertit sensum . His cunning witch-craft doth peruert the vnderstanding , and makes vs take Ill , for Good . This is that which our Sauiour Christ called , Crapulam & ebrietatem saeculi , A kind of drunkennes , wherwith the men of this World are ouertaken , Et inconstantiam concupiscentiae . And the Greeke text vseth the word Funda ; For as that goes alwayes round , so doth concupiscence , euerie moment altering our desires . There are some kind of pictures , which if you looke one way vpon them seeme faire and beautifull , if another way , foule and ougly , and full of horror . Such doth the Deuill set before thee ; Thou must haue therefore an eye to the one as to the other , looke as wel what is to come , as what is present before thee , least the Deuill chance to deceiue thee .

Si cadens adoraueris me .

If thou wilt fall downe and worship me . How earnest , Two kindes of temptation . and how importunate is the Deuill ? Saint Gregorie saith , That there are two kinds of temptation ; one sudden , as that of Lucifer , who as soone as he saw the Sun of Grace begin to rise , presently opposed himselfe against him , sweeping away with him a third part of the Stars , as you may read in the Reuelation . And as that of Dauid in the case of Bershabe : and as that of Peter , when he was suddenly set vpon by the Maid in Caiphas house . The other taking more leisure , as that of Iudas , whom the Deuil went by little and little importuning by his suggestions ; as an enemie that ouercomes by lengthening out the warre ; or as a Physition cures a disease , by prescribing a long and tedious dyet ; or as a Moath imperceptibly mars the cloath ; The Deuill alwayes as busie as a flie in haruest . and the Worme destroyes the wood . The Hebrewes call the Deuill Belzebub , which is as much to say as Deus Muscarum , The God of Flies . Now the World hath not a more busie or troublesome creature than your Flies and Gnats in Autumne , and in the time of Haruest : nor Man a more busie enemie than the Deuill , in the Autumne and Haruest of our Soules , when we should labour most for Heauen , and prouide for a deere yeare . Your Flie amongst the Aegyptians was a symbole of importuning ; and therefore it is said by way of a●age , The wickednesse of the Flie. There are sinnes , which like the Cow we chew the cud vpon , we ruminate vpon them , and our thoughts are neuer off from them . Iob did point out vnto vs these two kinds of temptations ; the one , in the stone , that being rent from the top of an high hill , falls suddenly down , carrying away before it all that stands in it's way , it beeing impossible to preuent conueniently the danger thereof ; Lapis transfertur de loco suo . The other , in the water , which beeing so soft as it is , yet by little and little hollowes the hardest stone ; Homine● ergo similiter perdes , tota die impugnans tribulauit me . Onely Importunitie is the shrewdest temptation . Sampson yeelded vnto Dalila , tyred out with her re-iterated importunings : And there are a thousand Sampsons in these dayes , which doe not yeeld themselues so much to sinne by the batterie of temptation , as by importunate treaties .

Si cadens adoraueris me .

If falling downe thou worship me . This was a strange kind of impudencie in the Deuill : but he no sooner saw his maske taken away , and that our Sauiour had discouered him and his trickes , but he hid his head for shame .

Vade retro , Sathana .

Goe behind me , Sathan . Saint Hierome saith , That with this verie word , our Sauiour Christ tumbled him headlong downe to the bottomlesse pit of Hell ; whereinto he entred howling , and making such a hideous noyse and lamentable out-crie , that hee strooke a great feare into all those infernall Spirits ; The strong one was bound , and trodden in pieces with the foot of the Lord . Beda hath almost the verie same words . This imprisonment of his was enlarged afterwards by Christs death : according to that of the Apocalyps , He bound him for a thousand yeares . In a word , He was so ashamed , and so out of countenance with this answer of our Sauiours , that for many days he did not so much as once offer to peepe out of Hel. Where Pride is , Prou. 11. there will bee Reproch , so saith Salomon . That place of Deutronomie , whence our Sauior tooke this authoritie , doth not say , Adorabis , Thou shalt adore , but Time●is , Thou shalt feare ; as if the truest way to worship God , were to feare him . The Scripture attributes two names vnto Christ ; the one of Spouse ; the other of Lord : True Loue neuer without feare . in the one he shewes his loue ; in the other , the feare which is due vnto him : in the one , the securitie wherewith wee may come vnto him , and offer him our Petitions ; in the other , the respect and reuerence which we owe to so great a Maiestie . They are things that are so cimented and ioynted together , that he affectionatly loues , who humbly fears . But I feare I haue bn too long , and therefore I will here make an end .

THE SIXTH SERMON , VPON THE MVNDAY AFTER THE FIRST SVNDAY IN LENT . MAT. 25.

Cum venerit Filius Hominis .

When the Sonne of Man shall come .

I Haue treated of this Theame at large , in fiue seueral Chapters vpon the Parables : The comming of Christ to Iudgement . But the Sea is neuer emptied by those waters which the Riuers take from it ; nor those diuine Mysteries lessened by those many Bookes that are written thereof ; especially by a Sea of judgement , where your shallow wits are vsually drowned .

Concerning this Article , which is so notorious , there is not a Prophet , an Euangelist , a Sybil , nor any of the holy Fathers , which do not make confession thereof ; yea , the verie Angells said vnto the Disciples , This Iesus who was taken from you , shall So come ; where this particle [ Sic ] So , doth not so much exprimere modum , as similitudinem , not the true manner of his comming , but after what likenesse he shall come . Now doth he sit at the right hand of his Father , and shall possesse that Throne till that he shall come to iudge the world , and make his enemies his footstoole . According to that of Dauid , Sit at my right hand Vntill I make thy enemies thy footstoole ; a sentence which was repeated afterwards by S. Paul , to the Hebrews . Not that the sitting at the right hand of his father shal euer haue any end , ( for as Saint Chrysostome and Gregorie Nazianzen hath noted it , the word Vntill doth not point at any set time ) but the mutation of the place which our Sauiour Christ is to make for that terme of time that the Iudgement shall last , himselfe comming thither in person to set all things in order ; Act. ● . Vsque in diem restitutionis omnium , so saith Saint Luke : And by reason of the notoriousnesse thereof , the Euangelist doth not say , that hee shall come , but supposeth ( as it were ) his present comming , with a Cum venerit , &c.

The Sonne of Man . Iudiciarie power , or this Potestas judiciaria ( as the Schoole-men call it ) is proper to all the Trinitie , but is here attributed to the Sonne , as Wisedome is likewise attributed vnto him , which is the soule of the Iudge . So that the Sonne ( as he is God ) is the eternall Iudge , and the Lord vniuersall , to whom the Father hath communicated this dominion by an eternall generation . Generando non largiendo , saith Saint Ambrose . But as he is man , the blessed Trinitie gaue him this power in tempore , by vniting him to our nature ; Hee gaue him power to doe judgement : And Saint Iohn giues the reason thereof , Because he is the Sonne of Man ; it beeing held fit that Man should be saued by Man ; Gods mercie gaining thereby glorie ; and Mans meannesse , authoritie . And therefore it was thought fit , that Man should be iudged by Man ; Gods justice remaining thereby iustified ; and Mans Cause secured : For , What greater securitie can man haue , than that hee should bee Mans Iudge , who gaue his life for Man , shedding his bloud on the Crosse for Mans saluation ? So doth Saint Austen expound that place alledged by Saint Iohn , Dedit ei judicium facere , quia filius hominis est .

On the one side here is matter of hope & comfort ; on the other , of feare and trembling : No smal comfort that Christ shal be our Iudge . Who will not hope for pittie from a man , and such a man that is my brother , my aduocate , my friend , who to make me rich , had made himselfe poore ? &c. But who can hope for any comfort from that man that was iudged , sentenced , and condemned vniustly by man vnto death ? Who can hope for any good from that man whose loue man repaid with dis-loue , and whose life , with death ? These Yrons are too hard for the stomacke of man to digest , it had need of some Ostriches helpe . I will not destroy Ephraim , because I am God , and not Man : God is woont to requite bad with good , discourtesies with benefits ; & his loue commonly encreaseth when mans diminisheth , but mans brest is somewhat streighter laced . Againe , no small terrour . In a word , This his beeing Man is a matter of feare , and by how much the more was Mans obligation , by so much the more shall the son of mans vengeance bee : For the pretious bloud of our Sauiour Iesus Christ , and his cruell , yet blessed wounds , are the Sanctuarie of our hopes , especially to those that trust in him , and lay hold on him by Faith : but for the vnthankefull sinner , they shall be matter of cowardise , and of terrour ; and to our Sauiour Christ minister occasion of greater punishment , and a more rigorous reuenge . Esay introduceth the Angels questioning our Sauior at his entrance into Heauen , Quare rubrum est vestimentum tuum sicut calcantium in torculari ? Why are thy garments , ô Lord , like vnto those that tread the Wine-presse ? You say wel ; for I haue troden , like the grapes , my enemies vnder foot , and my garments are sprinkled and stained with their bloud . O Lord , this bloudie spoyle would well haue beseemed thee on earth ; But what doost thou make with it here in Heauen ? Dies vltionis in corde meo ; The day will come when I shall bee reuenged at full of those ill requited benefits which I bestowed on my People ; and all that patience which I then s●ewed , shall be turned into wrath and endlesse anger . Saint Chrysostome interpreting that place of Saint Mathew , Sanguis eius super nos , Let his bloud be vpon vs and our children ; saith thus , The time shall come , that the bloud that might haue giuen you life , shall occasion your death ; it shall be vnto you worse than that Fire of Babylon , which the King intended for death , though in the end it turned to life : The bloud of Christ was intended for life , but it shall end in death . Hosea saith , V● eis , cum recesser● ab eis : Another Translation hath it , Caro mea ab eis . When the Sonne of mans mercie was come to that heigth , as mans thought could not set it higher ; to wit , That God in mans fauour should take mans flesh vpon him ; woe vnto those men who were vnmindfull of so great a blessing : for this extraordinarie courtesie of his being so vnthankfully entertained , and so ill requited , shall be their condemnation , for whose saluation it was intended . Cornua eius sicut Rinocerotis , saith Deutronomie : The Vnicorne is the mildest & the patientest beast that is , and it is long ere he will be prouoked to anger ; but if he once grow hot and angrie , there is no creature more fierce and furious than he is : Ex tarditate , ferocior , as Pierius vseth it , by way of adage .

Saint Austen collecteth hence another conuenience : Euerie iudgement ( saith he ) requireth two especiall and important things :

The one , That the Iudge feare not the face of the Mightie .

The other , That he hide not his face from him that is brought before him . Two properties of a Iudge .

For the first , The Scripture hath it euerie where , Regard not the countenance of the Mightie . For the second , Iob pondering the perdition of a certain Prouince , saith , That the Iudges thereof would not suffer themselues to be seen ; Iob. 9. v. 24. The earth is giuen into the hands of the Wicked ; he couereth the faces of the Iudges . And therefore God will not be seene by the damned ; for by their verie seeing him , they should be freed from their punishment : and therefore in this respect it was fit that Christ should come to iudge the world as Man .

In Maiestate sua , In his Maiestie . The Interlinearie hath it , In Diuinitate ; Saint Chrysostome , In Gloria ; Saint Luke , In Maiestate sua , in Patris , & sanctorum Angelorum . Luke 9. v. 26. Where it is noted by Saint Ambrose , That his Maiestie was greater than that of his father ; Quia Patri inferior , videri non poterat : For in what place soeuer the Father should be , it could not bee presumed that hee should be lesse than his Son ; but of his Son it might perhaps haue bin presumed otherwise : into which errour Arrius did afterwards fall .

In Maiestate sua , &c. Our words here want weight , and our weake apprehension , matter and forme worthie so great a Maiestie . In a Prince , a Lord , and in a Iudge , is necessarily required a kind of presence and authoritie beyond other ordinarie men . Esay reporteth of his People , That seeing a man of a goodly presence , and well clad , they said vnto him , Thou hast rayment , be our Prince . Nor is this onely necessarie , but that his greatnesse and his Maiestie bee euerie way answerable to the largenesse of his Commission and Iurisdiction . And therefore our Sauiour Christ being then to shew himselfe a King of Kings , and a Lord of Lords , and an vniuersall Iudge ouer all persons , and ouer all causes since the first beginning of the world , to the end thereof , his Maiestie must needs be incomparable .

First , In respect of his person , The maiestie of Christ at his comming to iudgement . whose splendor and brightnesse shall eclipse and darken all the lights of the World . At this his comming , his glorie at the first ( I mean of his soule ) was reserued and hid , so that therein they might not see the fearefulnesse of their punishment : but in his comming to Iudgement the light of his bodie shall be so shining , and so extreamely bright , that the Sunne in comparison of it shall seeme as a candle . Saint Ambrose calleth the Sunne , the Grace of Nature , the Ioy of the World , the Prince of the Planets , the bright Lanterne of the World , the Fountaine of Life , the Image of God , whom for it's beautie so many Nations adored as a God : But in that day , the Sunne , and the Moon it 's Vicegerent , whom they call the Queene of Heauen , shall be like vnto those lights of the Sheepheards , which are hardly to be discerned afarre off . Saint Iohn made in his Apocalyps a description of this Maiestie and beautie ; hee saw the Heauen opened , and that a Horseman came forth , riding on a white Horse ; from his eyes flamed forth two Torches of fire ; from his mouth issued a two edged Sword ; in his hand he had a Rod of Yron ; on his head many Crowns ; and on his thigh a Letter , which beeing read spake thus , The King of Kings , and Lord of Lords : Great Armies of Horsemen did attend him , all on white Horses . This is a figure and Type of our Sauiour Christs comming to Iudgement . The white horse is his most holy and vnspotted Humanitie . Those flaming Torches of his eyes betoken , That all things both great and small shal be laid open to his sight , there shall not be any sinne so secret , nor any fault so buried vnder ground , which shall not appeare at that generall Triall ; that beeing then to be verified of euery Sinner , which God said to Dauid touching his murder and adulterie ; Thou hast done it secretly , but I will doe it in the sight of the Sunne . The two edged Sword signifies the finenesse and sharpenesse of the Iudges proceeding , and that he is able to cut in sunder the marrow and bones of a Sinner ; and like a Razor meet with the least haire of euill that shall shew it selfe . His Rod of Yron shewes the firmenesse and constancie of his Iudgment , which shall not , like those white Wands which the Iudges bare before , be wrested this way and that way at pleasure . Those many Diadems on his head , intimate those Crownes that he shall clap on the heads of the Righteous , and those that haue done well . That glorious Letter of Rex Regum , because he shal there shew himselfe to be King of Kings , & Lord of Lords , many Kings of the earth shall haue their knees smitten like Balthazars , and their hearts throb within them , when they stand before his presence expecting their fearefull doome . Lastly , hee shall come accompanied with many Horsemen on white Horses , to shew vnto vs , that hee shall bee waited on by all the Court of Heauen . Salomon saith , Tria sunt quae bene gradiuntur , quartum quod foelicitèr incedit ; Three creatures haue a goodly kind of gate , the Sheepe , the Lyon , and the Cocke ; but a King , whom none can resist , carries more state with him than them all . Saint Gregorie typifieth this prouerbe to our Sauiour Christ , who did gallantly beare himselfe in foure of his most famous mysteries .

First , In that of his Redemption , represented in the sheep which is made readie for the Sacrifice .

Secondly , In his Resurrection , figured in the Lyon , Vicit Leo de Tribu Iuda . Whereunto Saint Paul doth attribute our justification , Resurrexit propter justificationem nostram .

Thirdly , In his preaching of the Gospell , fitly expressed in the Cocke , who with his crowing and clapping of his wings , awakeneth those that are asleepe in sinne .

But his comming to judgement , which is deciphered vnto vs in his beeing a King , doth farre exceed all the rest : For many were not bettered by his Death , nor his Resurrection , nor his Doctrine , ( though these were most pretious Treasures proffered to Mankind ) because that Age wherein Christ came was an Age of contradiction ; but in this his comming to judgement that prophecie of Zacharie shall be fulfilled , Zach. 14. And there shall bee one Lord ouer all the earth , and his name shall be one . Till then , this King shall goe by little and little , ouercomming and subduing his enemies ; but when he shall come in his glorie , then shall wee see a most stately triumph , and a quiet and peaceable possession : and that Stone which Daniel saw loosed and vnfastned from the Mountaine , shall then cease to pound and beat into pouder all the Empires and Seigniories of the earth ; Thou shal● breake them like a Potters Vessell . In a word , in this world , while wee liue heere , God is not absolutely ob●yed , nor serued by vs as he should bee , no , not of the Iust themselues , and those that are the Elect children of God . So doth Saint Austen declare that place of the Canticles , Exui me tunica mea , quomodo indu● illa ? Laui pedes meos , quomodo inquinabo illos ? I haue put off my coat , How shall I put it on ? I haue washed my feet , How shall I defile them ? How is this to be borne withall , how is this to be suffered ( saith this sacred Doctor ) that the Spouse should vse this libertie with her best Beloued ? Whereunto he answereth , That the Iust do not denie vnto God his entrance into the house of their Soules ; but the Spouse doth there discouer the resistance which the Soule makes in the behalfe of the Sences , at that time when as God calls her vnto him . But in the day of Iudgement the Soule shall be no more mis-led by the Sences , but shall perfectly become subiect to the will of God ; so that the Sonne of God shall appeare then in greater power and Maiestie than euer hee did before . But for to treat of the Maiestie of the Father , the greatest and deepest thoughts of Man is but as a Thimble , they are not able to conceiue , much lesse to containe the least part thereof . Daniel saith , seeking to expresse the greatnesse of his glorie , and the mightinesse of his power , Mille millia ministrabant ei , & decies centena millium assist●●ant ei ; The Pages that attend his person must bee numbred by thousands , and the Courtiers that assist in his presence , by ten thousands of thousands : Arithmeticke wants figures to set downe these numberlesse numbers . Esay saw him in a Throne of Maiestie and of glorie , Plena erat domus Maiestate eius ; but his feet and his head couered with the wings of Seraphins : Giuing vs thereby to vnderstand , That these our corporall eyes may haue a glimpse of the Maiestie of his Throne , but not of his person .

Lastly , That Maiestie of his Court , which consists of so many Angelicall Hierarchies , What tongue ! what tongue can paint out that vnto thee , which is beyond the proportion of thought ? One Angell alone hath strucke with the feare of death the valiantest & the holiest men that euer were ; what would they then doe when they are a joynt and vnited Bodie ? Saint Chrysostome saith , That greater is the power of one Angell , than of all the men in the world , if all their force and strength were molten together , and molded into one entire masse . At Christs birth , certaine Squadrons of Angells came round about him , saluting him with that heauenly Song of , Gloria in excelsis : but now they shall come trouping all together , and some shall more particularly bewaile with great bitternesse , those miseries that shall befall the World , and those that liued therein ; according to that of Esay , The Angels of Peace shall weepe bitterly . Esay 33.

The Euangelist doth not here in this place vnderstand the euill Angels , though they shall come likewise vpon this Theatre , as well to bee iudged themselues , [ Nescitis quia Angelos judicabimus ] as to serue as Atturneys for to open the Sinners crimes and offences , and as Hangmen , to execute the Iudges Sentence . In this life God oftentimes makes the good Angels to bee the Executioners of his wrath , as in Sodome , and in the first borne of Aegypt , in ouerthrowing the Chariots of Pharaoh , in Zenacharib , Heliodorus , and Herod ; but his ordinarie kind of punishment is by euill Angells , Immissiones per Angelos malos ; by which hee vnderstandeth those fearefull Plagues of Aegypt , as Flies , Frogges , Grashoppers , Waspes , Homets , thicke Clouds , Darkenesse that might bee felt , their Flockes and Heards of Cattell killed with Haile stones , Visions , idle Dreames , and Phantasies , and the like , [ Sad shapes appeared vnto them , and Monsters did affright them ; ] whereby they that were liuing lookt as if they had beene dead , Animae deficiebant traductione ; These did the Deuill carrie away bound hand and foot , to bee cast into vtter darkenesse : And when God shall set these Catchpoles to arrest the Wicked , What will become of them ? What will they doe ?

With this Maiestie and greatnesse shall that supreame Iudge come , Vpon the Seat of his Maiestie ; whither it be a Throne of Clouds , Eccle. 24. Exod. 1● . Psal. 70. Psal. 98. according to that of Ecclesiasticus , Thronus eius in columna Nubis ; and that of Exodus , Veniam in caligine Nubis ; or whither it be a Throne of Cherubins , according to that of Dauid , Qui sedes super Cherubim ; or whither of the Iust , ( as Origen would haue it ; ) sure I am , that hee shall come with that graue and austere countenance , and with that awfull and fearefull looke , that Malachy might verie well say , Who shall endure to looke vpon him ?

Congregabuntur ante eum omnes Gentes .

All Nations shall be gathered before him . It is as true , as it is fearefull , That all men shall meet together in one , All shall appeare in iudgement . all that did enioy the light of this world ; for so many Kindreds , nay , thousands of Ages , whither they perished in the element of Fire , and so turned to ashes ; or whither they were deuoured by the Fowles of the aire , or the Beasts of the field ; or whither they became the food of fishes in the Sea ; or whither that their bodies remaine in their graues ; or whither like rubbish they lie buried vnder ruinous buildings ; or howsoeuer they haue passed through diuers and sundrie transmutations ; yet notwithstanding in the end all shall come and present themselues vpon this publique Stage ; all those Nations that are so differing in their manners and behauiour , in their Idiomes & their Languages , in their Rights and Ceremonies , in their Laws and their Customes , whither remaining in the maine Continent , or in the Islands enuironed with the Sea : And what wonder can be greater , or what sight so strange , as to see all the men in the world to appeare body and soule , before his diuine Maiestie , at the voyce of an Angell , when he shall trumpet forth this short summons vnto them , Surgite mortui , &c. But two other wonders more fearefull than this ( I feare me ) will be seene : The one , That all mens hearts shall be opened , & euerie man both inwardly and outwardly shall appeare so plaine and so cleere to our sight , that there shall not be any thought , though neuer so closely hid , nor any fault , though neuer so deepely buried , that shall not bee made open and manifest : According to that of Saint Paul to the Corinthians , Omnes manifestari oportet ante Tribunal Christi , 2. Cor. 5.10 . We must all bee manifested before the Iudgement Seat of Christ . Whereupon Saint Theodoret weighing the word Manifestari , which in the originall is the same with Perlucidos esse , Transparent , and cleere as Chrystall ; wherein those blacke spots and ●oule staines that are in our Soules , will appeare the more vgly and loathsome , ô ! How strange a spectacle will this be ? How sole and singular in the world ? ô ! what a great feare will it strike into vs , not onely in regard of the innumerable number of such various and vncouth things , things heretofore neuer presumed , or once thought vpon ; but also in respect of the heart of man , which being so inscrutable a thing , and for so many yeares of mans life , past searching out , and not to bee discouered and set forth in it's true life and colours ; that this heart , I say , of Man shall in an instant bee laid so open , that all maskes shall be vnpin'd , all disguises taken off , whose hollownesse and hypocrisie shall now appeare to God and the World . Immagine that God should shew this miracle in open Court , and that the hearts of all should lie open to the eyes of all , ( as he did discouer to Ezechiel euerie forme of creeping things , Ezech. ● . and abhominable Beasts , and all the Idolls of the House of Israell portrayed vpon the wall of the Temple ) How ashamed will the verie best of Gods children bee of their actions , but much more the wicked , to see their sinnes laid open to others view , and their owne confusion ? Nor shall these our sinnes bee conspicuous onely to others , but euerie offendor shall see and plainely perceiue his owne particular sinnes : For there is no man that fully knowes his owne sinnes while hee liue● here in this world . And so doth Saint Basil interpret that place of the Psalmist , Arguam te , & statuam contra te faciem tuam ; Euerie man shall then behold himselfe as in a glasse . In a word , This day will be the summing vp of all those o●● former dayes , wherein , as in a beadroll , wee shall read all the loose actions of our life , all our idle words , all our euill workes , all our lewd thoughts , or whatsoeuer else of ill that our hearts haue conceiued , or our hands wrought . So doth a graue Author expound that place of Dauid , Dies formabuntur , & nemo in eis , In that day shall all dayes be formed and perfected , for then shall they bee cleerely knowne . Et nemo in eis ; This is a short and cutted kind of speech , ( idest ) There shall not bee any thing in all the world which shall not bee knowne in that day .

The other wonder shall be , That all this businesse shall bee dispatcht in a moment ; In ictu oculi , saith Saint Paul , In the twinckling of an eye . The Greeke Text in stead of a moment , renders it Atomo , which is the least thing in nature : Concluding this point with that saying of Theophilact , Haec est res omnium mirabilissima , This is the greatest wonder of all .

Statuet Oues à dextris eius , & Haedos à sinistris .

He shall place the Sheepe at his right hand , and the Goats at the left . Dayly experience teacheth vs , That what is good for one , is naught for another ; that which helpeth the Liuer , hurteth the Spleene ; one and the selfe same Purge recouers one , and casts downe another ; the Light refresheth the sound Eye , and offendeth the sore ; Wisedome saith , That those Rods which wrought amendment in the Children of Israell , hardned the hearts of the Aegyptians ; the one procured life , the other , death ; darkenes to the one was light , & light to the other , darknesse . When Ioshuah pursued the Ammorites , God poured downe Hailestones , Lightning , and Thunder ; to Gods enemies they were so many Arrowes to kill them ; to his friends , so many Torches to light them . In the light of thy Arrowes , Abac. 3. saith Abacuc . Death to the Wicked is bitter , to the Good , sweete ; Iudgement to the Goats is sad & heauie , but to the Sheep , glad & ioyfull ; to the one a beginning of their torment , to the other , of their glorie . And therefore it is here said , He shall place the Sheepe at his right hand .

From this beginning , ariseth the Iust's earnest desiring of this our Sauiours comming , and the Wicked's seeking to shun it . Which is made good by Saint Austen , vpon that place of Haggie , Hee shall come , being wished for of all Nations : And his reason is , because our Sauiour Christ being desired , it is fit that he should be knowne ; and for want of this knowledge , it seemeth vnto him , that this place doth not so much suit with his first , as his latter comming . Saint Paul writing to his Disciple Timothie , sayes , That the Iust doe long for this judgement ; 2. Tim. 4. Rom. 2. His qui diligunt aduentum eius ; Agreeing with that of Saint Paul to the Romans , That the Iust passe ouer this life in sighs & tribulations , expecting that latter day , when their bodies shall bee free from corruption , and from death . Saint Iohn introduceth in his Apocalyps the soules of the Iust , crying out , Vsque quò Domine , sanctus , & verax ? Non judicas , & vindicas sanguinem nostrum , de his qui habitant in terra ? Apoc. 6. How long , Lord , holy and true , &c. Saint Austen and Saint Ambrose both say , That they doe not here craue vengeance on their enemies , but that by his comming to judgement , the Kingdome of Sinne may haue an end . Which is the same with that which we dayly beg in those words of our Paternoster , Thy Kingdome come . And Saint Iohn in his last Chapter saith , The Spirit and the Spouse , say Come , Come Lord , come quickely , make no long tarrying .

That the Sinner should hate this his comming , is so notorious a truth , that many when things goe crosse with them , would violently lay hands on themselues , and rid themselues out of this miserable world , if it were not for feare of this Iudgement . And this was the reason why Saint Paul in saying , It is decreed , that all men shall die once ; presently addeth , After death , Iudgement : Other wise there would be many , as well discreet , as desperate persons , that would crie out , Let vs die , and make an end of our selues at once ; for a speedie death is better than a long torment . This is that that keepes these fooles in awe , and quells the vaine confidence of man in generall .

Tunc dicet Rex his , qui à dextris eius erunt , vsque esuriui , &c.

Then shall the King say to them on his right hand , I was hungrie , &c. Hee begins with the rewarding of the Good ; for euen in that day of justice , he will that his mercie goe before , as well for that it is Gods own proper worke , as also for that it is the fruit of his bloud and death .

Venite Benedicti Patris mei , [ Come yee blessed of my Father , ] ( a most sweet word in so fearefull a season ) possidete Regnum , Come yee , and take possession of an eternall Kingdome .

Quia esuriui , I was hungrie , &c. Some man may doubt , Why Christ at the day of judgement , being to examine all whatsoeuer actions of vertue , doth here onely make mention of mercie ? I answer , For that Charitie is that Seale and Marke which differenceth the Children of God from those of the Deuill , the good Fis●es from the bad , and the Wheat from the Chaffe ; Ecce , ego judico inter Pecus & Pecus , Ezech. 36. Rom. 13. so saith Ezechiel : and in summe , it is the summe of the Law , as Saint Paul writeth to the Romans .

Secondly , He maketh mention onely of the workes of mercie , for to expell that errour wherein many liue in this life ; to wit , That this businesse of Almes-deeds is not giuen vs as a Precept whereby to bind vs , but by way of councel and aduice , whereby to admonish vs . And this is a great signe & token of this truth , for that there is scarce any man that accuseth himselfe for the not giuing of an Almes : But withall , it is a foule shame for vs to thinke that God should condemne so many to eternal fire , for their not shewing pittie to the Poore , if it were no more but a bare councell and aduice . Gregorie Nazianzen , in an Oration which he makes of the care that ought to bee had of the Poore ; proueth out of this place , That to relieue the poore and the needie , is not Negotium voluntarium , sed necessarium , not a voluntarie , but a necessarie businesse . And Saint Augustine and Thomas are of opinion , That we are bound to relieue the necessities of our neighbour , be it with food , or apparell , or councell , or our assistance , according to the measure of their necessitie , and our abilitie , gouerning our selues therein according to the rules of wisedome .

Hence it followeth , that the sinne of crueltie carries with it a kind of desperation . For ( as Saint Augustine saith ) he must be condemned to eternal fire , who hath not cloathed the naked , who hath not fed the hungrie ; he that strips another man of his cloathes , and he that ●natcheth a morcell of meat from the mouth of the hungrie : and what shall become of him in the end , Iudicium sine misericordi● his , qui non faciunt misericordiam , Let not him ( saith Saint Iames ) looke for mercie in the world to come , Iames. 2. that shewes not mercie in this life . One of the reasons , why Hamon , King Assuerus his great Fauourit , found no pittie in Queen Esters , nor the Kings brest , though he besought it on his knees , and with teares in his eyes , was , for that he had plotted such a mercilesse tyrannie , as to destroy all the Iews both men , women , and children , at one blow ; and therefore deserued no fauour . Nathan p●opounding to Dauid that Parable of him , That hauing many Sheepe of his owne , had robbed his Neighbour of his onely Sheepe , hauing no more besides in all the world ; was so incensed against this so great an iniurie , that he held him for the present vnworthie of pardon ; As the Lord liueth , he is the child of death . In a word , the Word of God cannot faile . And Amos in his fourth and sixth Chapter , threatneth those powerfull cruell ones with most seuere punishments . And Salomon saith , That the hard heart shall haue many a shrewd pang when he lies on his death bed .

This Doctrine hath in it's fauour three powerfull reasons .

The first , In the secular state ; for the elder brother is bound to maintaine his younger brothers , and vpon this condition is hee made the heire of his house ; otherwise he should be condemned for vnkind and cruell . God ( saith Saint Basil ) made the rich man the elder brother , that he might relieue his younger brother , the Poore . And Malachie saith , That the hungrie , the naked , and the maimed man , on whom the rich man bends his brow , is his brother ; that they haue one and the same God to their Father , & one and the same Church to their Mother .

The second , Our Sauiour Christ is not contented that thou shouldst make account that thou giuest thy brother an almes , but thy selfe : And he doth reueale this truth , and notifie it vnto thee , to the end that thou shouldst not despise the Poore ; Haec requies mea , reficite lassum , hoc est meum refrigerium . How is it possible ( ô Lord ) that the succouring of the Poore should be thy ease and thy refreshing ? Because I ( saith our Sauiour ) am that poore Man ; and happie is hee , who vnder the ragges of the Poore , diuideth the riches of God .

The third , That this charitie towards the Poore giues vs an assurance of Heauen : Charitie affoords great confidence to all that practise it , Tob. 4. and will not suffer their soule to goe into darkenesse . Besides , Dauid calls that man happie , whose sinnes are couered ; Beatus vir , cuius tecta sunt peccata . And Salomon , and Saint Peter affirme , That Charitie couers a multitude of sinnes , Vniuersa peccata operit Charitas .

Discedite in ignem eternum .

Goe into euerlasting fire . This is a most cruell punishment , A difference of punishment according to the difference of Sinnes . in regard of the despaire of any future comfort . Micheas treating of a punishment that God was to inflict vpon his People , saith , I will make a wailing like the Dragons , & mourning as the daughters of the Owle ; Quia desperata est plaga eius , For her wound is incurable . O , with what teares , ô , with what hideous shreekes ought man to bewaile the desperate torments of Iudgement , and of Hell ? This punishment all the damned shall equally suffer ; nor there is not the immagination of any thing that can so much affright and dismay vs . But in those other punishments , some shall suffer more than other-some , their shame , confusion , and their hellish torments , being answerable to the nature of their offences .

The first sort that shall suffer the seuerest punishment , shall be the Iewes ; who in crucifying our Sauiour Christ , committed the greatest sin , and the heinousest offence that euer was committed in the World ▪ Who , when at the day of judgement they shall see and perceiue whom they so impudently abused , shamefully mocked , cruelly scourged , scornefully crowned , rigorously handled , spit vpon , buffeted , and crucified , and all vndeseruedly ; beeing one that wisht them all good , hugg'd them vnder his wing , as the hen clocketh her chickens , wept ouer them , and mourned for them ; they shall remaine so thunder-strucken , so astonished , so daunted , and so dead with feare , and the horror of their punishment , that they shall cry vnto the mountaines , and call vnto the hills , with a Cadite super nos , Fall vpon vs . This lamentable and wretched condition of theirs , Zachar. 12. Zachary pointeth at , in these words , Et aspicient ad me , quem confixerunt , They shall looke vpon mee whome they haue pierced . And Saint Iohn ; Videbunt , in quem crucifixerunt , They shall see whom they haue crucified . And in the Apocalips , Videbit eum omnis oculus , Euery eye shall see him ; But especially they , Qui eum pup●gerunt , That goard him . O what a cruell taking must they bee in , who are guilty to themselues in that day , how cruelly they vsed the Sauiour of the World ?

The second sort , are those cast-awayes , that haue made a couenant with Hell , whilest they liued here on Earth : Of whom Esay sayth , Percussimus foedus cum morte , Esay . 28. & cum inferno fecimus pactum ( i. ) Those desperate theeues that haue made a league with the Gallowes . And those vnworthie Communicants , of whome Saint Paul , That they eate and drinke their owne condemnation ; Iudicium sibi manducat & bibit . Of these , the sayd Esay asketh , Which of you can dwell with the deuouring Fire ? Aut quis habitabit cum ardoribus sempiternis ? Are ye of that mettall , that yee can suffer eternall fire , who are not able to indure temporall heate ? Let the most desperat amongst you , he that imagines he is able to indure any torment , put but his finger awhile into the flame but of a candle , and hee will soone tell mee another tale .

The third sort , are those that professe a perpetuall and euerlasting hatred to Vertue and Goodnesse , follow tyranny with delight , and take a pleasure in sinning , thinking there is no life to that which is vicious : According to that of Esay , Hee that departeth from euill , maketh himselfe a prey ; It is death to them , to doe otherwise . And as Hosea hath it , Sanguis , sanguinem tetigit , Against these , God shall come armed with a corslet of Iustice , and with robes of Vengeance , and with a cloake of Zeale , and like a swift torrent , he shall sweepe away these reeds and bulrushes , &c.

The fourth sort , are those who deny God eyes to see the infinite summe and masse of those things that passe amongst men . First , because in themselues they are materiall ; and God is a pure Spirit , and incorporeall , and therefore they dreame hee hath no eyes to see our actions . Secondly , because humane actions are oftentimes so nastie and so loathsome , that God will not vouchsafe to stoope so low , Psal. 93. as to looke vpon them . Et dixerunt , non videbit Dominus nec intelligit Deus Iacob . Against these men , sayth Dauid , Intelligite insipientes in populo . The Hebrew stiles them , Bestiales : Heare ô yee brute beasts , harken ô you beasts , and be wise . Et stulti aliquando sapite , O yee fooles when will yee vnderstand ? Qui plantauit aurem , non audiet ? aut qui finxit oculum , non considerat ? God gaue man eares , eyes , vnderstanding , and reason , and shall all these faculties be wanting to him ? All the perfection of these effects are most eminent in the primary cause . And therfore , if God gaue man his hearing , his sight , & his vnderstanding , much more must hee inioy them , who was the Author and onely giuer of them . Qui corripit gentes , non arguet ? Qui docet hominem scientiam , ( i. ) He that correcteth the Nations shall he not reprooue ? He that teacheth man knowledge , &c.

The fift sort , are those , who acknowledging in God his Prouidence , and his Iustice ; yet will not bee persuaded , that it can be so seuere in that day . So saith the Psalmist ; Secundum multitudinem irae suae non quaeret : And the cause is presently rendred , Diuisi sunt ab ira , vultus eius . Sophonia , painting out certaine men vnto vs drowned in their vices , saith , Defixos in faecibus eius , They are drowned in the dregges of their sinnes . And by and by giueth a reason for it ; Dicunt enim in cordibus suis , non faciet Dominus bene , non faciet Dominus male . On the one side , they make this reckoning with themselues , That God is good , liberall , mercifull , and that hee will not doe vs much harme : and that on the other side , as he is just , hee will not doe vs much good . In this sinne liue they , who hearing from the Prophets and the Preachers of Gods Word , the horrors and terrors of that day , say in their heart ; In multos dies , & in longa tempora hic Prophetat ; as Ezechiel relates it vnto vs ; Manda , remanda , expecta , reexpecta , As Esay complaines . What need these Prophets beate their brains & keep such a stir about the day of Iudgement ? &c. And this fault , is by so much the greater , Ezech. 12. by how much God doth so often inculcate & reiterate in holy Scripture , the terrible●es of that day . For there is not that Prophet which doth not multiplie his meditations , & doth not indeere the horror of that day ; vsing many fearefull comparisons , for to strike a dread & terrour vnto vs , in the woful expression of them . All which , Esay shuts vp in these few words , In nouissimis diebus , intelligetis ea . Peraduenture you that now heare me tell you this , do not persuade your selues that this is true , nor beleeue what I speake vnto you ; but in the end ( vnlesse God giue you the grace to be of another mind ) yee will too late , and yet too soone to your owne griefe , acknowledge and confesse your errour .

The last sort are those , who beeing puffed vp with their prosperitie , doe disesteeme and despise those that wrestle with aduersitie , and grone vnder the burthen of their miseries ; thinking with themselues , That those blessings which God hath bestowed vpon them in this world , shall continue with them in that other . The Wicked liue , and are comforted with Riches , saith Iob ; but in Hel ( the Poore beeing in Paradise , and they in torment ) they shal be forced to crie out and say of the Poore and Hungrie , and the Naked , These are they whom wee sometimes scorned . To whom Salomon makes this replie , Parata sunt derisoribus , judicia eius : Prou. 19. They shall be brought vpon that perdurable and eternall Stage of laughter and scorne , set vp by the Deuills of Hell , neuer to bee pulled downe ; who shall represent themselues vnto these mocke-games now , that were once mockers and deriders of their poore brethren , in that formidable and gastly manner , as shall make their haire stand an end , whilest they shall heare ( to aggrauate their griefs ) that seuere Sentence , and that irreuocable Doome , pronounced from the infinite Maiestie of an austere and angrie Iudge , Goe yee into euerlasting fire , &c. From which the Lord , &c.

THE SEVENTH SERMON , VPON THE TVESDAY AFTER THE FIRST SVNDAY IN LENT . MAT. 21.

Cum introisset Iesus Hierosolymam , commota est vniuersa Ciuitas .

When Iesus entred into Ierusalem , the whole Citie was troubled .

THe Storie of this Gospell is set downe at large in those two Chapters , Iustification a greater worke than Creation . In Tomo miraculorum , which was a fit place to treat thereof . For Origen saith , That this was a greater miracle than Christs turning of Water into Wine , at the Wedding in Canaan . And Saint Hierome , That it was greater than any other of our Sauiours miracles ; Inter Signa omnia , quae fecit , hoc videtur mirabilius : And the reason is , For that in Lazarus that was dead , and in the Man that was blind , hee met with no contradiction or repugnancie : but for to mooue so many , nay , so innumerable wills as those of Ierusalem , and that they should be drawne to receiue him as their King and Messias , whom the Clergie and Nobilitie did so much hate & abhorre , carries with it a plaine and manifest resistance . And , as Saint Augustine saith , That to iustifie a Soule , is more than to create Heauen and Earth , in regard of the opposition which the will of Man may make thereunto ; so , for our Sauior to mooue those that were aliue in that most populous Citie , was more than to raise the dead .

And for confirmation of this Doctrine , let vs suppose that the earth is of that stabilitie and firmenesse , that to mooue it is a Blazon or Cognisance only belonging vnto God . Ecclesiasticus saith , Terra autem in eternum stat . And Athanasi●s giuing the reason thereof , saith , That God did knit and fasten it in the middest of the world with such strong chains , that it remained altogether immoouable , as beeing the Center to all the rest which God had created . Qui fundasti terram super stabilitatem suam : The Greeke reads it Securitatem , or Infallibilitatem . And therefore many Phylosophers were of opinion , That all the power of the Gods were not able to mooue it from it's place . But because nothing is impossible vnto God and his omnipotent power , the Scripture almost in euerie place saith , That the Heauen , the earth , and that which is vnder the earth , and all the firmenesse and strong foundation thereof , are mooued , and shake and tremble at the twinckling of his eyes . If then to mooue the Earth ( which is a dead thing , and which cannot make resistance , nor contradiction ) bee onely the Blazon and Cognisance of God ; What a thing then is it , to mooue this liuing Earth , which enioyes it's owne libertie , and may out of it's stubbornenesse say vnto God , I will not . But admit it should say , I will , the miracle is no lesse , but rather a manifest token of Gods diuine power and omnipotencie .

It is likewise to be noted , That all the entrances which our Sauiour Christ made , were with a great deale of noyse and clamour . In that first which he made in the world , Haggie prophecied , Hag. 1. That he should turne the Heauen and the Earth topsi-turuie . And God did performe it , vsing as his Instrument therein , the Emperour Octauianus Augustus . In that which hee made into Aegypt , he did trouble all that Kingdome , by throwing their Idolls downe to the ground , as it was prophecied by Esayas , Commouebuntur simulachra Aegypti : So doth Procopius declare it , Eusebius , Athanasius , and Saint Austen : But say , That in these his entrances there was a generall motion , yet was there not a generall obedience . But here Commota est vniuersa Ciuitas : The Greeke saith , Velut terrae motu concussa fuit . As if it had suffered an vniuersal earthquake ; there was neither old man , nor woman , nor child , &c.

This is a great encarecimiento , or endeering of the matter .

First , Because our Sauiour preaching about the Cities and Townes of that Kingdome , the Euangelists deliuer vnto vs , That all the Inhabitants that were in those parts , left their houses and their villages emptie and forsaken , and only for to follow him . S. Marke , he saith , Et conueniebant ad eum vndique , vt iam non posset manifeste introire in Ciuitatem , sed in Desertis locis esset . And Saint Luke , That they troad one another vnder foot , and crusht the breath out of their bodies , and only to presse to heare him ; Ita vt se mutuò suffocarent . But it is to be supposed , that many likewise staid at home ; but in this his entrance into Hierusalem , God would haue this lot to light vpon all , and therefore it is said , Vniuersa Ciuitas , The whole Citie .

Se●ondly , In regard of the infinite number of Inhabitants that were in that Citie ; which ( as Plinie reporteth ) was in those dayes the famousest in all the East : And , in a manner , all those that haue writ thereof make mention of foure millions of persons . Iosephus relateth , That the President of Syria beeing desirous to render an account vnto Nero , of the greatnesse of that Commonwealth , did desire of the high Priests , that they would giue him a true note of the number of those Lambs which they sacrificed one Sabboth , which were afterwards eaten by seuerall companies and Housholds , some consisting of ten , some of 15 , and some , 20 soules ; and they found , The greatnes of the Iewish Sacrifices . that they did sacrifice at euerie one of those their solemne Sabboths , two hundred fiftie six thousand and fiue hundred Lambes ; which , according to the rate of fifteene persons in a companie , amount to foure millions and fiue hundred thousand . But withall , it is to be noted , that neither the Sicke nor the children were present thereat . But here , Vniuersa Ciuitas , The whole Citie came , some out of passion , and some out of affection .

Thirdly , For that our Sauior Christ was alreadie condemned to death by the Chapter house of the Clergie , who had called a Conuocation , to send out Serjeants and Souldiers for the apprehending of him , and had published Proclamations of rewards to those that should bring him bound vnto them : that then , and at such a time the whole Citie should receiue him with Songs and acclamations of King , Messias , and God ( being a proscribed man , and doomed to death ) Haec mutatio dextrae excelsi , This was an alteration which could not proceed but from the most High .

Commota est vniuersa Ciuitas .

The whole Citie was mooued . Ierusalem had beene long settled in it's vices , Visitabo super viros defixos in sordibus suis , Moab requieuit in faecibus suis , I will search Ierusalem with candles , and punish the men that are settled on their lees , &c. And as the wise Phisitions stirre and trouble the humours , cause loathings and gripings in the stomacke ; so our Sauiour Christ in the breast of euerie one causeth a squeamishnesse of the stomacke by moouing and stirring those foule dregges of sinne wherewith they were corrupted . Et commota est vniuersa Ciuitas . Hierem. 4. Many old diseases are woont to be cured with some sudden passion , as of sorrow , or feare , or by some great and violent vomit ; for euerie one of these accidents make a pause in the humours , and detaine the spirits : An Ague hath been seen to be put out of his course , and quite taken away by the sudden drawing of a sword vpon the Patient : and a Palsey driuen away with the sight of a mans enemie . And Horace telleth vs , That a couetous Miser was recouered of a great Lethargie , by the Physitions feigning that his heires were carrying away his bagges of money , and the Chests wherein his Treasure lay . In like manner , in the infirmities of the Soule , one turbation , one disquieting , one breaking vp of those Chests wherein our sinnes are massed vp , may bee the recouerie of our perdition . This made Dauid to say of his Soule , Sana contritiones eius , quia commota est , O Lord , my Soule is troubled within me , when I consider the foulenesse of my sinnes ; it is sad and melancholy for the verie griefe thereof ; it is much disquieted : And therefore ( ô Lord ) Sana contritiones eius , affoord me thy helping hand , for it is now high time to cure me of my sore .

Quis est hic ? Who is this ?

Gods maiesty not to bee described . This was a question of the enuious and appassionated Pharisees : Howbeit it seemeth to Origen , That it should proceed from some good honest people , &c. Howsoeuer , it was a question , whereunto no man could fully answer : put Theologie , the sacred Scripture , the Doctors , the Saints , the Councells , the Arts , the Sciences , and all the Hierarchies of Angells , put them all ( I say ) together , and put this question vnto them , and after that they haue said all they can say , all will be too little to satisfie this demand of Quis est hic ? Who is this ? One of Iobs friends treating of the Maiestie and greatnesse of God , and how incomprehensible a thing it was , saith , Forsitan vestigia Dei comprehendes ? Et vsque ad perfectum omnipotentem reperies ? Iob. 11. Canst thou by searching find out Gods footsteps ? Canst thou find out the Almightie vnto perfection ? By the tracke of his footsteps , he vnderstandeth these inferior things that are guided and gouerned by his prouidence ; And by perfection , which is the head of all , the highnesse of his Wisedome . In a word , In all , God is altogether inuestigable ; in regard of his heigth , the Heauens come short of him , Excelsior Coelo est ; see then if thou canst reach vnto him . Which consideration made Saint Austen to say , That God is not onely present in earth , which is his footstoole , and in Heauen , which is his Throne ; but in those which are to be immagined elsewhere . How then canst thou reach vnto him , beeing more deepe than Hell , longer than the Earth , and broader than the Sea ? God tharefore beeing on the one side so embowelled in and beneath the Earth ; and on the other , so wholely out of the same , ( as Saint Hilarie prooueth it , Intus & extra super omnia , & internus in omnia ; ) How can hee fully know all , that is in Heauen , in Hell , in the bowells of the Earth , or in the bottome of the Sea ? Many perhaps cannot giue a full answer to this ; but the Pharisees , had they not beene blinded with enuie , might haue contented themselues with that of Moses , For he hath written of me ; or of Ezechiel , who did prophecie of him , That he was the King and Sheepheard of Israell ; or of Iohn Baptist , who pointed him out vnto them as it were with the finger ; or of his Workes and Miracles , For they beare witnesse of me ; of the Father , Iohn . 5. who proclaimed him in Iordan to be his Sonne ; of the Deuils of Hell , who with open voyce acknowledged him to be the Sonne of God ; of the little children , who cried out , Hosanna to the Sonne of Dauid , blessed is he that commeth in the name of the Lord .

Quis est hic ? Who is this ? Whether better a publick life or a priuate . Diuers and sundrie times Christ had entred into Hierusalem , and they had neuer askt this question before : but now the triumph and the Maiestie of this King awakens the tongues of these enuious People , who now begin to aske , Quis est hic ? It hath beene an antient question doubted of , of old , Which is the better life , that of a publique , or a priuate person ▪ Seneca in an Epistle of his , seemeth to fauour the former ; Miserable ( saith he ) is that mans fortune who hath no enemie to enuie him . And Persius saith , That it is a great glorie to haue men point with the finger , and to say , There goes the Kings Fauourite . But Iob , hee seemeth to like better of the latter , O , Iob 10.18.19 . that I had giuen vp the ghost , and no eye had seene me : would I had beene as though I had not beene : and that I had beene carried from the wombe to the graue . Wishing himselfe to haue beene of that short continuance in the world , that no man might haue knowne whither he had died or liued . And Horace , Neque vixit malè , qui natus moriensque fefellit , His life let none bemone , who liu'd and di'd vnknowne . Both liues haue so much to be said on either side , that the question remaines yet vnresolued . But admit that a publike life be the more desired , yet it is not the safest ; for alwayes the more honour , the more danger .

Who is this ? Your great Persons , and those that prosper in the world , carrie wheresoeuer they goe , such a noyse with them , that they giue occasion to the People to aske , Quis est hic ? Iohn Baptist when hee thundered out in the Desert , ( clad in Camells haire ) That the Kingdome of God was at hand ; iudging him to be some coelestiall Monster , they sent out to enquire of him , with a Tu quis es ? Who art thou ? The Angells seeing our Sauiour Christ ascend vnto Heauen with such a deale of Maiestie and glorie as was neuer seene before ; began to aske , Quis es iste qui venit de Edom ? Who is he that commeth from Edom ? And Esay speaking of a great Tyrants comming downe to Hell , saith , Hell was troubled at thy comming . In a word , it is true in nature , That the loftie Cedars , and the highest and tallest Pine Trees make the greatest noyse when they are shaken with the wind ; and the greatest Riuers the greatest roaring : And therefore it is no meruaile they should aske , Who is this ? When a Merchant shall go apparelled and attended like a Knight , or some great Lord , and his wife and daughters like a great Ladie and her children ; Who will not aske , Quis est hic ? I knew his Grandfather , &c. And for that the Pharisees were enuious , they did speake reprochfully of our Sauiour , euerie foot vpbraiding him , That he was a Carpenter , and the sonne of a Carpenter ; and seeing him now enter Ierusalem like a King , they demanded in scorne , Quis est hic ?

Hic est Iesus Propheta à Nazareth Galileae .

Deut. 18. This is Iesus . By name a Sauiour , and by office a Prophet ; Alluding to that promise made in Deutronomie , I will raise vp a Prophet of thine owne Nation : Beeing a plaine Prophesie of our Sauiour Christ , as appeareth in the third of the Acts ; His Countrie , Nazareth , where he was bred , they not knowing that he was borne in Bethlem . Now these wise men of this World asking with this scorne , Who is this ? and the foolish ones answering with that discretion , This is Iesus , &c. agrees well with those thankes which our Sauiour gaue vnto his father , Because thou hast hid these things from the Wise , and hast reuealed them to Babes . It is Gods fashion , to ouercome a Pharaoh with Flies ; and by a sillie woman , to confound the Learned , who said , In Belzebub the Prince of Deuills he casts out Deuills : by a blind man , the Iudges of Hierusalem ; by a low Zacheus , a tall Gyant . The order of Grace is different from that of Nature : God , as a naturall Author , Media per summa gubernat , Gouernes the meane things by the highest , saith Dionysius . First , he communicateth his vertue & his power to the supream causes ; and by them , to the meaner and the lowest . The Sunne shines first vpon the Mountaines , and then shewes it selfe in the Vallies , &c. But Grace oftentimes doth first illuminate the lowest Bottoms , and shines oftner in them , than on the Mountaines : it called the Sheepeheards before it called the Kings ; it appeared vnto the Ignorant before the Wise ; and shewed it selfe to Balaams Asse , before his Master tooke notice of it . And therefore Ecclesiasticus saith , That the Soule of a Iust man attaineth to more truth , than those Watch-Towers that are reared on the highest Walls ; vnderstanding thereby your greatest Clerkes . A just and vpright man will now and then affoord you better councell than many wise men ; howbeit in matters of difficultie , and deepe points of knowledge , and of Faith , we must alwayes haue recourse to the Wise.

Caepit eijcere omnes ementes & vendentes .

He began to cast out all the Buyers and the Sellers . Zacharie prophecying of this entrance , saith , Ecce , Rex tuus veniet tibi mansuetus , Behold , thy King shall come vnto thee , meeke . How can these two suit together , Mansuetus , and Triumphator , gentle , and yet a Conqueror ? Teares in his eyes , and yet so angrie , that hee neuer shewed himself more ? I haue giuen some reasons hereof in another place ; those that now offer themselues are these :

The first , That Mercie and Iustice are the two Poles of Gods gouernment : By those teares in his eyes , Mer●●e and Iustice the two Poles of Gods gouernment . and by those words of lamentation from his mouth , and by moouing the hearts of that hard hearted Citie , our Sauiour gaue notable proofes of his mercie . But finding this insufficient to make himselfe knowne amongst them , his Iustice then did display it's power , by whipping those Merchants , and in them , the Priests who had a share in their gaines : Giuing vs thereby to vnderstand , That hee that will not bee brought to know God by his soft hand , and those sweete fauours of his Mercie , shall be made to know him by the whips and scourges of his Iustice . God prospers thy house , thou doost not acknowledge it for a blessing ; hee sends thee to an Hospitall laden with diseases , that thy miserie may teach thee to know him : He giues thee health , thou art not thankefull vnto him for it ; hee casts thee downe on thy bed , and then thou giuest him thankes , not ceasing night and day to call vpon him , and to praise and blesse his hol● name . Ps●al . 32. And therefore it is truly said , The Lord shall bee knowne while hee worketh judgement . Our Sauioue ( like a good Physition ) tries vs first by his mild and gentle medicines , but they doe no good ; hee therefore turnes ouer a new leafe , and applies those vnto vs that are more sharpe and tart , whereby we come to know as well his wisedome as his loue .

The second , He began to cast out the Buyers and the Sellers ; Because no man should presume , that the glorious acclamations of a King , and of a Messias , should endure to permit in his Temple such a foule and vnseemely buying and selling : they had no sooner proclaimed him King , but he tooke the whip into his hand , to scourge them for their offences . In a Prince , in a Iudge , and in a Preacher , flatteries and faire words are woont to abate the edge of the Sword of Iustice ; wherefore to shew , That true praise ought the more to oblige a King to vnsheath his Sword , he betooke him to his Whip . That acclamation and applause of the little children , our Sauiour accounted it as perfect and good ; [ Ex ore Infantium & Lactantium perfecisti laudem propter Inimicos tuos . ] Yet , for that a Prince , a Iudge , or a Preacher , should not bee carried away with the praises of men ; our Sauiour , though applauded in the highest manner that the thought of man could immagine , Coepit eijcere Ementes & vendentes , &c. Reges eos in virga ferrea , saith Dauid : In the name of the eternall Father , thou shalt ( my Sonne ) be their Ruler & their Iudge , thou shalt beare in thy hand a Rod of yron , which shall not be bowed as are those other limber wands of your earthly Iudges : theirs are like fishing rods , which when the fish bite not , continue strait & right , but if they nibble neuer so little at the bait , presently bow and bend . Esay called the Preachers of his time , Dumbe Dogges , not able to barke : And he presently renders the reason of this their dumbenesse , They knew no end of their bellie . To ear , and to talke , none can doe these two well and handsomely together ; and because these Dogges haue such an hungrie appetite , that they neuer giue ouer eating , because nothing can fill their bellie , they are dumbe , and cannot barke , they know not how to open their mouths .

The third is of Saint Chrysostome and Theophilact ; who say , Gods punishment different from those of Earthly Princes . That it was a kind of prophecie or foretelling , that these legall Offerings and Sacrifices were almost now at an end . When Kings and Princes expresse their hatred to any great Person in Court , it is a prognostication of that mans fall ; The wrath of a King is the messenger of death . Our Sauiour Christ , the Prince of the Church , had twice whipt out those that had prouided Beasts for the Sacrifices of his temple ; which was an vndoubted token of their short continuance , it beeing a great signe of death , that one , and such a one , should come twice in this manner to visit them with the Rod. This conceit is much strengthened by the words of our Sauiour Christ , Esay 56. ( ●oretold by the Prophet Esay ) The time shall come wherein my House shall bee called a House of Prayer , and not a Denne of Theeues , nor a common Market of buying and selling . So that hee tooke these Whips into his hands as a means to worke amendment in his Ministers , and to sweepe and make his House cleane . The Iudges of the earth ( saith Saint Hierome ) doe punish a Delinquent , ad ruinampunc ; but God , adcust gationem ; the one , to his vtter vndoing ; the other , for his amendment : And therefore he vsed no other weapons to chastise them withall , but Rods and Whips , which worke our smart , but not our death ; they paine vs ▪ but they doe not kill vs . Tertullian is startled , and standeth much amased at that punishment which Saint Peter inflicted vpon Ananias and Saphyra , and saith , That to bereaue them so suddenly of their life , & to strike ●hem in an instant dead at his foot , was the punish●ent of a man , & of one that had not long exercised , nor did well know what did belong on the office of a Bishop . But our Sauiour Christ being come into the world to giue men life , it would not haue suited with his goodnesse to giue them death .

The fourth reason ( which all doe touch vpon ) was , The disrespect and irreuerence which was shewne to this his Temple ; a sinne which God doth hardly pardon : And therefore it was said vnto Ieremie , Pray not therefore for this People . And hee presently giues the reason why , It hath committed many outrages in my House . Saint Iames aduiseth , That the Sicke should call vnto the Priests , to get them to pray vnto God for him ; but for him that should commit wickednes in his Temple , God willeth the Prophet Ieremie , that hee should not so much as pray for them . And Saint Paul saith , That those who shall violate the Temple of God , God shall destroy them .

Great is the respect which God requireth to be had to his Temple .

First , In regard of his especiall and particular presence there . Saint Austen saith , That Dauid did pray be fore the Arke , Quia ibi sacratior & commendatior praesentia Domini erat . For euermore God manifests himselfe more in his Temple than any where else ; that place beeing like Moses his Bush , or Iacobs ladder ; being therefore so much the more holy , by how much the more he doth there manifest himselfe , &c.

Secondly , He shewes himselfe there more exorable , and more propitious to our prayers : According to that request of Salomon in the dedication of the temple , That his eares may be there opened . And it was fit it should be so , as Saint Basil hath noted it ; for that , Prayer is a most noble act , and therefore as it requires a most noble place , so likewise the greater fauour appertaineth vnto it .

Thirdly , For that Christ is there present in his blessed Sacraments . And therefore ( as Saint Chrysostom hath obserued it ) there must needs be there a great companie of coelestiall Spirits ; for where the King is , there is the Court.

Fourthly , For to stirre vp our deuotion , by ioyning with the congregation of the Faithfull . And a learned man saith , That the Temples & Houses of God did put a new heart and new affections into mens brests . What then shall become of those who refuse these publique places of praying and praysing of God , and make it a Den of Theeues , working all impietie and wickednesse in these sacred Assemblies ?

The last reason of our Sauiours being so angrie , was , To see the couetousnesse that was in his Ministers . Nothing mooues Gods patience more than the couetousnesse of Priests , especially when they shal make a benefit to their purse from the bloud of the Alter . Notable is that place of Balaam , when he went to curse the People of Israell , the Asse which carried him thither was willing to shew him his errour , God opening his mouth , and making his tongue to speake . And Saint Austen strucken into amasement at the rarenesse thereof , confesseth , Tha● he knows not what greater wonder than this could possibly be immagined , tha● that the Prophet should not bee affrighted , hearing an Asse to open his mouth and reprooue him . And he renders two reasons for it : The one , That Sorceries and Witcheries were so common in those dayes ; for there was not any nation that had not it's Magicians and Sorcerers , as Trismegistus in Aegypt ; Z●r●astes in Persia ; Orpheus in Greece ; besides many Sybels in diuers other countries . The other , That he was blinded with that good round summe of money which he was to receiue out of hand ▪ [ Habentes pretium diuinationis in manibus ] king Balack's Messengers had so greased his fists with good gold , that hee minded not that so great a miracle as the talking of his Beast . And this is a thing worthy the noting , That Saint Hierome and Saint Austen doe not onely make him a Prophet , but a holy Prophet , and that his couetousnesse had thus misseled him . And as Saint Peter saith , Through couetousnesse shall they with feigned words make merchandise of you , whose iudgement lingreth not , and whose damnation slumbreth not ; which haue forsaken the right way , and are gone astray , following the way of Balaam the sonne of Bozor , who loued the wayes of vnrighteousnes , but was rebuked for his iniquitie , the dumbe Asse forbidding him his madnesse , by speaking vnto him in a mans voyce .

He began to cast out all the Buyers . That one man should bee able to doe more than a whole Squadron , seemeth somwhat strange : but that none of those whom he whipt should dare to giue him so much as a word , is much more strange .

The first reason , saith Saint Hierome , ( which is also repeated by Thomas ) was , That the Maiestie of the Deitie shined in his face . Whither or no , that in our Sauiour Christ that Maiestie were ordinarie , or whither hee had then put it on , for that it is a common custome with God , in those disrespects done to his temple , to discouer his greatnesse the more . And so when he punished Heltodorus , who would haue rob'd the Treasurie of the Temple , ( wherein were deposited those moneys which belonged vnto Widdowes and Orphans ) the Text saith , Spiritus omnipotentis Dei magnam fecit suae ostentionis euidentiam , The Lord of Spirits , and the Prince of all power caused a great apparition , so that all that presumed to come in with him were astonished at the power of God , and fainted , and were sore affraid . A Lyon when hee waxeth angrie sparkeleth fire forth of his eyes , and with his roaring makes all the beasts of the Forrest affraid , & to flie from his anger . The Lyon of the Tribe of Iuda was angrie , his eys flamed forth fire ; O culi eius tanquam flamma ignis , saith the Apocalyps . And Saint Hierome , That the beames of his wrath brake forth , & that he roared out with a loud voyce , What make these Theeues heere in my House , &c. Who is able to withstand him ? Who can resist his rage ? Seneca in the Tragedie of Hercules , represents him there in that mad and furious manner , that making towards his sonne , the verie sight of him strucke him dead . Whereunto suteth that which the Prophet Abacuc saith of God , Aspexit & dissoluit Gentes , He beheld and cloue asunder the Nations . Abac. 3. Iob. 25. This force and power of Gods eye forced Iob to say , Potestas & terror apud Deum est , Dominion and feare are with him .

The second is , Vice euer afraid of Vertue . That great cowardise which the face of Vertue casts on that of Vice ; the Armies of Enemies , the sight of Deuills are not more fearefull to behold . There shall not in that finall day of Iudgement be any torment equall to that which the Damned shall feele when they shall see the face of our Sauiour Christ , whom they scorned , scoffed , and reuiled . Iosephs brethren were astonished when they heard hi● say , Ego sum Ioseph , I am your brother Ioseph , Gen. 45. whome yee persecuted and sould into Aegypt , &c. To those eyes which haue alwayes liued in darkenesse , the light is most painefull vnto them . And of the damned in Hell Iob saith , Si subito aparuerit aurora , arbitrantur vmbram mortis , Iob 24. The morning is to them euen as the shadow of death . For this cause some Doctors for their greater punishment will haue the Damned that are in Hells Dungeon , lie with their faces vpward , looking towards Heauen . And Seneca in the Tragedie of Hercules saith , That when he dragg'd Cerberus out of that darke place , as soone as he saw the light he drew himselfe backe with that force , that hee had almost throwne that Conquerour to the ground . And in that rape of Proserpina by Pluto , it is feigned , That when his Coach Horses came to see the light , they striued with all their might and maine to returne backe againe to Hell . In like manner , those glittering beames of light which brake forth from the eyes of our Sauiour Christ , did dazle those of these Money-changers , and made them to rest as men amased .

Iosephus reporteth , That there were three Sects amongst the Iewes , the Essei , the Iebusei , and the Saducei ; and besides these , they had certaine Scribes which were their Sages , or the wisest men amongst them : The Greeks called them Philosophers ; the Chaldaeans , Magi ; the Latines , Doctors . And of these there were some in euerie Tribe , and in euerie Sect , & in euerie State , as it passeth now amongst vs .

Epiphanius saith , That they had two Offices .

The one , To expound the Law , and to preach it to the People , who came euerie Sabboth to their Synagogues , as appeareth in the Acts. And as Iosephus and Philon hath it , Acts. 9. They were called Lectores , Readers , because they read vnto them ; and Scribes , because they expounded the Scriptures . And Esdras termes them Scribes and Readers : And Saint Luke relateth , That Paul & Barnabas comming to Antiochia , and entring into the Synagogue , a Scribe read the Law , and Saint Paul preached vnto the People . Acts 13.

The second Office was , To be Iudges , He shall be deliuered to the Princes , and to the Scribes , and they shall condemne him to death , so saith Saint Mathew . And those that presented the Adulteresse to our Sauiour Christ , were the antientest of all the rest of the Sects ; for it appeareth in Leuiticus , That they began with that Law that commanded them not to drinke wine , nor any thing that might distemper them ; That yee may haue knowledge to discerne betwixt that which is holy and prophane , and may teach the Children of Israell . They did vse likewise Philacteries , and other Hypocrisies : The Austeritie and Hypocrisie of the Scribes . And therefore our Sauiour did no lesse reprehend them , than he did the Pharisees for their fringes , they would prick themselues with thorns , and their feet were commonly besmeered with bloud ; they had the Law written in their forehead , and in other parts of their apparell : Alluding to that commanded by God in Deutronomie , Deut. 6. Thou shalt bind my Precept in thy hand . Iosephus recounteth , That Alexandra mother to Hircanus the High Priest , and to Aristob●lus , did greatly fauour them : & because after his mothers death he denied them this fauour , he was hated of the People . In a word , In diuine worship , and in publique prayer , they were most respected ; not because they were more holy , but because they did striue to seeme so : wherewith they did cloake their auarice and their crueltie ; and ioyning with the Merchants in their gaines , they had equal part with them also in their punishment : wherewith being offended , they afterwards said , By what power doost thou these things ? But they may be wel enough answered with that of Saint Chrysostome , Yee will not heare ; but though yee be silent , the little children shall speake forth his praise ; and should they hold their peace , the verie Stones in the Street should voyce him to be the King , and Messias .

THE EIGHTH SERMON , VPON THE WEDNESDAY AFTER THE FIRST SVNDAY IN LENT . MAT. 12.38 .

Accesserunt ad Iesum Scribae & Pharisaei , dicentes , Magister , volumus a te signum videre .

The Scribes and Pharisees came vnto him , saying , Master , wee would see a signe from thee .

A After that famous miracle of him that was possessed with a Deuill , as also of the Deafe , Blind , and Dumbe , The wicked behauiour of the Pharises towards Christ . and that our Sauiour Christ had with powerfull reasons prooued , That for such a worke as that , was necessarily required a supernaturall vertue ; the Scribes and Pharises came vnto him , who were the grauest persons of that Commonwealth , saying , Master , your person with those of our Religion is in great esteeme ; and the wonders and miracles that thou hast wrought amongst vs , hath woon thee a great deale of credit and reputation : but looking well into them , wee haue found this one fault in them , that all of them are wrought vpon ordinarie and common things ; as in giuing eyes to the Blind , a tongue to the Dumb , dispossessing a Deuill ; miracles done as well by others as thy selfe , as our owne Prophets beare witnesse : and seeing thou hast got thee a greater name than they , we would faine see thee doe greater miracles than they ; as to stop the Sun in his course , like Ioshuah ; to raine downe Manna from Heauen , like Moses ; to raise whirle-winds , cloath the aire with clouds , rattle forth thunder , and dart rayes of lightning , as God did when hee came to giue the Law : In a word , Master , wee would haue thee to shew vs a miracle from Heauen . Our Sauiour Christ , who to a syllable knew how to spell this their damnable and deuilish intention , sayd vnto them , O yee accursed and adulterous generation , Seeke yee after signes in Heauen for to discredit those that are done on earth ? Account yee these as nothing ? Are they illusions and impostures with yee ? I tell you , yee shall haue no signe giuen yee but that of Ionas ; the men of Niniuie shall rise vp in iudgement against yee , and condemne yee for a stiffe necked generation , because they repented at the preaching of Ionas , & behold , a greater than Ionas is here , and ye heare him not , nor are your stonie hearts made malleable with the hammer of his words and workes . The Queene of the South came from the vttermost parts of the earth to heare the wisedome of Salomon ; and behold , a greater than Salomon is here , and yee heare him not . Our Sauiour Christ with this answer bung'd vp the mouthes of the Scribes and Pharisees ; whilest one of them that was subtiller than the rest , seeking to accuse him of arrogancie , pulling him by the sleeue , told him , Behold , thy mother and thy brethren stand without , desiring to speake with thee ▪ As if he would haue said , What a deale of pride is this for a Carpenter , and the Ki●seman of a companie of poore Fishermen ? But our Sauiour Christ proouing , That true Kindred was contracted rather by the Spirit , than the Flesh , told them , My mother and my brethren are those that doe the will of my Father .

Generatio praua & adultera signum quaerit , &c.

A wicked and adulterous Generation seekes a signe . Though patience in our Sauiour Christ were a thing so naturall vnto him , yet may it well be wondred at , that to so many iniurious both workes and words , hee made so mild an answere . That Fire should burne , that Snow should coole , that what is heauie should tend downeward , and what is light ascend vpward ; that the Sunne should giue light , that Heauen should glad the heart of man , that a Fountaine should flow , it is not much : But that the Sunne , rising for and to all , should denie his light to him that desires it ; the Heauen , it 's cheerefulnesse and influences ; the Fountaine , water to the thirstie ; and that our Sauiour Christ , the chiefest of Hierusalem comming vnto him , and with a great deale of respect crauing a signe and miracle of him , that he should make fooles of them , and rid them away for such , it is somewhat strange , and will require a Quaere , why and wherefore he did it .

And this difficultie is made the greater , for that it is an incomparable piece of seruice , to craue and beg any thing of God . The Scripture stileth Prayer , A sweet perfume : And the Church calls it , Scalam petitionum , The Ladder whereby our Prayers ascend vnto God : And hee that petitions God as he ought , the more hee askes , the more God holds him his friend . And King Ahaz , who would not require any miracle , the Prophet Esay offering him Heauen , Earth , and Hell , condemned him of ill manners , accusing him to haue dealt therein verie discourteously with God . How comes it then to passe , that the most religious and grauest kind of People that were in Hierusalem , comming to craue a miracle , our Sauiour should giue them this strange answer , A wicked and adulterous generation seekes a signe , and no signe shall be giuen it , &c.

Reasons why our Sauiour thus answered the Pharises .

The benefits in hauing Christ our maister .

The first reason is , for that they scornefully called him Master , when as they held him to be an Imposter , and one that was possessed with a Deuill . One of the greatest fauours that euer God shewed to his Church , was in giuing our Sauiour Christ to be it's Master ; and the greatnesse of this good , hee particularly ( amongst many other ) discouered vnto vs in two effects :

The one , in dispelling the darkenesse of our ignorance ; For as the light of this materiall Sunne , doth inrich and beautifie the day , bannishing from vs the pitchie darkenesse of the night , to the end , that these our corporall eyes may behold the beautie of the World ; so the light of that spirituall Sunne , doth inrich and beautifie the day of the new Law , driuing from vs the darkenesse of the old Law : And therefore those times of the old Testament , were called by the name of Night , Nox praecessit , ( i. ) The Night is p●st , &c.

The other , for that all Masters whatsoeuer in the World besides , doe not effectually persuade and moue the Will of man ; But this Master of ours , doth penetrate with his words , the very innermost parts of the Soule , and the secret corners of the Heart ; He mooues it , and persuades it by milde , yet powerfull meanes . Esay , making a promise on Gods behalfe to his people , this Doctor touched both these effects , Dabit tibi Deus panem a●ctum , & aquam breuem , ( i. ) God will giue thee a little water and a little bread , but much learning , Esay 30. for thou shalt behold thy Master with thine eyes , Erun● oculi tui videntes praec●p●●rum . And with thy eares shalt thou heare his voice , Et aures tuae audient post ter●a monentis . Who shall bee still admonishing and persuading thee , Haec est via , ambulate in ea , This is the way , walke in it . A little water and a little bread , but much light of learning ; for towards those whom God best loueth , he carries a hard and straight hand , in those good things which concerne the bodie , but showes himself very franke and liberall in those blessings that belong to the Soule . And one dramme of Wisedome , is better than many quintals of Gold . God did applaud Salomons petition , because making slight account of riches , of lordships , and of reuenging himselfe vpon his enemies , he did begge Wisedome at his hands : and therefore possessed with this diuine Spirit , hee sayd afterwards ; Sap. 8. Wis●dome is better than the most precious Riches , and whatsoeuer is to bee desired , is not comparable to it . Saint Ierome noteth , that the Prophet sayth , Thou shalt see this thy Master with thy eyes , in regard of those just and right actions , which hee shall alwayes set before thine eyes : And , that thou shalt heare him with thy eares , in regard , that as thou art a sinner , hee shall be still calling thee to repentance , preaching and crying out vnto thee to returne backe from thy euill wayes , shewing thee , that This is the way , walke in it . It is a metaphore borrowed from a Trauailour that hath lost his way amongst woods and rockes , where hee is ready at euerie step to breake his neck ; and therefore like a good sheapheard , greeuing to see him thus wilfully to runne on to his destruction , hee calleth out aloud vnto him , telling him , This is the way . In like manner , the World beeing as it were lost , and blinded in the true knowledge of God and his sonne Christ Iesus , setting before vs the way of the Gospell , hee cries out vnto vs , that wee might not goe astray ; Haec est via , This is the way . This was a great , and extraordinarie fauour , and the Prophet Ioel giues the paralell thereof to the Church ; Ioel 2. Filij Syon exaltate , & latamini in Domino D●o vestro , quia dedit vobis Doct●rem iustitiae , ( 1. ) Exalt yee sonnes of Sion , and reioyce in the Lord your God , who hath giuen you a Teacher of Righteousnesse . The Greeke hath it Escas iustitiae , That God hath giuen yee a Master that shall bee vnto you , as the verie meate and nourishment of Righteousnesse , to feed and preserue your soules ; and will restore vnto you the yeares that the Locusts hath eaten , the canker-worme , and the catterpillar , and the palmer-worme , &c. And if in Commonwealths , to haue Masters , and wise and learned Teachers , bee of so inestimable a price , that Aristotle asking the reason , why they had no set stipend or reward , as many other Offices & States had ? answeres it thus , Because there could bee no reward answerable to their desert . What then might this Master merit of the World , beeing so singular and learned a Teacher , in whome were deposited all the treaseres of the Wisedome of God ? In regard of this happinesse , our Sauiour Christ sayd , Beati oculi qu● vident quae vos vide●is . The Scribes therfore and the Pharisees , comming vnto him , and in a flattering and scorneful manner calling him Master , it is no ma●●aile that the mildenesse of this Lambe , should be turned into the furie of a Lyon , and that he sayd vnto them , Generatio mala , &c.

Saint Chrysostome sayes , That they went about to flatter him , as they had done at other times , when they spake vnto him by the same name ; As when they said , Magister , Mat. 22. Luke 18. Luke 20. licet censum dare Caesari ? Magister , quod est mandatum magnum in Lege ? Magister , quid faciendo , vitam aeternam possidebo ? Master , is it lawfull to giue tribute vnto Caesar ? Master , which is the great Commandement in the Law ? Master , What shall I doe to inherit eternall life ? And that our Sauiour being offended , that they should flatter him with their mouths , whom they abhorred in their hearts ( beeing like vnto those lewd women , who the lighter they are , the fuller of flatterie ) he grew somewhat hot and angrie with them .

But I conceiue the fault of these Scribes and Pharisees was more foule than so : For flatterie vsually carryeth with it a desire to please , and is full of courtesie , which these kind of People neuer expressed towards our Sauiour . And this my suspition is the more augmented by that miracle of that blind man , whom the Scribes ( as supreame Iudges ) so strictly examined ; asking him so often , Who is he that hath healed thee ? To whom he answered , My Masters , I haue told yee alreadie , Why are yee so importunate with me ? Are ye purposed peraduenture to bee his Disciples ? This made my Gentlemen verie angrie ; insomuch that they said , Tu Discipulus illius sis , Wee wish thee no worse plague , than that thou maist be his Disciple . So that holding this a kind of curse and malediction , and yet to stile him with the name of Master , must be a stuffe that is made of a courser thred than Flatterie . Scorning , a Vice peculiar to the Iewes . Besides , mocking and scorning was a proper and peculiar vice annexed to the Iewes . And Saint Chrysostome doth not terme it onely flatterie , but adulation , and irrision ; Verba ( inquit ) sunt plena adulatione & irrision● . And that Text of Saint Luke fauoureth this opinion , Alij tentantes eum , signum de coelo quaerebant , Others tempting him , required a signe from heauen . Where this word Tentantes implieth much more . And the Author of the imperfect Worke saith , That these Scribes and Pharisees vsed double dealing herein , desiring nothing more , than by this their soothing with him , to discredit our Sauiour Christ ; alledging , That those miracles were not so sure and certaine , as to enforce beliefe , or to merit their vndoubted credence : And that they being ( as it were ) the Suns of that Commonwealth , whom the people did credit and respect next vnder God , they did labour to winne themselues credit in his presence , by disgracing those miracles which our Sauiour had wrought . But our Sauiour hauing recourse to the honour of his Father , and his owne reputation , could not hold ▪ being so iustly incensed against them , but must needs breake out into these termes with them , A wicked generation , &c. God complained by his Prophets , That the sinnes of his people had quite altered his naturall condition , Let Samaria perish ( saith Osee ) because she hath prouoked her God . Ose 14. And anon after he saith the same , of Ephraim ; Gods heart being so mild , so gentle , so louing , and so full of compassion , Lament. 3. the sinnes of Samaria and of Ephraim had prouoked it to bitternes . Ieremie in his Lamentations complaineth , Repleuit me amaritudinibus , & inebriauit me absynthio , He hath filled me with bitternesse , he hath made me drunken with Wormwood . Ezechiel stiles the people , Domus exasperans , A House which doth exasperate Gods nature , Acts 1. being so noble , so free , so pittifull . Of Iudas Saint Luke saith , Suspensus crepuit medius , He burst asunder in the midst , and all his bowells gushed out . And this was not without some great mysterie , That his vitall spirit should not goe out at his throat , being streightned with the halter , nor through his mouth , for that therewith ( though treacherously ) he had kist his Sauiour ; but out of the verie heart and bowells of him , for there it was that his hatred lay . And though in other outward things there may be feigning and dissembling ; the heart cannot loue and hate at once . And therefore beeing so many monstrous mis-shapes in the rest of the parts of mans bodie , as two heads , two hands , two feet , and the like ; yet did Nature neuer consent that there should be two hearts ; onely it is vsed as an embleme to expresse a traitor , who loues with the one , Eccle. 2. and hates with the other . Woe to them that are of a double heart , saith Salomon . Simeon and Leui had double hearts when they dealt so deceitfully with the Prince of Sichem : And because we might not think that their father had a hand in it , and that they did it by his aduice ; at the houre of his death he called them Instruments of crueltie . Ezechiel calls them Foxes , who deuoure the grapes of the Vine , and hide themselues vnder the leaues thereof ; [ Quafi Vulpes in Deserto , Prophetae tui . ] Chrysologus , That they wage warre against Vertue , with Vertue ; against Fasting , with Fasting ; against Prayer , with Prayer ; against Mercie , with Mercie ; and against Miracles , by crauing other Miracles . And if it were abhominable before God , that a man should put on womans apparell , and a woman , mans , ( as it is in Deutronomie ) much worse will it seem in his sight , that the euill man should put on the disguise of him that is good , & that Vice should put on Vertue 's cloathes . In Ecclesiasticus God threatneth the Hypocrites , Eccle. 2. That he wil pull off their maskes and disguises in the midst of all the People ; Attende ne reuelet Deus absconsa tua , & in medio Synagogae elidat te . Our Sauiour had a faire occasion offered vnto him for to discredit and disgrace them , and therefore plucking their maskes from off their faces , he said , A wicked and adulterous Generation seeketh a signe , &c.

We would s●e a signe from thee . The second reason is , The insenciblenesse of this people , that amongst so many & such strange miracles , they should ( as if all the rest were worth nothing ) require other newer and greater miracles . Potest ne quisquam ( saith Saint Chrysostome ) adeo stolidus inueniri ? The hardnes of a sinfull Heart . Can any man bee found so foolish ? Nor is that particle Tunc ( which is referred to a summe of miracles , which summe can hardly be reduced to a summe ) of the least consideration in this place : Tunc , Then , when they should haue kneeled downe before him to haue kissed his feet , and acknowledged how much they were bound vnto him ; Tunc , Then , when they should haue seemed to be astonished and wonder-strucken at his miracles ; Tunc , Then , when they were to haue beene conuinced , and like Paul to haue fallen into a trance ; Then do they obstinatly perseuer in their malice . This holy doctor saith , that Ionas was a type & figure of this so profound a sleep . The tempest driues the sea before it , seeming for feare to runne away from the furie of those fierce and terrible winds ; and yet Ionas sleepeth : The waues couer the Clouds , and discouer the bottomlesse Gulfes , striking a terrour both in the Mariners and the passengers , and yet Ionas sleepeth : the sayles and tackling are all to-be rent and torne , the helme broken and lost , and none left to gouerne the Ship , and yet Ionas sleepeth ; the maine-mast is split in sunder , a planke is sprung , the Pylots and the Mariners multiplie their prayers to their false Gods , which are painted in the prow of their ship , Viridesque Deos , quibus aequora curae ; and yet Ionas sleepeth ; nay , hee routs and snoarts in securitie , and is not sencible of the great danger he is in . The like effect did Christs comming worke with his people : There was a generall hurrie both in Heauen and Earth , such an Inquietudo and turbation as was prophecied by the Prophet Haggie , Behold , Hagi . ● . yet again I will mooue the Heauen and the Earth . And this people hauing with teares & with sighes desired , that they might be so happie as to see their Sauiour , is now fast asleep . The Dead liue , the Deafe heare , the Blind see , the Lame goe , the stones of the Temple are torne in sunder , the Graues open , the Sun is eclipsed , and the Moone darkened , and this great Ship of the World is tossed to and fro , with the furie of the winds , and yet this people sleepeth ; and would to God they were but asleepe : for he that sleepeth , euerie little noyse will awaken him ; but these men hauing the eyes of their bodie open , are as blind as any Beetle in those of their soule . They are in condition like vnto those Deuills of whom Iob speaketh , Cor eius indurabitur quasi lapis , & extinguetur quasi malleatoris incus : He compares their heart to a stone , and thinking this too short a comparison , ( for that the hardest stone is cut and hewne with the Cheesill and Hammer ) he compares it to a Smiths Anuile , which the more it is beaten vpon , the harder it growes . And Saint Gregorie hath obserued , That on the Anuile all other mettalls are made soft , are wrought to bee plyable , and are reduced to diuers formes and shapes ; but the Anuile it selfe continues still harder and harder . In the said chapter Iob saith , That the bodie of Leuiathan was ioyned and knit together , and that the mettall of his scales was like strong Shields , surely fastned together : Alluding ( as it should seeme ) to that which Ieremie speaketh of his Children , Dabis eis scutum cordis , &c. Thou shalt giue them , ô Lord , a heart like a shield of Brasse , which shall rebound backe vpon thine own bosome , those shafts that thou shalt shoot against them : for those fauours and those blessings which thou bestowest vpon them , make their hearts the harder ; and they are so blinded through their sinnes , that their hearts are become as hard as a Target of yron , to the end that the inspirations of thy holy Spirit may not pierce them through . And if they that are hard deserue to be hardly dealt withall , it is not amisse , that our Sauiour should say vnto them , Generatio mala & adultera signum quaerit , A wicked and adulterous generation seekes after a signe ▪ &c.

The third reason discouers it selfe in this word Volumus . What , Will they preferre their owne proper will in the presence of God ; beeing , the summe of his Doctrine is , Qui vult venire post me , abneget semetipsum , He that will follow mee , must denie himselfe ? Saint Augustine treateth at large , in his bookes De Ciuitate Dei , That the materialls of Babylon were , their owne proper will . And if these men had not beene too much wedded to their owne will , Ierusalem had flourished more than al the Cities of the world besides . The greatest affront that former or future Ages haue seene , or shall see , was that which the Iewes offered to our Sauiour Iesus Christ , judging him more worthie the Gallowes , than Barabas : All which , proceeded from their owne proper will . Whom will yee that I should let loose vnto you ? It was Pilats proposition vnto them : and when it was left to their owne proper will , ( saith Saint Bernard ) and that it was left to their choyce , and that the power was now in their hands , In proprium desaeuit authorem , They rage against him that made them . Once when our Sauiour Christ made petition to his Father in the name of that inferiour portion , Father , if it be possible , let this Cup depart ; Mat. 26. ( as beeing jealous of his owne proper will , he presently had recourse to his Fathers will ) Yet not as I will , Iohn 6. but as thou wilt . And in another place , I came downe from heauen , not to doe my owne will , but the will of him that sent me . O sweet Iesu ! Thy will conforming it selfe to the will of thy Father , Why shouldest thou bee affraid ? It was to teach thee , That if our Sauiour Christ stood in feare of his owne will , Not more pernicious to himselfe . ( it being impossible for him to will more than what stood with his Fathers will ) thou , that doost not conforme thy selfe according to the will of God , it is not much , that thou shouldst be affraid thereof . Seneca saith in one of his Epistles , That the seuerest Rod that we can desire , is , to desire of God , that he wil fulfil our wil , & our seeking after that good , from which we ought to flie . Hence it commeth to passe , That our owne will is the Leuen of our owne hurt ; as also of Gods wrath and displeasure towards vs . And Thomas renders the reason thereof ; for , Voluntas in homine est Regina potentiarum h●manarum , Mans Will is the Queene of humane faculties : To whose charge is committed the treating and obtaining of our desired ends ; and is so absolute a Soueraigne , that although the Vnderstanding be in it selfe so noble , as nothing more ; it speaketh vnto it by memorialls , and representing thereunto the reason of that which shee propoundeth vnto it , in the end she comes to follow her owne liking . And forasmuch as Diuine Will is that vniuersall Empresse , against whom none ought to display their Banner ; she finds her selfe especially offended , and counts it a kind of high treason , that humane Will should rebel against her , there being no other Wil neither in heauen , nor in earth , more than the Wil of God : And this Lesson we are taught in our Pater noster , Thy Kingdome come ; thy Will be done in earth , as it is in heauen . The earth is thy Kingdome , as well as the heauen ; and therefore , thy Will be done in earth , as it is in heauen . Now the Scribes and Pharisees growing into competition with the Will of God , saying Volumus ; it is no meruaile , that our Sauiour should say vnto them , Generatio mala & adultera , &c. Gregorie Nissen saith , That as we are all wounded in Paradice , by our Father Adam ▪ by that sore poyson of Disobedience , and by the sword of our owne Selfe-will ; so are we all healed by our obedience to the Will of God , which is the graue & sepulchre ( as Climachus hath it ) of our proper Will ; and this we dayly craue in these words , Thy Will be done . And Petrus Chrysologus doth bewaile the wretched estate of this World , for it's fulnesse of Selfe-loue .

We would see a signe from thee . What ? Were not those miracles sufficient which our Sauiour had done alreadie ? They might haue satisfied the Vnderstanding , but they could not satisfie the Will. S. Iohn was the Light , Iohn 5. and many were cheered with it , [ Exultauerunt in luce eius ; ] but the Will stood not affected therevnto . And Deutronomie saith , Deut. 21. Nothing more profitable to Man , than the obeying of Gods Will . That God wrought great signes and wonders in Aegypt , but the Children of Israell had not a heart to vnderstand them , Et non dedit vobis cor intelligens . Which is all one with that which Dauid deliuereth in somewhat darker words , V●x Domini intercidentis flammam ignis . For God is woont in the fire , to diuide the light from the flame , giuing light to the Vnderstanding , but not fire to the Will. That therefore now a dayes in the Church there should be so many Sermons , so many Preachers , so much Light , and so little Fruit thereof ; the reason of it is , That the Vnderstanding is informed , but the Wil is not conformed ; the former being contented , but the latter not conuinced . The Deuill did endeauour , that our Sauiour Christ should doe a miracle sine fructu , to no good in the World , when he lay at him to turne the stones into bread ; which might haue amased his Vnderstanding , but not haue abated his Will. And the Scribes and Pharisees , like the Sonnes of such a Father , taking this their Selfe-will from their Sire , place therein their chiefest foelicitie . Gregorie Nissen saith , That when that lasciuious Ladie tooke hold of Iosephs cloake , and kept it still in her hands , and would not let it goe ▪ a man would haue thought , that hee might haue escaped from her to his lesse cost : But the Deuill , who had put that Will into her , had likewise put to his helping hand , in making her take hold on his cloake : And against two Deuills , one incarnate , and another spiritual , What can a holy young man doe lesse , than leaue his cloake behind him ?

From whence I inferre a conclusion of no small consequence , That one of the greatest things that God had to doe in the World , was to affectionate our Will . All the actions of our Sauiours life and death had two intents : The one , To redeeme vs from the seruitude and slauerie of the Deuill : The other , To infuse loue into our hearts ; I came to set fire on the earth , and what remaines but that it burne ? With this double charge of his , which cost him no lesse than his life , and the shedding of his most pretious bloud , he left a free entrance for vs to get into Heauen . And if any man shall aske me , Which was the greater cost of the two ? I answer , That our Sauiour found greater difficultie in affectionating vs for Heauen , than in purchasing Heauen for vs , or in conquering the Deuill and Hel : For one onely drop of his bloud was sufficient to do this ; but for to affectionate our will , all his bloud in his bodie would scarce suffice . And therefore Saint Cyprian saith , That he was willing to suffer so much , though he might , and that in rigour , haue satisfied with so little . For , though a little might haue serued the turne , for to worke our redemption ; yet a little was not enough for to inflame our hearts with the fire of his loue . This sence may suit with that saying of Saint Paul , so diuersly commented , Gaudeo in passionibus meis , & adimpleo quae desunt passionum Christi in carne mea . Coloss. 1. I reioyce in my sufferings for you , and fulfill the rest of the afflictions of Christ , in my Flesh. Why should the Apostle say so ? For what can be wanting to those passions of Christ , which were so aboundant and all sufficient ? Marry , That wee might make true benefit thereof , and that hee might infuse this affection into our hearts , the Apostle saith , I desire to be dissolued , and to be with Christ .

Volumus a te signum videre , ( i. ) We would haue a signe from thee , Saint Luke addeth , Hypocrites great fauorers of Miracles . De coelo , from Heauen ; alij tentantes , signum de coelo quaerebant . It is the condition and nature of Hypocrites to be friends and fauourers of Miracles , which make a great noise in the world , but doe little or no good at all . They are Admirationis magis , quam pietatis ; things rather of admiration than pietie . An Hypocrite , will outwardly cloath himselfe with the Camels haire of a Iohn Baptist , with the mortification of a Saint Ierome , and with Penitence it selfe ; but because in the inward man , Charitie is wanting vnto him , his bowels haue no compassion ▪ but are full of extortion and crueltie . And therefore Saint Paul giueth this caueat vnto vs , and it is a good one , Nemo vos seducat , volens in humilitate , & religione Angelorum , Let no man deceiue you with feigned humilitie , nor a dissembled deuotion , reuealing vnto yee , that they haue had the vision of Angels , and that they appeared thus and thus vnto them ; for , if to remooue mountaines from one place to another without Charitie , be but a beating of the Ayre , quasi aerem verberans , or like the sound of bels , which suddenly vanisheth ; so likewise these their visions ( without charitie ) shall be but vaine and idle . Of Antechrist , the Apocalips saith , That hee shall cause fire to come downe from Heauen ; and Saint Efrem , that hee shall remooue Islands and mountaines , and that hee shall walke vpon the waues of the Sea , as on drie Land , and that hee shall flie in the Ayre and take no harme ; And Rabanus , That hee shall make the fields to brin● forth flowers in the heart of Winter as if it were in the midst of May ; That he shall discouer the bottomelesse beds of the Sea ; that hee shall raise vp the dead , and put Nature quite out of her course . But all these shall bee false and lying Prodigies ▪ which shall be directed to a kind of vaine and deceitfull admiration . In prodigus , & signis mendacibus ( as Saint Paul hath it . ) So in like manner , the Hypocrite lyeth , with his countenance , his eyes , his feet , his hands , his mouth , and his apparell . Vendi● fumum ( sayth Chrysologus ) & emit applausum , Hee selleth smoake , and bu●es the applause and acclamation of men . Our Sauiour Christ was those waters of Shiloa , which did runne silently along , and did quench the thirst of those that were ready to die through drought . Which was meant of our Sauiour , as Epiphanius hath it in his exposition vpon that place of Esay , Esay 8. Pro eo quod abiecit populus iste aquas Siloe , quae currunt cum silentio , Because this people hath refused the waters of Shiloh , that runne softly ; now therefore , &c. He was that tree of Life , whose verie leafes did affoord health to all those that were vnder the shaddow thereof . And peraduenture these Pharisees did require signes from Heauen , because by that benefit which the people did receiue by his miracles here on earth , he carried all the world after him .

We would haue a signe from heauen . What , after so many miracles ? These Pharisees are the stampe and figure of certaine Consciences , which haue a continual conflict within themselues ; or , to speake more properly , they are a Chancerie consisting of Iudges , guiltie persons , and Pleaders , Inuicem se accusantium , & defendentium , ( as Saint Paul tels vs ) Accusing and excusing one another : Rom. 2 Reason is the Iudge , Selfe-will is the guiltie person , and the Pleader is that Worme which accuseth and gnaweth their conscience . And when the guiltie person seeth that the Pleader accuseth him , and that the Iudge condemnes him , though miracles doe abound , yet hee appealeth to some other miracle ; like vnto a bad debtour , who when his time of payment is come , craues a longer day . One findes himselfe at Death's doore , and sees that he is like to die , and that in all likelihood he is to goe to Hell , for that his ill gotten wealth condemnes him ; hee weeps , cries out , makes grieuous lamentation , purposeth , promiseth , and resolueth to amend his life , and to make restitution : God heares him , giues him life and health ; and when he sees that he is sound & well , and that his Pleader presseth him to make restitution , he appeales to another miracle . Another findes , that he hath slipt a thousand times , vpon this or that occasion ; he knowes his owne weakenesse , and that he cannot looke , but he must lust ; and purposing without any ill intention in the world , to entertaine honest conuersation with this and that woman , returnes too day like the Swine , againe to his mire ; and too morrow appeales to another miracle . Saint Austen reports in his Confessions , That hee had a great conflict within himselfe ; his Will had a purpose to leaue these human delights and pastimes ; and when the day of his purpose and promise was come , this Pleader puts him in mind of it , but he appeales to another day . This then was a great part of this peoples fault , that they did complaine , That God did not deale so kindly with them as he was woont , We haue not seene our signes , there is now no Prophet . The greatest of all the Prophets that euer were , or shall bee , came amongst them , and did more miracles than all of them put together ; and when they should haue confest themselues to haue beene conuicted with so many miracles , they appeale to another miracle . The Pharisee which inuited our Sauiour , tooke him to be no Prophet , because he did not diue into the depth of that loathsome and sinnefull brest of Marie Magdalen : If ( thought he ) hee were a Prophet , hee could not chuse but know what kind of woman this was . But finding afterwards , that he knew Magdalens heart , and that his own did not beleeue he was a Prophet , he appealed to another miracle .

We would see a signe , &c. To what end serue miracles from Heauen , if thou hast not eyes to behold those that are done on earth ? It were better for thee , to craue eyes of God , than miracles . Agar beeing readie to die for thirst in the Desert , shee had water iust before her ; but she was so blinded with passion , and her stomacke did so swell against her mistresse , that shee did not see it : And God opened her eyes . Saint Chrysostome compareth the Pharisees to a sandie ground , which though it sucke in neuer so much water , yet it still remaines hard and drie . And albeit God had showred downe such store of miracles vpon them , yet all was as nothing , because they were not disposed to take notice of them , nor to make that good vse of them as they ought to haue done . Hee that goes on his way , musing on this or t'other thing ; though many passe along by him , yet in this his melancholly humour , his thoughts being otherwise taken vp , he neither mindes nor sees any thing . Philon compares them to Statua's , because they see things as though they saw them not . The nature of Christs Miracles . Two qualities or especiall properties had those miracles of our Sauiour Christ , by which euerie man might haue knowne them . The first , That they all tended to the profit and benefit of man ; Tunc apperientur oculi caecorum , Then shall the eyes of the blind be opened , said Esay . Caeci vident , Claudi ambulant , Leprosi mundantur , The Blind see , the Lame walke , and the Lepers are clensed , saith Saint Mathew . Virtus de illo exibat , & sanabat omnes , Vertue went out of him , and healed all , saith Saint Luke . And in our Creed we confesse , Propter nos , & propter nostram salutem , descendit de Coelis , For vs , and for our saluation , hee descended from Heauen . So that those miracles which hee was to shew heere vpon earth , is a condition and qualitie so notorious of those which were prophecied and foretold of the Messias , that to haue them to come from Heauen , was a thing vnknowne to the learned Doctors of those times . Thou sendest thy seruant on an errand , and saist vnto him , In such a walke thou shalt meet with a man clad in greene , wearing a hat with a feather in it of such and such colours , &c. Now if he should so farre mistake himselfe , as to goe to one that were cloathed all in blacke , and deliuer thy message vnto him , wouldst thou not hold him to be a foole ? Saint Austen in his Exposition vpon those words of the seuentieseuenth Psalme , The difference betwixt Christs miracles , and the Deuills . Immissiones per Angelos malos , saith , That commonly those signes which direct themselues to ill , are of the Deuill , as those which hee did in destroying Iobs Substance , [ Ignis de Coelo cecidit ; ] as also those which shall bee wrought by Antechrist . But God alwaies directs his miracles to our good .

(1.) (1.) Those of Christ aime at our Good . But here by the way it is to be noted , That with the Ill , Ill can doe much , and Good , little . Theodoret in those his Questions vpon Genesis , saith , That when Pharaoh perceiued , that God began his Plagues with such poore things as Flies , he lost a great part of that feare which he had before : but that if he had begun where he left , ( which was the death of al the first born ) his heart would haue trembled in his breast . The Philistines tooke Armes against the Israelites , thinking with themselues , That God had spent the greatest part of his power in Aegypt . In a word , with the Ill , ill is most powerfull . And , for all the miracles of our Sauiour Christ were directed vnto good , Mans wantounesse in matter of Religion . Saint Ambrose saith , Luuriabantur i● Christo ; Nothing would please their palate , but daintie morcells , like little children who are cockered vp vnder their mothers wing : or like Gluttons , who when their bellies are full , and cloyed with ordinarie dishes , seeke after nicer and choicer fare , to prouoke their appetite . The Scribes and Pharisees in like manner hauing taken a surfet of those miracles which our Sauior wrought vpo● earth , would needs out of daintinesse desire miracles from Heauen : which , if they would haue beene bettered by them , he would not haue stucke with them , to haue let them had them either from Heauen or Hell ; but hee knew it was to no purpose .

And therefore God , one while as the Authour of Nature , another while as the Authour of Grace , doth euermore abhorre all excesse , except in cases of necessitie . And he that created all things , In pondere , numero , & mensura , In weigh● , number , and measure , cannot but abhorre all superfluous and vnprofitable things . And this may serue for an instruction to vs , to part with the superfluities of our House : Quod superest date pauperibus , Giue the remainder of that which is left to the poore . King Achaz●id ●id ill , for that he would not aske a signe ; and the Pharisees did worse , in demanding one from Heauen ; the one offended in the lesse , the other , in the more ; the one was too backeward , the other , too forward . For God hauing descended downe from Heauen in his owne person , they could not , than this , desire a greater miracle . But they were the sonnes of those fathers , who enioying the bread of Angells , were quickely wearie of it , and long'd for Quailes ; insomuch that God was forced to take away their liues from them , because he knew not how to satisfie their longings .

The second qualitie and propertie of our Sauiours miracles was , (2.) (2.) They are done imparitiuely and with a kind of empire and command . That he did them with Empire and command ; & ioyning this his Empire with his doctrine , they did cleerely prooue , that he was God , as it is noted by Thomas . Saint Chrysostome brings in here a comparison which makes much to the purpose that wee haue in hand : Thou entrest ( saith he ) into a Pallace , thou knowest not the Prince or Lord thereof ; thou espiest one , before whom all the rest stand bare , and rising vp from their seats , obey whatsoeuer hee commandeth : Now when thou seest this , thou canst not be so simple , but thou must needs know that this is their king and chiefe commander . In the Iewes it was not much , that they should doubt whither our Sauior Christ were Lord of heauen & earth , or no ; but when they saw that the Winds did obey him , the Waues , the Dead , the Liuing , Heauen , and Earth , and that he did command all creatures with that supreame power and Empire , they might then verie well haue fallen into this reckoning , as to say , This is the Lord of all . The Centurions , though they had no learning , yet did they light vpon this truth , Verè Filius Dei erat iste , This was truly the Sonne of God . The one of them led thereunto , when he saw in what a strange manner the whole world was troubled : The other , when in good manners , with a Domine , Noli vexari , Lord , Trouble not thy selfe , he seemed loath to giue our Sauiour that trouble ; saying vnto him , I am but a poore Captaine , an ordinarie Commander , and yet when I lay my commandment vpon my seruants , they obey me ; much more reason then is it , that sickenesse should be subiect to thy Empire , &c. And if the inuisible things of God are manifested by the visible , [ Sempiterna quoque virtus & diuinitas ] and that they which may know him by them , will not glorifie him in them , they shall remaine inexcusable . This was the Scribes and Pharisees case , who saw so many miracles with their owne eyes , &c.

Volumus à te signum de Coelo videre , Wee woul● see a signe from Heauen . Why miracles should be desired . Here likewise is their vaine curiositie to be condemned : Some would haue miracles , vt credant ; some , vt videant ; one , to strengthen his beleefe ; another , to please his eye . In both Lawes , the Old , and the New , wee find that God did euermore with his friends shew those his signes and tokens , In rebus naturalibus , In things that were naturall ; as in his sending down fire from Heauen vpon Abels Sacrifice , shewing thereby how well he accepted of it ; in his promise to Noah , That there should not be a second Floud ; Arcum meum ponam in Nubibus , I will put my Bow in the Clouds : To Abraham , when he past his word vnto him , That his posteritie should possesse the promised Land . In the old Testament we read of many signes and tokens : King Ahaz might haue made his choice of miracles , More frequent in the time of Grace than vnder the Law . Marke 8. either from Heauen , Earth , or Hell . But in the Law of Grace they were more in number , and greater in qualitie . But hese Pharisees comming vnto him , Saint Marke tells vs , That our Sauiour Christ sighed deepely in his Spirit , and said , Why doth this ge●neration seeke a signe &c. They do● not deserue it , neither shall it be giuen vnto them ; for they doe not desire it for any loue to our Sauiour , or thereby to bee brought to serue him , but for to entertaine themselues . A royall Merchant wil vnpacke all his wares , & open whatsoeuer he hath in his shop , to him that comes to buy ; but to him that shall come only out of curiositie , he will send him away packing , Luke 23. and not trouble himselfe with him . Herod did expect Videre signum aliquod ab eo fieri , To see some signe wrought by him . And though our Sauiour might haue freed himselfe by any one miracle whatsoeuer , from a thousand calumnies and affronts ; yet would he not bestow so much as a few words vpon him , for he knew it would haue beene but a casting of Pearles amongst Swine . 1. Kings 6. The Philistines did much desire to know , whither or no the God of Israell were the Author of their miseries ; and by the aduice and councell of their Soothsayers , they made a new Cart , and taking two milch Kyne , on whom there had neuer come any yoke , tying the Kyne to the Cart , and setting the Arke of the Testament thereupon , they said , If they go fore-right , vp by the way of it 's owne coast , to Bethshemish , it is he that did vs this great euill ; but if not , and that they shall turne backe their heads at the lowing of their Calfes , wee shall know then that it was not his hand that smote vs , but it was a chance that hapned vnto vs . The Gouernours of the Philistines followed after them , they beheld with their owne eyes all the signes and tokens that they could desire ; they were astonished thereat , yet for all this did they not forsake their Dagon ; for they desired those signes more to see , than to beleeue . Saint Paul preaching in Athens , of our Sauiors Death and Resurrection ; those that were the best Disputants in their Schooles , and the curiousest Schollers amongst them , came vnto him and told him , Wee much desire to heare and know this new Doctrine which thou preachest : Acts 17. And it is noted in the Text , That Ad nihil aliud vacabant , nisi aut dicere , aut audire aliquid noui , That they gaue themselues to nothing else , but either to tell or to heare some newes ; desiring ( as it should seeme ) to heare and know them , but not to beleeue them . Of this stampe are those who onely come to Sermons for curiositie ; Curious hearers reproued . some gaping for sharpe and wittie conceits ; others , for elegancie of words ; others , for the flower and creame ( as it were ) of the Scripture phrase , and it 's prettie allusions and allegories ; this is that which their eares itch after ; nothing will down with them but quelques-choses , made dishes , and pleasing sauces for the Palate , refusing that wholesome food of Gods Word , and those substantiall morcells of sound Doctrine , which should feed their soules to euerlasting life . A veritate quidem auditum auertent . Saint Austen makes a comparison of a golden Key which opens ill , and of one of wood which opens well : Now to him that hath no other pretension but to open , it were meere follie in him , to seeke after the golden one , when that of wood will doe it better . And in another place , saith this sacred Doctor , That as Pharaoh commanded the male children of Gods People to be killed , but spared the females , that he might thereby weaken them , and bring them vnder ; so those Preachers which bestow all their paines in the neat dressing of words , Sermons should be seasoned more with Salt , than Sugar . ornaments of wit , and fluentnesse of stile , ( not regarding strong arguments , and sound reasons ) doe weaken the force of the truth , and bring their Doctrine at last into contempt . Salt in a Preacher is more necessary than Sugar ; that which shall season our Soules , rather than that which shal sweeten our Palates ; that which shall strike home to our hearts , than that which shall onely tickle our eares . And in another place , where he that treateth onely ofcuriositie in Doctrine , he auowes him to be in danger of loosing the Faith ; because Curiositie is the Mother of Heresie . And likewise in another place hee saith , That that the curious man is like the scripulous man ; and that the Accessorie is the Principall , and the Principall the Accessorie ; Curiosus ea requiret , quae nihil ad se pertinet , They afflict themselues with that which importeth them least . And if those that are scrupulous & ful of doubts are condemned for fooles , of force it must follow , that those that are curious inquirers must weare the same Liuerie . Auerte oculos tuos à me , qui ipsi me auolar● fecerunt ; Cant. 6. If thou shalt goe about to behold God with a curious eye , God will flie away from thee , and thou shalt loose the sight of him . Another Translation hath it , Superuire fecerunt . When men stand staring on the Sunne , the Sunne then growes proud , and shewes his power , blinding those eyes that presse too neere vpon him : And the most of the greatest heresies and errors that haue growne and sprung vp in the Church , haue proceeded from mans too subtle search into Gods secrets . This prying of ours dazeleth the eyes of our vnderstanding , as it had here blinded the judgement of the Scribes and Pharisees .

Volumus signum de Coelo videre , Wee would see a signe from heauen . These Scribes and Pharisees are like vnto those , who condemning Gods prouidence , thinke with themselues , That God hath not ordained conuenient meanes to bring them to Heauen ; and therefore goe about to ordaine new Lawes . Iustificata est Sapientia à fi●ijs suis , Wisedome is iusti●ied by her children : Our Sauiour Christ renders it Condemnata , Condemned ; The ignorance of the childeren condemneth the wisedome of the father . There are some people in the world so querulous and complaining , that they will not sticke to taxe God , for hauing giuen them such an inclination , such an estate , such a wife , such parents ; and say in their thoughts , o , if God had giuen me another nature , other noblenesse of birth , other more prosperous fortune , How sure should I haue made my saluation ? O , if God would haue beene but pleased to haue shewed me some one miracle , or other ; This is but a requiring of new signes , and a condemning of those which they haue receiued from the wisedome of God . Now the wisedome of God supposeth Faith ; and Faith , Beleefe ; [ Oportet discentem credere , He that learneth must beleeue . ] So that a heauenly wisedome supposeth a Faith from heauen . This is that light , wherewith in the beginning of the world God did dispell the darkenesse of the Deepe ; this is that North-Starre , which discouereth vnto those that saile in the sea of this world , the Hauen of their happinesse ; this is that Pillar , which to the children of Light , appeared light ; to those of Darknesse , darke : it is that light which must shew you that cleere Sunne , the Son of God , which is light it selfe ; in comparison of whose glorious light , the light of miracles is but like the glimpse of a candle .

Volumus à te signum videre , Wee would haue a signe from thee . This word à te , From thee , doth manifest their intention ; which was , To reuiue the blasphemie which they had vented before ; [ In Belzebub Principe Daemoniorum , The Nature of Enuie . eijcit Daemonia , In Bulzebub the Prince of Deuils , he casts out Deuils . ] Wee desire to see a miracle done by thine owne proper power , performed without the helpe of another , whereof we haue beene jealous , in those thy miracles shewne vpon the Blinde , the Deafe , and the Dumbe . We presume , that of thy selfe thou canst do little ; but by the Prince of Deuils , much . This was a diminishing of our Sauiors power , which is the nature of Enuie , flying , like the Eele , from the cleere water , and seeking after that which is troubled , and muddie . It was the fault of their forefathers , to lessen Gods power , Quoniam percussit petram , & fluxerunt aquae , nunquid poterit Deus parare mensam in Deserto ? Is it not all one for him , to take water out of the Rocke , and to giue vs bread ? In this , his power shall be seene . We are like Martha's Chickens , we desire meat , & they giue vs water . But ô ye fooles , doe not yee know , that the stone beeing strucken , sendeth forth fire , and not water ? And he that can giue you water out of a stone , is able to affoord you bread out of the Aire : But Enuie will draw Branne from the finest Floure . In a word , They were fully resolued not to beleeue in Christ , and yet they went seeking occasions to excuse their hardnesse of heart . They sought signes from heauen , which ( as Saint Hierome hath well obserued ) were more subiect to calumnie , and easier to be cauelled at ; and yet on the other side they did seeke to diminish his power , and therefore they say , We would haue from thee , &c.

Of all that hath beene formerly said , I shall inferre this conclusion , and refer it to your Christian consideration ; which is , That you would seeke after God with simplicitie and singlenesse of heart ; In simplicitate cordis quaerite illum , ( saith Wisedome ) and then shalt thou alwaies find him propitious and fauourable vnto thee . P●al. 33. Et facies vestrae non confundentur ; but a false heart shall euermore remaine confounded and ashamed . Bersheba comming to craue a fauour of her sonne Salomon , she sought to preuent him , with a Non confundas faciem meam , Put me not to the blush . 3. K●ngs 2. In the Scribes and Pharisees God speakes vnto those sinnefull Christians who immitate them in their workes ; and as the thunders and lightnings of a great Tempest , smiting and wounding the tops of Mountaines , of Pallaces , and of the tallest Cedars ; Chrysologus saith , That they abate and correct the courages of the most desperate and prophanest persons : so , when our Sauior Christ did thunder out these his threatnings against the Pharisees , he sought thereby to reclaime his owne Flocke , to bring them within the Fold , and to saue those Sheepe which are readie to run astray , that they may not be vtterly lost .

Generatio mala & adultera ●ignum quaerit .

A wicked and adulterous generation seeketh a signe . Christ neuer shewed himselfe more fierce and angrie , than now ; neuer behaued himselfe more stoutly , or shewed more courage , than at this present . Presenting thereby vnto vs , that vpon iust occasions , the mildenesse of a Prince , and the meekenesse of a Prelate , may lawfully let the bed of his Patience ( like that of the Riuer ) rise and swell , euen to the ouerflowing of the bankes . He that knowes not sometimes how to reprehend , and that sharpely too , shall not onely neglect his owne dutie , but shall wrong others in suffering them to run on in their wickednesse without reproofe . That father knowes ill how to gouerne , who , when his children shall commit any grosse faults , shall , like old Ely , shew himselfe too milde , and out of a foolish pirtie , scarce controll them for it . That Preacher , knowes not what belongs to his calling , who when sinne growes once to an heigth , and men waxe shamelesse in committing euill , that doth not raise his hands and voice as high as Heauen , and lay Gods fearfull judgements before them . That Prince , who suffers his subiects to bee ouerbold and sawcie with him , giues them a tacite kind of libertie , to loose all respect and feare towards him . Quiescite ab homine , cuim Spiritus , Esay 2. in naribus est , Cease you from the man whose breath is in his nosthrils , for wherin is hee to be esteemed ? This is as it were the Epiphonema of all that Chapter of Esay ; Where , hauing Prophecied many greatnesses of the Messias , hee aduiseth the Iewes , That they deceiue not themselues with the frailtie of his person ; for , though hee shall come in the forme of a seruant , yet he shall bee the true God . And therefore hee concludes that Chapter with this saying : Quiescite ergo ab homine , cuius Spiritus in naribus est . Consider therefore ( deerely beloued ) that I admonish you , and require you , that when these prophesies shall bee fulfilled , and goe on in their accomplishment , you take heed how you bee offended with that man , whose life consisteth in the breath of his nosthrills ; it beeing in that respect with our Sauiour , as with all other liuing creatures , howbeit in regard of his Diuinitie , He is high and mightie . In this sence , wee may also adde , that the nosthrills are the symbole of anger . And in the Spanish tongue , it is a vsuall phrase to say , Subirse el humo a las narizes , That the smoake went out at his nosthrils . And therefore it is sayd , Take heed of that man that hath his breath in his nosthrills . Whereby it is signified , That if hee should once grow angrie with vs , hee would quickely make an end of vs . There was neuer yet any Prophet in the World so holy , nor so soft-spirited , but that somtime or other he did breake foorth into anger . Esay , called the Gouernours of his people , The Princes of Sodome ; Saint Iohn Baptist , stiles them Vipers ; Saint Chrysostome , Esay 1. the Empresse Eudoxia , Herodias . And our Sauiour Christ , these Scribes , Mat 3. Generatio mala & adultera , A wicked and adulterous generation , &c.

Generatio mala & adultera . An euill generation . Ill , Acts 7. for the ill and inueterated custom of their Vices . Saint Stephen , Vos semper Spiritui sancto , resistitis ; sicut patres vestri , ita & vos , Ye alwayes resist the high God , euen as your fathers , so yee . Dauid , Psal. 78. Generatio praua , atque exasperans . Moses , Generatio enim peruersa est , & infideles filij , An vnthankefull , hard-hearted , and disloyall generation . Vae semini nequam filijs sceleratis , Woe to the wicked seed . Ezechiel , Generatio tua de terra Canaan , Esay 1. Ezech. 16. pater tuus Amorrheus , & mater tua Cethea , Thy ofspring is from the land of Canaan , thy Father was an Amorite , thy Mother a Hittite . All these places doe blazon foorth the ill race of that people . For , albeit the herencie of Vice and of Vertue , be not constringitiue , and that there is no such necessitie in it , Vertue is not Hereditarie . nor alwayes followes the order of Nature ; ( for wee see a Dwarfe , begot by a Gyant ; a Hare of a Lyon : ) nor likewise in the state of Grace ; for of a holy Father , sometimes issues an vngracious Son , as Esau , of Isaac ; and Absalon of Dauid ; yet notwithstanding , if a man bee discended of a bad race , it is a miracle if hee prooue good . Arbor mala , non potest bonos fructus facere , An euill tree cannot bring foorth good fruit . The Spanish Prouerbe sayth , Bien aya , quien a los suyos parece , Gods blessing be with him , hee is so like his parents ; hee suckt his goodnesse with his milke , hee inherited his Fathers vertues . Transgressorem ex vtero vocaui te , ( sayth Esay ) Thou hast beene a transgressor from the Wombe . Alenhornar , se hazen los panes tuertos , The loaues went away from their first setting into the Ouen . All this is included in these words , Generatio mala , An euill generation .

Adultera . Hee does not note them in this world for children that had beene begotten in adulterie ( for this had beene their parents fault and not theirs . ) And Aristotle sayth , Ab his , quae a natura insunt , nec laudamur , nec vituperamur , ( i. ) Whatsoeuer is naturally in vs , redounds neither to our praise nor dispraise . Both the ill , & the well born do confesse , Ipse fecit nos , & non ipsi nos , It is God that hath made vs , and not we our selues . For if it had beene in our choice to chuse our owne fathers , Psal. 99. wee would haue beene all gentlemen .

Two things , did our Sauiour here pretend to notifie vnto vs .

1 The one , that they had degnerated from the vertue of their forefathers ; and for this reason , Dauid calls them strange chldren ; Psal. 49. Psal. 143. Filij alieni menti ti sunt mihi , filij alieni inueter ati sunt . And in another place , Libera me de manu filiorum alienorum , Deliuer mee out of the hands of strange children . Mat. 3. They did boast that they had Abraham to their father , Nos patrem habemus Abraham . But Christ giues them the lye , and tells them , Vos ex patre Diabolo estis ; For the workes , the thoughts , and the desires , are not of Abraham , but the Deuill .

2 The other , because they had married now the second time with Vntruth , and made a match with false gods , hauing diuorced from them the truth of the true and euerliuing God . And for the better declaration of this Doctrine , it is to be noted ,

First , That the vnderstanding and the truth , haue a kind of marriage between them ; Quae sibi sponsam mihi assumere sapientiam , I desired to marry hir , such loue had I vnto hir beauty . And one that Comments vpon these words , sayth , That from the Vnderstanding , and Truth , well vnstorstood , there doth grow a greater vnitie , than there doth arise from betweene the matter and the forme .

Secondly , That betweene the Soule , and God , by the meanes of the Truth of Faith , Os● . 2. there is another kind of spirituall marriage made , whereof Ose sayth , Desponsabo te mihi in fide , I will marrie thee vnto mee for euer , yea I wil marry thee vnto me in righteousnesse , and in iudgement , and in mercy , and in compassion . I will euen marrie thee ( as if this were that wedding-ring , that made all sure ) vnto mee in Faithfulnesse . Ezech. 16. Ier. 3. Esay . ●7 . And this knot is knit so fast , that Saint Paul could say , He that cleaueth vnto God , is one spirit with him . And for that the people of the Iewes , had fallen some while into Heresie , another , into Idolatrie , falsely expounding the Law , and forsaking the Fath of God , to follow a Calfe , and Idols : whereof God taxes them euery foote in the Scriptures , stiling them adulterers , harlots children , workers of fornication ; so here hee now sayth , Generatio adultera .

Mala & adultera . Euill and adulterous .

First , he sayes Mala , and then Adultera , Tearming them in the first place Ill , in the second , Adulterous . For the ordinarie way to loose faith , is an euill life . But as the vomitting vp of our meate , turneth sometime to our good : so is it now and then in the ridding of our stomacke of Vertue . And in this sence , Saint Ambrose sayd , Profuit mihi Domine quod peccaui , It was well for me ô Lord , that I sinned . For repentance may restore Grace , in a higher degree . But if this weakenesse , shall take such violent hold vpon vs , that wee shall fall once to vomiting of bloud , it will goe hard with vs , if not cost vs our liues . In like manner a sinner perseuering in his sinnes , comes at last to loose his Faith . And this is one of the seuerest punishments of Gods Iustice ; Whereof Ieremy sayd , Peruenit gladius vsque ad animam . Sin vndermineth the Soule by degrees . Whence Saint Ierome gathereth , that then the sword pierceth to the Soule , when there is no signe of life left in it . In your buildings , the first danger doth not consist in their sudden falling to ground , but they goe mouldring away by little and little , and decay by degrees : So likewise in this our Spiritual building , the first danger is not the losse of our Faith ; nor our first demolishing , our falling into Heresies : but before we come to that , wee goe by little and little , first lessening , then loosing our vertues , and heaping sin vpon sin , till at last , Mole ruit sua , all comes tumbling down to our vtter destruction . Saint Paul doth much commend & earnestly recommend vnto vs a good conscience ; 1. Tim. 1. Quam quidem repellentes , naufragauerunt à fide , Faith grounded vpon an euill conscience , is like a house that is built vpon the sand , which when the waters rise , & the winds blow , Heb. 13. is suddenly throwne downe and carried away . Optimum est , gratia stabilire cor , It is an excellent thing , that the heart be established with grace ; that when ye shall be set vpon with diuers and sundrie strange Doctrines , yee may stand immoouable , and not be shaken with euerie vaine blast of wind .

Signum non dabitur eis , nisi signum Ionae .

Christs resurrection the greatest Miracle . A signe shall not bee giuen them , but that of Ionus . Now Ionas his signe was the death and resurrection of our Sauiour : which Austen calls , Signum signorum , & miraculum miraculorum , The signe of signes , and miracle of miracles . And hee that will not benefit himself by that , What other miracle or signe can he expect shall doe him good ? It is much greater than any other vpon earth , by how much the harder it is for one to come out of the heart of the earth , and to bee restored to life after he is once dead ; a greater miracle by farre , than that of Ionas his being spewed out of the Whales bellie . And the said Saint prooueth , that our Sauiour Christ is God and man ; man , because hee entred dead into the bowells of the earth ; and God , because hee came forth from thence aliue . So that our Sauiour came to grant them much more than they desired : For if they desired miracles from Heauen , at our Sauiours death there appeared fearefull ones vnto them . Athanasius saith , That the Sunne was darkened , in token that all those great and noble acts which God had done , were eclipsed and darkened in this one of our Redemption . Theophilact saith , That our Sauiour after his Resurrection wrought no more miracles ; for that to die and rise againe by his own proper power , was the vtmost both of his power and miracles . Iudaei signum petunt , 1. Cor. 1. &c. The Iewes require a signe , the Graecians seeke after wisedome ; but I preach vnto you the greatest Signe , and the greatest Wisedome in the world , to wit , Christ crucified . Eusebius Emisenus dwelleth much vpon Iacobs wrestling with the Angell , In which conflict Iacob remaining Victor , craueth a blessing of the Conquered . And this is mystically meant of our Sauiour , who representing himselfe in the shape of an Angell , shewed himselfe vpon the Crosse , tortured , torne , and ouercome ; yet grew thereby more powerfull and more free hearted for to blesse the world .

No signe shall be giuen them . It is not without a mysterie , that our Sauior saith , No signe shall be giuen . For that signe of his death and resurrection , hee knew would profit them so little , that it was needlesse to giue them any at all . Christ treating of his bloud , saith by Saint Luke , Which for you , Luke 22. Math. 26. and for many shall bee poured out . And by Saint Mathew , Which shall be poured out for all . But many shall not take the benefit of this effusion of his bloud : Some did wash their stoles in the bloud of the Lambe : others said , Sanguis eius super nos , ( id est ) Let his bloud be vpon vs ; accusing themselues herein , to bee guiltie of the shedding of his bloud . And amongst the Faithfull there are many , of whom Saint Paul saith , Reus erit corporis & sanguinis Domini ; who receiuing it vnworthily , 1. Cor. 1● . shall remaine guiltie of this so pretious a Treasure . And in another place , That they shall incurre great punishment , which doe defile this bloud , Et sanguinem testamenti pollutum duxerit .

Signum non dabitur ei , nisi signum Ionae , No signe shal be giuen them but that of Ionas . For the miracle of Christs death and resurrection was not to bee denied to any . Saint Thomas protested , That he would not beleeue , vnlesse hee might see the prints of our Sauiours wounds ; which being so strange a capitulation , and to outward seeming , so discourteous a proceeding , our Sauiour Christ yeelded vnto his request , and made towards him , and made shewe thereof vnto him ; for the signes of our Sauiours death and Crosse were neuer yet denied to any . Esay . 13. Esay saith , And in that day , the root of Ishai , which shall stand vp for a signe vnto the People , the Nations shall seeke vnto it , and his rest shall be glorious . The Septuagint , and Saint Hierome , read , Et qui stat , The root of Iesse ; that is to say , Ille qui stat in signum populorum , congregabit profugos Israel & dispersos Iuda , colligit à quatuor plagi● terra , He shall set vp a signe to the Nations , and assemble the dispersed of Israell , and gather the scattered of Iuda from all the foure corners of the world . Hee borrowes the metaphore from a militarie Ensigne , and saith , That Christ our Sauior that suffered on the Crosse , and died for our sinnes , and rose againe for our saluation , shall gather together those that are dispersed through the foure corners of the earth . Which is all one with that of Saint Iohn , who said , That he was not only to die for his People , Sed vt Filios Dei qui dispersi erant , congregaret in vnum , But that he might gather together into one , the children of God that were dispersed : Into one , that is , into one Church by Faith .

Signum non dabitur , nisi signum Ionae . God did not graunt vnto them that which they desired ; God doth not alwaies grant our desires , and why . for God will not be propitious in yeelding to our desires , when they are to turne to our owne hurt . Moses desired , that he might see his face , but God told him , Faciem meam , videre non poteris . Hee will not giue , what thou wilt demand , one while because it may cost thee thy life ; another while , because God shall no sooner turne his back , but like the children of Israell , thou wilt presently fall adoring the golden Calfe . Saint Paul , did desire freedom from his fetters & those torments which hee indured : But he was told , Thou knowest not what thou askest ; for , Virtus , in infirmitate perficitur . In a word , God doth denie vs many things in his Mercie , which he will grant vnto vs in his Anger , as the imperfect Author noteth it .

In corde terrae , tribus diebus , & tribus noctibus .

In the Heart of the Earth , three days and three nights . Beda , and Euthimius , vnderstand by the Heart of the earth , the Sepulchre , or Graue of our Sauiour Christ . And many of our Commentators , make this exposition ; though others misinterpreting it , inferre from thence , that our Sauiour Christ did not descend to the lower-most partes of the earth ( contrarie to that of Saint Paul ) denying that Article of our Faith , Descendit ad inferos . Now , in that he ascended , what is it ( sayth the same Apostle ) but that hee had also descended first into the lowest parts of the Earth ? Ephes. 4.9 . yet those two interpretations may bee verie well accorded , forasmuch , as that the Bodie remained in the graue , and the Soule descended Vsque ad inferos . And for the better proofe hereof , it is to bee noted , that it is not spoken of any other that dyed , saue onely of our Sauiour , that hee was in the Heart of the Earth . Besides , it is an vsuall phrase amongst the Hebrewes , to call the Heart the middle part , borowing that metaphore from all other liuing creatures , who haue their heart placed in the midst of the bodie .

Tribus ditbus , & tribus noctibus , Three dayes , and three nights . Our Sauiour Christ was buried about the sixth watch , in the Euening ; and rose againe vpon Sunday morning . According to which account hee remaineed onely two nights in the graue . Saint Austen , S. Ierome , Beda , and Theophilact , say , That by the figure Sy●ecdoche they are to be taken for three nights and three dayes , taking the part for the whole . But peraduenture the plainer exposition will be this , that wee should vnderstand by three dayes and three nights , three naturall dayes , consisting of twentie fou●e houres apiece : it being an ordinarie phrase amongst the Iewes , to confound the day and the night , making them all one ; as it appeareth in Genesis , Gen. 7. Exod. 24. Deut. 9. 1. Reg. 30. ● . Reg. 19. Exodus , Deutronomie , and in the booke of the Kings . For in very deed , our Sauiour Christ did not continue in the graue three nights , but abode there some part of three naturall dayes .

Viri Niniuitae surgent in Iudicio .

The Men of Niniuie shall rise vp in judgement . Some interpret this threatning to be an effect of justice ; others , of mercie : of justice , by charging this people with the repentance of Niniuie . No man will spare his enemie , if he can catch him vpon the hip : The Groome of the Stable that shall play the Rogue and the Theefe with thee , thou wilt call him to a reckoning euen for his Curry-combe and his Apron , and afterwards turne him out of doores : But of a good Seruant , and one that hath beene faithfull vnto thee , thou wilt take no account at all , his honestie shall excuse him . O yee false Hypocrites , yee Scribes and Pharisees , Why would yee call vengeance vpon your selues , by saying , Let all the bloud of the Righteous come vpon vs ; This will make yee pay at last , that which perhaps ye did not thinke yee did owe . To a Sinner , Omnia cooperantur in malum , All things turne to the worst ; And therefore all creatures shall rise vp against these wicked and stiffe necked Iewes . The Heauens shall he call from aboue , and the earth , to iudge his People . The Scripture it selfe shall bring in euidence against them , for their ingratitude . The Oxe knoweth his Owner ; To him that shall not acknowledge Christ and his Church , the Asse shall beare witnesse against him : [ Et Asinus pr●sepe domini sui . ] To him that shall despise the inspirations of Heauen , the Kyte shall accuse him ; C●gnouit miluus tempus suum . To him that shall be carelesse of his eternall good , he shall be tit in the teeth with the Ant , Vade piger ad formicam . To him that is disobedient , the Historie of Ionas shall be alledged against him : but as the Whale swallowed Ionas , but sent him forth again without any harm done vnto him ; so our Sauiour Christ was swallowed vp by the Earth , but not to his hurt : and both it and all the Elements acknowledged him to be their Lord and Master ; which was more than the Pharisees would doe .

To Saint Chrysostome , this threatning seemeth to be an effect of mercie . For , by proposing vnto them the example of Niniuie , he desires to draw them to repentance . It was another kind of threatning that God vsed towards his people , for worshipping the golden Calfe ; Let me goe , that I may destroy them , and blot out their name . Theodoret is of opinion , That this was Gods great mercie towards them : For by that threatning , he set before Moses the wickednesse of the people ; and did thereby aduise him , that he should make intercession for them , that he might not punish them in his wrath . After that generall deluge and inundation of waters which drowned the whole world , God did set a bow in heauen , and it may be he might haue tooke it in his hand , for to threaten the Earth ; But Saint Ambrose hath noted , That to the end that the World should take it as a token of Gods mercie towards them , he made the points or ends of it to touch the earth , that the World might thereby be assured , Gen. 9. That Gods Iustice would not shoot any more Arrowes downe from heauen . Tertullian treating vpon that place of the Apocalips , Repent , or else I wil come against thee shortly , Apoc. 2. and wil remooue thy Candlesticke out of his place , except thou amend ; he saith , That so great is the goodnesse of God , that though hee might with a great deale of reason denie vs his mercie , he doth not only not deny it vs , but he threatneth vs , and also intreateth for vs , to the end that we may accept of this his mercie : for no father can be immagined to be halfe so pittifull as he is . Saint Austen crieth out , O Lord , what am I , that thou shouldst command me to loue thee ? What am I , that thou shouldest be offended with me ? And , Why doost thou threaten me with great miseries , if I doe not loue thee ? I am much bound vnto thee for the one , but more for the other : In louing thee , I see how much I get by it ; in threatning mee , I see how much reckoning thou makest of me . S. Ephrem discoursing of those of Niniuie , saith , That God had mercie of them , and that he forgaue them their sinnes , Et mendax potius haberi , quam crudelis t●dit , He would rather be held a lyar , than accounted ●ruell . How the Niniuites shall rise vp in iudgement against vs .

The men of Niniuie shall rise vp in judgement . Some Diuines grant , That the Niniuites in that generall judgement shall be Iudges ouer many that shall be condemned by a judgement of comparison ; so , a Niniuite shall condemne a Pharisee . He did credit a stranger , one that was spewed out of a whales mouth ; one that had neuer wrought any miracles , nor had any prophecies in his fauour : but thou ( proud Pharisee ) didst not beleeue thy naturall Lord , whom his Doctrine , his miracles , heauen , and earth , had declared to be thy Messias , and thy God . This Niniuite fasted , put on sack cloath and ashes ; but thou didst not lay aside thy delicacies and thy dainties . He made the Beasts of his house to fast ; but thou didst not so much as will thy Seruants to abstaine . A Moore shall condemne ( in a comparatiue kind of judgement ) a bad Christian : This Moore entred into his Mesquitae with a great deale of respect & reuerence , humbling himselfe on his knee to a thing of nothing ; but thou prophanest my Temples , and blasphemest mee to my face . In a word , If the fruits of repentance weigh downe the ballance of eternall punishment , Why should we preferre temporall pleasures before eternall happinesse ? but because those Iudges are in that day to sit , Sedebitis super Sedes duodecim ; and the Accusers to stand face to face to the Accused , the sence thereof in this place shall not be ill vnderstood , if we shall say , That they shall condemne them by accusing them : for we likewise commonly say , That the Accuser condemneth him that is guiltie , when by his testimonie hee doth conuince him .

The greatnes of Niniue . Viri Niniuitae . This Citie of Niniuie , Eusebius calls it , Eusebim ; Herodotus , Ninus , for that it was bult by Ninus husband to Simiramis , stiled by another name , Assur . It was a Citie , not only the greatest in all the Kingdome of the Assyrians , but in the whole world . Moses giues it the name of great Citie , De terra inquit illa exiuit Assur , & aedificauit Niniuem , haec est Ciuitas magna : It's greatnesse appeareth no lesse by that relation which the Prophet maketh of it , Gen. 10. Itinere trium dierum ; for the circuit of this Citie was a three dayes journey ; and that there were in it onely of babes and sucklings , aboue a hundred and twenty thousand soules . The Histories make mention , That the walls thereof were a hundred foot broad , and were fenced with a hundred and twentie strong Towers : Sardanapalus was the last , & thirtie eigth King of that Monarchie , it hauing continued a thousand three hundred and seuentie seuen yeares .

Ionas from whence descended . Ionas ( according to some Hebrewes ) was the sonne of the woman of Sarepta , whom the Prophet Elias raised vp to life : his fathers name was Amithay , of the Tribe of Asser. But more probable is that of Saint Hierome and Saint Austen , That he was of the Tribe of Zabulon , his Countrie Geth , or Pher , the court of one of those Kings whom Ioshuah subdued and slew . Iosh. 11.

God commanded him to goe and preach at Niniuie ; for out of his especiall prouidence he had alwayes a care to prouide a Light not onely for the Iews , but also for the Gentiles . And therefore Athanasius saith , That the Law of Moses was a generall Schoole for all the world ; and that the Prophets wrought their Reuelations for all the Nations vnder the cope of Heauen ; and that to this end , they went themselues abroad in person , and likewise sent their Bookes into diuers Kingdomes and Monarchies , as it appeareth by Esay , Ieremie , Ezechiel , Daniel , Amos , Sidrac , Misac , and Abednego : out of whose Prophecies , those Phylosophers that were Gentiles stole many sentences : namely those complainers on Gods prouidence are condemned , who crie out in hell , The Sun of vnderstanding rose not vnto vs . Theophilact saith , That God , being the Master of the Gentiles , after that he had by the light of the Gospel inlightned the world by his Sonne and his Apostles , and Disciples ; he prooued thereby , that he was one and the selfe same God both of the Old and the New Testament .

Quia ascendit malitia eius coram me .

For the malice thereof is come vp before me . That which thou art to preach vnto them , is , That their sinnes haue mightily mooued my patience . This is the office of a Prophet . To Esay God said , Declare vnto my People their iniquities . Esay 1. Hier. 1. To Ieremie , Behold , I haue put my words into thy mouth , that thou maist plucke vp , destroy , &c. To Ezechiel , They whom I send thee to , are stiffe necked , and hard hearted . In a word , God did notifie this Obligation to all the Prophets ; whereby all they are condemned , who place their end altogether in curiosities : This is to go about to seeke out for those that are thirstie , pretious waters , & wines cooled with snow , and put into copper flaggons ; Cold water for a thirstie Soule ( as Salomon saith . Prou. 25. ) This is , to quench a fire that consumes a whole Citie , with bottles of Rosewater ; it is a going about to open the doore of our breasts with a Key of Gold , when one of Yron ( according to that of Saint Austen ) is more necessarie : It is as if a Souldier should goe forth to warre with his head curiously combed and curled , with his Ierken perfumed , and other effoeminate gallantries . Like vnto these is that Prophet or Preacher , who with glorious words , flaunting phrases , idle curiosities , and smooth-filed eloquences , shall goe to fight the Lords quarell , against the worlds sinfull Monsters .

That those of Niniuie were great and mightie sinners , it is prooued out of this word Malitia , which doth embrace all kind of sinnes ; and much more inforced by that word Ascendit ; for in the Scripture it is still taken for a great excesse . De cadaueribus ascendit faetor , The stinke shall come vp out of their bodies , Esay 34. 2. Kings 19. Esay saith it . Superbia tua ( saith the booke of Kings ) ascendit in aures meas , Come vp into my eares . And here he mentioneth all kind of wickednesse and abhomination ; and this word Coram me , Before me , confirmeth as much : For when a sinne doth encrease to that heigth , that it ouertops the heauens , and that it comes to the sight of God , it is then so intollerable , that it is not to be endured .

Surrexit Iomas , vt fugeret .

Ionas rose vp , that he might flie away . Rabbi Rinchi ( an Hebrew Doctor ) saith , That Fugere doth here inferre , an acceleration , or making of hast ; intimating , that Ionas made hast in going to the Hauen at Tharsis , to take his journie towards Niniuie : as also , that the Prophet to whom God speaketh , Reasons mouing Ionas to flie . is so great with child , as it were , and so full of that which God commaunds him , that if hee should withhold the reuelation which God hath put into him , hee would burst with keeping it in . That may be said of him , which Iob speaketh of himselfe , My bellie is like the wine which worketh and hath no vent ; and like the new bottles that burst ; Therefore will I speake , that I may take breath , &c. Ose complaineth , and did sorrow exceedingly , that he had held his peace ; Woe is me , that hauing seene the King and Lord of Hosts , I should hold my peace , because I was a man of polluted lips .

Ionas rose vp that he might flie . More plaine is that opinion of Saint Hierome , Nazianzen , Theodoret , Theophilact , and Methodius the Martyr , That Ionas was not so hastie as here before we haue made him ; but that he pretended nothing lesse , but sought by all meanes possible , how he might auoyd this journey , and closely conueis his bodie ( as it were ) from this command of God , by shaping his course another way . Whither it were of dislike , that God should passe ouer his fauors to the Gentiles , and that his owne Countrie should remaine disgraced and ruined ; and albeit he happely knew this was to come to passe hereafter : yet hee would not willingly haue seene it so to succeed in his time : or whither it were in point of honour in his owne person , thinking ( if not foreknowing ) that God being so mercifull , that he would pardon the Niniuites vpon their first teares , he should then suffer in his reputation , and should be taken for a braine-sicke foole , and that he had exceeded his Commission , and so be mocked and laughed at for his labour .

So that in the end he was fully resolued not to vndergoe the Embassage that was enioyned him ; and therefore embarking himselfe , hee thought hee might then goe whither he wolud through the world . This is Saint Hieromes opinion , which the Chaldees Paraphrase doe likewise fauour . Surrexit vt fugeret ad Mare , antequam prophetaret in nomine Domini , He rose vp that he might flie vnto the sea , before he should prophecie in the name of the Lord .

Some man wil doubt and say , How could so grosse an ignorance sinke into the Prophets brest , as to think to flie ou● of Gods reach ? Confessing with Dauid that large extent of his power , Whither shall I goe from thy Spirit ? and whither shall I flie from thy face ? if I climbe vp into Heauen , thou art there ; if I goe into Hell , thou art likewise there . I answer , That hee had no such kind of conceit in the world , nor any so foule a thought once entered into his immagination : But that which he presumed vpon , was , That in the land of the Gentiles , God would not reueale himselfe , nor communicate the Spirit of Prophecie to his Prophets ; and therefore hee was minded to alter his former condition of life , and turne Merchant : For Tharsis was so famous a Port , in regard of the great concourse of Trading that was there , that those your great & huge merchants ships , made onely for burden , were called in the Scripture , by an Antonomasia , or pronomination , Ier. 10. Ezech. 27. ● . Kings 11. 2. Chron. 9. Esay 50. The Ships of Tharshish ; whereof Ieremie maketh mention , Ezechiel , the third third booke of the Kings , and the second of Chronicles . The Spirit of Prophecie ( it seemed ) had not then captiuated his wil : The Lord God hath opened myne eare , and I was not rebellious , neither turned I backe : But might he then if he would ? So doth this Ego non contradico seem to inferre . Saint Paul saith to those of Corinth , That the Spirit of Prophecie is subiect to the Prophets . And as Amasias said to the Prophet Amos , Amos 7.12 . Get thee to the Land of Iuda , ô thou Seer , goe , flie thou thither , and there eat thy bread , and prophecie there : but prophecie no more at Betheb , for it is the Kings Chappell , and it is the Kings Court . Ionas therefore seeing , The Deuills tyranny ouer his followers . that a Prophet was not accepted of in his owne Countrie , would needs turne Merchant .

He got him into a Ship of the Phoenicians , to flie into Tharshish from the presence of the Lord ; Et dedit illis naulum , And he paid the fare thereof , and went downe into it . For the Deuill is not contented that a sinner should doe him seruice onely , but that he should giue him money also into the bargaine ; which is a strange kind of tyrannie .

The Shippe had scarce beene a while vnder saile , when as a fearefull Tempest arose , which put those that were in the Shippe into extreame perill of their life . And albeit your Pilots , your Mariners , and Shippe-boyes , that are beaten and accustomed to these kind of chances , vsually loose all feare both of windes and waues , nay also of God himselfe ; yet now , such was the tempestuousnesse of the weather , & the raging of the Sea , that they called vpon those their gods which were painted in their Ship ; Timuerunt nautae , The Mariners feare encreased , iudging this Storme the strangest as euer they saw , accounting it as a miracle .

First of all , Because there was no preceding signe of it ; for those that are experienced Seafaring men , are not onely skilled in knowing those signes of a storme that are neere at hand , but those that are afarre off ; as by the irruptions of the aire , which breaking forth from the concauities and hollow vaults of the Deepe , trouble the waters ; the colluctation and wrestling of the winds , the croking of Rauens , the bellowing of Beasts , the playing of Porpeecies , which doe whisper in their eares the storme that is to come vpon them . But this Tempest here came so violently vpon them on the sudden , that there was no foregoing signe to foreshew it .

Secondly , Because ( as Rabbi Salomon hath noted it , an Hebrew Doctor , from whom Theodoret and Theophilact had it ) there were many ships that had gone out of Tharshish , which they might kenne not farre from them , that had verie faire and cleere weather , and sailed away smoothly , hauing ( as they say ) a Ladies passage , so calme was the Sea , and so gentle and temperate their gale of wind . Whereupon they did discreetly argue amongst themselues , that there was some great and notorious sinner in their Ship , against whom the windes and the waues ( by Gods especiall appointment ) made such cruell warre . He that goes to sea , goes in danger , Qui nauigant mare , &c. Euripides was of opinion , That they could not be truly said to bee either dead or aliue ; not dead , because they liue ; not aliue , because there was only a poore planke betwixt their death and their life . And the Sinner haleth his halter after him , and if God did not defend him , the Sea would not endure him . The Slaue that flies from his Master , all the seruants of the house make hue and crie after him ; they follow him , crying , Stop him , stop him : and if that will not serue the turne , his Master sends Horsemen after him , who pursue him , and apprehend him . All the whole house of Heauen make hue and crie after Ionas , Angells , Saints , Friends , holy inspirations , make pursuit after him , as they vse to doe after other rebellious sinners : But that will not serue the turn ; whereupon he sends these his Horsmen after him , the winds , the waues , the ship-boyes , and mariners ; they take him and cast him into the dungeon of the Whales bellie .

Miserunt vasa , They cast forth their Vessels , &c. This word Vasa is taken for the wares , the weapons , the Masts , the sailes , and other instruments belonging to a Ship ; Vasa Domus , Vasa Bellica , Vasa Nauis , and the like . In that Tempest which Saint Luke mentioneth in the Acts of the Apostles , wherein Saint Paul suffered so many dayes , he saith , Acts 17. That the verie cords and tacklings in the ship were cast ouer boord , Armamenta Nauis proiecerunt : So now , whither it were to lighten the Ship , or to appease the anger of their Gods , whom they thought were to be appeased with gifts , or that they were subiect to these passions of choller and couetousnesse , &c. And as now the Faithfull haue recourse in their shipwracks to prayers and promises ; so was it now with these Infidels , and not to this alone , but to the offering vp of Iewells of great price and value .

Ionas was got him down into the bottome of the Ship ; whither he had withdrawne himselfe thither out of his sorrow , or to auoid the noyse of their shreeks and out-cries , or for feare of the thunder & lightning , or not to behold the furie and rage of the waues and the winds , I cannot tel you : but because feare and heauinesse commonly causeth sleepe , Ionas was fallen now so sound asleepe , that neither his owne proper perill , nor the lamentable clamours of others , could ●wake him .

Quid tu sopore deprimeris ; Surge & inuoca Deum tuum .

What meanest thou , ô Sleeper , awake and call vpon thy God . They that came down ●o the Pumpe , lighted vpon Ionas , and awaking him , said vnto him by way of admiration , Is it possible that a man should sleepe in the middest of such a terrible Tempest ? The cries and lamentations of all seeke to appease the furie of the winds , and doost thou sleepe ? The Sea-Gods are affraid , and the Fishes retyre themselues into their holes in the deepe , and doost thou sleep ? Arise for shame , and call vpon thy God , since others call vpon theirs . Whither it were that they did presume that Ionas was some Saint , ( which they might gather from his modestie , and his Prophet-like attyre ) or whither they had heard of the great wonders done by his God ; ( for many were the things that were spoken of him among the Gentiles , which were meruailous in their eyes ) I leaue it to the construction of the Discreet .

Mittamu● sortes , Let vs cast lots . They whispered amongst themselues , That sure there was some notable villaine , some wicked person , among the passengers , for whose sake the gods had shewed themselues so angrie against this their ship , and those that went in her ; for one euil man that is vpheld and maintained in his lewd courses , and is fauoured and protected by those with whom hee liues and conuerses , is able to destroy a Citie , and to corrupt a whole Commonaltie , if he bee not corrected and punished in time . Ezech. ●0 . According to that of Ezechiel , Corrue●● fulcientes Aegyptum , They also that maintaine Aegypt shall fall , and the pride of her power shall come downe . Euerie one then said to his companion , Let vs cast Lots , Et sciamus quare hoc malum sit nobis , That we may know for whose cause this euill is vpon vs ; or ( as the Hebrew hath it ) In cuius nam hoc malum nobis , Let vs know who is in the fault why we doe all thus suffer . They therefore cast lots , not once alone , but againe and againe ; for the Lot falling still vpon one , it was an especial effect of Gods prouidence , and a great token , that hee would discouer him tha● was faultie .

It therefore falling still vpon Ionas , the Mariners and the rest that were in the ship , laid hands on him , and ( as Saint Hierome hath noted it ) made him this short , but discreet interrogation , What is thy occupation , and whence commest tho● ▪ Which is thy Countrie , and of what People art thou ? Touching his Office , his voyage , and his Countrie , the Prophet of his owne accord , without beeing 〈◊〉 to the torment , confessed all vnto them : he told them he was an Hebrew , and that he sought to flie from the God of Israel , who had made the Sea and the 〈◊〉 Land ; and that this was the cause of this their furious tempest , and fierce storme . Then said they vnto him , What shall we doe vnto thee , that the sea may be calme vnto vs ? ( for the sea wrought , and was troublous . )

Mittite me in mare , Take me and cast me into the sea , so shal the sea be calme vnto you : for I know , Why Ionas would be cast into the Sea . that for my sake this great tempest is vpon you . This was no desperation in Ionas , nor any desire to hasten his owne death ; but that he might not pers●●● any longer in offending his God , whereof he was now sorie , and earnestly repe●●ted him of the errour he had committed . If I liue ( thought he with himselfe● shall fall tomorrow into the like follie againe . And therefore let no man pre●sume that it shall be better with him tomorrow , Long life an enlargement of Sinne. than it was yesterday , or the other day before : and though a man may purpose amendment to himselfe , 〈◊〉 desire it , yet is it no wisedome to presume thereupon . Hence it ariseth , that 〈◊〉 multiplication of yeares doth but multiplie our greater condemnation .

Remigabant viri , &c. The men rowed to bring the Ship to land . They sough● 〈◊〉 saue the life of Ionas with the danger of their owne liues ; and despising 〈◊〉 owne proper perill , they tooke care of another mans good ; which is the 〈◊〉 most that a godly man can doe . The seuentie Interpreters indeere it 〈◊〉 thing more , saying , Vi●● facieba●t , They did ( as it were ) offer violence to the 〈◊〉 and so , rowing and praying , remigando & ●rando , they said , O Lord , if this man be so odious in thine eyes , thou maist strike him dead with a sudden plague , or with a blast of thy breath : and if thou art not willing that hee should not now die , doe not punish vs for him , saue not him , to kill vs . Ne pereamus in anima viri istius , Let not vs perish for this mans life . But the more they stroue in rowing and in praying , the waues began to swell the more , and the winds grew stiffer and stiffer ; Mare intumescebat super eos , The sea wrought exceeding high , and was troublous against them . Thereupon , they made a deuout prayer vnto God , entreating him that he would not impute vnto them the death of that Prophet : O Lord , ( sayd they ) thou hast made our armes the instruments of thy Iustice ; and whereas it is thy pleasure , that wee should throw him into the Sea , thou mightest , if thou wouldst , haue giuen him some other kind of death : This iudgement which we execute vpon him , we haue done it out of his owne confession , & by the casting of Lots ; but if perchance we haue herein erred , In casting a man away , no delay too long . by taking away the life of the Innocent , permit not his bloud to be vpon our heads , since thou mayst so easily ( if thou wilt ) manifest his innocencie . Well might our Sauiour Christ condemne the Pharisees , by these poore Mariners and Ship-boyes , since they did demurre so much , and cast so many doubts with themselues , concerning the offence of a Fugitiue , that had alreadie confest himselfe faultie : Whereas these Scribes and Pharisees did rashly and inconsiderately sentence him to death , whom the Heauen and the Earth had pronounced and published to be innocent ; crying out with a full mouth , Sanguis eius super nos .

Tulerunt Ionam , So they tooke vp Ionas , &c. Saint Hierome doth much weigh the courtesie and respect wherewith they tooke vp Ionas , Quasi cum obsequio & honore portantes , Bearing him as it were with a great deale of obsequiousnesse and honour , vpon their shoulders , because he had made so humble a confession , by acknowlegement of his fault , and for that , that he had thus voluntarily offered himselfe vp vnto death : They did reuerence him as a Saint , and lifting vp that weight in their armes , which the sea could not beare , they had scarce throwne him ouer-boord , but the sea ceased from her raging , resting satisfied with this Sacrifice , and giuing it as a sure signe and token vnto them , that it did not pretend this it's furie , to any but Ionas . The Mariners after they had cast him into the Sea , sought ( as an antient Doctor saith ) to take him vp againe , and to saue his life ; but then the waues began to rise and rage afresh , insomuch that they were forced to let him alone : it being a wonder , to see Seafaring men , who are generally pittilesse , to take such pittie and compassion of him .

Stetit Mare , The sea grew calme on the sudden , and the weather grew ●aire and cleere : & as the tempest came suddenly vpon them , without any preuening dispositions ; so did this calme and faire weather at sea come vpon them in an instant , before euer they were aware of it ; which was a notable proofe and argument vnto them , that this Tempest was miraculous .

Gods prouidence had before hand prouided a Whale readie to receiue Ionas ; and when as he thought he should haue beene swallowed vp in the Deepe , and that the waters should enter into his soule , crying out in his meditations , Pelagus ●peruit me , vestes terr● concluserunt me , The ●●ouds compassed mee about , all thy surges and all thy waues passed ouer me , &c. Then did the Whale open his mouth , then when in his affliction he cried vnto the Lord : I am cast away out of thy sight , the waters compassed me about vnto the soule , the depth closed mee round about , and the weeds were wrapped about my head ; then , euen then did the Whale open his mouth , and swallowing him vp whole into his bellie , defended him from the jawes of death . Ionas being herein like vnto a delinquent whom the Gaoler takes into his custodie , Iob. 7. to secure his person . Iob saith , That God hath girt in the sea on the one side with mountaines and valleys , Circumdedit illud terminis suis ; and on the other side with sand , Posuit arenam terminum Maris . And as Ionas was shut vp in the Whales bellie , as in a prison ; so was the Whale inclosed in that prison of the Sea . Nunquid Mare ego sum , aut Caete ? Am I a Sea , or a Whale fish , that thou keepest mee in ward ? Now if God had both before and behind , on this side , and that side , pitcht so many nets for Ionas , hee could ver●e hardly escape him , his flying could not saue him ; but in this Whales maw , contrarie to all the lawes of Nature , God maintaines and preserues his life . If the stomacke of a Whale will digest an anchor of Yron , ( as Tertullian tells vs ) it must then of force consume Ionas ; and if instead of aire , he drawes in water , he must necessarily be choaked . But he that deliuered Daniel from the hungrie mouths of Lyons , and those three children from the flames of the firie Furnace ; it is not much , that hee should conserue Ionas in the deepest and darkest dungeon that euer liuing man was clapt vp in . The wonder was , that though himself were prisoner , yet he had left vnto him so free an vnderstanding , that hee was able to make so elegant an oration to God , out of so foule a Pulpit .

The Prophet did dwell vpon this great miracle which God had vsed towards him , and did recouer so much strength and confidence , that he stucke not to say , Rursus videbo templum sanctum tuum , Yet will I looke againe toward thy holy temple , I liue in good hope , not onely to see my selfe freed out of this loathsome Gaole , but to humble my selfe on my knee in thy holy Temple , giuing thee thankes for the great mercie and fauour which thou hast shewed towards me : For the present I will make this sluttish corner my Oratorie , assuring my selfe , that from thence my prayers shall be acceptable vnto thee ; who , like some great Prince or Monarch of the world , is respected in any place whatsoeuer of thy jurisdiction : so that there is no doubt , that any thy poorest vassall whatsoeuer , may bee heard by thee . The Children of Babylon were heard from the Furnace ; Daniel from the Lyons Den ; Iob from the Dunghill ; Dauid from amiddest the Thornes and Bushes : And so I make no question but I shall be , from the bowells of this Beast , In omni loco dominationis eius , benedic anima mea Domino , O my soule , blesse the Lord in euerie place of his power .

These three dayes Ionas spent in prayer , at the end whereof , God commanded the Whale to cast out Ionas vpon the Coast of Niniuy . In all aduersities our practice must be Prayer . And the Whale obaying his Empire , crost the Seas many Leagues , and there threw the Prophet forth vpon drie Land , though full of froathie slime , and vnctuous stuffe , free from the horror of that deepe and darkesome dungeon . From hence did the Gentiles faigne those their fabulous tales of Hercules beeing swallowed vp by another Whale ; of Arion , playing on his harpe , riding on the backe of a Dolphine . For , ( as it is noted by Clemens Alexandrinus , and Saint Basil ) the Heathen Philosophers did steale these truths from vs ; founding thereupon their falshoods : And giuing credit to their lyes , they did not beleeue our truths . Many of the Niniuites , comming downe to the shoare-side , were strucken with admiration , to see such a monstrous , strange , prodigious man ; and the fame thereof flying to the Citie , before they were affrighted with the sad news that hee brought , they stood astonished at the strangenesse of the case ; which questionlesse was a great cause ; that they did afterwards harken vnto him , and giue creditto what he said . In the end , taking this for his Theame ; Adhuc quadraginta dies , & Niniue s●●uertetur ; ●et forty dayes , and Niniuie shall bee ouerthrowne . Not threatning onely the ruine of the Citie , but also of the Towers , Walls , Pallaces , Citizens , Children , Women , and Old men , euen to the very beasts of the field ; so great was the feare that entred into all their breasts , that without any further Miracles , laying their beleefe vpon the Prophet , they presently gaue beginning to that their great repentance , which was the strangest that euer was yet heard of .

The King layd aside his purple roabes , and his rich and costly clothes , the throan of his Greatnesse & Maiestie , and couered himselfe with sacke-cloth , and ●ate in ashes , causing his clothes of State to bee pulled downe , his walls of his pallace to be left naked of their hangings of cloth of Gold , and other peeces of Arras , beeing no lesse curious than glorious . For Sardanapalus , was one of the loosest , and most licentious men , that hee had not his like in all the World . The like did all the great Officers of his Pallace , the Princes , and Wealthyest men of his Citie , as also all the faire and beautifull Ladies . And there was a Proclamation presently made through all Niniuie , ( by the Councell of the King , and his Nobles ) with expresse charge , That neither man , nor beast , bullocke , nor sheep , should tast any thing , neither feed , nor drinke water ; but that man and beast should put on sack-cloth , and cry mightily vnto God . To the end , that the bellowing of their bulls , the bleating of their sheepe & goats , the howling of their dogs , the teares of their children , the sighes & lamentations of their mothers , might mooue Heauen to take pitie of them . And aboue all , they did cry out most grieuously for their sinnes . For albeit , they are offences towards God , yet are they miseries vnto man ; and as , quatenus peccata , so farre foorth as they are sinnes , they prouoke and stirre vp Gods Iustice against vs ; So , quatenus , they are miseriae , as they are miseries vnto vs , they incline and mooue our good God to take mercie & compassion of vs . The same reason which wrought God to destroy the World , the same likewise mooued him neuer to destroy it more . Cogitatio hominis prona est ad malum , Mans thoughts are pro●e vnto euill . One while hee considers it , as an offence vnto God ; another while , as a miserie incident to man . The word Zagar , signifies Vociferatio , A crying out aloude , The Niniuites repentance . as when a Citie is set on fire , and in danger to be burnt . Some perhaps may conceiue that this was too strict a commaund , to inioyne this punishment vpon dumbe beasts , and poore little infants , that had not yet offended . But first of all , they did therein pretend to incline Gods mercy towards them . Secondly , to mooue the more repentance , by a common sorrow . Thirdly , as at the funeralls of Princes , and Generals , not onely the principall and meaner persons mourne in blackes , but their horses weare the like liuery of sorrow , their drummes beat hoarse , couered with blacke Cypres , their auncients are trailed along on the ground , their swords and their lances with their points the contrary way ; Gen. 6. Gen. 8. in token that both the horses , the drums , the auncients , and the armes , haue lost their Master : so likewise did the case stand with the Citie of Niniuie , &c.

Ionas put Niniuie to such a strict penance , and sorrow for their sinnes , that it did appease the wrath of God towards them . The Prophet presumed it should be destroyed ; and therefore Ionas went out of the Citie , and sate on the East side thereof , and there made him a booth , and sate vnder it in the shadow , till he might see what should bee done in the Citie . Thinking perhaps with himselfe , that God would not now make an end of the Citie all at once , but that he would destroy a great part thereof ; as he did in the adoration of the golden Calfe , when as pardoning the people , hee slew a great number of them . Now God had prepared a Gourd for Ionas , and made it to come vp ouer him , that it might bee a shadow ouer his head , and deliuer him from his griefe . Other Authors , giue it other names . But the strangenesse of it was , that it grew vp all in a day . The Prophet was exceeding glad to see himselfe so wel sheltred by this Gourd , from the heat of the Sunne , which did shrewdly scortch him ; Laborauerat enim , It vexed him verie sore : So that before it went verie ill with him ; and his ioy was so much the more encreased , for that he saw God had such a care to cherish and make much of him ; Sure ( thought he ) he makes no small account of me , that vseth me thus kindly . But God shortly after prepared a worme , which smote the Gourd that it withered ; Et percussit Sol super caput Iona , & astuabat , The Sunne beat vpon the head of Ionas , and he fainted . Who could haue the patience to endure this ? Was it the Sun , or was it fire , that should thus prouoke him to cry out , Melius est mihi mori , quam viuere , It is better for me to die than to liue . But God reprehended Ionas for this desperate speech of his ; Putas ne bene irasceris Iona ? How n●w Ionas , What 's the matter with thee ? Doost thou well to bee angrie for the Gourd ? Doost thou find thy selfe grieued , that I haue made this Gourd to wither , which came vp in a night , and perished in a night ; and wilt thou not suffer me to be sencible of the destruction of this so great a Citie , wherein there are sixescore thousand persons which cannot discerne betwixt the right hand and the left ? Doth it touch thee , that thou art not esteemed in thine owne Countrie ? And wilt thou not pittie Niniuie , whom thou hast drawne by thy preaching vnto them , to repentance ? Niniuie yeelded vnto thee at the first words of thy voyce ; but Iuda still stands out obstinately in her malice against my calling vpon her . And therefore at the day of judgement , the men of Niniuie shall condemne them for a stiffe necked generation , and a hard hearted People ; seeing they without any miracles were conuerted , and turned vnto me at the preaching of one poore ●●nas , Et ecce plus quam Ionas hîc , And behold a greater than Ionas here . Hierusalem seeing so many miracles , perseuereth in her incredulitie ; and therefore Niniuie shall stand , and Hierusalem shall be destroyed . At the day of judgement thou shalt stand confounded and ashamed , that a barbarous , ignorant , and vnbeleeuing Nation ( which is a great disgrace to a man of honor ) that one that is so farre inferiour to thee , should come to be so farre preferred before thee : As those Cities where most of our Sauiours great workes were done , were vpbraided by him , because they repented not ; pronouncing a woe to Chorazin , and a woe to Bethsaida : Math. 11. For if ( saith he ) the great workes which were done in you , had been done in Tyrus and Sydon , they had repented long agone in Sacke-cloath and Ashes .

Regina Austri .

The Queene of the South shall rise in judgement , &c. Some man may say , The historie of Niniuie was sole , and without example in the world ; it 〈◊〉 not it's fellow . For which cause , he sets downe another example of the Queen of the South , of whom there is mention made in the third of the Kings , and in the second of Chronicles . 1. Kings 10. 2. Chron. 9. The Queene of the South came from Morol , ( an Isl●●● of Aethyopia , as Origen , Saint Hierome , Saint Austen , Anselmus , and Iosephus , saith ) and onely to heare the wisedome of Salomon ; Et ecce , 〈◊〉 quam Salomon hîc , And behold a greater here than Salomon . It was much , that the barbarous people of Niniuie should beleeue Ionas , who sought after them , and not they after him : But much more is it , that an Aethyopian Queene should seeke after ● King , to hir so great trouble and cost . Ecce plus quam Salomon hîc . When the Preacher is of that great power and authoritie , that he both sayes and does ; the little fruit that they reap thereby , is euermore attributed to the hardnesse of the hearer . And that he might teach this People this lesson , he saith , Ecce , plus quam Salomon hîc , Behold , a greater than Salomon is here . He was greater than Ionas ; for if he were obeyed by the Niniuites , our Sauiour had obeysance done him by all the Elements : if Ionas had a grace in his deliuerie , and spake with a spirit , it was our Sauiour that gaue it him : if Ionas did inlighten a Citie , our Sauiour did illuminate the whole world : if Ionas did preach bloud ; threatnings , and death , our Sauiour did publish our saluation , life , and hope of Heauen . He was better than Salomon ; for his wisedome was humane and earthly ; but that of our Sauiour , diuine and heauenly : Salomon neuer wrought any miracles ; but those of our Sauiour were without number . In a word , betweene the Queene of the South and the Pharisees , betweene our Sauiour and Salomon , there is a great antithesis and contrarietie : The Queene was a Barbarian , and ignorant ; they , Doctours , and learned in the Lawes ; she , wonderfull desirous to heare a man ; they , loath to heare a God ; she offered to Salomon great gifts ; they to our Sauiour vinegar and gall ; shee did so wonder at Salomons wisedome , that she said , Fame had belied him , and that Report came too short of his praise ; but they made so slight account of our Sauiours words and workes , that they require new miracles at his hands : but this their cauelling with him , shal occasion their condemnation . To conclude , The principal things that Niniuie shal charge them with , are two .

The first , The speedinesse of their repentance , and the hast that they made to turne vnto God : For ( as Saint Chrysostome hath noted it ) in three dayes Ionas effected that in Niniuie , Ionas effected more in three dayes then our Sauiour did in thirty yeares . Repentance , not to be deferred . which our Sauiour could not bring to passe in thirty yeres and vpward . Saint Ambrose , That they who deferre their repentance till the houre of their death , ought not to bee denied the Sacraments , if they desire them ; but I dare not be so bold ( saith the said Father ) to warrant them their saluation . Rahab had scarce put the Spies out of her window , but that she presently hung out that coloured string , the token that was giuen her for the safeguard of her life . Philon takes into consideration , that exceeding great hast which the Aegyptians made to rid their Countrie of the children of Israell ; they held it no wisedome , to deferre their departure one minute of an houre longer , ( if they could so soone haue freed themselues from them ) considering in what great danger they were of loosing their liues . Much lesse discretion is it , to defer the repentance of our sinnes from day to day , considering how dayly we are in perill of perishing in Hell .

The second , The greatnesse , sharpenesse , and rigour of their Repentance , not onely in the men , but in the women , children , and cattell : They thought with themselues , That fortie dayes of sorow were too little , and too few for so many yeares of sinning ; and therefore they did striue all that they could , that the extremitie of their punishment might make amends for that long time wherin they had offended . Lanabo per singulas noctes lectum meum , i. I will euerie night wash my Couch with my tears . Chrys. saith , Culpam fuisse vnius noctis , lachrimas multorum , That it was but one nights sinne , but many nights teares . Amplius laua me , O Lord , wash me yet a little more , that I may be cleane . Now was he clensed ; but ill assured of this his cleannesse , &c. For the washing out of the staines and spots of our sinnes , one la●●r , one rinsing , one bucking is not sufficient , no , though we haue neuer so much sope and ashes to scoure them cleane , and bear out our hearts vpon the blocke of our sencelesse soules : it must ( ô Lord ) be the water of that immense and mightie sea of thy Mercie ; that , and nothing but that , can doe it . And therefore , Haue mercie vpon me , ô God , according to thy great mercie .

THE NINTH SERMON , VPON THE THVRSEDAY AFTER THE FIRST SVNDAY IN LENT . MAT. 5. MARC . 7.

Secessit Iesus in partes Tyri & Sydonis .

Iesus withdrew himselfe into the coasts of Tyre and Sydon .

THis Historie hath beene handled by mee heretofore : The summe whereof is , That our Sauiour Christ withdrawing himselfe to the parts of Tyrus and Sydon , The woman of Canaans Faith . hee did a worke of mercie , that was full of strange circumstances . A woman came forth to meet him , descended of that accursed Cha● , desiring his helpe for a daughter of hers that was possessed with a Deuill : And howbeit our Sauiour had taken the paines to come fiue and twentie leagues for to heale that soule , ( as one that well knew the price and worth thereof ) yet he gaue her so many shrewd disgraces and put-by's , that would haue dismayed the stoutest spirit aliue , and haue cooled the courage of him that had beene most confident of his strength . But this woman did not flag a whit for all this , nor would bee so beaten off ; but one while making vse of the intercession of the Apostles ; another while confessing herselfe to be no better than a Dogge , and begging like a Dogge , not the bread it selfe , which was for the children , but the crummes that fell from the 〈◊〉 , which neuer yet was denied vnto Dogges : she perseuered in her petition , laying such a strong and forcible batterie to the pittie and mercie of Christ , that it being in it selfe inuincible , yet it yeelded to a womans importunitie . Incouraging vs thereby , and putting vs in good hope , that nothing shall be denied vnto vs , How Christ called , the hope of the Gentiles . if we shall earnestly call vpon God , & perseuer in the pursuit of our humble petitions : And there is good cause of comfort for vs , Quoniam confirmata est super nos misericordia eius , His mercie is confirmed vnto vs , as well as his grace ; whose effect is infallible , and most certaine . And as a continuall feauer that is once confirmed and setled vpon vs , is an assured messenger of death ; so the mercie of God being once confirmed vnto vs , it is not possible that it should euer faile vs .

Egressus Iesus , secessit .

Some doe apply this word to the Sonne of Gods comming foorth into the World ; Some , to the strength and vertue which our humane nature recouered by this his comming . Which is all one with that of Saint Austen ; if God had not beene Man , Man had not beene free . The Scripture calleth Christ our Sauiour , The desire & hope of the Gentiles . And to him that shall doubt , How the Gentiles , not hauing knowledge of the Son of God , nor of his comming , Ob. could bee called their hope , and their desire ?

First of all , I answere ; That amongst the Gentiles God had some friends , Sol. as the Sybils , and many which beleeued in him ; In the land of Hus , he had Iob. And if it shall be obiected , That so small a number of the Gentiles , Ob. were not sufficient to giue a name and beeing of this their hope and desire ?

I must answere secondly , That all creatures did naturally desire , Sol. and long for him , as the dry ground doth gape for water ; Psal. 142. or as the captiue doth desire his libertie , Sicut terra sine aqua tibi .

Thirdly , Saint Austen answeres , That the desired , ought first to bee knowne . But it is the fashion of the Prophets , to take Futurum , pro praeterito , The future , for the preterperfect Tence .

And here it is to bee noted , That with Tyrus and Sydon , that happened vnto him in particular , which succeeded vnto him in the world in generall . He was long before offended with this Country as it appeareth in Ioel ; Quid mihi , Ioel. 3. & vobis Tyrus & Sydon ? What haue I to doe with you , ô Tyre and Sydon . In Ezechiel , Ezech. 27. Tu ergo fili hominis assume lamentum super Tyrum , Now therefore ô sonne of Man , take vp a lamentation for Tyre . In Esay Onus Tyri , vlulate naues maris , The burden of Tyre , Esay . 23. ●owle ye ships of the Sea . How then did God make peace with the World by his Sonne ? Gratificauit nos in dilecto filio suo . And hee offered the like kindnesse vnto Tyrus and Sydon . Memor ero Rahab Babilonis : Ecce alienigeni , & Tyrus hic fuerunt illic , &c. I will thinke vpon Rahab , and Babilon , the Morians , Psal. 87. and them of Tyre , &c.

Secessit in partes Tyri , & Sydonis , Hee went into the Coasts of Tyre and Sydon . He taxes this his people of their vnthankefulnes towards him ; For he , that doth not only not acknowledge a good turn , but requites it with il , shuts the gates of Heauen against his owne Soule . And therefore , Signum non dabiter ei● . Rupertus hath obserued , That the first fault that was committed in the World , was Ingratitude ; For God hauing created Adam in a perfect age , and sound in his judgement , hauing , for his recreation giuen him Paradise , and for his authoritie , the Seigniorie of the World ; yet did hee not giue him thankes for these his so great and many fauours towards him ; whereupon the Deuill , ( beeing a slye and subtill Merchant ) tooke occasion to tempt him , persuading himselfe , That hee who had shewed himselfe ingratefull , would with a little labour bee easily brought to be disobedient . This Doctor doth soundly & throughly ponder these words , Serpens erat callidior , The serpent was more subtill . Like a craftie Huntsman , hee waited but for a time , that Adam by his vnthankefulnes should fall into the toile , whence afterwards hee should not so easily get out . Saint Ambrose sayth , That Noah , all that while that hee was building the Arke , did not any thing , though neuer so little , without some especiall order from God ; but as soone as hee was gone out of the Arke , without further expecting aduise from Heauen , hee did prepare and make readie his sacrifice . For , that a Soule should shew it selfe thankefull to it's God , it is not necessary , that it should stay waighting & looking for reuelations ; but rather hasten to expresse it as soone as it can , and to vse all preuention of being put in mind of it . And therfore in approbation of Noahs forwardnesse , the Text sayth , Odoratus est Dominus odorem suauitatis , The Lord smelled a sauour of rest . Gen. 8. And shewed himselfe so well pleased and appeased therwith that he sayd in his heart , he would thencefoorth curse the ground no more for mans cause .

There is another circumstance , touching Ingratitude , which is very considerable , & deserues our attention , which is this , That albeit God is woont sometimes to dissemble other faults , and lets them runne on many yeares before he wil punish them , yet the sins of vnthankefulnesse , he will not suffer them to scape vnpunished , no no● so much as to graunt them the forbearance of a few houres . God sayth in Leuiticus ; Qui maledixerit Deo suo , portab●t peccatum suum , Whosoeuer shall curse his God , Leuit. 24 ▪ or speake ill of him , shall beare his sin ; no farther chastisement beeing there set downe for him . But hee that shall blaspheme the name of the Lord , Morte morietur , shall bee put to death : that is the Law . The second ( questionlesse ) is a lesser sinne than the former ; And yet God dissembles the former , and will by no meanes indure the second . And the reason thereof ( rendred by Thomas ) is , That those names , and attributes of God , doe shut vp as it were , and comprehend in them those benefits which hee so liberally bestowes vpon vs ; and for that the blasphemer showes himselfe so vngratefull vnto God , hee cannot hope for any pardon of his punishment . Our Sauiour Christ then seeing , that Iudea did draw poyson out of treacle , and vnthankefulnesse and hardnesse of heart , from the many fauours and mercies that hee had shewed towards them , Secessit in partes Tyri & Sydonis , Went into the Coasts of Tyre and Sydon &c.

Ecce mulier Chananea .

The force of Prayer . Many , and great matters are spoken of the force and power of Prayer . Greeuous is that saying of God vnto Ieromie ; Noli orare pro populo isto , neque assumes pro eis laudem & orationem , Hier. 7. & non obsistas mihi , Thou shalt not pray for this people , neither lift vp cry or prayer for them , neither intreat mee , least I should heare thee , and so diuert mine anger . Seest thou not what they doe , & c ? Seeke not therefore to hinder me in executing my vengeance against them . None ( sayth Iob ) is able to resist the wrath of God . But God aduiseth vs , how powerfull a thing Prayer is for the appeasing of it , Io● 9. by seeking to preuent the Prophet , by putting in this caueat , Non obsistas mihi , Resist mee not . Greeuous is that saying of God , vnto Moses , Desine , vt irascatur furor meus , Stand not betwixt mee and home , that I may destroy this people . O Lord , who can hold thy hand , when thou art willing to strike ? Who , force thee against thy will , to be quiet ? yes , The Prayer of such a friend as Moses , Orabat autem Moyses ad Dominum Deum suum . Beeing one , whom God so much respected . And as the loue of a friend doth tye the hands of some angry Lord , and keep him from striking ; so Prayers binds Gods hands when hee is angry with vs , not suffering him to draw his sword . This was no small comfort to Dauid , which made him to sing the song of Thankesgiuing , Benedictus Deus , qui non amouit orationem meam , & misericordiam suam à me , Blessed be God , who hath not remooued either my prayer , or his owne mercie from mee . Saint Austen saith , That as long as God shall not take from out our mouthes and our hearts our praying vnto him , so long we may be well assured that he will not remoue his mercie from vs , for he neuer denieth those that faithfully cal vpon him

But a matter of great consideration is that which we haue here in hand , Ecce mulier Cananea , Behold a Canaanitish woman , &c. What ? a woman that is an Idolatresse , can shee bee of that power that shee should ouercome God by prayer ? When a weake arme cuts a man off by the wast at a blow , or hewes a bar of yron in sunder , this act is not attributed so much to the force of his arme , as the goodnesse of his sword ; so , this dayes noble act is not to bee attributed to a Pagan woman , ( who was descended of that accursed Cham ) but to the power of Prayer . To those three diuine persons , Prayers are not permitted : for , as Thomas noteth it , Prayer is to be directed to a superiour power : And if the Sonne of God did pray , it was according to his humanitie , hauing recourse ( as Saint Ambrose saith ) to those two obligations of Priest and Aduocate : And if ( Saint Paul saith ) that the holy Ghost doth pray , Postulat pro nobis gemitibus in enarrabilibus , He maketh request for vs with grones that are vnspeakeable : It was , that he might teach vs how to pray , as Saint Augustine expoundeth it . The Deuills , and those that are damned , are not capable of prayer : Albeit the couetous rich man did desire a drop of water of Abraham to coole his tongue , & the Deuills entreated Christ , Luke 16. that he would giue them leaue to enter into the Swine . For to pray vnto God , is to turne vnto God , and with a sorowfull soule , and a contrite heart , humbly and earnestly to call vpon him , crauing pardon for our sinnes . Prayer therefore onely belongs vnto men , as well the Iust , as the Sinner ; and that the Prayer of the Iust should preuaile with God , which begges and entreats of his diuine Majestie , That he will beare with vs this yeare , and the next , and so from time to time ( as is prooued by that Parable of the Figge tree , which the Lord of the Soyle caused to be hewne downe , because it bare no fruit ) it is not much : But that the prayer of a Canaanitish woman should make God to yeeld vnto her , is more than much . The name of woman , in it's true and naturall element , notifieth a thousand imperfections : O pessima , & Mulier , saith Euripides , signifying thereby , That there is no mischiefe which she is not a Midwife vnto ; the verie name of a Canaanitish woman doth blab out sin in hir , hatred towards God , and a measure full of miserie . Now if a subiect so weake and so imperfect , grew by Prayer to be so powerfull ; What will not Prayer be able to do ? Salomon askes the question , Mulierem fortem quis inueniet ? Who shall meet with a valiant woman , that is full of mettall and courage ? I answer , That naturally such a one is Rara auis in terris , a verie Phoenix , a white Crow , and a blacke Swan ; but by the force of Prayer you shall thrice meet with such a one : in Tyrus and Sydon God sayes no ; and yet in the end , the Canaanitish womans Yea goes further than our Sauiours Nay ; making God , as it were , to lay downe the Bucklers , and to yeeld vnto her . And to him that shall say , That this was a spirituall wrestling , neuer giuing ouer our Sauiour , but still pressing and importuning him more and more ; and that a woman will be sometimes so earnest and so violent , that shee may as well wearie out God , as she doth Man , to make him yeeld ere she haue done with him : To this , a Doctor of our times verie well answers , by proposing another question ; to wit , Whither Iacobs wrestling with God were with the force of his arms , or with the armes of Prayer ? Origen tells vs , That it was a spirituall strugling of teares and prayers ; and Iacob hauing got the better , God said vnto him , Thou shalt no more be called Iacob , but Israel , because thou hast had power with God . The like may be said by our Sauior to this Canaanitish woman .

Ecce mulier Cananea , Behold a woman , &c. Ecce , in holy Scripture commonly signifieth some great matter of admiration . And this case of the Canaanitish woman is admirable , for two rare circumstances contained in it .

The one , For that strange change and alteration in her ; in regard , that of a Canaanite in Occupatione , she became a Canaanite in Oratione , that is , a Negotiator in Heauen : for Cananea ( according to Saint Hierome ) is the same with Negotiatrix . Of a good huswife , that girdeth her loyns with strength , and strengthneth her armes , Salomon saith , Cingulum tradidit Cananeo ; the Vulger hath it , Negotiatori , Prou. 31. Luke 19. To the Merchant , or one that negotiates businesses ; and Heauen is stored with such kind of People : Negociamini dum venio , Occupie till I come . And so great was the hast which this Canaanite made for the encreasing of her Talent , and in mannaging of her businesse , that the Church sets her before vs for an example , and for an excellent and happie Negotiant with God himselfe . As Abraham was put for a patterne of Faith ; Isaac , of Obedience ; Ioseph , of Chastitie ; Iob , of Patience ; Marie Magdalen , of Repentance ; so this Canaanitish woman is proposed vnto vs as an example of well negotiating with God , shewing vs the readie way for a quicke dispatch .

The other , That a woman that was a Gentile should come out of Tyrus and Sydon , Vertue neuer more eminent , than when it shines among the Vicious . to be a Schoole to the Faithfull ; as if a Moore should come from his Moorisme , to be a Christian , which is a rare thing , and seldome seene : that such a one should haue issued out of Ierusalem , that was well grounded in the Scripture and Religion , it was not much ; but from Tyrus and Sydon it was not a thing to be expected . To be of the houshold of Faith among the Gentiles , a Catholick among Hereticks , a Christian among Moores , a Saint amongst the Wicked , was eue● yet accounted strange and wonderfull . Saint Gregorie obserues this of Iob , liuing in the Land of Hus among the Barbarians ; Socius fuit Draconum , Frater Stru●hionum , He was a companion of Dragons , and a brother to Ostriches , that is , he liued amongst the Vngodly . And Saint Peter saith of Lot , That he being righteous , 2. Pet. ● . and dwelling among the Sodomites , in seeing the vncleanly conuersation of the Wicked , and hearing of their abhominable sinnes , vexed his righteous soule from day to day with their vnlawful deeds ; which is a great crosse and affliction to the Godly . Saint Iohn saith of the Bishop of Pergamus , Scio vbi habitas , vbi se●es est Sathanae , & tenes nomen meum , All thy actions are not praise-worthie ; but this is greatly to be commended in thee , that amongst Deuills , where Sathan hath his Throne , thou keepest the faith , and confessest my name . Saint Paul , of the Philippians , That In medio nationis prauae . The Spouse , of his Beloued , That , Sicut Lilium inter spinas , without receiuing any harme . In a word , to enioy perfect health in the middest of a great plague , is a great matter ; but much greater is it , that out of a Pest-house one should come forth to giue helpe vnto others ; that from amidst Heretickes a Master should be brought to teach Catholickes ; and that out of Tyrus and Sydon should step forth a Canaanitish woman to instruct the Church . And this is that which this word Ecce aimes at .

A finibus illis egressa , Come from out those Borders .

First , Christ ; and then she : and though Christ had the longer and harder journey of it , and she the shorter and easier ; yet you see shee was willing to put the best foot forward , and to take some paines her selfe in the businesse : she did not as many doe now adayes , sit still and doe nothing , laying the whole burthen of the justification vpon our Sauiour Christ . Supra dorsum meum ( saith he , complaining by the Prophet ) fabricauerunt peccatores , prolongauerunt iniquitatem sua● , They threw all the whole burthen of their sinnes vpon my shoulders , taking no care themselues to worke out their saluation . Beloued , this is not the way ; it is not enough , that yee haue your calling and vocation from God , but you must make sure this your vocation vnto you by good workes , Satagite per bona opera certam facere vocationem vestram ; It is not enough , that Christ hath redeemed you , but you must seeke on your part to secure your redemption . In this sence said Paul , Adimpleo quae desunt passionum Christi in carne mea : Not that any thing can be wanting to the passion of Christ , on his part , but on thine . Faine wouldst thou goe to Heauen , but thou art loath to take any paines to get thither ; thou wouldst be carried vp in a soft and easie chaire , but art loath to stretch thy legs . And for this cause the Scripture stiles the life of man , a Warfare , a Wrestling , a Race , a Combat , a Reward , a Crowne ; things that are not atchieued without labour , trouble , seruice , sweats , and some deseruing in our selues . Vbi non sunt Boues , praesepe vacuum est , Where there are no Oxen , the Cratch is emptie ; where no paines , no profit . Herculei auri celebrant labores , saith Boëtius , The Chronicles of Hercules were his Labours . And Plautus , Pars est fortuna laborum .

Come out of those Borders . We are not onely to leaue sinne , but also to remoue from vs all occasion of sinning . God said vnto Abraham , Eijce ancillam ; Agar 〈◊〉 his Slaue o● Bondwoman , Gen. 25. she was that Leuen which had sowred the sweet ●●ace of his house : God might as well haue commanded him to correct and punish her for her insolent behauiour ; but because he would haue the occasion of any farther falling out taken away , he layes this command vpon him , Eijce ancillam , & filium eius . Ismael , ô Lord , ( might Abraham haue said ) is but a child , All occasions of sinne must be auoyded . and in regard of his tender age disciplinable and corrigible , he can as yet do but little harme . But this would not serue his turne , there was no remedie but hee must be sent packing too , that all occasion may be taken away of his mothers returning backe to see him . Salua te in Monte , ne stes , &c. Get thee out of the Citie , Gen. 19. and escape into the Mountaine , lest thou be destroyed . It was the Angells aduice vnto Lot , lest so circumuicinant and neere neighbouring occasion might prooue dangerous vnto him : Quantum distat Ortus ab Occidente , longe fecit à nobis iniquitates nostras , Looke how wide the East is from the West , so farre hath he set our sinnes from vs . Psal. 103. In the Captiuitie of Babylon , the Children of Israell hid in a verie deepe pit , the holy Fire , as a man would hide Treasure , hoping hereafter they might come againe to the fetching of it out : but when this their Captiuitie was ended , when they came to seeke for it , they found in stead thereof , a coagulated and crudded kind of water , as when it is frozen ; but when the beames of the Sunne began to touch vpon it , it turned againe to fire . So they that couer the fire of their affection with the ashes of absence , with a hope to returne to reuiue that heat ; howbeit it be more cold and more frozen than water , yet with the Sunne of their presence , and the heat of occasion , those coles of loue begin to kindle anew , and to breake forth into their woonted flames . Saint Augustine reports of Alipius , That hauing resolued with himselfe , neuer to looke vpon your Fencers Prizes , vpon a time , through the earnest importunitie of his friends hee was drawne along to the Theatre where those bloudie sports were performed ; protesting that he would keepe his eyes all the while shut , and not so much as once open them : yet it so fell out , that vpon a sudden great shout of the People , he looked abroad to see what the matter was ; Whereupon hee became another man , and altered his former purpose ; so that his hatred to this sport , was turned into a loue and liking of it . Ecclesiasticus saith , That as a cleere Fountaine is to the thirstie , and as the shade to him that is scortched with heat , such is occasion , to a man that is accustomed to ill . In filia non auertente se , firma custodiam , Giue her for lost , if thou quit not the occasion .

Clamabat , Miserere mei , She cried , Haue mercie vpon me .

Vocall Prayer is sometimes profitable , and sometimes necessarie ; profitable , because it stirreth vp our inward deuotion , And is ( as Saint Augustine hath obserued ) that blast which bloweth and kindleth the fire that is within vs . Those that are more perfect than others , spend much time in meditation and contemplation of the Spirit : but those that are lesse perfect , because their inward heat quickly failes them , they must haue recourse to the breath of vocall Prayer , and call out aloud , with this Canaanitish woman ; for the Heart and the Lips are an acceptable Sacrifice vnto God . Ex voluntate mea confitebor ei ; Saint Paul calls it , The fruit of the Lips ; Heb. 13. Ose. 14. Osee , A Sacrifice , Vituli Labiorum , The calfes of our Lips .

Miserere mei , Fili Dauid .

Haue mercie vpon me , thou Sonne of Dauid . Saint Augustine saith , That whatsoeuer may be lawfully desired , What we are to demand in praier , & how may be lawfully required of God : And beeing there be three sorts of things ; some so good , that it is impossible the vse of them should be bad , as Grace , Vertue , Glorie , and the necessarie sustenance of the bodie , which we dayly beg of God : others so ill , that they can neuer be good , as Sinne and Wickednesse : and others indifferent , which of themselues are neither good nor euill , as Riches , and other the like temporall Goods . The first , wee may alwaies , and at all times begge of God without any condition or limitation : the second neuer : the third must euermore haue this reseruation ; If it bee , ô Lord , for thy seruice , or thy honour and glorie , &c. Now this Canaanitish woman crauing mercie for her selfe and her daughter , it beeing so holy and pious a petition , she might absolutely preferre the same to our Sauiour .

Merits vtterly cryed downe . Haue mercie vpon me , thou Sonne of Dauid . Saint Basil pondereth the elegancie of this prayer , so wholly stript from any proper presumption in it selfe , and so cloathed throughout from top to toe , with the mercie of God . There is not any greater pouertie ( saith Saint Bernard ) than that of our owne merits ; nor any falser riches than that of our own presumption . And he preuailes most with God , who presumes least of himself ; for the mercies of God are not occasioned from our deseruings , but from his own infinite goodnesse , as Leo the Pope sets it down vnto you more at large . Gods mercie is so infinite and so immense , that there is no comparison betwixt our merits and it ; so short is our rightuousnesse of his goodnesse . Saint Chrysostome sayes , That mercie must bee like a free Port that opens vnto the sea , and affoords franke passage vpon all occasions , or whither soeuer we are bound , without paying so much for importation , or so much for exportation , &c.

O Sonne of Dauid . Although our Sauiour were of the Seed of Abraham , as well as of the House of Dauid ; yet with this People , more preuailed this appellatiue of Dauid ; for that the promise which God had made to this King was fresher in remembrance , more especiall , and more honourable , as Saint Chrysostome and Euthimius vpon this verie place haue noted it vnto vs : So that both the nobler , and the learneder sort among them , besides the People in generall , did not onely hold it as an Article of their Faith , but for a great glorie vnto them , that their Messias was to descend from the loynes of Dauid , Iohn 7. Mat. 2. Scriptum est ; Quia de semine Dauid venit Christus . And our Sauiour asking of the Pharisees , Whose sonne their Messias should bee ? they did all agree in this , That hee should come from the Stocke of Dauid .

Now whither it were , that this Cananitish woman by giuing him this attribute , thought with her selfe , That he had some obligation to fauour the Gentiles , ( for the first Troupes that Dauid had , were of fugitiue Slaues and Forreiners , which came to his ayd , [ Et factus est eorum Princeps ] or whither the power that she saw he had in casting out Deuils , wrought thus vpon her ; or whither the much honour that hee had alwaies shewne to women ; or all of these together , were motiues of her pretension , I cannot tell you ; but sure I am , that shee did beleeue , That our Sauiour Christ came into the world for to saue sinners , and for the generall good of all Mankind , for the Iew , and for the Gentile , and that the Deuills were subiect vnto him ; ( differing therein from the Pharisees , who made him Belzebubs Factor ) and that there was no disease so incurable which this heauenly Physition was not able to cure ; and that he had past his word to the greatest Sinners , That if they should call vpon God for mercie , and beleeue in his sonne Christ Iesus , whom he had sent into the world , he would free them from forth the depth of their miseries .

Non respondit ei verbum .

He answered not a word . Origen , and almost all the rest of the Saints , Why God many times shewes himselfe deafe and dumbe to our requests . judge this silence of our Sruiour to bee verie strange , in regard of the strangenesse of the circumstances . First of all , Because that Fountaine ( saith Origen ) which was alwaies woont to inuite and call vs to drinke , doth now denie water to the Thirstie ; the Physition that came to cure the Sicke , refuse to helpe his Patient ; that Wisedome which cried out in the Market place with a loud voyce , Venite ad me , that it should now remaine dumbe , Who may not stand amased at it ? O Lord , thou doost not onely accept of Prayer , but doost like of the bare desire to doe it ; not onely of the lips , but of our willingnesse to mooue them . Et voluntate labiorum illius , non fraudasti eum , saith Dauid . And Wisedome , Optaui , & datus est mihi sensus , When I prayed , vnderstanding was giuen me ; and when I called , Wisd. 7. the Spirit of Wisedome came vnto me .

Secondly , That those prayers & cries which come not from the heart , should notbe heard , it is not much . Aufer à me tumultum carminum tuorum , saith Amos , Amos. 5. Take thou away from me the multitude of thy Songs ; for I will not heare the melodie of thy Viols ; And all because they were not from the heart . And in another place , Populus hic labijs me honorat , corde autem longe est , They honour me ( saith Esay ) with their lips , but their heart is farre from me . But this Cananitish woman did by her voice expresse her hearts griefe : and most true it is , That parents many times louing their children better than themselues , are more sencible of their sorows than of their owne .

Thirdly , it being so pious a businesse , as the freeing of her daughter from the torment of the Deuill ; and being sent besides , of God into the world , Vt dissoluat opera Diaboli ; the Apostles as well pittying the daughters miserie , as the mothers sorow , besought our Sauiour in her behalfe , saying , Dimitte illam .

Fourthly , There must be some great matter in it , some extraordinarie reason , why Christ should bee now more dumbe , than at other times : But of that wee haue spoken elsewhere . Clamaui per diem , & non exaudies , & nocte , & non &c. ( they are the words of the sonne of God to his eternall Father ) What , ô Lord , ( sayth hee ) shall I call vpon thee night and day , and wilt thou not heare mee ? Thy silence can bee no scandall vnto mee , because I know the secrets of thy heart ; and thy loue towards mee ; Marry vnto others , it may giue great offence .

In the former Chapter of this Storie , wee haue giuen some reasons of this silence . Of those which haue since offered themselues , let the first bee that of S. Chrisostome : If our Sauiour Christ ( sayth he ) should haue made present answer to the Canaanitish woman , her patience , her perseuerance , her prudence , her courage , and her faith , would not haue beene so much seene , nor manifested to the World . So that our Sauiour was not dumbe out of any scorne or contempt towards her , but because in the crysoll of these his put-byes , and disdaines , hee might discouer the treasure of her Vertues . And for this cause did Christ heape so many disgraces vpon her , one on the necke of another : one while , not seeming to take any notice of her griefs ; another while stiling the Iews , children , and her selfe a dog . Wherewith this poore woman , was so far from being offended or taking any exception at it , that humbly casting her self downe at his feet , shee did worship and adore him , allowing all that he sayd to be true , & that these disgraces were worthily throwne vpon her , confessing her selfe to bee no better than a dog , yet notwithstanding shee comes vpon him againe with an Etiam Domine , Yet the crums ô Lord , &c. That with kind words and faire promises , and other gratious fauours , God should incourage his souldiers , put strength and boldnesse into them , and winne their loue and affection , it is not much ; but that with disdaines and disgraces , they should receiue augmentation , and increase , ( like Anteus , who the oftner he was by Hercules throwne to the ground , the abler and stronger hee grew ) it is more than much . Hee that is in Loue , hath his affection rather inflamed than abated by disdaines : And this Canaanitish woman was falne so farre in loue with our Sauiour , that his neglecting of her could not quench the heat of her affection . In a word , because to fight against the disfauours of God , is one of the greatest proofes that a Soule can make of her prowesse ; that this womans valour might bee the more seene , Non respondit ei verbum , Hee answered not a word , &c.

The second is of Saint Gregorie : Many times ( saith he ) God doth defer this or that fauor which we beg at his hands , Psal. 7. and for no other cause , but that he would haue vs to perseuer in Prayer . God is so well pleased , that wee should pray and sue vnto him , that with him , hee is Magis importunus , qui importunat minus , Most troublesome , that is least troublesome . Saint Austen sayth , that out of the pleasure and delight that hee taketh therein , God will haue vs to intreat him euen for those things , which are alreadie decreed vpon in his diuine Councell . And as his prouidence giues vs the fruits of the Earth , by the meanes of trauell and tillage ; so he giues vs many good things , & many rich blessings , by the means of prayer . Abrahams posteritie rested verie secure , in regard of the promise which God had made vnto them ; Gen. 22. Gen. 28. And yet for all this , would hee haue Isaacs prayers to bee the meanes , that Rebecca of barren , should become fruitfull . There was great certaintie , 3. Kings●8 ●8 . that God would send raine after that great drought , for to comfort the children of Israel , yet would hee haue the prayer of Elias to bee the meanes to procure it . The health of Tobias and Sarah his wife stood vpon sure tearmes of safetie , Tob. 3. yet was hee aduised by Raphaell to pray , that the Deuill might not haue the power to take his life from him , as hee had done from the rest of her husbands . This made Thomas to bee of opinion , that our predestination is propped vp and strengthened with the prayers of the Saints . And Saint Chrysostome affirmeth ; That as the hands of a man are naturally , not onely instruments of all things else , but of the verie instruments themselues ; so is Praier in that which is spirituall . Saint Ierome and Saint Basil , make mention of a certaine Hereticke , who said , Seeing God knowes what I stand in need of , why should I seeke to trouble and importune him ? Whereunto their answer is , That with God we are not to make our selues , Relatores necessitatis nostrae , sed reos , Not reporters , but petitioners . And as there is a great inequalitie betwixt Relatorem , Importunity in prayer pleasing to God . and Reum ; so is there likewise in their importunitie . Saint Augustine is of opinion , That he who is not importunate , shewes he hath no great mind to that thing hee sues for ; and that God will not grant him his request , because he seemes to set so light by it .

The third is this , God doth not onely from thy prayers receiue pleasure , Difference betwixt the maker of the image & the worshipper . but honour . Martial treating of Idolaters , sayth , That there is this difference betwixt the Artificer that makes the Idoll , and him that prayes vnto it and adores it ; that the Artificer onely makes the Image ; but that he that prayes vnto it , and adores it , makes ( as much as in him lies ) a God of it ; for by praying thereto , and adoring it , he doth openly protest and manifestly declare it's Diuinitie , and for his part , doth willingly acknowledge all reuerence and worship due to the same . Qui fingit sacros , auro , vel marmore vultus , Non facit ille Deos , qui rogat , ille facit . To Gold , or Stone , a sacred looke who faines , Makes them not Gods ; who pray's , that praise obtaines . Which kind of language is likewise vsed in Scripture . The Children of Israell cried out , Fac nobis Deos qui nos precedant , Make vs Gods to goe before vs ▪ but of Aaron it is said , That he made them a Calfe ; it was Aaron that made the Calfe , Exod. 32. but they , that made the Calfe a God . Thou entrest into a Siluer-Smiths Shop , thou seest him at worke , thou askest him , What he is a doing ? he tells thee , Hee is making the God Cupid ; He speakes amisse , and does not say well in it ; for it is he that bowes before him , prayes vnto him , and adores him , that makes him a God : for thou for thy part makest him neither worse nor better than an Idoll ; it is he that sues vnto him , he that falls downe and worships him , equalling him in his seruice with God , that makes him a God . Of such Gods , God saith by Dauid , They that make them are like vnto them , and so are all such as put their trust in them . So that to beg or aske any thing of God , is to honour and praise him , Psal. 115. making publique protestation , and open acknowledgement of his diuine power . Dignus est Agnus accipere dignitat●m , Apoc. 5. Worthie is the Lambe that was killed ( Saint Iohn pointing at our Sauiour ) to rec●iue power , and riches , and wisedome , and strength , and glorie , and praise ; To whom all the creatures that are in Heauen , and on the Earth , and in the Sea , and all that is in them , shall sing praise , and honour , and glorie , and power , to him that sitteth vpon the Throne , and vnto the Lambe for euermore . God , ( and so our Sauiour Christ ) wheresoeuer he is , hath still his diuinitie with him : Thou doost not denie it ; but God is not contented with this , but hee will haue thee on thy part to giue it him , by calling vpon him , crauing his helping hand , and by acknowledging him to be thy God . According to that prophecie of Esay , Ipsum Gentes deprecabunt●r , The Earth shall be full of the knowledge of the Lord , and the N●●ions shall seeke vnto him . Esay 11. Dan. ● . Daniel chose rather to be cast into the Lyons Denne , than to leaue off his praying vnto God . Darius would needes make himselfe a God for thirtie dayes , and gaue command , That none should dare to make any supplication to any other but himselfe : It was a rash and vnaduised action in him to seeke to make himselfe a God ; but it was no ill course in him , that he made this trouble of hearing their petitions , the meanes to remedy what he found was amisse ; for by hearing his Peoples complaints , he knew the better how to helpe them . And therefore God complaining of his People , That they did not come and sue vnto him , nor make their moane vnto him , hee brands them in the forehead to their foule shame , with a Non me inuocasti , Thou hast not called vpon me .

The fourth is S. Austens ; who saith , That God sometime denies , sometimes grants our requests ; one while more slow , another , more speedie , in yeelding to our petitions . The Deuill craued his leaue to tempt Iob , and hee presently gaue way to it . Saint Paul did beg of him , that he might be freed from that euil Angell which tormented him , and his suit was denied ; yet the Deuils dispatch was nothing so good as Saint Pauls : to the one it was quicke , but to his farther shame and confusion : to the other more slow , but to his greater grace and glorie . The Spouse treating of her Beloued , saith , I sought him , but I could not find him ; I called him , Cant. 5.6 . but he answered me not . Richardus de Sancto Victore saith , That God doth not presently replie to our Prayers , nor on the sudden grant our requests , to the end that he might make vs the better answer , and send vs away with the better dispatch . It is a note of Saint Basils , That Salomons wisedome stayed so little a while with him , because God had so soone granted his request . And therefore it is commonly said , Que prestò se alcança se pierde , Soone got , soone lost .

The fift is of Victor Antiochenus . Our Sauiour Christ ( saith he ) threw so manie disgraces vpon this woman of Tyrus and Sydon , and yet gaue her strength withall to continue so couragious and constant all the while , to the end that if the Iewes should either grow enuious or jealous of the fauour that our Sauiour shewed vnto her , by taking exception at his Fiat tibi sicut vis , Bee it vnto thee as thou wouldst haue it ; and at that his extraordinarie commending of her , when he tells her , I haue not found such great Faith , no not in Israell : he might verie wel excuse himselfe vnto them , by shewing vnto them , that this was violentiae magis , quam voluntatis , rather a violent , than a voluntarie action , and that whither hee would or no , he was in a manner forced and compelled to doe as he did : For it is not vnknowne vnto you , how scornefull I shewed my selfe vnto her , how many disgraces I put vpon her ; yet all would not doe , but she is more importunate vpon me than before , so that her Faith did enforce me to yeeld . He that is truly in loue , auoyds the occasions that may bee offensiue to his Loue : Nor can that loue be too much indeered , which our Sauiour bare vnto the Iewes , which made him so loath to offend them : but neuer was there any woman so jealous of her husband , as the Iewes were of the Gentiles , as also of our Sauiours conuersing with them .

The sixt , That one of the noblest and most heroicall acts of our Faith , is , That a man should loue his Maker , cal to God for mercie and forgiuenesse of his sinnes , desire victorie ouer his temptations , and sue and beg , and that earnestly , not a yeare or two , but ten yeares together ; and God all this while not returning him any answer , that he should for all this still perseuer in these his constant courses of Prayer , is a thing , I know not whither more to be commended , than admired . Iob. 30.20 . Clamo , & non exaudis me ; sto , & non respicis me , saith Iob , I crie vnto thee , and thou do●st not heare me , neither regardest me when I stand vp ; I crie by Prayer , I stand vp by perseuerance . Vatablus translates it , Sto , & nihil me curas , I stand vp , and th●● takest no notice of it . Moses did desire of God , That he would doe him the fauour to let him see his face : that he should talke with God , and God speake again to him ; this would not content him , he must see him , forsooth , else all the rest was as nothing : In what case would hee then haue beene , had hee neither seene nor heard of him ? Of Baal the diuine Historian deliuereth , 3. Kings 18. There was neither voice to be heard , nor one to answer , nor any that regarded . He was a false god ; but that our God should be deafe at our cries , &c.

The seuenth , That a mother should breed vp her daughter so ill , that shee should fall into the Deuills hands , Male à Daemonio vexatur [ the Greeke , Daemonizatur ] it is not much , that Christ should not make her any answer ; for although no man can liue free from the batterie of Hell , yet a mother that shall thrust her daughter into it , must hold her selfe an vnfortunate woman : For it is necessarie that scandalls should come ; yet Christ did mourn for those through whose meanes they were occasioned .

The last , God doth deferre the fauours thou beggest of him , to the end thou maist esteeme the better of them when they come ; for wee lightly esteeme of those things that cost vs but little labour . Elisha could haue healed Naaman the King of Syria's Fauourite , either by his word onely , or by laying his hands vpon his leprosie , or by willing him to wash himselfe but once in Iordan ; but hee would haue him to wash himselfe therein seuen times , because hee should not disesteeme of it . Speciosa mesericordia Dei quasi nubes in tempore siccitatis , O! how faire a thing is mercie in the time of anguish and trouble ? Eccle. 35. It is like a Cloud of raine in the time of a drought . For these , and other the aforesaid reasons , our Sauiour Christ would not giue eare to this humble petition of this poore Canaanitish woman .

Dimitte cam , quia clamat post nos .

Dispatch her , for she crieth after vs . These were good Fauourites , Soft persons the fittest about Princes . worthie to be about the person of Christ their King : your Courtyers haue not commonly such tender bowells ; but these had compassion of other mens miseries and necessities , they take part in the petitions of the poore , they plead the cause of the afflicted , they solicite their suit , and entreat hard for them . The Propitiatorie stood vpon the Arke of the Law , and on either side , it had two Cherubimes couering the Mercie seat with their wings , and their faces one towards another , Exod. 2● . beholding one another in that manner , that their eyes were neuer off each other . Saint Augustine will haue it , That God doth hereby aduise the Transgressours of his Law , that they should appeale from his rigour to his mercie , which was the neerest cut a sinner could make ; Mercie , a sure motiue for mercie . Cant. 2.4 . and that the best means to come to this his Mercie seat , was , to looke vpon our neighbor , & neuer to haue our eyes from off his wants and necessities . The Spouse did boast her selfe of those fauours which her Beloued did vnto her , Introduxit me Rex in cellam vinariam , &c. Hee brought me into the Wine sellar , and Loue was his banner ouer me ; his left hand is vnder my head , and his right hand doth embrace me , &c. And her companions that kept her companie made answer , Exultabimu● & latabimur in te memores vberum tuor●m , Wee haue reioyced , and will be glad , &c. We take much ioy in this thy priuacie and inwardnesse with him , because wee know that it will make much for our good . Thou alone ( saith Saint Bernard ) shalt enter into the Wine sellar ; but thou alone shalt not be rich and happie therein , thou must share these thy blessings with thy neighbours , friends , and allyes , and all must tast of the milke of thy brests : for the brests were not made so much for those that haue them , as for those harmlesse creatures that must sucke and draw from them . This loue and charitie shewed the Apostles , when they did solicite this womans dispatch , and said to our Sauiour , Dimitte illam , Send her away .

Non sum missus nisi ad Oues , quae perierunt domus Israel .

I am not sent but to the lost Sheepe of the House of Israell . Principally , personally , and by especiall precept , was our Sauiour sent to the People of Israell ; which was testified by Saint Paul , The Word of God was to be spoken first to you : And this was the reason why he called them Children ; and the Gentiles , Dogges . But by his Apostles he came to preach and do miracles for the whole world : so doth Saint Ambrose , Cyril Alexandrinus , Saint Hierome , and learned Bede declare it . Saint Augustine saith , That he employed his presence onely vpon the Iewes , in regard of Abraham● Faith , and for the promise sake which God had made of the Messias ; so that though hee came to the borders of Tyrus and Sydon , it was more for to hide himselfe out of the way , than any thing else ; and that though he wrought this miracle there , it was not much materiall , beeing wrested from him by importunitie ; as one , who to still a bauling Curre , throwes him a morcell of bread to stop his mouth ; or , to speake it in better termes , as one , from whom by chance a crumme had fallen from forth his fingers .

Non sum missus nisi ad Oues , &c. Amongst many other offices which our Sauiour Christ had , one was that of a Sheepheard , who was to gather together his scattered Sheepe , and to bring them all into one Fold . Et suscitabo super eos Pastorem meum , Ezech. 34. qui pascat eos , so saith Ezechiel , I will set vp a Sheepheard ouer them , and he shall feed them . 2. Pet. Saint Peter calls him Principem pastorum ; and he prooues himselfe to be a Sheepheard , by his going forth to seeke after this lost Sheepe . And if we mean to haue our habitation in Heauen , & to be of the same Fold with the Saints , we must first be this Sheepheards Sheepe vpon earth , before wee can come to be his Saints in Heauen . For albeit the Iust beare the name of Sheepe , as is noted by Saint Hierome , Saint Augustine , Saint Gregorie , and Saint Cyprian ; yet all that haue this name shall not come to Heauen ; for many , of Sheepe shall become Wolfes .

First , The proportion of our Sauior Christs giuing to his , the name of Sheep and of Lambes , consists first of all in their innocencie and simplicitie ; whereof the Sheepe and the Lambe are the true symbole and hieroglyphicke ; as it is prooued by Saint Gregorie and Saint Cyprian in the place before alledged . Quid per Oues nisi ●nnocentia designatur ? What but innocencie is pointed at by Sheepe ? saith Saint Gregorie . Oues nominat , vt innocentia Christiana Ouibus aequetur , He calls the● Sheep , to shew , that Christian innocencie should equall that of theirs , saith Saint Cyprian . When the Angel with that his naked Sword in his hand went making that fearefull slaughter amongst the Israelites , Dauid humbly kneeling on his knees makes his mones vnto God , and saith , Isti qui Oues sunt , quidfecerunt ? What haue these poore Sheepe done , 2. Kings 24. these innocent Lambes ? it is I that haue sinned , smite mee , and not them : Let thy hand , I pray , bee against mee and my fathers House ; but spare these thy Sheepe , who syllie harmelesse Creatures haue no way offended thee .

Secondly , This proportion consists in that wonderfull obedience which the Sheepe carrie to the Sheepeheard , who with a word or a whistle bridleth their appetites , and keepes them within their bounds , not offering to stray into strange Pastures . This is that which Dauid said , His eare was obedient to me : And our Sauiour Christ , My Sheepe heare my voyce .

Thirdly , In that , those that are lost and gone astray , shew their discomfort , by bleating and following from hill to hill , from pasture to pasture , path to path , the steps of his Sheepheard , lifting vp his head , and bending his eare on the one side , and listning whither he can heare the sound of his voyce , and many times he will leane one eare to the ground , the better to helpe his attention . Saint Ambrose saith , That one of the greatest pledges that a Sinner can desire of his Predestination , is , to be like vnto the lost Sheepe , to shew himselfe sad and heauie , when he misseth his Sheepheard that should protect him , and looke well vnto him ; to make his moane , send out sighes and sobs like so many blea●ings , to follow the tracke of his footsteps , to listen to his whistle , to hearken to his voyce , and to giue eare vnto his call : for that sinner that shal do so , it is an euident token that he was borne for Heauen .

Fourthly , There is nothing in a Sheepe , whatsoeuer it be , but is good & profitable ; ( as the flesh , the bloud , the milke , the wooll , and the fell ) but nothing that is hurtfull : besides , it is a most fruitfull creature , Oues fatosae abundantes in faetibus suis , Our Sheepe bring forth thousands and ten thousands in our streets . The just man is likewise full of goodnesse , and full of profit , in his words , and in his workes , in his thoughts , in his wealth , in his pouertie , in his health , and in his sickenesse : but nothing in him that is hurtf●ll . Saint Paul reckoning the conditions and properties of Charitie , repeateth first the good that it doth , Patiens est , benigna est , &c. Loue suffereth long , it is bountifull , &c. And anon after , he enumerateth the euills which it doth not , Non aemulatur , &c. Loue enuieth not , 1. Cor. 2● . Loue doth not boast it selfe , it is not puffed vp , it doth no vncomely thing , it seeketh not her owne things , it is not prouoked to anger , it thinketh no euill , it reioyceth not in iniquitie , &c.

Fiftly , It 's patience and gentlenesse when they sheere him and robbe him of his Fleece , turning him this way or that way , when they bind his legs , or otherwise vse him hardly , and put him to paine , he scarce offereth to bleat or open his mouth ; he goes as willingly to the Butchers blocke , as to his greene pastures ; and when the Butcher puts his knife to his throat , hee beholds him with a gentle and louely looke . In a word , Esay endeering the infinite patience of our Sauiour Christ , could not find any comparison fitter for him , than that of the Sheepe and the Lambe , Sicut Ouis ad occisionem ductus est , sicut Agnus coram tondente , se obmutuit , He went like a Sheepe to the slaughter , and like a Lambe before the shearer , hee opened not his mouth . This then is the nature and qualitie of the mysticall Sheep of the Church , Caeduntur gladijs , &c. They are smitten with swords , yet neither murmure nor complaine .

Sixtly , Saint Basil and Saint Ambrose both affirme , That the Sheepe ordinarily do eat and chew the cud , but then most of all ( by a naturall instinct ) when Winter drawes on , and then he feeds a great deale faster , and with more eagernesse , as diuining , that through the inclemencie of the Heauens , and the bitternesse of the cold , he shall not find feeding sufficient for him . And this is a lesson for vs , to teach vs what we are to doe : The Sheep of Christs flocke vsually are to seeke for their feeding in the pastures of Vertue , either by ruminating , meditating , or contemplating ; but when they see death approching neere vpon them , they must fall more speedily and more earnestly to their meat ; for when the Winter of death shall come vpon them , they will not find whereon to feed . And therefore worke righteousnesse before thou die ; like vnto the Ant , who prouides in the Summer against the rigour of the Winter : Quoniam non est apud inferos , inuenire cibum , In hell there is no meat to be got for any money : and the hunger in Hell is so strange , that the Damned feed vpon their owne tongues .

For these his Sheep God came into the world , Quantum ad efficaciam , though he came also for all the whole world in generall : Quantum ad sufficientium , effectually for His ; but sufficiently forall . And it is a fearefull thing to thinke on , which is noted by Saint Bernard ; to wit , That he that shal not be a sheepe in this life , Psal. 49. shall after death be damned to Hell ; Sicut Oues in inferno positi sunt , They lie in Hell like sheepe , and death gnaweth vpon them . As here we take the fleece from off our Sheepe , and leaue them naked and poore ; so there the Wolfe shall be fleeced of his riches , and of all the pleasures and comforts that hee tooke in this world , and be left not only naked , but full likewise of paine and torment ; Mors depascet eos , Death shall gnaw vpon them , and dying to life , they shall liue to death .

Venit & adorauit eum ; dicens , Domine adiuua me .

Came and worshipped him ; saying , Lord helpe me . As there are some kind of fires which recouer more force by throwing water vpon them ; so the heart of this woman did recouer more courage by this our Sauiors disgrace , in not vouchsafing her an answer , thinking thereby to quench the heat of her zeale : And falling downe prostrate before him , and adoring him as God , said vnto him , Lord , am I thy Sheepe , or not thy Sheepe ? camest thou for me , or not for me ? I dare not be so bold to dispute that with thee ; yet giue mee leaue , considering the wretchednesse of my case , to call vnto thee for helpe , and to beat at the doores of thine eares , with a Domine adjuva me ; with a Helpe me good Lord . Here are those hot , impatient , violent , and firie dispositions condemned , for whom those two louely Twinnes , Hope and Patience , were neuer borne : with whom , euerie little delaying of their desires , and deferring of their hopes , driues them to the depth of desperation , and is as a thousand deaths vnto them . They are like vnto your hired Horses , who come so hungrie to their Inne , that they will not stay the plucking off of their bridle , though thereby they should the better come at their meat . Osee compares them to a young Heyfer that hath been vsed to tread out corne , who is no sooner taken from the cart , or the Plough , before her yoke is taken off would faine runne to the threshing floore , Ephraim vitula est , doctam diligere trituram ; So affected to her feeding , that she hath not the patience to put a meane betweene her treading and her eating .

Non est bonum sumere panem Filiorum , & mittere Canibus . It is not good to take the Childrens Bread , and giue it to Doggs .

This was so cruell a blow , that any bodie else would hardly haue indured it ; But God alwayes proportions his fauours and disfauours , according to the measure of our capacitie : To thee , hee giues riches , because he distrusts thy weakenesse ; to another , pouertie , because hee knowes his strength . Fidelis Deus , qui non patietur vos tentare , 1. Cor. 11. vltra id quod potestis . God is so good a God , that hee will not suffer yee to bee tempted aboue your power . And this reason alone ought to make men rest contented with that state and condition of life , whereinto God hath put them . Christ you see , carries himselfe scornefully to this woman , yet ( poore soule ) shee patiently suffers and indures all : Whether or no , for that it is an ordinarie thing with God , to be then most kind , when he seemes to bee most curst . How did he deale with Abraham touching his sonne Isaac ? Hee makes him draw his sword , set an edge vpon it , and lift vp his arme to strike , but when hee was readie to giue the blow , hee holds his hand , and bestowes a blessing vpon him , for this his great faith and obedience .

Non est bonum , sumere panem filiorum .

It is not good to take the childrens bread . What ? shall I giue the childrens bread vnto dogges ? It is not fitting . My Miracles and my Doctrine were meant to the children ( for so was Israel called ) Filius meus primogenitus Israel . It was prouided , & principally promised vnto them , Exod. 4. vpon a pact or couenant which God had made with Abraham . In a well ordered house , the dogs are not allowed to eat the childrens bread , worser scraps will serue their turne ; it is enough that they haue that which is necessarie to nourish their bodie . Oculi omnium , in te sperant Domine , The eyes of all things wait vpon thee , ô Lord ; Psal. 145. and thou giuest them their meate in due season , such as is fitting for them . But the choyce bread of his Law , and of his presence , this is reserued for his owne house and familie , those that are his children , and his owne people . Of whom Saint Paul sayth , Credita sunt illis eloquia Dei . And Dauid ; Non fecit taliter omni nationi ; Psal. 147. Hee hath not dealt so with any nation besides . Your Turkes , the Moores , and the Negros , in a scorne and contempt of them , wee call them dogges . And wee inherit this name from the Moores , who when they were Lords of Spaine , bestowed that nick-name on vs . The Scripture giues this name of base minded men . 2. Kings 3. 2. Kings 16. Nunquid caput canis ego sum ? Am I a dogges head ? It was Abuers saying to Ishbosheth . As if hee should haue sayd , shall I be so base as to pocket such a wrong . Againe , 4. Kings 8. Shall I take off this dogges head that curseth my King ? It was Abishays speech of Shimei ; as making no more reckoning of him than of a dogge . Againe , Is thy seruant a dogge , that I should be so deuoyd of all pittie and humanitie ? It was Hazaells answere to Elisha , when hee told him of the euill that he should doe vnto the children of Israell . Philip. 3. And Saint Paul aduiseth the Philippians to beware of dogges ; alluding to Heretickes . And the Iewes gaue this attribute of dogge to the Gentiles .

Etiam Domine , nam & callite .

Yes Lord , for euen the Whelpes . Here this Canaanitish woman , taking her Cu , The least of Gods fauours no way to be valued . caught him at his word . She had him now , and ( as Saint Chrisostome noteth ) held herselfe now as good as alreadie dispatcht , and that her sute was at an end . Inferring hereupon ; ô Lord , I account my selfe a most happy woman , that I may be admitted into thy house , though it be but in the nature of a dog . First , because that dogs beeing faithfull and louing , affectionate thereby their Masters vnto them . And none shall be more louing and loyall vnto you than I , who shall still wait vpon you , be neuer from your heeles , and follow you vnto death . And secondly ; for that to dogs , were neuer yet denyed the crums that fell from their Masters table . I would not ( poore vnworthy creature , Discretion a maine motiue in our petitions to God . as Theophilact makes her speake ) desire any of those thy greater miracles , which thou keepest for thine own children , the least that thou hast will content me , be it but as a crum in comparison of the whole loafe . O how humbly and discreetly did this Canaanitish woman goe to worke . How meane , and yet how great a courtesie did shee beg of our Sauiour ? For in Gods house , the least crumme of his bread , is sufficient to make vs happy for euer , and neuer more to suffer hunger ; as the least drop of his bloud , is able to cleanse thousands of soules from their sinnes . Elegi abiectus esse in d●mo Dei mei , I had rather bee a doore-keeper in the house of my God , &c. Another letter hath it , Ad limen Dei mei , At the threashold of my God . Psal. 84. I had rather bee a begger , and craue an Almes at the grouncell , or lowest greefe in Gods house , than to triumph , and liue in pompe in the pallaces of Princes . Moses would rather haue his scrip , with a morsell of bread and cheese in the seruice of God , than to bee a prince of Aegypt . It is a common prouerbe ; Que vale mas migaia de Rey , ●ue satico de cauallero ; A crumme in a Kings Court , is more to bee esteemed than a shiue of bread in a Gentlemans Hall . The children of Israell were well enough contented with Pharaohs seruitude , as long as hee allowed them straw for their bricke . What little allowance would content them then in Gods house ? The couetous rich Mizer in the Gospell beein● in Hell , beg'd but one drop of water , Mitte Lazarum vt intingat extremum digiti sui , Send Lazarus vnto mee , that hee may but dip his finger , &c. Hee was discreet in his desire , for one onely drop of water from Heauen will quench the flames of that vast burning lake of Hell . Abraham being but a particular man , God was willing to make him famous in the world ; and for this end he added to his name but one only letter , Gen. 17. Non vltra vocaberis Abram , sed Abraham , Thy name shall be no more called Abram , but Abraham . This no nada , this thing as it were of nothing , which God bestowed vpon him , was enough to make him prosper and thriue in the world , & to be the stocke and root of such an illustrious Linage , as the world had neuer since the like .

O mulier , magna est Fides tua ; fiat tibi sicut vis .

O woman , great is thy Faith . Our Sauiour might as well haue said , Thy humilitie , thy perseuerance , thy wisedome , thy patience , the acknowledgement of thine owne miserie , & thy confessing thy selfe to be but a Dogge . But I acknowledge thee ( saith Saint Augustine ) to be so worthie a woman , that I much wonder at thy worth ; and the more I thinke on it , the more I rest astonished : Thou didst knocke , call , and begge ; well therefore didst thou deserue , that the doores of thy Sauiours bowells and tender compassion should bee opened vnto thee . They are , and he answeres to thy sute , Fiat tibi sicut vis , Bee it vnto thee as th●● wouldst haue it , not limitting thee to a what , or a how , but as thou wilt thy selfe . Thou desirest , that I should free thy daughter from the torment of the Deuill , doe thou free thy daughter , I leaue it to thee to doe it , I assigne ouer my power and authoritie vnto thee . O my good Lord ; how calme art thou now growne , how milde , how gentle to this poore silly woman ? shee hath got the masterie of mee , shee hath quite ouercome mee , I was not able to beate her off , she came within me and forced me to yeeld , and what will threatnings or brauings auaile mee , Gods w●ath many times more violent than lasting . beeing thus vanquished ? The Heauen is woont to show it selfe fearefull and terrible at the beginning of some great tempest , throwing out thunder and lightning , hideous to behold , but at last it ends in a milde shower , that makes the fields fertill , and inricheth the earth . Fulgura , in pluuiam fecit , Hee turnes the lightning and thunder into raine . Psal. 135. The horror of that dismall Deluge , ended in a beautifull Rainebow . Saint Austen sayth , That God dealeth sometimes so with sinners . Mortificat , & viuificat , deducit ad infernum , & reducit , Hee mortifieth , and he quickneth , he deduceth vs to Hell , and reduceth vs from Hell . Ioseph was in a great rage with his brethren at the first , and seemed to bee inexorale , noting them to be Spies and Theeues , but this was but dissembled displeasure , & more violent than lasting : And as water beeing repressed and restrained in it's course doth more impetuously rise and swell ; so his great pittie that he had of them , and the loue that he bare vnto them , burst foorth at last into teares , and being not able any longer to conceale himselfe from them , hee telles them as well as his snobbing and sobbing would interruptingly giue him leaue , Ego sum frater vester , I am your brother , &c. So our Sauiour Christ , did dissemble himselfe in this b●sinesse , turning her off so often as he did , till beeing not able to hold out any longer , he sayd vnto her , O mulier , magnae est fides tua , fiat tibi sicut vis ? O wo●●● great is thy Faith , be it vnto thee as &c. Nunquid obliuiscitur misereri Deus , aut conti●●bit in ira misericordias suas ? He will sometimes withhold his mercies , as if he had quite forgotten them : it is an effect of his prouidence , now and then to defend them ; but this still tendeth to our greater good .

Be it vnto thee as thou wouldst haue it . Our Sauiour was somewhat slow in dispatching this woman , but it was to better her dispatch . O thou Canaanite , thou maist thinke thy selfe well dispatcht with these crummes , now all is remitted to thyne owne good liking ; Fiat tibi sicut vis , there is thy discharge : And though thou hast staid long for it , yet that is not to bee accounted long , which comes at last : he negotiates not ill , who endeth his negotiation before he depart from the presence of his King , obtaining not onely his suit , but withall , a dispatch . Earthly Princes forward to grant , but slow to giue . The Kings and Princes of the earth will giue thee bread when thou hast no teeth to eat it ; a bed , when thy bones cannot rest in it , they are so bruised and broken ; and when they haue granted thee thy desire , thou shalt not haue that dispatch . Saul made an open Proclamation , That he that should kill Goliah , that gyant-l●ke Philistine , should marrie his daughter ; the right was in Dauid , but this fauour was affoorded him out of season , and not in it's due time ; for shee was married to another that neuer drew his sword in the quarell . Dauid finding himselfe herewith agrieued , and complaining , that he was not wel dealt withal , he receiued answer , That his reward was sure enough , and therefore he needed not to doubt of it ; but that his businesse might be dispatcht , he must first kill a hundred Philistines : so that his promised reward cost him the killing of one , and his dispatch , the killing of a hundred . The world is the same now as it was then ; the dispatch costs more than the thing wee pretend is worth . I see many Images of deuotion in the Court , as our Ladie of Pilgrims , our Ladie of Pains , and our Ladie of good Successe ; but I know not why , or wherefore , there being more need a great deale , to erect and set vp a Ladie of good Dispatch .

Seneca saith , That those that are Pretenders , Delayes much practised by Man . will more patiently endure the cutting off of the thread of their pretension , than to haue their hopes drawne out from day to day . Saint Ambrose vpon that place of Saint Luke , Statim Gallus cantauit , Presently the Cocke crew ; noteth three Statims , or three Presently's ; Presently the Cocke crew ; Presently Peter wept ; and , Presently God forgaue him . But your Ministers of Iustice , as also in Court , doe now a days delay a man , as a Physition doth a Cure , that he may be honoured the more , and payed the better . Twentie yeares did Iacob serue his father in Law Laban , fourteene for his wiues , and sixe for their dowrie ; and being so due a debt as it was , hee went so long deferring the payment thereof , that if God had not taken his part , he might haue returned home ( for ought I know ) with the staffe that he brought with him . Mutasti mercedem meam decem vicibu● , Thou hast deceiued me , and changed my wages ten times : There is no honestie in such kind of dealing ; there are too many of these now a dayes ; but God amend them : And so I commend you to God .

THE TENTH SERMON , VPON THE FRYDAY AFTER THE FIRST SVNDAY IN LENT . IOANNIS . 5.1 .

Erat dies Festus Iudaeorum , & erat Hierusalem probatica piscina .

There was a Feast of the Iewes , and there is at Ierusalem by the place of the Sheepe , a Poole .

God the onely supporter of weaker Man . Eccle. 2. AMongst those many other Fish-pooles which belonged to Ierusalem , ( besides those which Salomon had made for his own particular vse and pleasure , Extruxi mihi Piscinas aquarum , I made Cisternes of water , &c. ) this of all the rest was the most famous . Iosephus calls it , Stagnum Salomonis , because it was built by this King , neere vnto the Temple , for the seruice of sacred things : it was a Poole that was walled round about , whereunto your heards and flockes of cattell could not come ; and some say , That this was the place where the Priests hid the holy Fire which Nehemias afterwards found to bee conuerted into a thicke water . It was walled round about , and had fiue seuerall open porches full of diseased people , some of one infirmitie , and some of another .

This Hospitall ioyned to the backe of the Temple , to shew , that the poore haue no other prop in this life to vphold them , saue Gods backe ; this must bee their strength , hereunto must they leane : it is our Sauiours shoulders that must not onely beare vs vp , but our infirmities , by taking them vpon himselfe .

In Saint Chrysostomes time , the Hospitals were set apart from the Temples , for feare of receiuing infection from those contagious diseases : For the poore did lie like so many Dogges , at the doores of Gods house . A Theefe , that he may the better enter that house where there are many doggs , holds it his best course , to stop their mouths with somthing or other : We are all Theeues , and that we may enter peaceably into Gods House , there is no better meanes , than to giue something to the poore , which like so many Dogges lie at the gate . Twice in the Old Testament hath God commanded , That no man should petition him with emptie hands ; [ Non apparebis in conspectu meo vacuus . Exod. 23 , & 34 ] And Saint Chrysostome expounding this place , saith , He enters emptie handed , who comming to craue something of God , doth not first bestow an Almes vpon the poore ; according to that rule of our Sauior Christ , What yee shall doe to one of these little ones , &c. Citing likewise for confirmation of this Doctrine , that place of Ecclesiasticus , Ante Orationem , prepara animam tuam , Before thou prayest , prepare thy self , &c. Eccle. 18. When thou hast enough , remember the time of hunger ; and when thou art rich , thinke vpon pouertie and need . To shew pittie to the poore , Almes , the preparation of the soule to Prayer . Gen. 32. he termes it Animae preparationem , A preparing of the soule : And it is not much , that God should take pleasure therein , seeing men are so well pleased therewith . I will appease him with gifts , saith Iacob , when he went forth to meet his brother Esau. And Ester comming before Assuerus to beg a boone at his hand , it is said , That one of her maids of Honour bare vp her arme , and the other , her traine . This is a Type of Prayer , accompanied with Fasting and Almes-deeds ; which two , are able to negotiate any thing with God : and where there is such an Ester , there is not any Assuerus ( though neuer so great ) who will not bow the Scepter of his mercie towards her . Ecclesiasticus saith , Giue an almes to the poore , and it shall entreat for thee , and preuaile .

There is in Ierusalem by the place of the Sheepe , a Poole . Publicke temples to be frequented . God did honour his Temple with this Poole , where there was a perpetuall prouision for health ; and it was a prouidence full of conueniencie , that God should conferre his fauours where his name is praysed , and that Man should receiue them there where hee praiseth him . Te decet Hymnus Deus in Syon , tibi reddetur votum in Hierusalem , In Syon , ô Lord , they sing Hymnes vnto thee ; in Ierusalem they make their vowes ; Open in these places the hands of thy bountie , Et replebimur in bonis domus tuae , And we shall bee filled with the good things of thy house . Amongst other fauours which God promised to his house , this was one , In loco isto dabopacem , ●n that place I will grant thee peace . The name of Peace intimateth all manner of good things whatsoeuer ; here art thou to beg , and here to receiue the granting of thy petitions . And for this cause God calls his house the house of Prayer , which is ordained to begge those things of God which we stand in need of , and to praise him for what he giues , and we receiue .

The Court is the Worlds Epitome , an abreuiation , or short abridgement of this greater Vniuerse ; for that it hath in it whatsoeuer is dispersed throughout the face of the earth . And this Poole is a figure of the Court : First of all , in this Poole there are a great many of sicke & diseased persons , & those of verie foule and filthie diseases , blind , wasted in their bodies , benumm'd , withered , lame , and maimed . Iacere ▪ To lie , in Scripture is spoken of those that are dead , ( as it appeareth in Exodus , in the Booke of Tobias , Exod. 12. Tob. 2. and so of those that lie at the point of death ) as likewise of Lazarus , when he lay at Diues his gate . So saith Saint Iohn in this place , Multitudo languentium iaceba● , i. There lay a great multitude of sicke men . In the Court there are a great many that lie sicke of diuers and sundrie diseases of the Soule ; an Apoplexy seiseth vpon all the sences of the bodie ; one pretension or other possesseth the sences of the bodie , and the faculties of the Soule , and vpon all whatsoeuer belongs vnto man ; as his honour , his wealth , his conscience , and truth , &c. This man came to the Poole benumm'd , and at the end of thirtie eight yeares was more benumm'd than at first ; and if our Sauiour Christ had not helped him , it is probable he would haue perished . Many come to the Court , to recouer themselues of an infirmitie that followes them , called Pouertie ; and after many yeares trauell , and paines taking , they prooue poorer than before , and oft die of that disease : whereas if they had bin contented with their former meane estate , they might perhaps not haue died so soone . And although they get the Office they pretend , yet doe they neuer come to be rich , because their profits doe not equall their charges . Seneca saith , That if these men would haue taken councell of those who haue tryed this poole some few yeares , they would alter their mind . If he that applies himselfe to the seruice of Venus in his youth , would but follow the aduice of him who lies in his bed laden with the Pox , & hath not a bone in all his bodie that wishes him well , Vota mutasset , Hee would haue changed his vowes . If hee that desires to become a Courtier , will but hearken to him , who being chap-fallen and toothlesse , and hauing spent all his life time in the seruice of the Court , goes away at last vnrewarded , if not ill requited ; Vota mutasset , He would haue altered his course . Besides , the diseases in Court are so foule and so vncurable , that it is a miracle , to see one of a thousand of them to be made whole : who , when the wind of Ambition and Pretension fit faire and prosperous vpon him , will change his Councellors robe , retyre himselfe from businesses of the world , put on an Hermits Weed , and in some solitarie Cell betake himselfe wholly to his deuotion ? Who , beeing the Fauourite of a King , will not rather loose his life , than leaue the Court ? Who that is sicke ( like him of the Dropsie ) of that insatiable infirmitie of Couetousnesse , will , in his treasuring vp of Riches , say at length , Now I haue enough ▪

Secondly , In this Fish-poole all did liue in hope , Expectantium aquae motum , Weighting for the moouing of the water ; Led along with this hope , they suffered much miserie , but other good had they none . By Osee God said to Israell , Dies multos expectabis me , I will cause thee , vt sperando , desperes , That thy hopes end in despaire . The greatest torment that the Iewes suffer in this life , is , That al the types and figures of their hopes being past , ( let them looke as long as they will for a Messias ) in reuenge of their vnbeleefe , their vnderstandings are so blinded , that they still remaine condemned to wait vpon this idle hope .

By God Esay bewaileth & lamenteth that country which had placed her hopes in the multitude of her ships that she put forth to sea , The life of a Courtier , is wholly vpon hopes . [ In vasis papyri super ●quas ] persuading themselues , that their oares , their sailes , and their Vessells ( which were no better than boats of paper , in Gods hands , which sinkes as soone as the water sokes through them ) should bring them newes of comfort . And vttering forth this his sorrow for them , he addeth , Ite Angeli veloces ad gentem dilacerat●● , He would haue his Angells to betake them to their wings , to goe comfort this people ; he sends them ad Gentem expectantem , a people that liued all vpon hope . Runne ouer the houses of all your Courtiers , and aske euerie particular man o● them , How he liues ▪ and he will tell you , That he liues vpon hopes . The Pretender hopes , that he may see the water of the Fish-poole , that thereby some good fortune may befall him : The Theefe , he likewise would haue the waters mooue , that he might make a purchase to releeue his pouertie ; your young women , some happie encounter , &c. Those that haue some to helpe them , make ● quicke dispatch of it ; but hee that hath no bodie to stand his friend , must stay weighting some thirtie eight yeares , and then too in the end must haue the helpe of some miracle to heale him of his sickenesse .

Thirdly , In this Fish-poole they all weighted diligently , and were wonderfull carefull and vigilant , when the water should mooue , and then did they rush in speedily , lest some other should preuent them and step in before them . In the Court your Pretenders stand attending with a great deale of care , when Offices are to be bestowed , and other prouisions granted forth , shouldring and shoouing one another , that others may not get the start of them , and clap in betwixt them and home . Seneca compares the Courtiers to Butchers Curres , who in the shambles stand looking with a watchfull eye for some offalls of the intrailes that shall be throwne downe amongst them , for the which they fall together by the eares ; but one hauing the mor●ell , and the other going whining away , &c.

Fourthly , He that was sped first in the Fish-poole , and had his pretension , left the rest sad and enuying his good fortune . So likewise in Court , hee that obtaines his pretension , causes such a sadnesse in the rest , that for many moneths after , all is cries and complaints , lamenting and finding fault with the inequality of the times , and how strangely things are carried , Hand ( as they say ) ouer head . He that pretends a Captains place , the gouernment of a Garrison Towne , or the keeping of a Fort , frets and fumes , when he knowes he hath done the State good seruice in the Warres , to see a Carpet Knight , that can better vse a Violl than a Sword , lead a measure with a Ladie than a Band of men , be preferred , and himselfe put by . So is it with your good Schollers , when they see Dunces carrie away their preferments from them : And so with the like , &c.

Fiftly , One Angell onely mooued the waters of the Fish-poole ; but those waters of the Court , many Angells , or , to speake more properly , many Deuils must mooue them ; and when one fauours , foure disfauour them : one mooues here , but many there trouble the waters ; & to make so many mens wils to tremble , is a grieuous torment . Abimileck the bastard sonne of Gideon , Iudges 9. desirous to tyrannise the gouernment of Israell , alledged this reason to those of Sichem , Which seemeth better vnto you , That the seuentie sonnes of Gideon should rule ouer you , or one onely ? And , which is the easier of the two , to submit a mans will to seuentie wils , or to one will only ? King Achish out of this respect thrusts Dauid out of his Court ; For myne owne part ( said he ) I like thee well enough , Sed Satrapis non placis , ( i. ) But thou art not pleasing to the Princes . In Court , a man must crowch and creepe to many : Happie is that man that negotiates with God , there is but one care to be taken , one onely good will to bee got . According to that of Tertullian , Vnum negotium mihi est , neque aliud curo . Gregorie N●zianzen addeth , That God beeing Vnus & solus , One , and onely one , to shew his sole command ouer vs ; so did he also assume many names to himselfe , to giue vs thereby to vnderstand , that he was willing to affoord vs many fauours . Whereas the Deuill takes a contrarie course ; for hee inuented many gods to commaund in the world , but not any to doe them good .

Sixtly , In the Fish-poole men had their healths giuen them for nothing , so that it cost not the sicke one farthing : dealing with the Patient , as Heauen doth with the Penitent ; who when he desires to embarke himselfe for that place , giues him his passage in the Ship of Repentance , free , and gratis , Gratis venundati estis , & sine argento redimemin● , Yee were sould freely , and yee shall be redeemed without monie . Hee is a kind Master of a Ship , who shall giue a man his fare for nothing : Our Sauiour Christ would aske no more of this sicke man , than his desire and willingnesse to be whole ; [ Vis sanus ●iers ? ] but in the Court , before thou commest to the Fiat of thy pretension , thou hast eaten out thy cloake , and it is wonder , if the courtesie quit the cost .

Seuenthly , The Angell that came to the Fi●h-poole ( as all the Commentators vpon this place haue it ) was one and the same , no accepter of persons , but left euerie one to his owne diligence and industrie ; and hee that could soonest get into the water , he was the man that was cured . Had he been an Angel of court , ( as he was of Heauen ) he must haue beene aduised some houres before his comming , of the businesse , and peraduenture he would haue taken gifts and rewards not onely of those that were to haue their estate bettered by him , but of al other the Pretenders . And it were no ill councell , that there should be but one onely in Court , that should heale vs in this case , and not to haue them so often changed ; for those which are put out remain fat and full , and those that newly come in , weake and hunger-staru'd . And as those Flies that are alreadie full doe lesse afflict the wounds of the Poore ; so , &c. Baruch tells vs , That the Iewes that were in Babylon sent great store of money to those that were in Ierusalem , that they should pray vnto God for the life of Nabucadonazzar & Balthazar his son : And though this may seeme rather a tricke of Court , than otherwise , and to sauour of flatterie ; yet that which makes for our porpose , is , That they did desire the life of those Tirants , for feare lest God should send them worse in their stead . The like was spoken by a woman , to Dyonisius the Tyrant , whose death was generally desired of all .

Angelus autem Domini descendebat de Caelo .

But the Angell of the Lord came downe from Heauen . The Angell did descend at certaine times , and with onely touching the Water , hee did inrich it with so powerfull a vertue , that no infirmitie was incurable for it . This water doth much expresse that health which the Saints enioy in Heauen : that drop of water which the rich man desired , doth much expresse its comfort and happinesse , for that the tip of the least finger dipped therein , was powerful enough to quench those euerlasting flames . It was much , that the water touched by the Angell should free all infirmities , and take away all the tormenting paines vpon earth ; but how much ( I pray ) if this Angell were God ? For the common receiued opinion is , ( which is followed by Saint Austen ) That God representing himselfe in the Old Testament in the forme of an Angell , or an Angell appearing in the person of God , Gen. 12. Gen. 15. Gen. 18. saith , Ego Deus , nomen meum Iehouah , I am God , my name is Iehouah . And he said vnto Iacob , Cur quaeris nomen meum , quod est mirabile ? Why inquirest thou aft●● my name , which is is Wonderfull ? And in verie deed , hardly could an Angell by his owne proper vertue and power , leaue the waters of the Fish-poole so rich , not being able to doe or vndoe any thing in nature , nor suddenly either to take away or adde accidents to any thing . And Saint Ambrose saith , That this Angell did represent the Holy Ghost , to whom are attributed the effects of Sanctification .

But suppose that it were not God himsel●e , nor any Minister representing his person , Gods respect in comforting the destressed . but one of those Angells which serue as Messengers to his Maiestie ; this case is worth our consideration , if we will but looke vpon that which Go● doth , and the loue which he sheweth to a poore sicke man , without helpe , negl●cted , and forgotten : he sends a Prince of his Pallace to heale him , and to set hi● free from any disease whatsoeuer . God stileth the Angell , his Face , and his Countenance , [ Praecedet te facies me● , My Face shall goe before him ; ] the rest of the creatures he calleth Vestigi● Pedum suorum , The prints of his feet : And amongst these Vestigia , those that are benumm'd in their limmes , those that are sicke of the Palsey , and those that are Iame , seeme , sitting in their chaires , and vnable to goe , to be the verie dregs and off-scumme of the earth ; now that God should command his Angells , that they should take vpon them the care of the Poore , & such sillie wormes and poore snakes as they bee , is a great indeering of his loue towards them : which made Saint Paul to say , Omnes sunt administratorij Spiritus , They are all ministring Spirits . To those of the Spirit it might verie well be ; Heb. 2. but that God should minister helpe to filthie , loathsome , and miserable flesh , God could not endure to doe such kindnesses , vnlesse hee had an especiall loue vnto them . The Scripture scarce any where makes mention of the righteous man that is afflicted here vpon earth , but , that an Angel comes from Heauen to comfort him : And for this , may suffice that generall Proclamation , Quod vni ex minimis meis fecistis , &c. What ye haue done to the least of mine , &c. This truth is made good vnto vs by many Histories ; as that of Agar , Daniel , Tobias , Elias , and Ioseph : Nay , to God himselfe an Angell came to comfort him , when he was so ful of sorrow and heauinesse in the Garden . And this was it that mooued the Apostle to say , Gloriamur in tribulationibus , We glorie in tribulations : For there is no Loadstone that drawes the yron more vnto it , than Tribulation doth the Regalos and comforts of Heauen : And as the flame●worketh most vpon that wood which is trodden downe with the feet ; so the glorie of God worketh most vpon that heart which is most oppressed , &c.

Mouebatur aqua , The water was mooued .

Saint Ambrose obserueth , That the moouing of the water did serue to aduise the comming of the Angell : for little would his comming haue imported them , if the noyse thereof had not giuen them notice of it ; for hidden treasure , and concealed wisedome , are neither vsefull nor profitable . And of this miraculous motion there may be rendred some naturall reason ; for that wee see that your Lakes and your Pooles are more vnquiet , and naturally make more noyse , when there is much raine towards . Other literall and moral reasons are set down elsewhere vpon this place .

Sanabatur vnus , One was healed .

A Fish-poole , Porches , Angells , Water , Motion ; What a do is here ? Some men may thinke , that this is too large a circuit for so small a building . I answer , Ob. Sol. That with God it is as hard to heale one , as many ; and he that can cure one man , Gods mercie not so plentifull in the time of the Law , as since . who is a little world of himselfe , can with as much ease giue remedie to the greater . But those were barren yeares , and Gods mercie was yet in Heauen ; [ Misericordia Domini in Coelo , saith Dauid ] and as before a great rain some few drops begin first to fall ; so now at the stooping of the Heauens , at the breaking forth and showring vpon the earth the great mercies of God , it is no meruaile , that some small drops should precede . In barren yeres bread is giuen vs by ounces ; but if the haruest be fruitfull , whole loaues lie in euerie corner of the house . Before that God had inriched the earth with his presence , all those former yeres were barren , Grace and Health were giuen vs by drammes ; but that yeare came at last which crowned all the rest , that blessed yere of his Maiesties diuine bountie , Benedices coronae anni benignitatis tuae ; then was Grace to the soule , and health to the bodie giuen vs , by Arrob's and by Quintalls ; Quia virtus de illo exibat & sanabat omnes . Whilest the night lasteth , though it be cleere , and the Moone shine bright , yet the light is short ; but when the day is come , and the beames of the Sunne appeare , they beautifie the whole world with their light . All that time was night , Nox praecessit , &c.

Secondly , The shadow still comes short of the substance . The Poole a figure of Baptisme . The Fish-poole was a figure of Baptisme ; it cured one to day , and another tomorrow ; but Baptisme healed one , two , nay three thousand sometimes in one day , &c.

Qui prior descendebat .

He that first went downe . God would hereby teach vs what a thing Diligence was for the obtaining of the gifts of Grace ; for albeit God doth of his owne goodnesse and free gift conferre his Graces vpon vs , without any merits or deseruings of our own ( for else were it not Grace ) yet doth he not bestow his blessings on those who are not willing to embrace them , which will not seeke after them , and striue for to winne the Garland , as those doe that runne in a race : and as he that makes most speed gaines the Crown ; so in the Fish-poole , he that made most hast got his health .

He that first went downe . Vidisti hominem velocem stauit coram Reges , Kings neuer reward lazie seruants . The like course God taketh ; his greatest fauors he throws vpon those his seruants who set not their feet on the ground ; for those that serue him in Heauen , he will haue them to be Spirits , and Flames of ●ire [ Qui faci● Angelos suos Spiritus , Psal. 10.24 . Esay 60. & Ministros suos Flammam ignis : ] but those that serue him here vpon earth , he calls them Clouds , Qui sunt isti , qui sicut nubes volant ?

He that first went downe , &c. This seemeth an vnequall Law , for that the disposition of the Sicke was not equall : God dispenceth his fauours as he pleaseth . for how could he that was benumm'd and lame of his feet , preuent the diligence of that man that had the vse of his leggs ? and he that was consumed & wasted with weaknesse , him that was sick of a slighter disease ? And those thirtie eight yeares of this poore sicke man , argue the great oddes that others had of him . Nor doe I know how this inequality may bee salued , vnlesse that the diligence of other folkes towards those that are thus grieuously afflicted , put to their helping hand , and seeke to ballance them ( by their diligence ) with those that haue lesse impediment : and therefore wanting those good meanes , this poore man told our Sauiour , Hominem non habeo , I haue not a man .

Some men will say , That God is the giuer of temporall blessings , of health , wealth , honour , and what not ; and that he doth no wrong in giuing or taking them away as he shall thinke fit : Suting with that which he said to the Labourer in the Vineyard , Amice , non facio tibi iniuriam ; An non licet mihi facere quod volo ? Friend , I offer thee no wrong ; May I not doe with myne owne what I will ? So that hee might , you see , giue this man a disposition to regaine his health , and hee might likewise not giue it him . Saint Paul saith , Vnus accipit brauium , One receiued the prize . In those your Races which were vsed amongst your Graecians and your Romans , many hoped to beare away the Garland ; but this hope did belie all of them saue one : But in that Race which we runne for Heauen , Omnes qui rectè currunt comprehendunt , All that runne well , doe gaine ; it is Saint Augustines . And Saint Chrysostome declaring that place of Esay ( Omnes sitientes , venite ad Aquas , All ye● that thirst , come vnto the Waters ) sayes , That hee animates all the world to come and drinke their fill , neuer fearing that that Fountaine of Grace can euer bee drawne drie .

Et erat homo triginta & octo annos habens in infirmitate .

The man had beene diseased thirtie eight yeares . Hee declares the long continuance of his disease , to make the greatnesse of the miracle to appeare the more : as he said of Lazarus , Luke 8. when he had now beene foure dayes dead , Iam faetet , Hee doth alreadie stinke : and of the woman that had an Issue of bloud twelue yeares long , which had spent all her substance vpon Physitions , and could not be healed of any : and that other , which had a Spirit of infirmitie eighteene yeares , and was bowed together , and could not lift vp her selfe in any wise : Luke 13. Whom some interpret to be the Deuill , by those words of our Sauiour , This daughter of Abraham , whom Sathan hath bound .

Eight and thirtie yeares of sickenesse would require eight and thirtie yeares of meditation : And first of all , let vs consider , what a sad and miserable life this poore man led . Animus gaudens floridam vitam facit , spiritus tristis exsiccat ossa , A merrie life makes a cheerefull countenance ▪ but that which is sad and mournfull withereth the flesh ; and not onely consumes the outward beautie , but also rotteth the bones . Another Letter hath it , Animus gaudens benefacit medicina , Prou. 17. A ioyfull heart causeth good health ; but a sorrowfull mind drieth the bones : A joccond mind disposeth the body as physicke ; nor is there any physicke for man comparable to that of Ioy . According to that which the Wise man saith in another place , Nihil aliud sub Coelo , quam laetari & benefacere , To make a cheerefull countenance , there is nothing vnder Heauen like to a ioyefull heart ; Prou. 15. but by the sorrow of the heart the mind is heauie , In moerore animi deijcitur spiritus ; another Letter giues it , Frangitur : a man is broken thereby , and grownd in pieces as corne vnder a millstone . Ecclesiasticus renders the reason of it , painting forth the condition of a heauy and sorrowfull soule ; Sicut in percursura tritici permanebit stercus , &c. As when one sifteth , the filthinesse remaineth in the sieue ; so the filth of a man remaineth in his thought : Eccl. 27. For as the woman that winnoweth the corne , leaues nothing in the sieue but the chaffe ; ( which is as it were farinae stercus , The dung of the meale ) so , if you will but sift the thought of a sorrowfull man , ( which is as it were the sieue ) and throughly winnow his good and euill dispositions , the good ones quickly runne from him , and the bad remaine behind . But what ioy can a man take that lieth bed-ridden eight and thirtie yeares ? Sorrow , a sharpe sword . 3. Kings 19. A great griefe ( though but short ) will kill the strongest man aliue , [ Multos enim occidit tristitia , Sorrow hath killed many ] and though it doth not giue them present death , it giues them a heart to desire it . Elias found himselfe so out of heart when he sate him downe vnder the Iuniper tree in the Wildernesse , ( flying from the furie of Iesabel , who sought after his life ) that he desired in this his melancholly mood , that hee might die . What despaire then may not that sorrow driue a wretched poore soule into , whose griefe is as long , as great , and as great as it is long ? Seneca tells vs , Melius est semel scindi , quam semper premi , Better is a short , than a lingering death . Iob passed ouer many a sorrowfull day , and many a mournfull night , Dies vacuos , & noctes laboriosas , Companilesse , and comfortlesse ; and his wife thinking it the lesser ill , to die out of hand , than to liue in such perpetuall torment ; said vnto him , pittying his grieuous paine , Benedic Deo , & morere ; Play the Renegado once , curse God to his face , that thou maist oblige him thereby to take away thy life . But say that Iobs affliction was great , it was not of 38 yeares standing , as this poore mans was .

Eight and thirtie yeares . Here we are to consider , That this sicke man was at least fiftie yeares old : and we may make this coniecture , That hee lay in a little carre , with his bed vnder him , together with such ragges and clouts as were for his necessarie vse . Whence it followeth , that God had laid this long sickenesse of thirtie eight yeares vpon him for his sinnes , as Saint Chrysostome , Irenaeus , and many other Saints inferre , vpon that command which God laid vpon him , Noli amplius peccare , See thou sinne no more . It seemeth , that hee had committed these sinnes when he was but twelue yeares old ; for many times [ Praeuenit malicia peccatum ] it so falls out , that our wickednes outstrips our age , and that wee runne into great sinnes , before wee come to great yeares ; young Youthes beeing herein like vnto Cakes that are baked vpon coles , which are burnt before they come to their baking . Ose. 7. According to that of Osee , Factus es Ephraim , subcineritius panis qui non reuersatur , ( i. ) Ephraim is as a Cake on the hearth , not turned . And this ought to be a warning-piece to those that are old and antient sinners , and haue not yet beene questioned for their lewd liues , nor neuer felt the lash of Gods wrath . They that keepe Lyons , vse to whip their young whelpes , that they may make the greater Lyons to feare , and liue in awe of them : Fewer are the faults , but more the stripes which the Poore feele ; a bad signe for the Rich , that doe runne ryot . Aristotle saith , That punishments were inuented for the deterring of men from euill . Saint Chrysostome , That the marke which God set vpon Cain , was not so much for his particular defence , as for a forewarning to others : and therefore God granted him so long a life , that his example might adde terrour to posteritie . Some punishments are quickely past ouer , and therefore doe not so much good ; and others are verie profitable , by reason of their length & continuance . Iob saith , That God had as it were nailed his shafts on his sides , they stucke so close to his ribs . Esay and Malachie take their comparison from the Siluer-smith , who sits long at his worke , Et sedebit constans , &c. Now God by these his long afflictions punisheth him whom he loueth , to the end that the sinner may take warning thereby , and learne to feare the Lord ; Non videbit interitum , cu● viderit Sapientes morientes , ( i. ) He shall not see destruction , when he shall see that Wisemen die .

Eight and thirtie yeares . According to the common course which God taketh of punishing sinne in this life , Why God sometimes prolongs our paines here in this life . this of thirtie eight yeares seemeth somewhat too rigorous a correction . Vpon this doubt diuers reasons are rendered , and one more principall than the rest , is , That this prolongation was not because God wished him ill , or loued him the lesse ; but because there is not any Medicine that preserues a man more from the plague of vice and of sinne , than a long sickenesse . Prisons and Fetters ( saith Vlpianus ) were not so much inuented for the punishing of disorders , as the restraining of them : being as a great logge of wood to an vntamed and vnruly Hey far , a strap to the fleet Hound , or a bridle to a Horse . Iob calleth the Gout , a paire of Stockes , Posuisti in trunco pedem meum , Thou puttest my feet in the Stockes , and lookest narrowly to all my paths , and makest the print thereof in the heeles of my feet . And he stiles his dunghill , his prison , Nunquid Caete ego sum , aut Mare , quia circumdedisti me in isto carcere ? Am I a Sea , or a Whale-fish , that thou keepest me in ward ? Our Sauiour Christ healing a woman that bowed her bodie so downward to the earth , that shee could not looke vp to heauen ; said , Hanc filiam Abrahae quam , &c. Ought not this daughter of Abraham whom Sathan hath bound eighteene yeares , be loosed from this bond ? Salomon compares a Physition to a Iaylor ; for when God commits a delinquent to his couch , causing him there to remaine prisoner , hauing fettered , as it were , his feet to his sheets ; the Physition lookes vnto him , and hath a care that hee stirre not from thence till God releaseth him of his sickenesse . Thus did hee deale with this poore man ▪ who lay thirtie eight yeres , as it were , by the heeles , vnable to wagge either han● or foot , so strangely was he benumm'd in all his limmes . Some man will say , 〈◊〉 haue a shrewd burning Feuer ; but this is a more common , than proper phrase o● speech . And the Euangelist corrects it thus , Socrus autem Petri tenebatur mag●● febribus . She had not the Feuer , but the Feuer had her . Infrenabo te , ne inter●● ▪ With the bridle of Sickenesse he will hold thee backe , that thou maist not headlong r●n down the Rocke that leads to vtter destruction both of bodie & soule . Homer feignes , That the Goddesse Pallas , for the loue which she bare to Achilles , kept him backe , when he would haue encountred with Agamemnon King of the Greekes . Dauid gaue thankes to Abigal , because he beeing resolued to destroy Nabal and all his house , she had withheld him from it ; Qu●a prohibuisti me , &c. So may we likewise giue thankes vnto sickenesse , because it detaines vs & turns vs aside from the forbidden paths of humane pleasures : so that these thirtie eight yeares are so farre from the rigour of Iustice , that it is rather an act of mercie and pittie .

But if we consider these thirtie eight yeares in reason of Iustice , it will not seeme rigorous to any : He is not to be accoun●ed an austere & seuere Iudge , who doth keepe a Delinquent long in prison ; if when he is in prison hee returne to a relapse in his delicts : What hope can a Iudge haue , that such a one should proue good being set at liberty ? or of a theef that shal fal a stealing while he is in prison ? Now this man that had neither hand nor foot to help himselfe , lying benum'd in his little cart , bore before him the cause of his griefe , by falling into those faults which he had formerly committed . And this is inferred out of these our Sauiours words vnto him , Iam noli amplius peccare , Now see thou sinne no more . Ob. But if any man aske me , How can that man sinne that is bound hand and foot ? I answer , Sol. That for all this , his desires and thoughts are not fettered . Iniquitatem medi●atus est in cubili suo , astitit omni viae non bonae , Hee that applies himselfe to euill thoughts , and hath a desire vnto them , there is not that wickednesse whereof he would not reap the fruits thereof . From whence I cannot but note out these two things vnto thee :

The one , That the sinnes of our thoughts and imaginations are of all other the easiest to be done . How many Kniues would a Cutler make in a day , if he could finish them without a Forge , an Anuile , or a Hammer ? Questionlesse , ●erie many . The like reason is to be rendred of the errors of our thoughts .

The other , That they are the harder to be seene or holpen : To be seene , for that they are so secret , Ab occultis meis munda me , Clense me , ô Lord , from my secret sinnes . To be holpen ; for as he that is still kept hungrie and thirstie , hath neither his thirst nor his hunger satisfied , but encreaseth more and more vpon him ; so ●e that neuer enioyes those humane delights , neuer hath the hunger and thirst of his desires satisfied .

So that this poore sicke man perseuering in his sinne , it is not much that God should perseuer in his punishments : for our shorter sinnes , Gods chastisements ●re also short , In momento indignationis auerte faciem meam parumper , Esay 54. Eccle. 23. ( i. ) For a moment , in myne anger , I hid my face from thee for a little season . But for our longer , longer ; Vir multum jurans , à domo eius non recedet plaga , ( i. ) The Plague shall neuer depart ●●om the house of him that sweareth much : whence it commeth to passe , that so many are ●arr'd , and so few amended : Which is all one with that of Ieremie , Dissipati , ne●ue compuncti . These are the Deuils Martyrs , who suffer not onely without a reward , ( as Saint Paul saith , Si peccantes suffertis , quid vobis est gratiae ? ) but treasure vp new torments vnto themselues .

But some one will aske , How comes it to passe , that this man being a sinner , Ob. which waited at the Fish-poole , our Sauiour should for his sake leaue other iust ●nd good men , and make choice to come vnto him ?

First , ( as I haue told you alreadie ) because Sicknesse preserueth the soule from ●inne , and that it is a token of Gods mercie and goodnesse towards vs . Sol. A patient suffering acceptable vnto God , & profitable to our selues .

Secondly , Because this poore wretch did hope to be healed , his thoughts and ●is hopes laying hold vpon Gods fauour towards him , with a strong and assured ●●●iance : and this was that which this sicke man did purposely seeke after .

Euthimius doth much endeere his sufferance and his perseuerance , neuer despairing , but assuring himselfe , that Heauen would yet at last bee propitious and fauourable vnto him : and though yeare after yeare , nay , for so many yeres together , he found no good , ( many contradictions offering themselues vnto him ) yet his hopes did neuer faile him . His sinnes were rather accessorie and accidentall , than of any proposed malice , or in despight ( as we say ) of God ; and such kind of faults as these , God sooner pardoneth and farre more easily forgiueth . The Scripture sometimes proposeth vnto vs Peccadores remitados , Notorious sinners , to whose account you cannot adde one sinne more than they haue charged themselues withall : Who haue purposely departed from God : Of these Iob saith , Quasi de industria recesserunt à me . Esay , Pepigimus faedus cum m●rte , We haue made a couenant with Death . Malachie , Vanus est qui seruit Deo , He is vaine that serueth God . These are desperate resolutions .

2. Kings 6. Others there are who sinne by accident . In the Historie of the Kings it is said of Dauid , That he arose vp from his chaire , to walke vpon the Tarrasse of his Pallace , and that his eye lighted by chance vpon Bersheba , who was bathing her selfe in her garden : this was a businesse which fell out casually , and ( as we say ) by hap-hazard , though his plotting how to haue his pleasure of her was a thing premeditated ; but his seeing and his coueting of her was , as it were , accidentally , and by chance . Whereas the desire that Dauid had to serue God , was euer purposed and determined by him [ Iuraui & statui custodire iudicia justiciae tuae . 1. Kings 14. ] So that his offending of his God was not wilful , but of weaknes & by meere haphazard . Saul made a Proclamation , That no man should eat till hee had gotten the victorie ouer the Philistines ; but the souldiers were so hungrie with sighting and fasting , that their minds ran on nothing else saue the stanching of their hunger ; Et comedit populus cum sanguine , The people tooke Sheepe , and Oxen , and Calues , and slew them on the ground , and did eat them , with the bloud , ( which was contrarie to Gods commandement ) not considering , that this their eating at this time , and vpon such an occasion , was peccatum per accidens , an accidentall sinne . In a word , one of the surest pledges of our predestination , is , to make our seruing of God the Principall , and our offending him , the Accessorie .

Hunc cùm vidisset Dominus .

God pittieth when none else will . When the Lord had seene him . This his seeing of him was not by chance , nor is it so to be construed of Christ ; but to shew that he was man , hee did many things as it were by chance : And therefore when he saw this mans miserie , and knew how long he had layne thus , and how he was forsaken of all the world , and that there was no bodie to helpe him , then , &c.

A weeping Eye causeth a bleeding heart . It is a great matter ( I can assure you ) for a man to cast his eyes vpon the wretched estate of the Poore ; for from the eyes compassion , growes the hearts tendernesse ; the one is no sooner toucht , but the other melts . Noli auertere faciem tuam ab vllo paupere , Turne not away thy face from the Poore . Tobias told his sonne , That if he should not turne his eye aside from the Poore , God would neuer turn away his face from him . The sores of the Poore ( saith Saint Chrysostome ) being beheld by vs , teach , aduise , and mooue vs . When Pilate presented our Sauiour Christ to the Iewes , wounded from head to foot , and all his bodie on a goa●● bloud , he said vnto them , Ecce homo , Behold the man ; but they shutting their eyes ▪ and turning their faces away from him , cried out , Away with him , away with him : whereas if they had earnestly beheld him , and viewed him wel from top to toe , their hearts , had they beene of stone , ( as they were little better ) they would haue growne soft and tender with it . The reason why so little remedie now a dayes is giuen to humane miserie , is , because the Princes and Potentates of the earth doe not see them . Though God had sent downe one of his Angells , yet this diseased man continued vncured thirtie eight yeares , and if God had not come himselfe to helpe him , he might haue died of that sickenesse . When our necessities shew themselues , they speake , though we be silent : What need Lazarus to beg , as long as his sores had so many tongues and mouths to sue for him ? Domine vidisti , ne sileas , responde pro me , Why shouldst thou looke , ô Lord , that I should speake vnto thee ? doost thou not see in what a wofull case I am ? In matter of prouisions or conferring of pensions , albeit that the persons that pretend say not a word for themselues , yet their merits and good deseruings will sufficiently recommend their cause , and plead hard for them : which if it were otherwise , it were better to bee a cogging lying knaue , than a religious and modest Courtier ; for he shall speed the better of the two . Two pretend one and the selfe same place ; the one sues , extolls his seruices , and lyes ; the other sayes nothing , but lookes that his merits and good seruices should speake for him : In Babylon , which is a confusion of Tongues , it shall bee giuen to the loudest talker ; but in a wise and well gouerned Commonwealth , to him that shall hold his peace .

When the Lord had seene him . It is vsuall with Physitions and Surgeons , when they goe about to cure loathsome sores , Leaprosies , Scurfes , Cankers , and the like , to put their Patients to a great deale of pain : Eusebius and Gregorie Nazianzen affirme , That our Sauiour Christ did farre exceed all other Physitions .

First , Because hee cured an infinite sort of sicke folkes of all manner of diseases .

Secondly , Because our Sauiours bowells of compassion were tendernes , mercie , and pittie it selfe .

Cum iam multum tempus haberet .

When he had beene there a long time . It is a great happinesse for a man , when hee shall suffer so long , that God himselfe shall come vnto him and say , It is enough . The paines here vpon earth are happie pains vnto vs , for that they end ●n this , that God makes an end of them at last , and says vnto thee , No more , it ●s enough . But that of Hell is a heauie torment , for that hee that is condemned must abide in prison , donec reddat nouissimum quadrantem , Till hee pay the vttermost ●arthing : and because he hath not wherewithall to pay one onely Mite , he must ●e forced to lie there for euer , and to endure eternall torment , without any hope of redemption . There are likewise punishments in this life , which are but introductions , as it were , to those of Hell : there are some likewise that are Martyres Diaboli , The Deuils Martyrs , who suffer for his sake ; and because they did desti●ate themselues rather to him than vnto God , God hath predestinated them to Hell . But here in this place , thirtie eight yeres seeming a great many vnto God , mooued with pittie , he sayes to this sicke man , Vis sanus fieri ? &c. Wilt thou be made whole ? &c.

Vis sanus fieri ? Wilt thou be made whole ?

Saint Cyril saith , That one of the greatest pledges of Gods mercie , is , To pre●ent the prayers of the Afflicted , giuing them ease of their griefes before they ●ske his helpe : resembling that Fountaine which calls and inuites the thirstie to ●rinke [ Erit Fons patens domui Iacob ; ] like vnto the Pepin tree , which bowing downe his boughes , offers it's fruit vnto vs when it is ripe ; Sicut malum inter ligna syluarum , sic amicus meus , &c. So that on Heauens part , our desires shall not be frustrated , nor our hopes deluded .

Saint Augustine saith , That there is a great deale of difference betweene V●●le , & velle fortitèr & integrè , Willing a thing , and willing it stoutly and entirely . The Sluggard ( saith Salomon ) will , and wil not , turning himselfe too and fro vpon his bed , as a doore vpon his hinge : now the doore , though it mooue a little , yet i● still keepes it's place . And in another place , the same Saint Austen saith , That he had made triall in himselfe of two contrarie wills ; one which led him on to Vice ; another , to Vertue : as one that is forced to rise , and yet would faine lie a bed ; Vertue crying out to him on the one side , Surge , qui dormis , Arise thou that sleepest ; & vice on the other , Ne surgas sed dormias , Arise not but sleep ; for it is a sweet & a pleasing thing , to sleep . Illud placebat & vincebat , hoc libebat & vinciebat : faring with such as with those that are in loue , whose torments bid them leaue off , bu● the content they take therein , makes them fast fettered in Loues prison . Certain men asked of Thomas of Aquine , How we might goe to Heauen ? His answere vnto them was , Patience the best Physike in all extremities . By desiring to goe thither : but aduising withall , That this our desire must be a true and feruent desire . That Physition who knowes thy diseases grieuousnesse , and thy impatiencie , will not sticke to say vnto thee , Sir , if you haue a mind to be wel , you must haue a mind to be patient , you must not by your fretting fret your sore , and make it worse . Quis est homo qui vult vitam ? Diligit dies habere bonos ? Who is he that would not liue long ? Who , that would not see good days ? Many , rather than they will be tied to those conditions which Dauid in the next words following sets before them , Prohibe linguam tuam à malo , & labi● tu● ne l●quantur dolum ; diuerte à malo , & fac bonum ; inquire pacem , & persequere eam , &c. Keepe thy tongue from euill , and thy lips from speaking guile ; turne from Iniquitie , and doe that which is good ; enquire after Peace , and follow it : Many , that they may not passe through these balls of fire , had rather continue still sicke , than endure any the least paine , to be cured .

Old Sickenesses , and antient Customes , are a second kind of nature : & therefore our Sauiour Christ , Cum cognouisset quod multum tempus haberet , When he kn●● that he had beene long sicke , would now linger the time no longer . Your Moorish Slaue , after he hath endured many yeares of seruitude , is so farre from desiring his liberrie , that he scarce thinkes vpon it ; the Oxe vsed to the yoke , willingly submits himselfe vnto it ; an old Souldier will neuer goe without his Armes ; and therefore Tullie calls them , Militum Membra , A Soldiers Limmes ; for through vse , they are no more troublesome to him than a leg or an arme , for continuall trauell hardneth the hoofe : Et superatur omnis fortuna ferendo ; so said the Poet ▪ In a word , Custome makes things little lesse familiar vnto vs , than Nature . 〈◊〉 treating of those which haue beene accustomed to sinne from their youth , saith ▪ That they leaue not their vices till they leaue to liue , [ Ossa eius replebuntur vicijs adolescentiae suae . Iob 20. & cum eo in pul●ere dormient , His bones are full of the sinnes of 〈◊〉 Youth , and it shall lie downe with him in the dust : ] And presently rendring the reason thereof , he further saith , That Custome made wickednesse seeme sweet 〈◊〉 his mouth , and that he hid it vnder his tongue , like a Pastilla de boca ; that hee fauoured it , and would not forsake it , but kept it close in his mouth . So that h●● that hath once enured himselfe to tast much ill , it is not much that he should n●● desire his health . Balaams Asse complained of his masters ill vsage ; and ( acco●ding to Saint Augustine ) it was a seuere reprehension for the Prophet : but Bala●● was not any whit amased to heare his beast speake , because his thoughts were carried away with couetousnesse ; this is Saint Augustines opinion : but Lyra , he saith , That it was through his accustomation to Witcheries and Sorceries , Monstrosis assuefactus ad vocem Asinae non expauit : For Custome makes things that are monstrous , familiar vnto vs . Euerie where we indeere Iobs sufferings , because they came vpon him on such a sudden an and vnequall fashion : I was in wealth ( saith the Text ) but he brought me to naught ; he hath taken mee by the cheeke and beaten mee ; hee cutteth my reynes , Iob 16. & 17. and poureth my gall on the ground , he hath broken me with one breaking vpon another , and runneth vpon me like a Gyant : myne eye is dimme for griefe , and my strength like a shadow ; my dayes are past , myne enterprises broken , and the thoughts of my heart haue changed the night for the day , and the light hath approched for darkenesse ; the graue must be my house , & I must make my bed in the darke ; I must say to Corruption , Thou art my father , and to the Worme , Thou art my mother and my sister , &c. These afflictions were as harsh to Iob , beeing not vsed and beaten to them , as Vice , through Custome , is pleasing to the Wicked . Voluptabar ( saith Austen ) in caeno Babilonis , tanquam in cinamonijs & vnguentis pretiosis , Babylons durt was as Amber , and the stench of her streets as pretious Oyntments vnto me . And after that he had in his Meditations endeered the euills of this present life , he bewailes the wretched condition of those that are bewitched with the loue of this life ; who thereby following their pleasures , come to loose a thousand liues . Homer in his Odysses paints forth the deceits of Circes , and that Vlysses escaped them by beeing aduised thereof by Mercurie . The hearbe Moly , whose root is blacke , and the Floure white ( the symbole of the knowledge of our selues ) and those Syrens ( of whom Esay maketh mention ) vnder the names of Zim & Ohim , of Ostriches and Satyres that shall dance there ; Esay 13. both which are figures of the delights of this world , whereunto many are so wedded , that the Prophet could terme them , Men setled on their Lees.

Wilt thou be made whole . Mans will● concurs not with Grace in our vprising from sinne . He first askes him ( being as yet vnspoken vnto ) whither he were willing to be healed , or no ? O , what a noble proceeding was this in our Sauiour , that hee would first aske our good will ! All other humane goods God giues and takes away as hee sees fit , without asking our consent ; but hee is willing to aske here of this sicke man , his good wil , for that there is nothing so much ours , as that . Fili praebe mihi cor tuum , My sonne giue me thy heart : alwaies considering this with himselfe , that for our condemnation , our owne wil is Causa positiua , the positiue cause thereof ; [ Perditio tua ex te Israel ] but for our justification , it is causa sine qua non , we cannot be saued without it . And to this purpose tend those remarkable words of Saint Augustine , Qui creauit te sine te , non saluabit te sine te , He that made thee without thee , will not saue thee without thee : So that our will , though it be not the principall cause of our good , yet is it the chiefest cause of our ill . Two Moores that are Slaues , the one desires his libertie , the other , his captiuitie ; the will of the latter is the positiue cause of his hurt , and the will of the former doth him no good , vnlesse his Redeemer ransome him .

Hominem non habeo , I haue not a man .

This ( as Caietan hath noted ) was a faire and mannerly answer . For so natural ●s the desire of life , that it is a wonder to see any man wax weary thereof , though ●e find himselfe neuer so vnhealthie . We read of those our antient fathers , that ●ome of them liued nine hundred yeares ; but wee read not of any of them that ●hought them too many or too much . Pharaoh asking Iacob , how old hee was , he told him , That the whole time of his pilgrimage was an hundred and thirtie yeares ; that few and euill had the dayes of his life beene ; and that hee had not attained to the yeares of the life of his fathers , in the dayes of their pilgrimages . Elias fled from death , when hee saw how neere Iezabels hand was to take his life from him , howsoeuer vnder the Iuniper tree hee seemed much to desire it . Vpon Paradise God had put a strange gard , not onely a blade of a sword , shaken , to keepe the way of the Tree of Life ; but many Cherubins also , that were like so many flames of fire . What , ô Lord , doost thou meane by this so powerful a gard for so cowardly and feareful a creature as man ? O sir , in Paradise there is a Tree that beares the fruit of Life , and out of the desire that man hath to liue , he will presse vpon the swords point , and rush through fire and water to get in : And though a lesse gard might happely serue turn in regard of man ; yet wil it not suffice to keepe the Deuill out ; and if he should chance to rob this tree of her fruit , he would carrie the whole world after him , out of the great loue and affection that they haue vnto Life . Saint Augustine greatly endeering this loue , saith , That it were a great happinesse for man , if he bore but that loue to life eternall , as he doth to this that is temporall ; and that he would but labour as much to obtaine that , as he seeketh to conserue this . But this poore wretched man indeeres it much more , who at the end of thirtie eight yeares , hauing led a life that was worse than death , should yet desire to liue longer .

God fauoreth whom the world forsaketh . I haue not a man . This is the reason why God sets his eye vpon thee , & begins to looke towards thee ; for the onely meanes to make God to fauor vs , is , when he sees the World hath forgot vs . The cause why so many suitors thriue no better , is , because they seeke more after the fauour of men , than of God : Where Nature casts vs off , there Grace takes vs vp ; when the World abandoneth vs , then God embraceth vs . The Rauens young ones are forsaken by her , and God feedeth them . In the Indies there are no Physitions , yet are there wholsome Hearbes wherewith they cure their diseases . In like manner , where the World affoordeth few fauours , there Gods prouidence supplies vs with many . Chrysostome saith , Non habes hominem , sed Deum , Thou hast not man , but thou hast Go● to thy friend . The Aegyptian whom the Amalekites left behind them , because he was sicke of a Feuer , and could not follow them ; Dauid finding him as he followed the chase , tooke him vp and cherished him . Saint Gregorie noteth , That it is the fashion of the World , to forsake those that will not follow after it : whereas God runnes a contrarie course ; for he cherisheth and fauoureth those whom the World forsaketh . Saint Austen ponders much vpon Iosephs two yeares being in prison , expecting the fauour of Pharaohs seruant , to whom he had recommended his suit ; so that as long as he depended vpon man , he was suspended by God : but when his hopes were that way vtterly lost , and was now able to say ▪ Hominem non habeo , I haue not a man , God did worke his enlargement . Ioseph sai●● to the Cup-bearer , Memento mei , Remember me ; and he did not so much as onc● thinke of him in two yeares after : The Theefe said to Christ vpon the Crosse Memento mei , Remember me , and he was admitted into Paradise the verie sam● day . Domine , ante te omne desiderium meum , O Lord , my desires , my grones and my sighs are for and to thee , Psal. 34. Dan. 3. and my trust is in thee only , that thou wilt no● see me vnrewarded . Daniel being shut vp in the Lyons Den , and the doore sea●led with the Kings own Seale ; when he could find no fauour amongst men , Go● presently extended his fauour towards him . The like fauor did he shew to tho●● Children that were in the firie Furnace ; Exod. 2. and to Moses in that Arke of Rush●● floating vpon the waters . Seneca comforting Marcia concerning her sons death , amongst other reasons he alledgeth this , Comfort your selfe in this , that you liue in a Commonwealth , wherein you are thus farre happy , that you haue no sonnes to pretend for . Here wee may well bring in Pilats , Ecce homo . Though thou ( sweet Iesu ) hadst not a man to fauour thee , yet thou foundst a man that gaue his bloud , and his life for them . Ecce homo ; Lo , thou wast the man , that show'dst such great kindnesse , to those that vsed thee so vnkindly . Thou ( poore Soule ) hast not an Angell to mooue the Fish-poole for thee ; Ecce homo , behold the man , who makes more hast to helpe thee than an Angell .

Hominem non habeo . Why doost thou complaine , that thou hast not a man to helpe thee ? Why doost thou not rather complaine that thou doost relye and trust vpon man ? He does like himselfe in deceiuing thee ; but thou doost not like thy selfe in presuming vpon him . Many complaine of the world , and the deceits therof ; but doe not complaine of the foolish confidence which themselues put in this false world . I complaine of Fortune , that she is mine enemie , but not of my selfe , who sue to so fickle a Dame , and so earnestly importune her . Night , is the embleme of the world , and of a false friend . In the day , all communicate and conuerse together , but at night , they take their leaue and get them gone . In prosperitie , all the whole world will fawne vpon thee , and keepe thee companie ; but in aduersitie no man will looke vpon thee , but will shunne thee , and turne his face from thee . If thou wilt experiment , what power thou hast with the world , and how much thou canst preuaile with it , necessitie will instruct thee . That friend which shall alwayes lye vnto thee , in whom thou neuer findest truth , it is thine owne folly that deceiues thee , if thou trust him , it is not he . And therefore he that now and then treateth truth , is the more dangerous of the two . In Deutronomie , God commaundeth , Deut. 13. That if there arise amongst his people a Prophet , or a Dreamer of dreames , and giue thee a signe or wonder , and the signe & the wonder which he hath told thee come to passe , that Prophet , or Dreamer of dreames shall bee slaine . But he doth not commaund , that hee shall be slaine if it doe not come to passe . For hee that alwaies lyes , doth no hurt at all ; The world hath beene a notorious lyer these fiue thousand yeeres , and more ; and therefore I doe not see , what reason thou hast to thinke , that it will now keepe it's word better with thee than it hath with others heretofore .

Hominem non habeo , I haue not a man . This is not onely a complaint of the poore , but of powerfull persons , and those that are riche , who because they haue not the happinesse to haue a man to sticke close vnto them , that may direct and counsaile them , passe ouer this their life in distraction , and perdition , & in the end loose both life and soule . Homo , homini Deus , homo homini lupus , Man is a God to man , Man is a wolfe to man . Expressing in the one , a prudent and vertuous man , one that is stayd and well settled : In the other , one that is light , inconstant , and false-hearted .

Commonwealths vse likewise to complaine ; as also those that are iealous of their goods , that they cannot meete with a man whom they may trust . Theodoret sayth , That hee offers a great , and a mightie wrong vnto Gods prouidence , who complaineth hereof . For that Commonwelth that prouides it selfe of feete , should not leaue it selfe without a head : and stooping so low as mans brest , for those more painefull and base occupations , as the Scauinger , the Cobler , and the hangman ; they should likewise haue a care of placing fit men in places of a higher na●ure , that are to order businesses of State , and to cleanse a Kingdome of those filthie dunghils and sinkes of sinne which annoy a Commonwealth .

This hurt ( I meane when base and vnworthie persons gouerne a State ) ariseth from those two grounds ; The one , The making choice of such men who by good and euill meanes ( making no great difference of either ) seeke for preferrement , and out of their ambition , would rather die than loose it . And when hee is thus preposterously preferred and put in place of authoritie , hee playes Rex , putting in one , and putting out another , & so as hee may raise himselfe to honor , cares not whom he disgraces and treads vnder foot , though they bee ten times better men , and worthier than himselfe . Moses by Gods appointment made choice of seuentie Elders of Israell to assist him in the gouernment of the People ; and they being one day to meet at a certaine houre before the Tabernacle , to the end that God in the presence of all the people might put his Spirit of prophecie vpon them , there remained two behind among the Host , to wit , Eldad and Medad ; & because God is not confined to any set place , the Spirit likewise rested vpon them , and they prophecied in the Host. Ioshuah thought this was a disreputation to Moses , that these two should prophecie without especiall order from him , insomuch that he persuaded him that hee should forbid them to prophecie any more . This is a true picture of the course & fashion of this present World , which will by no meanes admit of any Ministers of State , but such as they themselues shall nominate , or ( as if they were creatures of their making ) shall wholly depend vpon them . But the Spirit of God made answer vnto Ioshuah by the mouth of Moses , Quid aemularis pro me ? Enuiest thou for my sake ? and addeth anon after , Would to God all the Lords people were Prophets , and that the Lord would put his Spirit vpon them . So that men are neuer wanting for to gouern a Commonwealth , but eys of charitie and discretion , to distinguish of those that are fit , and to make a good and iudicious choice .

Tolle grabatum tuum & ambula .

Take vp thy bed and walke . Our Sauiour here commands him , That he should shake off his former idlenesse and sloathfulnesse . Hora surgendi : My son ( saith Ecclesiasticus ) hast thou slept long in sinne , Eccle. 21. awake and rouse vp thy selfe , and doe so no more , but pray for thy foresinnes , that they may be forgiuen thee . The second thing to be noted , is , That our Sauiour said vnto him , Arise , take vp thy bed and walke : one maine reason whereof was , That it might appeare that new strength was put into him , being growne able on the sudden to beare his bed vpon his backe . The other , That none might presume that it was the Angell that had wrought this cure vpon him . Thirdly , To take all cauelling from the enuious , for the disauowing of this miracle ; and that the World might praise and publish the same : Vt miraculum videretur ( saith Saint Augustine ) & nemo sim●latum opinaretur . For this cause he willed those baskets of broken bread & meat to be kept , when hee fed so many thousands with so little prouision . And him that he healed of his Leaprosie , that hee should go and present himselfe to the Priests : Taking the like course with diuers others , holding them as necessarie diligences for the auerring of these his miracles , considering what a captio●● and incredulous kind of people he was to deale withall .

Et statim factus est sanus homo ille .

And presently the man was made whole . It is an easie thing with God , to inrich him that is poore in an instant . Vpon one only Dixit in the creation , presently followed a Facta sunt . Creauit omnia simul , He created all things at once ( saith Wisdome ; ) so in the reparation of this poore man ▪ it is said , Statìm sanus factus est homo ille , He was presently made whole . He said vnto Martha , Resurget frater tuus , Thy brother shall rise againe ; Whereunto she answered , I know that he shall rise againe in the resurrection at the last day . Christ might take this ill , as a wrong done vnto the loue which he bare to Lazarus , That shee should thinke him so neglectfull of his friend , as to let his fauor towards him be so long in comming . Saint Chrysostome saith , That your bad Physitions are the Butchers of a Commonwealth ; and your good , the Botchers of mans life , who patch and mend it , making this fleshie cloathing of ours , and this our rotten carkasse , to hold out as long as it can . But God , who is his Arts-master , and a wondrous nimble Workman , made this sicke man so perfectly whole , and so instantly strong , that hee was able to take his bed vpon his backe and walke . And if by this he shewed , that hee did now fully enioy health of bodie ; in his going streightway to the Temple , hee made good proofe of his Soules health . Which is no more than what S. Austen doth infer vpon those words which our Sauiour afterwards said vnto him , Now sinne no more , &c.

Saint Augustine vpon this our Sauiours healing of this man alone , saith , Ob. That herein he seemed somewhat too sparing and too niggardly to those other that had need of his helpe .

Wherunto I answer first of all , That for those things which our Sauior Christ did , or did not , the wit of man cannot be a competent Iudge . Sol.

Secondly , That this was a meere act of his mercie , and not to be questioned . Besides , health perhaps to the rest might haue proued hurtful vnto them , though not to their bodies , yet to their soules .

Thirdly , Tertullian saith , That the operation of the Fish-poole beeing now to cease and loose i●'s vertue , That our Sauiour by curing him who was the longest & the most sicke amongst them , gaue thereby an induction & entrance to all that were sicke , to come and repaire to him for helpe : As if hee should haue sayd , He that desires to be made whole , from hence forward let him goe no more to the Fish-poole , nor stay there expecting the Angells comming ; for when hee comes he heals but one at once ; but come you all vnto me , & I shal heale you al.

Tolle grabatum , Take vp thy bed . This would seeme to be too heauie a burthen for him : A man would haue thought that it had beene enough for him to haue beene punished with thirtie eight yeres keeping of his bed , without being put now at last to beare it on his backe . But if God can giue such great strength to so weake a man , that the burthen of his bedding seemes no weightier than a straw ; the heuier it is , the lighter it is , especially if God shall put but the least helpe of his little finger thereunto , Da quod jubes , & jube quod vis , Giue what thou commandest , and command what thou pleasest .

Secondly , Christ here sets before vs a modell and pattern of true repentance ; A patterne for Repentance . before , with a Iacebat , He lay all forlorn ; now , with a Surge , he walkes sound & vpright : before , he was torpens & stupefactu● , benumm'd and stupefied ; now he was in his ambulare , walke : before , his bed did beare him ; and now hee beares his bed , Tolle grabatum tuum . This was to signifie , That he was to run a contrary course to that he did before , and to tread out the prints of his forepassed sinnefull life : So that ( according to Chrysologus ) that which heretofore was a witnesse of his ●nfirmitie , shall henceforth be a testimonie of his health . Vniuersum eius stratum ●ersasti in infirmitate eius , Thou turnedst his bed topsituruie , first this way , then ●hat way , till thou hadst made it more easie for him . Thou changest ( saith Gene●rard ) his weakenesse into strength , and his sicknesse into health ; it was before , a ●ick bed , now a sound one ; before , a bed of sorrow , now of joy ; before , a bed of sinne , now of teares .

This Miracle was the Fermentum & Leuen of the death of our Sauior Christ ; for , picking a quarell with him vpon this occasion , they resolued to kill him , and this their intention dayly encreased , as oft as they called to mind this action of his . And therefore he afterwards said vnto them ( as Saint Iohn reports it in his seuenth Chapter ) Vnum opus feci , Iohn 7. & omnes admiramini sanè , I haue done one worke , and yee all meruaile ; I heale a poore sicke man on the Sabboth day , and yee all blesse your selues , as though I had a Deuill in me . This word Miramini is here taken in the worser sence ; so Saint Chrysostome noteth it : For doing this so good a deed you take me to be a transgressour of the Law ; but I shall prooue vnto you , that your accusation is vniust : Moyses dedit vobis Circumcisionem , non quia ex Moyses , sed ex patribus , &c. Moses gaue you Circumcision , not because it is of Moses , but of the Fathers ; Iohn 7. and yee on the Sabboth day circumcise a man : Moses gaue it yee , but he was not the primarie and principall authour thereof ; for before the Law of Moses was , was Circumcision . The Israelites had it ex patribus , of their forefathers ; but because it ceased in the Desert , hee did afterwards restore it to it 's former vse and vertue . The precept of the Sabboth was proper to the Law of Moses , he was the first that did institute it , till then it was not so strictly obserued . Now you your selues doe circumcise on the Sabboth day , ( obseruing the precept of your antient Fathers ) and yet for all this yee breake not the Law of Moses . If then a Ceremonie bee lawfull which is directed to the health of the Soule ; Why shall not that be lawfull amongst you which cureth both soule and bodie ? Yee are angrie with me , and seeke to kill me , because I haue made a man euerie whit whole vpon the Sabboth day , Quia totum hominem feci , &c.

Qui me sanum fecit .

He that made me whole , said vnto me , Take vp thy bed and walke . The Iewes being mightily incensed against our Sauiour for that which he had done , it beeing the Sabboth day , and a great feast with them ; asked the poore man in an hot and angrie fashion , Who it was that bid him take vp his bed and walke ? hee told them , Qui me sanum fecit , That it was Iesus , that had made him whole : A disease of thirtie eight yeares old , which neither Nature , Art , nor my good fortune could rid away from me , did yeeld and render vp it selfe in an instant to the empire of him that healed me ; That his long lost strength and health , after so long an absence , returned presently backe againe at the sound of his voice , and comforting those his rotten bones , & causing his canker'd and withered flesh to wax young againe , had banished all aches and whatsoeuer other diseases from his bodie ; shall not I then obey him whom Sickenesse and Health doe thus obey ? It seemeth this poore man had plaid the theefe , and stole this reason from Dauid , Nonnè Deo subiecta erit anima mea , quoniam ab ipso salutare meum ▪ It is reason good , that I should subiect my selfe to God , because from his hand comes my saluation . Qui me sanum fecit , He that hath done me such a happinesse and such a blessing as none others can doe the like , but God , why should I not obey him as God ?

Eccè , sanus factus es .

Behold , thou art made whole , &c. This man Christ afterwards met withall in the Temple , Things aboue the reach of reason ha●d to be beleeued . and said vnto him , Ecce , sanus factus es , Behold , thou art made whole . This word Ecce includes in it a thousand things : The first is , The greatnesse of this his fauour towards him ; for there are some things so transcendent and beyond the reach of our reason , that they who enioy them do scarce beleeue them , they are so astonished and amased at them . When the Angell freed Peter out of Herods prison , and had led him along by the hand , till he had brought him out of the Citie , the Text saith , Existimabat se visum videre , He thought it had beene some dreame , or had seene some vision or strange apparition ; and it was a great while after ere he was come to himselfe , so wonder-strucken was he with this his strange deliuerance . Secondly , This particle Ecce , expresseth the greatnesse of this poore mans obligation ; as if it should bid him looke and behold how much hee was beholding vnto God , who had freed him from so desperate a disease . Cum enim augentur dona , rationes etiam crescunt donorum , ( the saying is Saint Gregories ) The greater kindnesses , the greater obligations . This therefore being so great a one , thou canst not chuse but thinke vpon this benefit , and continually beare it in mind . Homo cum in honore esset , non intellexit , Man when he was in honour vnderstood it not , [ the Hebrew hath it , Non pernoctauit ] hee did not consider well on the matter , he did not throughly weigh it , by meditating night and day on so great a good . Thirdly , This same Ecce serues him as a warning-piece , to put him in mind , that he is sound , but not secure ; for if thou doost not looke well vnto thy selfe , and stand strongly vpon thy guard , thou maist fall from that health wherein now thou standest , and be worse than thou wert before .

Ne deterius tibi contingat .

Least a worse thing happen vnto thee . What can bee worse than thirtie eight yeares of sickenesse ? Yes , Hell is worse . S. Gregorie saith , That God is woo●t to commense the chastisement of heinous and long continued sinnes , in this li●● , and continueth them in that other ; so that they are , as it were , an entrance into Hell , as it hapned to Herod , who slew those innocent Babes ; to Antiochus , and others : These seeme to lie as yet but in soke , and in a preparation ( as I may so terme it ) to those perpetuall torments . To others , Hell comes de golpe , it snatches them away on a sudden ere euer they be aware of it . Ducunt in bonis dies suos , & in puncto ad inferos descendunt , They lead a merrie life , they passe away their days in pleasure , and in an instant they goe downe into Hell . And to these men it is so much the more grieuous and painefull , by how much the lesse they haue been acquainted with the miseries of a wretched life .

Least a worse thing , &c. Nor are the euills of this life euill , The Euils of this life are but seeming euills . nor the good things good . Saint Chrysostome saith , That God giues vs the good things of this life , to the end that in them we may see a shaddow , as it were of Heauen : The euill , That we may by them see the tracke of the cruell rigour of those hellish torments . Saint Paul treating of those euills that befall the Righteous , saith , Quasi morientes , quasi tristes , quasi , &c. As dying , as chastned , as sorrowing , 2. Cor. 6. as poore , as hauing nothing : He there reckoneth vp a bead-roll of many seeming ills , but not euills in deed ; for their dying was to them liuing , their sorrowing , reioycing ; their pouertie , riches ; and their hauing nothing , a possessing of all things , &c. Quasi flagellum . It is said of our Sauiour Christ , That he made a kind of whip , as it were , of those little cords wherewith the Sellers in the Temple bound vp their fardles . For in respect of Hell-whips , the whips of this life are not whips , but quasi flagella , as it were whips . The Scripture christneth humane troubles with the name of Waters , Emitte manum tuam , & libera me de aquis multis : Aquae multae non potuerunt extinguere charitatem . The proportions of this word Aqua , are two :

The one , That the troubles of the Godly doe passe away like waters .

That though the waters be now and then troubled , they afterwards grow cleere againe .

But Hell is stiled with the name of Stagnum , a standing Poole , [ Missi sunt in Stagnum ignis ] because it is a punishment that alwaies stands at one stay , and is stil the same , &c. The heart of the Godly finds this ease , that it liues in hope of recouerie ; and the euills of the Righteous are neuer so many , but that they haue some shadow of good . Adam did supplie his nakednesse with Figge leaues . Death , which is the greatest ill to mans life , dulleth the sence , which is a kind of good ; but Hell giues no hope of ease , no shew of comfort . From which God of his mercie keepe vs , &c.

THE ELEVENTH SERMON , VPON THE SATVRDAY AFTER THE FIRST SONDAY IN LENT : AND VPON THE SECOND SONDAY IN LENT . MAT. 17. MARC . 9. LVC. 9.

Assumpsit Iesus , Petrum , & Iacobum , & Iohannem .

Iesus tooke vnto him Peter , and Iames , and Iohn .

OVr Mother Church solemnizing once a yeare the Mysteries of our Sauiour Christ ; This lifes happines a Rose enui●oned with Thornes . this , it solemniseth twice , one day after another ; giuing vs thereby a sauour of that glorie which is represented in this Mysterie , on these two accustomed festiuall dayes . Here in this world they are ended the verie selfe same day they are celebrated ; and the ending of that dayes pleasure , is the beginning of our next dayes labour . But in that other world ( saith Esay ) Erit mensis , ex mense ; & Sabathum , ex Sabatho , Esay 66. From moneth to moneth , and from Sabboth to Sabboth , shall all Flesh come to worship before me . Amongst your Iewes , the first day of your moneths and your Sabboths were verie solemne things . And Esay taking the moneth for the first day , saith , In that glorie which we looke for , one moneth shall ouertake another , and there shal be Sabboth vpon Sabboth . He might haue said ( without vsing any kind of figure ) a perpetuall Feast , a perpetuall Sabboth , and a perpetuall Rest. Mans happines in this life , is like to a Rose that is beset round about with Thorns , which to day costs vs deere to get , and tomorrow is withered away : But that supreame happinesse shall not onely be eternall and perdurable , but without any the least prickle of sinne to offend our tender Soules .

He tooke vnto him Peter , &c. First of all , Damascene saith , That our Sauiour did not carrie all his Apostles with him vp to the Mount ; for it was not fit that Iudas should enioy so great a blessing , in whom that prophecie of Esay was fulfilled , In terra sanctorum iniquè gessit , & non videbit gloriam Dei . Hee who in so holy a companie committed such a vile treacherous act , as to betray and sell his Master , for the loue of a little money , did not deserue to enioy the glory of Tabor . So that to the end Iudas might not complaine , That Christ had discarded him , and quite shut him out from this blessing ; this holy Saint saith , That those other good & holy men were for his sake debard of that good : whence we may gather , what hurt many an honest man receiues by keeping a lewd knaue companie . But because it might haue seemed a scandalous piece of businesse , to haue left Iudas all alone by himselfe , the rest remained with him ; Iudas his companie being no lesse dangerous to the Colledge of Iesus his Disciples , than it was tedious and wearisome to our Sauiour himselfe . Insomuch that when Iudas was gone out of the house where Christ supt with his Disciples , ( which he did presently vpon the receiuing of the sop ) he said , Nunc glorificatus est Filius hominis , Now is the Sonne of man glorified . When Christ multiplied his miracles , Iohn 1● . Iohn 7. Saint Iohn saith , Non erat Spiritus datus , quia Christus nondum erat glorificatus , The holy Ghost was not yet giuen , because that Iesus was not yet glorified . Why Christ , being neere vnto his death , should hold himselfe to be glorified , and in the working of miracles not to be glorified ? For the decision of that point , I shal referre you vnto Saint Augustine . You see here how the wind was come about , Iudas was no sooner gone out , but he saith , hee is glorified ; but before , knowing who should betray him , hee told Peter , Vos mundi estis , sed non omnes , ( i. ) Yee are cleane , but not all . The Cockle was taken away , and the Wheate now pure and cleane ; and our Sauiour tooke it for a great glorie vnto him , to see himselfe thus wholly rid of his companie .

Secondly , Gregory Nazianzen sayth , That hee tooke those three along with him , because he alwayes loued them best . Showing thereby , The publicke to be preferred before the p●iuate . that Princes may lawfully haue their Priuadoes , and Fauourites , to whome they may giue more grace and countenance , than to others ; but withall , that they ought to bee such , as should bee disinterressed , and not desire any more for themselues than their Princes grace , leauing the rest of his fauours to bee communicated to others , as well as themselues . Saint Iude once askt of our Sauiour Christ , How comes it to passe , that thou shouldst manifest thy selfe vnto vs , and not vnto the World ? Hee thought , that the Sunne should inlighten all . But because he did first bestow his light on the mountaine tops , it was fit , that the grace , which they receiued , they should gratis confer vpon others , Like good Stewards . The Euangelist cals Saint Peter foole , because hee would haue all for himselfe , and those that were there with him . And if Elias , and Moses , were admitted to mount Tabor , it was , because they were louers of the common good . Moses once disired of God , that he would let him see his face ; but God told him , hee could not see his face and liue . It seemeth , that here Moses shewed himselfe to bee but a coward ; What , to inioy a poore life for the present , wouldst thou forgoe so great a happinesse ? But it was not the loue of his owne life ; but the loue that he bare to his people , who would haue had a great misse of him . Whereof there was afterwards verie good proofe , when God sayd vnto him , Let me make an end of this people at once , and I will make thee a mightier and a better Nation . Whereunto hee answered , I am so farre from giuing way to this , That I shall beseech thee either to pardon them , or to blot me out of the Booke of life ; for I had rather not liue , than liue without them . Doost thou offer to lay down thy life for thy people ? And wilt thou not loose it to see God face to face ? The one , was a particuler , the other a common good .

Thirdly , Hee tooke onely three along with him ; manifesting thereby , that hee was as sparing of his Glorie in this life , as he was liberall of his Crosse. Tertullian sayth , That hee tooke those three with him , not so much to make them partakers of this his Glorie , as to beare witnesse thereof . And therefore carryed three , because they are a full and sufficient testimonie . And this was a great comfort to those that were left behind ; not that they did dismerit the like fauor ; but that there was a necessitie in it , that some should abide with Iudas . For , if hee should haue beene left alone , hee would haue tooke it for a great disgrace . But those other , did not therefore merit lesse , by beeing left behind ; For if the fauour , t●wards those that went vp , seemed to bee the greater , yet the deserts of those that were left , were not inferrior to those that were admitted . For afterwards some of those suffered for the Glorie , which they had seene , and most of these for the Glorie they had not seene .

To this purpose there are two Stories in the Scripture , one of Eldad and Medad ; Num. 11. which ( according to the Scholasticall Historie ) were halfe-brothers to Moses ; and beeing nominated amongst the seuentie for the gouernement of the people , came not at all to the Tabernacle where God did communicate part of Moses his spirit to the rest : But though they stayd behind in their Tents , yet did they not loose this blessing , but did prophecie as well as the rest . The other is of Dauid , who pursuing those that had burned Ziklag , two hundred souldiers were left behinde with the baggage ; but when they had got the victorie , the spoiles were equally deuided , as well betweene those that had ventured their liues in the battaile , as those that guarded the stuffe . As his part is that goeth down to the battaile , 1. Kings 30. so shall his part bee that tarrieth by the stuffe .

Fourthly , Onely three ; Because amongst few , all kind of obseruance and vertue is better conserued . Howbeit the Church doth dayly pray , that the number of the Iust may be increased . Which the greater it is , the more gracious it is , and more comely in Gods sight . But as it is commonly taken , the greater the number , the greater the harme . In the beginning of the world , when there were few people , the harme was not much . But then the number of men increasing , Prosperity alwaies enuied . sinne so increased in the world , that God repented himselfe that he● had made it . He was sorrie in his heart , that hee had made both it , and man . That beeing verified of them , Gen. 6. which Esay sayd vnto God ; Thou hast multiplyed the Nations , but not their Ioy . The Church beginning to flourish , What followed ? there were many Foxes , that did it much mischiefe . As the wheat increaseth , so increaseth the tares . So , that much prosperitie ( in Senecas opinion ) sometimes produceth much pouertie . Augustine in his booke De Ciuit. Dei , prooueth this truth , out of the Romane Histories ; Romes owne greatnesse , beeing it's owne ruine . Suis Roma viribus ruit . No sword could cut her throat , but her owne .

Lastly , Onely three ; A number ( Aristotle following the opinion of Pythagoras ) which containeth in it a vniuersitie of things . And for that it is so full of mysterie , sufficeth , That it is consecrated to the most sacred and blessed Trinitie .

To him that shal ask me , Ob. why Christ caried not his mother with him to mount Tabor , as well as he did to mount Caluerie ? I answere , That all that , Sol. which he suffered in mount Caluerie , was in respect of his mother , in so much that this her sonne complained , that God had forsaken him . But that Glorie , which hee inioyed in mount Tabor , he had that from his father ; So that the seeing thereof , did nothing at all belong to his mother .

Some man may doubt , why these three descending from the Mount , Ob. should aduise the rest , of the fauour which they inioyed , Sol. beeing they had an interdiction to the contrary from our Sauiour , Nemini dixeritis visionem , Tell no man , what you haue seene . I answere , That the interdiction was not for the disciples , but for the people onely .

But some one may reply ; Ob. Why Enuy did not possesse their hearts that stayd behind ; and Pride puffe vp theirs that went vp to the Mount ? Earthly things more enuied than Spirituall . Especially such a bloudie quarrell beeing like to haue growne amongst them , who should be greatest in that their hoped for Kingdome ? They beeing all incensed against Iames and Iohn , for desiring to be in neerest place to our Sauiour . I answer ; Sol. That this their striuing who should be greatest , and this their chaires of Ambition , suppose a most base opinion of the Kingdome of our Sauiour Christ : for that they imagined it ( as before hath beene prooued ) to be terrestriall and temporall . And touching these goods of the earth , not onely secular Kings and Princes , are readie to goe together by the eares for them ; but also your Ecclesiasticall persons , those that are the holiest and honestest Church-men , labor to defend them with all their might and maine . For they fall so short of those other , that are heauenly , that they beeing deuided amongst so many , they all thinke , they haue too little . Pallium breue est , vtrumque operire non potest , The cloake is short , and cannot couer twaine . And for that the glorie of Tabor , was meant of that other life , and for that it did discouer those that had beene dead for so many yeares before , and for that it left euerie one so well satisfied , and made them to acknowledge it as an immense and infinite blessing ; it could not bee vnto them a matter of Pride , or Enuy : Whence it commeth to passe , that in spirituall goods , these vices are not found . Thou thy selfe obseruest , that such a neighbour of thyne prayes deuoutly , bestowes his almes liberally , fasts often , repents heartily , and performes all other Christian duties willingly , and thou bearest him no enuie at all : but if thou seest he is richer than thy selfe , thriues better in the world , or is more esteemed amongst men than thy selfe , his prosperitie is thy torment . Those that were the Spouses companions did neuer enuie her happinesse , Viderunt eum filiae Syon , &c. The Daughters of Syon saw her , and proclaimed her blessed . These were goods of the Soule , wherein if there were any enuie at all , it was in regard of that estimation which followes the bodie . Thou wilt happely enuie the vertuous , in seeing him rewarded for his vertue , but not enuie vertue .

Et duxit illos in Montem excelsum .

And he brought them into a high Mountaine . The dignity of Mount Tabor . Tabor was a verie famous Mountaine , as well for those riches which God had placed in it , of sports for hunting , Trees , Fountaines , and pleasant Walkes , as also for those rare accidents which had beene seene and knowne to haue happened there : There was that encounter of Melchisadec with Abraham , when he returned so glad and cheereful , vpon that victorie which he had gotten against those fiue Kings . And being there was no other way to passe from Galile to Ierusalem , but by the skirts of this mountaine , Ieroboam hauing set vp two Idolls , one in Dan , and another in Bethel , for to diuert those Tribes from going vp to the Temple to adore God , fearing lest they might passe ouer to Rehoboam , he had placed Watch-towers on this mountaine . Ose 5. Suting with that of the Prophet Osee , O yee Priests , heare this , Iudgement is towards yee , because yee haue beene a snare vpon Mizpah , and a net spred vpon Tabor : The Priests and Princes catching the poore people in their snares , as the Fowlers doe the birds , in these two high Mountaines . In a word , This Mountaine is famous for verie many things , but for none more than that it was honoured by our Sauiour with his presence , and inriched with his glorie . And for this cause Saint Bernard calls it Montem Spei , The Mountaine of our hopes : For he that leads a godly life here vpon earth , may well hope to receiue a glorified life in Heauen .

Et transfiguratus est ante eos .

And he was transfigured before them . Let vs here expound foure truths which are acknowledged by the whole bodie of Diuinitie .

The one , That our Sauiour Christ liung amongst vs , was not onely seene of vs , himselfe seeing and knowing all things , but was happinesse it selfe .

The other , That he was so from the verie instant of his conception .

The third , That being happie in Soule , he must likewise be so in his body .

The fourth , That the glorie of his Soule remained after that he had left his bodie .

Touching the proofe of the first Truth , notable is that place of Saint Iohn , No man hath seene God at any time ; Iohn 1. that onely begotten Sonne which is in the bosome of the Father , he hath declared him : The Glosse hath it , Who is neerest to his father , not onely in respect of his loue towards him , but by the bond of nature , and for the vnion or one-nesse that is betweene them , whereby the Father and the Son are one . God reuealed him and shewed him vnto vs ; whereas before , hee was vnder the shadowes of the Law , so that the quickenesse of the sight of our mind was not able to perceiue him : for whosoeuer seeth him , seeth the Father also . The Euangelist pretendeth here to prooue , that onely our Sauiour Christ is the author of Grace and of Truth , and that neither Moses , nor any of the Patriarks could see God as he was himselfe , which is Truth it selfe by essence ; but as he is the Sonne : and therefore he onely can be the author thereof . Men may see God in his creatures , Iob 36. Romans 1. and know many of his perfections : And in this sence Iob said , All men see him and behold him afarre off . Saint Gregorie and Saint Paul implie as much , For the inuisible things of him , that is , his eternall power and Godhead , are seene by the creation of the world , considered in his workes . Men may likewise see him in some image or figure , sometimes of a man , sometimes of an Angell , sometimes of Fire , representing himselfe in those formes ; sometimes by the eyes of the Soule , and sometimes those of the Bodie . So Esay saw him , I saw the Lord sitting vpon an high Throne . And Iacob , I saw the Lord face to face . Thirdly , God may be seene by Faith , Esay 6. Gen. 29. 1. Cor. 13. as the Faithfull now see him , Now , we see through a glasse darkely . Fourthly , in his humanitie , Afterward he was seene vpon earth , ( saith Buruch ) and dwelt among men . Fiftly , in himselfe , and in his essence , not in his creatures , not in his image , not in his humanitie , but in himselfe , Sicuti est , As hee is . This sight is so farre aboue all the rest , that it makes men happie , as also the Angels . Moreouer , Iohn 3. Saint Iohn saith , That with a cleere sight ( at least comprehensible ) no man euer yet saw God , but by the Sonne . And being , that God is our happines , when he is cleerely seene , it followeth , that our Sauiour Christ is happie . The selfe same argument our Sauiour vsed to Nicodemus , No man ascended to Heauen , but he which descended from Heauen , the Sonne of Man , who is in Heauen . Ye will not giue credit to these earthly things , how will yee credit those then that are heauenly : And condemning this their incredulitie , he saith , No man ascended vp into Heauen . There is not any man that can make true report of the things that are there , because no man hath ascended thither to see them : only I , who liued in Heauen , and descended downe from Heauen , am able to tell ye the things that are in Heauen . Our being in Heauen then being all one with the seeing of God , and the seeing of God beeing our happinesse , it followeth that our Sauiour Christ is happie .

The second Truth , That he was so from that verie time that hee first tooke our nature vpon him ; Saint Augustine collects it out of the sixtie fift Psalm , Blessed is the Man whom thou chusest and receiuest vnto thee , he shall dwell in thy Court , and shall be satisfied with the pleasure of thy house , &c. The same Eusebius Caesariensis inferreth vpon the twentie second Psalme , Thou art hee that tooke me out of my mothers wombe ; or ( as the Chaldee letter hath it ) Leuaui me in robore tuo , I got vp to bee ioyned equall with God . Which testimonies of Scripture are confirmed by all your Scholasticall Doctors .

The third Truth , That our Sauior Christ must needs be happie both in soule and in bodie . Iohannes Damascenus prooues it out of that strict vnion of the Diuinitie , which Death it selfe cannot vndoe . Saint Augustine affirmes , That the glorie of the soule is naturally conueyed to the bodie , as the light of a candle to a paine of glasse .

The fourth Truth , That our Sauior Christ was transfigured by giuing licence to the glorie of his soule , that it should transferre it selfe to the bodie : not that glorie which he was able to giue it , but that which his Disciples eyes were able to endure ; as it is noted by Saint Chrysostome treating on this point .

Et transfiguratus est .

And he was transfigured . We haue elsewhere set downe the causes of our Sauiours transfiguration ; but none so often repeated by the Saints and Doctors , as his discouering thereby the hidden treasures of his glorie , as the reward that calls vnto vs , and stayes for vs , haling as it were our thoughts and hopes after it . Such is the condition of man , that commonly he makes interest and priuat gain , the North-starre of his labours and endeauours ; this he thinkes on , dreames of , and adores . But as to the Worldling the worlds wealth is his North-starre ; so the North-starre of the Sonne of God , is the glorie of God . Now our Sauiour Christ discouereth vnto vs a streake or a line , as it were , of that happinesse , which though it doth not fully expresse vnto vs what God is , yet it remooueth from vs all those difficulties which might diuert vs from his seruice . And therfore Saint Ambrose saith , Ne quis frangatur , &c. He allureth our mind with this so soueraign a good , that the troubles of this life may not disquiet it , nor driue it to despaire . So furious are the tempests of this Sea , so raging the waues and tossings too and fro of this life , that if God did not temper the distasts thereof with the hope of another life , our life were but a Hell . Saint Bernard saith , That the end which our Sauiour had in transfiguring himselfe , was , that we might settle our thoughts and our hopes on that glorie whereunto he inuiteth vs ; for that , mans happinesse wholly consisteth in enioying the presence of God . Saint Basil expounding that place of Saint Mathew , Estote perfecti , &c. Be yee perfect euen as your Father is perfect ; saith , That the plainest way to enioy God , is , to thinke so continually on him , that our Soules should be translated , as it were , into himselfe ; wee playing therein the Painters , who for to take a picture perfectly , neuer haue their eye from off the originall . Saint Cyprian saith , That there is not any thing that doth so much glad the eyes of God , as our thinking on the reward which is set before vs . Many Saints turmoyled with a thousand miseries , did euermore liue merily , by being onely cheered vp with these good thoughts and hopes . Salomon tells vs , A reward is as a stone pleasant in the eyes of them that haue it : Nor is there any pretious stone that so gladdeth his possessour , Prou. 17. as hope cheereth the Righteous . Gregorie Nissen calleth Affliction , the Floure of Glorie ; Fructuum , qui sperantur flos , As he that is to eat of the fruit , takes pleasure in the floure , for that neighbouring hope which is neere at hand ; so , the Righteous through hope reioyce in Affliction . Our Sauiour therefore being desirous that we should liue in hope , vnfolded part of that Glorie which he retained in his Soule , that placing our eyes and hearts thereupon , all troubles whatsoeuer , though neuer so great , might seeme little in regard of our hoped-for reward .

Hence it followeth , how ill they proceed , and what a desperate and indirect course they take , to whom God hauing deputed the Earth for their hopes , and Heauen for their blisse , peruert this his order , by making the Earth their Heauen . It is an ordinarie phrase of speech in Scripture , to call our life , a Warrefare ; now souldiers that are wise and valiant , reuerse their pleasures till the battell is ended and the victorie obtained . De torrente in via bibit , propterea exaltauit caput , He dranke of the torrent by the way , therefore hath hee lift vp his head . Saint Chrysostome expoundeth this verse of our Sauiour , Qui non acquieuit in diebus carnis sua , Who rested not in the dayes of his flesh , vntill he had ouercome Death and Hel. Saint Ambrose declaring that place of the Apostle , Non est nobis colluctatio , &c. Wee fight ( saith he ) with the Princes of Darkenesse , for coelestiall goods , for they loosing them by our occasion , they are vnwilling that wee should enioy them . And because Reward is that which giues the Souldier both heart and hands , the last Sonday , we proposed the Warre ; this ; the Reward . The Deuill offered our Sauiour the glorie of the World ; but our Sauiour offers vs the glorie of God : the hopes of this are better than the enioying of that . Saint Bernard saith , That the time of this life is the vigil of that feast which we hope for in glory : whence he inferreth these two things :

The one ; That it were folly in vs , to make the Vigile , the Feast . Which is all one with that of S. Austen ; Summa peruersitas est , vti fruendis , & frui vtendis . It is no good chop , considering the vnequalnesse of the tearmes . God gaue vs the Earth , that we might vse it ; Heauen , that we might inioy it . And it is a beastly kind of ignorance , to make the Earth Heauen .

The other ; That the Feast beeing so great , the fast of the Vigile , ought not to seeme so long vnto vs . Saint Paul , making a counter position ofthat , which may be suffered heere ; and that which may be hoped for there : after that hee had sayd , that the one was light and momentary ; the other weightie , & perdurable , he added , Supra modum in sublimitate . It is a highnes aboue all highnesse ; the altitude thereof alone cannot be taken : Nor can the tongue of man indeare it so much , but it must fall short therof . This made Saint Gregorie to say , Qua lingua , &c. What tongue , or what vnderstanding is able to vtter the great and wonderfull ioyes of that coelestiall Citie ?

The pleasures of this life are altogether Vanitie . Saint Gregorie , opening that place of Ieremie , Patres nostri &c. Our fathers eat● sowre grapes , and our teeth were set on edge ; He st●les the pleasures of this life to be sowre grapes , and fruits that are not yet come to their true ripenesse , which are good for nothing else but to set our teeth on edge . Philon calls them , F●ri● Coeli . For pleasures , are not for the earth ; hee that inioyes them , steales them from Heauen . And as hee that steales , inioyes what he hath so got , with a great deale of feare and iealousie ; so may wee be sayd to inioy these humane feasts and pastimes . That sacrifice of Abrahams , was held the most acceptable , that euer any man in the old Testament offered vnto God . For , in sacrificing his son Isaac , hee did sacrifice all the ioy and content of this his life . For Isaac by interpretation signifies laughter . Risum fecit mihi Dominus . The like may bee considered in his casting Agar out of his house , which signifies a stranger . Resoluing with himselfe ( beeing but as a stranger in this world ) not to ioy in the contents of this life . Ieremie , whose ordinarie occupation , was weeping , sayd , Ier. 17. Diem hominis non desideraui , That is , the day of prosperitie , and of pleasure haue I not desired . And Saint Bernard hath this note vpon it ; That hee might haue sayd , That he did neither desire it , nor inioy it . Dauid grew wearie of his passe-times and pleasures . Renuit consolari anima mea . If any thing can affoord mee comfort , it is the meditation of euerlasting ioy . Base is that minde , that liues merrie and contented with the inioying of the goods of this life . Base are the thoughts of that Prince , who keeping himselfe close in a Sheapheards cottage , shall deeme himselfe happie in that poore estate , not so much as once thinking on that crown , which he ought to hope for . Saint Austen declaring that place of Saint Iames , Fratres sufferentiam Iob audistis , & finem Domini vidistis , Yee haue heard Brethren of Iob's suffering , and yee haue seene the end of the Lord . God sets before vs , as patternes of patience , the life of Iob , and the death of Christ ; where it is to be obserued , that he doth not set before vs the end of Iob ; because God giuing him a larger increase of wealth , of children , and other contents in this life , his end was not by him to bee desired . But that of our Sauiour was most painefull vnto him . And therefore it is sayd , Learne of Iob to suffer in this life , and of our Sauiour in his death . Leauing our hopes to relye vpon that other life .

Et transfiguratus est .

And hee was transfigured . It was likewise fit , that our Sauiour should be transfigured for the confirmation of our Faith . For , if these our humane eyes did see in Christ our Sauiour , onely the course cassocke of our basenesse , and the scorne and contempt of his owne person , as Esay paints it forth , Who will beleeue the gold of his Diuinitie ? Saint Augustine in his bookes De Ciuitate Deipunc ; saith , Esay 53.2 . That all the transformations of those gods which the Gentiles did celebrate in Birds , Bulls , Stones , Trees , Fountaines , Fires , and graines of Gold , were directed to this end , that the World should beleeue , that vnder the forme of mortall men , & this our own proper matter , lay hid some power supernaturall . Who would beleeue that Christ was God , if he had not giuen some glimpse of his Riches ? Who would haue relied vpon his protection ? Without some particular reuelation , who would haue dreamt of his omnipotencie ? In a subiect so weake , who would surmise it ? Imagine an Angell in the shape and figure of an Ant ; none will beleeue that this was an Angell , vnlesse hee should at some time or other discouer some part of his brightnesse .

It was also fitting that Christ should discouer vnto vs some of those his hidden treasures , to the end that those that were his , might be persuaded that they might safely sleepe vnder the shadow of his wings . Moses beeing employed in that businesse of Aegypt , O Lord ( saith he ) whom shall I say hath sent me ? Exod. 3. Exod. 9. Ego sum qu● sum , I am that I am : And anon after , Ego sum Deus Abraham , & Deus Isaac , & Deus Iacob , I am the God of Abraham , the God of Isaac , and the God of Iacob ; Tel Pharaoh , that I am that I am ; He that cannot , not be ; That I am he that haue prospered & protected Abraham , Isaac , & Iacob . Which was not only a making of himselfe known what he was , but were likewise pledges to his people , that they should lay their confidence , libertie , liues , & their persons vpon him : I am that I am by my essence ; I am he that alwayes was , and euer shall be ; it is I that haue power ouer euerie thing , and beg nothing of any man . The Princes of the earth , because they are to day , tomorrow , and are no more , they cannot giue vs any assurance of our hopes ; and because they haue no pledges of their own , but what they borrow from others , their fauours cannot be secured vnto vs : For ( as Saint Augustine saith ) Remota jactantia , quid sunt homines , nisi homines ? When Princes will shew themselues in their pompe and state , they borrow here , and they borrow there ; they are no bodie , vnlesse they bee accompanied with the great Lords of the Kingdome , vnlesse they be attended on by a Gard of Halberdiers , vnlesse they be rich and gloriously apparelled , and brauely mounted . In a word , these are externall transfigurations , and of such things as are more others than our owne ; but that of our Sauiour Christ was of his owne proper goods , without beeing beholding to any .

Et resplenduit facies eius sicut Sol.

A twofold Light , the one temperal , the other spirituall . And his face did shine like the Sunne . In the beginning of the world God did handsell his Word with the Light ; for before , darkenesse had ouerspread the face of this confused Chaos , Tenebrae erant super faciem , &c. And as hee that diueth into the bottome of the sea for Pearle , as he goes spurtling the oyle out of his mouth , goes , as it were , thereby ingendering light ; so God by venting this word out of his mouth , fiat Lux , created the Light , discouering thereby the essence and nature of things . Some haue not stickt to say , that the Light gaue the red colour to the Rubie , the Greene to the Emerald , and the Skie colour to the Iacinth , &c. And though this be not so , yet so it is , that without this Light these colours could not haue beene distinguished , nor could we haue enioyed that humane beautie and beautifull splendor which now we doe . In the Spheare of the Spirit God made another Light , which was Christ our Sauiour , [ Ego sum Lux mundi ] this Light doth as farre exceed the former , as the Spirit doth the Body . Dauid makes mention of these two Lights , in that Psalme of his , Coeli enarrant , &c. The Heauens declare thy , &c. Of that of the Sunne he saith , Tanquam Sponsus procedens de thalamo suo , This is the Bridegroome of Nature , and comes forth of his Chamber cloathed all in Gold ; Bur that Spirituall Light is more fayre , and more beautifull by farre : Lex Domini immaculata , id est , immaculatior , &c. The Law of the Lord is pure , that is , purer , &c. The beames of the Sunne neuer yet had the power to pierce so far as to inlighten the Soule ; but those of the Sun of Righteousnesse doth both inlighten it & conuert it . He that tooke the day from the night , and the light from darkenesse , made light to breake forth from out the darkenesse of our hearts , to the end that Gods fauourable countenance shining vpon vs through his Sonne , we may come to the fuller knowledge of him .

For this Light did on t only eclipse and darken that of the Sun , as that of many Torches doth a poore sorrie Candle ; nor onely inrich the aire with the beames of his brightnesse , nor onely made a Heauen of this Mountaine , by gilding the stemmes , the barke , the boughes , and leaues of the trees , as also the stones thereof , with it's glorious rayes ; but it did likewise illumine the soules of the Disciples , who from that verie instant , by the euidence of such diuine demonstrations , remained conuinced , and euer after acknowledged him to be both God & Man : For albeit God cannot be seene by the eyes of the Flesh , yet such signes and tokens may be seen of God , that we may verie wel say , that God himself is seen .

Physiognomie is a Science , which by the signes and markes of the face , doth prognosticate the inclination and propension of the Soule . One that was skilled in that Art , looking steadily on the face of Socrates , told his Schollers , That hee had the markes of a man that was ill giuen . Whereunto he answered , That hee said true in regard of the Starres ; but withall , that Sapiens dominabitur Astris . Looke vpon Christ our Sauiour , and you shall see first of all , that he hath a great inclination to our good , and that hee made especiall manifestation thereof in Mount Tabor ; for as the angrie looke of a King is the Messenger of Death , so the cheerefulnesse of his countenance declareth clemencie and life . The roaring of a Lyon makes the Beasts of the Forrest affraid ; Prou. 16. Prou. 19. and the indignation of a King maketh his Vassalls to quake and tremble : but his fauour is like the dew vpon the grasse . Saint Ambrose saith , That our Sauiour Christs appearing here like Sunne and Snow , were true pledges of the great desire that he hath of our good : for there is not any thing that doth make the earth so fruitfull , as the Sun with his heat , and the Snow with it's moysture .

Saint Hierome in that Epistle of his to Palmachius , against the errors of Iohannes Hierosolimitanus , saith , That not onely his face did shine , but all his whole bodie . Saint Austen , Quod caro illuminata , per vestimenta radiabat : For it was not fit ( as Lyra hath it ) that his garment should shine , and not his hands .

His face shined like the Sunne . Who would haue thought , The richest minds are vsually where the poorest meanes . that behind so poore a vaile there should bee found such great treasure ? But it passeth so likewise in this world , that he that seemeth most poore , is oftentimes most rich ; and he that seemeth most rich , is most poore . The greatnesse of Rome Saint Iohn painteth forth in the forme of a woman clothed in Purple , bedecked with pretious stones , and in her hand a sprig of Gold ; but that which did not appeare to the eyes , was all abhomination , filthinesse , and beastlinesse . The Altars of Aegypt were euery one of them a Treasure-house of Pearles , pretious Stones , Gold , Iewells , and Silkes ; but in euerie one of these their Altars they had a Toad or a Serpent . The Mezquita or Turkish Temple that honoureth the bones or Reliques of Mahomet , is stored with that infinite riches , that you would take him to be some great God , whereas indeed he is but vn çancarron de vn puerco , but the withered leg of a Hog , a base borne fellow , and of no worth in the world . The Idols of the Gentiles , though neuer so much gilded ouer with Gold , are no better than stockes and stones . One said in the Apocalyps , I am rich , and stand in need of nothing : But it was answered him from Heauen , Thou art poore , and much to be pittied . These are ordinarily the stampes of your powerfull persons and great Princes of this world , that seeming to be as bright as the Sunne in their bodies , are as blacke as a cole in their soules . But those that are the Saints of God , carrying a besmeered countenance , and a patcht garment , beare in their soules the Sunne , Sicut Tabernacula Cedar , sicut pellis Salomonis , Rich within , though poore without .

Et ecce , aparuerunt Moses & Elias .

And behold , Moses and Elias appeared . On Moses his part there is a strong reason . Amongst the Assei , it was a receiued opinion , ( which those now follow , whom wee call Atheists ) That the Soules did die together with the bodies : And it seemeth that Cicero did fauour the same , when he said in his Amicitia , Sicut in morte nihil est boni , sic certè nihil est mali , As there is no good , so there is no hurt in death . That couetous rich man in the Gospell was surely of this opinion in his life time ; but being put out of this his errour , in that other life , he presently desired Abraham to send one in all hast from the dead , to preach vnto his kindred , that they might forsake this their errour : but hee receiued this short answer , Habent Moysen & Prophetas , They haue Moses and the Prophets . Where there is Scripture , there is no need of miracles : And Saint Peter saith , That Prophecie hath more assurance in it than the euidence of miracles . This is a truth hard to be vnderstood .

First , Because a miracle ( as Saint Hierome saith ) is , as it were , the Apostolicall Seale ; and the Apostles did confirme their Faith by miracles : and those miracles that were prophecied of our Sauiour Christ heretofore , did declare him to be the Sonne of God . Saint Augustine treating at large vpon this place , saith , That Prophecies and Miracles haue one and the selfe same certitude , because they proceed from one and the selfe same God : but that Prophecie is the stronger and more forcible of the two ; for a Miracle may bee found fault withall , as the Pharisees did with that Miracle of him that was possessed with a Deuil , telling our Sauiour , In Belzebub the Prince of Deuills thou doost cast out Deuills . And that same Pythonisse , made the Deuill to appeare in the forme of Samuel : But Abraham tells Diues , They haue Moses and the Prophets . And no man can taxe the Scripture , or challenge it of any fault .

Saint Chrysostome askes the question , Why he did not fetch some of the Damned out of Hell ?

First of all , he answereth thereunto , That we haue many pictures of Hel in this life ; but of Heauen , very few : For although that the World be , as it were , the Entresuelo , or middle roome of these two extreames , Heauen , and Hell ; yet more are the fumes & vapours that ascend vp from beneath , than those gustos , & contents which descend from aboue . There were a sort of Heretickes that denied there was a Hell ; it seeming vnto them , that the life of a Sinner was a Hell of it selfe , and that it stood not with Gods mercie , that there should be two Hels ; alledging that of Nahum , Godiudgeth not one and the same thing twice .

Secondly , God to many of his friends discouered the torments of Hell , and many of his enemies haue beene visibly snatcht away thither . And those Aetna's of fire which are in the world , though happely engendred by particular causes , are , as it were , symboles , representing vnto vs that eternall fire .

God labors to conceale , both his rewards and punishments . Thirdly , It is an vsuall fashion with God , to discouer the reward , and to conceale the chastisement , for that man would bee ashamed that others should see him punished . God did shut the port of Noahs Arke without , and hung the key at his owne girdle , because hee should not haue any desire to see that lamentable deluge , and generall destruction of mankind . He charged Lots wife , that shee should not so much as looke towards Sodome , that she might not behold those flames which did voice out Gods vengeance . At the end of the world , at that dreadfull day of judgement , when God shall shew himselfe most angrie , the Sun and the Moone shall be darkened , because God will haue his chastisements inflicted in the darke .

Hope more Preuailent with man than Feare . Fourthly , Hope doth worke more generous effects in our brests , than Feare . It cannot be denied , but that Feare hath verie powerfull effects : Herod for feare of loosing his Kingdome , made that butcherly slaughter of so many innocent Babes , not sparing his owne children . For feare of loosing his Citie , the King of Moab was his owne sonnes hangman , quitting him of his life vpon the wall . For feare of dying by the cruell hands of hunger , many mothers haue eaten the birth of their owne bowells . For feare least they should be made captiues , and led in triumph by their enemies , many valiant men haue made an end of themselues . And for that Feare doth not onely extend it selfe to an absent good , as well as Hope , but likewise to a present ; and for that to loose the present good which a man possesseth , causeth a greater sorrow , than to loose the good which we doe but hope for ; it seemeth , that Feare is more powerfull than Hope .

Yet notwithstanding all this , Antiquitie hath giuen the Palme to Hope ; and the reasons on that side are verie cleere .

The first , If Feare come to effect great things , it is by the helpe and fauor of Hope ; for there cannot be any feare , without hope of escaping the ill or the danger that is feared . Him whom the feare of some great hurt apprehendeth , maketh choice to kill himselfe , that he may escape that harme .

The second , Thomas and Aristotle both affirme , That Delight is the authour of noble deeds and difficult enterprises . Whence the Phylosopher inferreth , That that thing cannot long continue , which wee doe not take delight in . Delight then being the child of Hope ; and Sorrow , the sonne of Feare , Feare is lesse noble than Hope .

The third , Loue and Hope carrie vs along as Prisoners , in their triumph , yet as free , vsing vs like noble persons . And as they lead vs along , so are we willing to goe with them : But Feare carrieth vs away Captiues , haling vs by the haire of the head , tugging and pulling vs as a Sergeant doth a poore Rogue , who goes with an ill will along with him , making all the resistance that he can . And for that Heauen consists wholly of noble persons , and that the condition of God is so noble , and the reward which he proposeth , so honourable , we should do him great wrong , to suffer our selues to be drawne by force to so superexcellent a good ; howbeit , with those that haue hung backe , our Sauiour Christ hath vsed the threatnings and feares of Death , of Iudgement , and of Hell : And his Prophets & Preachers are therin to follow his example . Those that are his children he still desireth to lead them in the triumph of Hope : And for this cause Zacharie cals them the prisoners of Hope , Turne yee to the strong Hold , ye prisoners of Hope .

Saint Ambrose saith , That hee made choice of Elias and Moses , to shew , Zach. 9. That in Gods House the Poore is as much respected as the Rich. Moses in his yonger yeares was a Prince of Aegypt ; afterwards , the chiefe Commander and Leader of Gods People : Elias was alwayes poore , and halfe hunger-starued , cloathed with Goats haire ; yet both these did enioy the glorie of Tabor . The like judgement may be made of Elizeus and Dauid , of Lazarus , and of Abraham , and of diuers others .

Saint Luke addeth , Visi sunt in Maiestate , They were seene in State : For great was the Maiestie wherewith Elias and Moses appeared . And Tertullian saith , That they appeared glorious [ In claritatis praerogati●a ; ] So that those new Disciples , Peter , Iames , and Iohn , might , by seeing these his antient followers so happie , bee thereby the better encouraged , and hope to enioy the like happinesse . Origen and Epiphanius are of the same opinion .

Saint Hierome , against Iouinianus ; and Tertullian , in his booke De Iejunio , say , That Elias and Moses did fast fortie dayes , as well as our Sauiour Christ in the Wildernesse ; and that therefore they seemed as glorious as himselfe . Whence they inferre , That hee that will bee transfigured with Christ , must fast with Christ .

Loquebantur de excessu . They spake of his departure .

Touching that death which our Sauiour Christ was to suffer in Hierusalem , there could not bee any conuersation more conformable to that estate and condition of his . For , beeing that our Sauiour was to merit the glorie of the body by his death , he could not so much reioyce in any thing , as in the brauenesse of that noble and renowned Action , and the worthinesse thereof . In Gods house , good seruices are much more esteemed , than recompence or reward : And more reckoning is made of deseruing honour , than inioying it . When those his Disciples desired such and such seates of honour , our Sauiour sayd vnto them ; Potestis bibere calicem , &c. In my Kingdome , more honourable is the Cuppe that I drinke of , than the chaire that ye would sit in . In our Sauiours Ascension , when hee came to Heauen-gates , the Angells beganne to wonder at his bloudie garments . Esay 63. Quis est iste , qui venit de Edom , tinctis vestibus de Bosra ? In a place so free from sorrow and torment , such a deale of bloud , and woundes ? But that which made their admiration the more , was , that hee should make this his Gala , the only gallant clothes , that he could put on . Formosus , in stola sua . And for that this his bloud , had beene the meanes of his taking possession of this glorie , both for himselfe , and for vs ; he could not cloth himselfe richer , nor doe himselfe more honour , than to weare this bloudy roabe , that had beene dyed in the winepresse of his Passion . Saint Austen sayth , That the Prouidence of God had so disposed it , that the markes of the Martyres torments should not bee blotted out in Heauen . For albeit that happy estate doth repaire all manner of maimes , take away all deformities , and cleare all the spots , and blemishes of our body ; and though they shall appeare much more glorious than the Sun ; yet notwithstanding , those stigmata , and markes of their martyrdome , shall adde an accidentall glorie vnto them , as those colours that are gained in warre , beautifies his Coat who weares them in his scutchion .

The Greekes read , Loquebantur de gloria , quam completurus erat , They spake of the glorie which hee was to fulfill . Our Sauiour Christ being vpon the Crosse , the Sunne was darkened ( Tenebrae factae sunt super vniuersam terram ) in token , that when Iesus Christ was crucified for our sinnes , there was no need of seeing the Sunne any more , nor any more Heauen , or glorie to be desired . In mount Tabor , Christ did not discouer all his glorie to the eyes of Faith , and therefore it was necessarie , that the Heauens should be opened , that a cloud should come downe , and a voice be heard from his Father , saying , Hic est filius meus dilectus , This is my beloued sonne . Saint Chrysostome expounding that place of Saint Iohn , sayth , Vidimus gloriam eius , quasi vnigeniti à patre . Signifying , That this is to bee vnderstood of that glorie , which our Sauiour Christ discouered on the Crosse ; & that there hee shewed , whose sonne he was &c. Saint Paul seemeth somewhat to allude thereunto , when hee sayd , God forbid ( sayth hee ) that I should be so foolish as to glorie in any thing , saue the glorie of the Crosse. And the Spouse , His Crosse , and his Ensignes , are to me as a bundle of Myrrh , I will beare it betweene my brests , as my delight , and my treasure .

Christ glorrious in his passion three manner of waies . Three manner of wayes may it bee taken , that this Excesse of our Sauiour Christ , is Glorie .

The first , That his passion , and death , and the rest of those Excesses , which he did for our saluation , ( for all these may bee termed Excesses ) Christ did take them to be a glorie vnto him . Adam sinning , hee seemed to make little account of God , and his creatures , which in him was a great Excesse . But God did remedie this Excesse with other infinite Excesses . Saint Bernard obserueth , That our Sauiour Christ would not enioy the Balme which the three Maries brought to annoint him after he was dead , but did reserue it for his liuing bodie : For in Christ , wee are to consider two bodies : the one Naturall ; the other Mystical ▪ which is the Church : And as hee left the first nayled and fastned to the Crosse for the second ; so he left this Balsamum , for the annointing and curing of it : Which was a great Excesse . Dauid called him a Worme , a Scoffe , a Taunt , and the Reproch of the People ; for that whilest he liued in the world , he tooke vpon him all the affronts and contempts that man could cast vpon him . And because there is not any loue comparable to that of our Sauiour Christ , nor all the loues in the world put together , can make vp such a perfect loue ; as also for that there was not any affront like vnto his , nor all the affronts of the world could equall the affronts that were offered vnto him ; that on the one side hee should loue so much ; on the other , suffer so much , this was a great Excesse . Nazianzen seeing vs swallowed vp in this sea of miseries , vseth a kind of Alchimie , by ioyning his greatnesse with our littlenesse ; his powerfulnesse , with our weakenesse ; his fairenesse , with our foulenesse ; his beautie , with our deformitie ; his riches , with our pouertie ; the gold of his Diuinitie , with the durt of our Flesh : And as the greater drawes the lesser after it ; so our basenesse did ascend to an heigth of honour . And this was a great Excesse ; but farre greater , to esteeme this Excesse as a Glorie : whence the Saints of God haue learned to stile Tribulation , and the Crosse , Glorie .

Secondly , This Excesse may be termed Glorie , because it was the most glorious action that God euer did : For what could be greater , than to see Death subdued , Life restored , the Empire of sinne ouerthrowne , the Prince thereof dispossessed of his Throne , Iustice satisfied , the World redeemed , and Darknes made Light ?

Thirdly , It may be said to be Glorie , because that by this his death a thousand Glories are to follow thereupon : Propter qoud & Deus exaltauit illum , &c. Phil. 2. Christ● passion the fountaine of our Glorie . Wherefore God hath highly exalted him , and giuen him a name aboue euerie name ; that at the name of Iesus should euerie knee bow , both of things in heauen , and things in earth , and things vnder the earth : And this was the reward of his obedience and of his death . And the reason thereof was , that the World seeing it selfe captiuated by so singular a benefit , men should make little reckoning either of their goods or their liues , for this his exceeding loue towards them , but desire in all that they can , to shew themselues thankefull . And therefore Esay cries out , O , Esay 64. that thou wouldest breake the Heauens and come downe , and that the Mountaines might melt at thy presence , &c. What a great change and alteration wouldest thou see in the world ? thou wouldst see Mountaines ( that is , hearts that are puffed vp with pride ) humbled and laid leuell with the ground : Thou wouldst see Waters , that is , brests that are cold and frozen , boyle with the fire of Zeale , and wholly employ themselues in thy seruice . And in his sixtieth Chapter , Esay 60. treating of the profits and benefits which we shall receiue by Christs comming , he saith , For brasse will I bring gold , and for yron will I bring siluer , and for wood , brasse , and for stones , yron ; I will also make thy gouernment , peace , and thine exactours , righteousnesse ; Violence shall no more be heard of in thy Land , neither desolation nor destruction within thy Borders ; but thou shalt call Saluation , thy Walls ; and praise , thy Gates . The Lord shal bee thine euerlasting Light , and thy God , thy Glorie .

Bonum est nos hic esse , &c.

It is better being here , than in Ierusalem ; let vs therefore make here three Tabernacles , &c. Saint Gregorie calls Honour , Tempestatem intellectus , ( i. ) The vnderstandings Storme , or Tempest , in regard of the danger it driues man into , and the easinesse wherewith in that course he runnes on to his destruction . Gen. 2● . Si dederit mihi Dominus panem ad vescendum , &c. It was Iacobs speech vnto God , after that he had done that great fauour of shewing a Ladder vpon earth , whose top reached vp to Heauen ; you know the Storie : but the vow that hee vowed vnto God was this , If God will be with me , and will keepe me in this journey that I goe , and will giue me bread to eat , and cloathes to put on , then shall the Lord be my God , and I shall neuer forget this his kindnesse towards me . More loue ( a man would haue thought ) he might haue shewn towards God , if he had promised to serue , though he had giuen him neither bread to eat , nor cloathes to put on . But Saint Chrysostome saith , That he seeing in this vision of his , the prosperitie that God was willing to throw vpon him , did acknowledge the thankefull remembrance of this his promised & hoped for happines : For Prosperitie is euermore the comparison of Obliuion . Saint Bernard expounding that place of Dauid , Man being in honour , Psal. 49. hath no vnderstanding , saith , That the prosperitie wherein God placed man , robbed him of his vnderstanding , and made him like vnto the Beasts , that perish . And here now doth Saint Peter loose his memorie . Nor is this a thing so much to be wondred at ; for if there be such riches here vpon earth , that they robbe a man of his vnderstanding , and alienate him from himselfe ; if the sonne that is borne of a mother who hath suffered great paines in the bringing of him forth , Iam non meminit praessurae , hath forgotten his mothers throwes , and thinkes not on the wombe that bore him ; if the great loue of this world , and the prosperitie thereof , can make vs so farre to forget our selues ; it is no strange thing , that we should be farre more transported and carried away with heauenly things . Dauid following the pursuit of his pleasures , amidst all the delights of this life , he cries out , Onely thy glorie can fill me , that only can satisfie me . Remigius vnfolds this verse , of the glorie of the Transfiguration ; and it may be that this Kingly Prophet did see it by the light of Prophecie . And if so fortunate a King as he was , did forget all those other goods that he enioyed , and saith , That hee desires no other good , nor no other fulnesse ; What meruaile is it , that a poore Fisherman should bee forgetfull of good or ill ? And as hee that is full fed likes nothing but what is the cause of this his fulnesse , reckoning all other meats soure , though they be neuer so sweet ; so he that shall once come to tast of that good , will say , No ma● bien , Rom. 8. I desire no other good but this . What sayth Saint Paul , Sed & no● , &c. But we also which haue the first fruits of the Spirit , euen wee doe sigh in our selues , waiting for the adoption , euen the redemption of our bodie , &c. Though Paul enioyed the first fruits of the Spirit , and extraordinarie regalos and fauours ; yet hee groaned and trauelled in paine for Heauen . What , saith Saint Chrysostome , Is thy soule become a Heauen , and doost thou yet groane for Heauen ? Do not thou meruaile that I groan , 2. Cor. 12. hauing seene that in Heauen which I haue seen ; Quoniam raptus fui●● Paradisum : I see the good which the world wanteth ; and the ill which the Prodigall endured ; he did groane and sigh in the Pigge-stie , when he called to mind his fathers goodly houses . Saint Hierome treating of the raptures of his Spirit , saith , That he found himselfe many times among Quires of Angells ; hee saith , That he liued a whole weeke without any sence of bodily necessitie : nor was it much , he enioying the conuersation of Angells , and the fellowship of God , Diuinae visionis intuitu : but when I came againe to my selfe , I did bewaile the good that I had lost . But that Peter may not groane with Saint Paul , nor weepe with Saint Hierome ; knowing how the world went here beneath , said , Let vs not leaue that place which we may haue cause to weepe for , when we are once gone from it : For , what good is there vpon earth , be it neuer so good , which hath not some ill with it's good ? Obtaine ( if thou canst ) of God , that hee will but once giue thee leaue to tast of the goods of Heauen , and thou wilt soone forget whatsoeuer is on earth . The reason why these fraile & transitorie goods are so much desired , and sought after with so great thirst and couetousnesse , is , because those eternall goods which call continually vnto vs , stand in so farre a distance from our hearts and our thoughts : for if thou shouldst but taste one drop of the water of that coelestiall Fountain , or but one crumme of that diuine Table , thou wouldst say with a full and resolute purpose , No mas mundo , Let the world goe , I will no more of it . The Hound when he neither sees nor sents his Game , goes slow and soft , diuerting himselfe here and there , as if hee had no life in him ; but he no sooner spies the Hare , but he flies with the wind . Robbed of the content of Heauen , I said , All , whatsoeuer is in the earth is a Lye . Psal. 106. Peter was rob'd of himselfe , and therefore he desired to stay still there . The first that tasted Wine , though he were so graue a man as Noah , it made him commit a great excesse , insomuch that it gaue occasion to his owne sonne to mocke him . And how should not the first that tasted of the glorie which our Sauiour Christ had manifested in Tabor , ( though so graue a one as Peter ) be so drunken therewith , that he should vtter so great an excesse ? But whatsoeuer was taken from himselfe , hee did adde it all ( whatsoeuer it were , more or lesse ) to the glorie of Christ .

Non enim sciebat , quid diceret .

For he knew not what he said . Erras Petre , ( saith Saint Hierome ) Peter , Saint Pe●ers error in his admiration of Mount Tabor thou art in a mightie errour : First , In iudging that for a happinesse that was so short and transitorie ; there being no felicitie but in things that are permanent . Immagine all possible happinesse , measure it with the duration of Ages , and with that time which in the end must end ; and when it is ended , thou wilt hold it an vnhappinesse and infelicitie . Peter , thou desirest to inioy glorie here in this world , which is to end toomorrow : And for that the glorie which thou desirest , is not to last so long as the world , nay scarce an houre in this world , thou art in a mightie errour , Peter . Saint Luke saith , That to the hungry bellie the remembrance of his forepassed fulnesse shal be a torment vnto him ; and to the sorrowful , his former laughters and contentments shal but the more augment his griefe , &c.

Secondly ; Peter did erre , in preferring a particular , before a publicke good ; Publicke Good , euer to be preferred before the priuate . especially , beeing a Prelat and Pastor of the Church . The hand and the foot , renouncing their proper right , offer themselues to incounter with any danger , for to defend the head , and saue the life . Amongst the Elements , the Water , the Earth , and the Ayre , forsake their Center for to assist common necessitie . A good Citisen must bee wanting to his owne house and person , for to further the common good . Saint Austen sayth , That Prelates must make profession of a double obligation : One , of Sheapheards , for their sheepe ; another , of Christians , for themselues . For the first , they must haue recourse to the necessitie of their subiects , with a great deale of care and vigilancie . For the second , they are to exercise themselues in all kind of vertue , and holinesse . But many of them , practise the contrary . They are Christians for others , willing them to exercise themselues in vertue and holynesse ; and Pastors for themselues , caring too much for their owne pleasures , and profit . The King of Sodome sayd vnto Abraham , Giue mee the persons , take the goods to thy selfe . Hee regarded more the freedome and libertie of his subiects , than the ransoming of his treasures . And howbeit hee was a bad man , yet hee shewed himselfe a good sheapheard . Dauid cried out vnto God , Lord keepe my soule , and deliuer Israel out of all his troubles . Hee ioyned his owne , and the common cau●e together , that God might be the better pleased therewith , and the sooner graunt his request .

Thirdly , Peter erred in his too too cold commendation of this Glorie , for the which a greater praise had beene insufficient . To commend coldly that which is excellent , shewes a weake iudgment . Thou desirest a Painter to show thee a picture ; He takes out one ; thou desirest a better , hee takes out another , that contents thee not : At last he shewes thee the best that he hath ; Thou coldly commendst it , and sayst , it is a pretie good peece , so , so : He growes wearie of thee , and takes it away from thee . God made in the world diuers pictures , euery one of them beeing good apart ; and all of them put together , exceeding good . Thou sayst , ô Lord , these doe not satisfie my desire ; I would see the best peece that euer past through thy hands . He carryes thee vp to mount Tabor , hee there showes thee his master-peece , his Glorie ? Peter giues it onely this cold commendation , Master it is good . Peter thou errest , sayth the Euangelist ; For hee knew not what hee sayd .

Fourthly , Peter did erre , in debasing so much that glorie , which had no need at all of any Tabernacles , or houses to defend them from the Sunne , &c. For , as he did not thinke then vpon eating , so he might haue had as little mind of sleeping . Saint Ambrose defines Happinesse , to bee , Omnia bona , in omni bono . Hee need not desire a Sunne to giue him light , because he inioyeth another Sunne , that neuer setteth ; and another Moone , which neuer is in it's wane , or increase . Thou shalt haue no more Sunne , to shine by day ( saith Esay ) neither shall the lightnesse of the Moone shine vnto thee . Esay 60. Thy Sunne shall neuer goe downe , neither shall thy Moone be hid . For the Lord shall bee thine euerlasting light , and the dayes of thy sorrow shall be ended . But here , our felicitie , is in the wane , and our happinesse suffers an eclipse . Neither is our light cleare , saith Saint Bernard , nor our ref●ction full , nor our mansion safe : Cloudes , obscure it's light ; hunger , marres it's fulnesse ; and alterations , it 's firmenesse , and security . Gregorie Nissen sayth , That , Necessitie brought in Rule and Dominion . For that there should bee a Lord and Ruler , there is a necessitie in it ; And that there should be a greater Lord , there is a greater necessitie in it . For Man , had neede of the creatures , and God made him Lord ouer them . If a man could runne as fast as a horse , hee were not Lord ouer the horse ; if he had the clawes , and strength of a lyon , hee were not Lord ouer the lyon ; But in Heauen , there is not any the least signe of necessitie : for there both the Sunne , the Moone , the Creatures , Fountaines , Plants , Fruits , Flowers , and Houses are all superfluous . So that Peter when hee talkt of building Tabernacles , he knew not what he sayd .

Adhuc eo loquente , eccè nubes lucida .

Blind Clouds were for the Law , bright for the Gospel . And as he yet spake , behold a bright Cloud . Scarce had Peter ended his speech , when a bright shining cloud , like a glorious Curtaine , ouerspred them all . Thomas sayth , That in this cloud the holy Ghost descended downe , as hee did in that Baptisme , in the forme of a Doue . Theophilact , That in the old Testament God appeared in darke clouds , which strooke terrour , and amasement ; but now he comes in a bright cloud , because he came to teach , and to giue light . The holy Ghost , is the Author of the light of our soules . Wisedome cals him , Spiritum intelligentiae , The spirit of vnderstanding ; And the Church dayly begges of him , that hee will lighten our darkenesse , and illuminate our sences . Accend● lumen sensibus .

From the cloud , there went out a voice , like vnto thunder , which sayd , This is my beloued Sonne , heare him . And Saint Chrysostome hath noted it , That Moses , and Elias disappeared , and were not to bee seene ; to the end that the Disciples might vnderstand , that this voice was onely directed to our Sauiour Christ . Howbeit , hauing seene beefore in his face that treasure of glorie , and Peter hauing acknowledged him to bee the Sonne of the euerliuing God , in the name of the whole Colledge and Societie of the Apostles ; it could not bee presumed otherwise .

The voice beeing past , the cloud vanished , and the Disciples remained as dead men . Our Sauiour Christ quit them of their feare , and comming againe to themselues , like those that are awakened from a heauie sleepe , they saw none but onely Iesus in the garden . They were falne all asleepe , and they slept so soundly , that our Sauiour Christ could hardly wake them . Heere likewise they failed ; for they awaked with an earnest desire to enioy that glorie which they had seene , but they did not see it any more . First , because those eyes that shut themselues to labour , do not deserue to see such glorie ; Secondly , because vpon earth , ( though it be from Heauen ) no good can continue long . Thomas saith , That the body of our Sauiour Christ did inioy this glorie , as it were by transition , or a passing by ; And that those glories , which are enioyed here on earth , are short & momentarie , they are no better than grasse and hay , which are soone cut down & withered , they are Winter Sun-shinesand Summer-Floods , soone gone . Mans dayes are like the grasse , and as the flowre of the field , so shall hee flourish . But that the glorie of God should stand vpon these ticklish tearmes , I cannot wel tell what to say to it ; nor doe I know which is the greater miracle of the two , either that the glorie of the Earth should continue , or that of Heauen haue an end . But the truth is , those goods do not last long with vs , which Heauen it selfe communicateth vnto vs . Saint Bernard sayth , That those pensions which God bestows on his friends , are verie good , but verie short . Saint Austen ; That it is a sweete , but a short good , that God giues vs in this World . Hugo de Sancto Victore , That Gods Regalos , or Regales delitiae , haue two discountings , or diminutions of debt in this life : The one , that they are not full ; the other , that they are not long , for a cloud presently comes and ouershadowes them . Saint Bernard treating of the cherishments and comforts of the Spouse , vnder the name of kisses , saith , Heu rara hora , & parua mora ; One while he saith , that he suffered his thoughts to be carried away with the sweetnes of these daintie delights , conceiuing it to bee a great happinesse ; but then hee sayth againe , O , si durasset . Those that trauell abroad , reserue all their content they take therin , for their Countrie ; so that their ioy shal not only be ful , but permanent , They shal be drunke with the plentifulnes , &c. Of Nebridius , a friend of his , Saint Augustine saith ( And he applieth his mouth to that Fountaine from whence he drew all his happinesse ; ) Pro jucunditate sua sine fine , foelix ; Happie , for the pleasure of it without end .

Ipsum audite , Heare him .

Here the World did receiue so great a good , Christ appointed to be our Teacher but when . that the Father did giue vs his Sonne , to be our Master and Law-giuer . So that it lyes vpon him to teach vs , and vpon vs to obey him . Tertullian sayth , That the presence of Moses and Elias , made much for that present purpose , but more now their absence ; for that it gaue vs thereby to vnderstand , That this supreame Master and Lawgiuer did far outstrip the office of Moses , and the zeale which Elias had of the Law [ Quasi jam off●cio , & honore perfunctis . ] For in this best beloued sonne of God , Iesus Christ , two things are to be seene ; the one , as he was a Lawgiuer , the aduantage that he had of the Law ; the other , That Moses was now put to silence , and that we were onely to hearken to our Sauiour Christ .

At his Baptisme that verie selfe same voice was heard , This is my beloued sonne ; but we find not there an Ipsum audite , Heare him . Not notifying him then to the World for a Master ; so that it seemeth that this was reserued for our Sauiour Christ , against he had past ouer the rigour of Fasting and Pennance : signifying , That God placeth not him in the office of a Preacher , who hath not run through these strict courses . Psal 91. Bene patientes erunt , vt annuntient , Christ had no need to doe pennance , but thou hast great need to doe so , Locus est communis .

Descendentibus illis , &c. And when they came down from the Mount , he charged them to say nothing to any man . He inioyned them silence : First , ( saith Saint Hierome ) Ne incredibile videretur , lest the greatnesse and strangenesse thereof should make men to thinke it to be an old wiues tale . And if Christ said to Nicodemus , If when I tell yee earthly things yee beleeue not , how will yee be brought to beleeue those high and heauenly mysteries of the Kingdome of God ? Here occasion may bee taken to taxe those , who comming from beyond the seas , are all in their Hyperboles , abusing others eares with their loud lyes , but giuing the lye most to their owne soules .

Secondly , He inioyned them silence , for that the fauours and regalos which thou shalt receiue from God in priuate , thou art not to bring them vpon the stage in publique , or to proclaime them ( as we say ) at the Crosse. Leaue this care to God , for he will bring them to light in their due time , when they shal make for thy honour , and his glorie . Elias was verie carefull , that no man should know of his departure ; nay , he sought to hide it from Elisha , saying vnto him in Gilgall , Sede hic , &c. Tarrie here , I pray thee , for the Lord hath sent me to Bethel : But Elisha said , As the Lord liueth , and as thy soule liueth , I will not leaue thee . And hee was scarce come to Bethell , 4. Kings 2. but the childeren of the Prophets that were at Bethell came out to Elisha , and said vnto him , Knowest thou that the Lord will take thy master from thine head this day ? Noui , silete , Yea , I know it , ( said he ) hold yee your peace . Elias afterwards departed for Ierico , intreating Elisha that hee would tarrie behind , promising him , that he would presently returne vnto him , but he could not persuade Elisha vnto it . They were scarce come to Ierico , but the sonnes of the Prophets acquainted him with the like newes ; to whom he answered as before , Noui , silete . In the end , going for Iordan , Elisha still followed him , and fifty of the sonnes of the Prophets : so that the more Elias sought to conceale this businesse , the more God made it knowne , by reuealing it ( as Tostatus hath obserued ) to the sons of the Prophets . And Elias desiring that they should not see this his Chariot of fire , and his Triumph , one only God made many witnesses of his glorie .

Neminem viderunt , nisi solum Iesum .

Onely in Christ Iesus are our hopes secured . Men will accompany you whilest the glorie of your prosperitie lasteth ; but that beeing ended , you shall find no man that will sticke vnto you ; Woe vnto him that is alone , for if he fall , hee shall haue none to helpe him vp : Prosperitie findes alwaies Freinds , aduersity none . And this is truly verified of those who trust on the world , or haue any confidence in man . Weigh and consider with thy selfe , what a number of friends Ierusalem had in it's prosperitie , how readie to seru● her , and to court her loue ; but when Ierusalem began to fall , and when she had most need of her friends , Ieremie complaineth , Shee had not so much as one friend to be her comforter . The God of all comfort vphold vs with his euerlasting loue , that we may not perish in this wrold , nor in the world to come .

THE TWELFTH SERMON , VPON THE MVNDAY AFTER THE SECOND SVNDAY IN LENT . IOHN 8.21 .

Ego vado , & quaeretis me .

I goe my way , and yee shall seeke me .

THe Scribes and Pharisees were offended at the fauour which , Without Faith in Christ , no remission of sinne . Iohn 8.7 . in affront of their authoritie , our Sauiour had shewne to the Adulteresse , saying , Let him that is among you without sinne , cast the first stone at her . They had made some threatning offers ( as men that thought themselues much wronged by him ) to take away his life ; but because his houre was not yet come , no man laid hands on him . Whereupon our Sauiour said vnto them , Ego vado , Why seeke yee thus after my life , I goe my way , I am he , whom willingly , and of myne owne accord offer my selfe vnto death ; your armes were not strong enough to hold me , if it were in my desire to make resistance : but when I am dead yee shall seeke mee . For the Iewes vsed continually to cal for their Messias , and did earnestly long after him , expecting then his comming , when as hee was alreadie come : and for that this hope of theirs was hopelesse , he saies vnto them , Yee shall die in your sinnes , your death shall differ much from mine , for I shall goe one way , and you another ; Whither I goe , yee cannot come . Your inferiour Ministers did presume , That our Sauiour out of a desperate humour would needs liue among the Gentiles , as hee that goes to Morocco to turne Moore ; the Pharisees , they thought that he would goe destroy himselfe ; What meaneth this man to say , Whither I goe , yee cannot come ? Will he kill himselfe ? Vnto which vnmannerly speech our Sauiour replied , Yee are from beneath , I am from aboue ; yee are of this world , I am not of this world ; I haue told yee alreadie , That except ye beleeue that I am he , yee shall die in your sinnes , not onely in that of incredulitie , but in all those other which ye shall commit : for without faith in him , who I am , there is no remission of sinnes ▪ &c.

Iohn 16. Mat. 2. I goe my way , and yee shall seeke me . This phrase of speech our Sauior Christ did often vse , to shew , That hee died meerely out of his owne proper will and pleasure . O Lord ( said Abraham ) I shall be verie willing to die without leauing any children behind me , seeing that thou wilt haue it so . Eusebius Emisenus to this purpose expoundeth those words which our Sauior vttered on the Crosse to his father , In manus tuas , Domine , commendo Spiritum meum , Into thy hands , ô Lord , I commend my Spirit : Now Commendare is all one with Ponere ; I put not , ô Lord , my soule into the hands of death , nor into those of my enemies ; for neither their whips , nor their thorns , nor their nayl● , nor their speare , were able to take my life from me , if I had not bin willing to surrender it vp into thy hands . Seneca saith , That a benefit consists not so much in the thing that is giuen , as the good will wherewith it is giuen . And therfore when the gift is small , the greatnesse of it must be measured according to the goodnesse of the will . The death of our Sauiour Christ was the greatest benefit that euer the world enioyed , but the willingnesse wherewith he laid downe his life for vs was farre greater , Maiorem Charitatem , &c. Greater loue hath no man , than this , that a man layes downe his life for his friend .

But heare now the wofullest , the heauiest , and most lamentable case that can possibly fall within the compasse of thy imagination ; to wit , That the death of his Sonne , which God promised to the world as a Sea of mercies , as a Heauen of hopes , as a ransome of our slauerie , and as a reparation of all our miseries , he should now giue it as a threatning to this wretched and vnfortunate Nation : and how taking his leaue of his Disciples , in that Sermon of his last Supper , with tender teares trickling down his eyes , and with a great many other kind demonstrations of his loue , hee should make such large promises vnto them after his death ; one of the chiefest whereof was , Let not your heart be troubled ; for although I go from you , Christs going from vs , the greatest Curse . yet shall I still remain with you ; Lo , I am with you till the end of the world : yet he should say now to the Pharisees , Ego vado , & quaeretis me , I depart away from you , neuer to see you more . O , what a cruell blow was this ! O , what a sad departure is this ! how comfortlesse , and how hard to be endured ? If from him that is dangerously sicke the Physition shall goe his way , who is able to cure him ; if from the Thirstie the Fountaine shall flie from his lips , what is able to quench his thirst ; if from the Blind , the light ; from the child , his father ; from the wife , her husband ; from the souldier , his captaine ; and from the scholler , his master shall be taken away ; of whom shall they seeke helpe ? Turne not away thy face , Iob 14.13 . neither decline from thy seruant . Iob held Hell lesse fearefull than Gods displeasure ; O , that thou wouldst hide me ( saith he ) in the graue , that thou wouldest keepe me secret vntill thy wrath be past . But Dauid held it the greater harme of the two , that God should hide his face from him , Though thou beest angrie with me , yet turne not thy face from me . The same Iob saith , Why doost thou hide thy face , this is to vse me as an enemie . Iacob wrestling with God , although hee saw hee was displeased , Gen. 32. yet hee would not let him goe till hee had blest him . O Lord , I will endure thine anger , but not thine absence . By way of Hyperbole S. Paul said to those of Ephesus , Yee were without Christ , and without God in this world : Weighing therein verie well with himselfe , what the world is , and what God is .

What then , shall this his departure be eternall ? It goes hard with vs , when God shal threaten his going away , and we shall not haue the heart to entreat him to stay . Ieremie lamenting his misfortunes , one while in the name of his people , that were carried away captiues into Babylon ; another while in his own proper person , as one that lay fast fettered in yrons , making a relation of his sorrowes goes adding griefe vnto griefe ; He did put me in a darke Dungeon , he did shut mee vp as in a graue amongst the Dead , He hath enclosed my wayes with hewen stone ; hee hath shut his windowes against me , hee hath not left mee a loope-hole to looke out ; hee hath clapt gyues and shackles on my feet ; I put vp a Petition vnto him , And he would not hearken vnto my prayer . Yet notwithstanding all this , doe you but aske the Prophet , Whither God had then a purpose to destroy him ? and he will tell you , That it was the least of his thought : No , these were the stripes of a father , that loues his child better than he loues himselfe ; who beats him , but with teares in his owne eyes . If God then be so good and louing a father vnto vs , that he falls a weeping when hee giues vs but a few jerkes , & those with a gentle hand ; How can he desire our eternall punishment ? The Lord will not vtterly cast vs off . That God should for euer take his leaue of thee , the fault must be in thee , not in God ; Can God take away his kindnesse for euer ? How can hee shut the gates of his house against thee , who is still knocking at the doores of thy house ? Non in perpetuum triturabis triturans , saith Esay , If God doe thresh thee as with a flaile , it is not because hee takes delight to bruise thee with his threshing of thee , but that he may seuer the corne from the chaffe , &c. This our Sauiours threatning is full of mercie , full of loue ; for he would neuer haue said so often to the Iewes , Ego vado , if hee had not desired that they should haue said againe vnto him , Do not thou go from vs . If it be our Sauiours delight , to be amongst the children of men , how can hee take pleasure in departing eternally from vs .

Et quaeretis me , ( i. ) And yee shall seeke me . This second threatning is more fearefull than the former ; Yee shall seeke mee , but yee shall not find me . In the pursuit of any kind of good whatsoeuer , hard is that mans happe , who seeks and finds not ; who calls , and receiues no answer ; who sues & obtains not ; who liues in hope , but sees no end of his hopes . Our Sauior Christ lookt for a Figge on the Figge tree , and because he found none there , Math. 21. his displeasure was such , that he laid a seuere curse vpon it . Amongst those many feares of the generall judgement , Saint Iohn in his Apocalyps saith , Man shall seeke after death , Kindnes neglected , turnes to hatred . and shall not find it , though those find it too , that neuer seeke after it . This is a great vnhappinesse ; but when the businesse is betwixt God and vs , it is a far more miserable misfortune , to seeke him , and not to find him : not onely because they sometimes find him , who seeke not after him , [ Inuentus sum à non quaerentibus me , I am found of those that seeke me not ; ] but also because any other good whatsotuer , a man may hate & abhor as a thing that is ill ; Vae , qui dicitis bonum , m●lum , Wo be to you that call good , euill ; he that despaires of life , desires death , and counts it as a good . But who can hate God , who doth naturally desire our happinesse ? But this miserie yee draw vpon your selues , who by abhorring me , and persecuting me ( saith Saint Augustine ) as an enemie of God , are driuen to seeke vnto God , calling hourely vpon him for your Messias , with great anguish of heart , and with teares in your eyes : but because yee haue refused that happinesse which offered it selfe vnto you , and entred within your gates , but was reiected ; groping the walls like blind men at noone day , yee looke after a new occasion of happinesse : but by how much the more yee shall desire a new Messias , by so much the more shall yee persecute me , and those which shall preach my Name throughout the world . And by how much the more yee shall persecute me , so much the longer shall your errour remaine with yee , and ye shall continue in this your wilfull stubbornenesse , till yee die in your sinnes .

Hence I inferre , how dangerous a thing an errour is , especially in point of our saluation ; how dangerous , an ill performed Confession , yet by vs reputed for good ; how dangerous , a secure , but vnsound conscience ; how dangerous for a man to erre in his account in the beginning ; how dangerous , highly to offend God , and yet thinke that therein wee doe him good seruice . A Moore killeth a Christian , and hee thinkes that hee hath pleased God verie well in so doing : A Schismaticke throwes downe Images , breakes glasse windowes , and defaces all carued faces , and thinkes that he shewes therein a great deale of zealous respect and reuerence vnto God : The Iew hates the name of Christ , and persecuteth him that takes it in his mouth ; And he thinks that he doth an acceptable thing in Gods sight . O , what a fearefull affronting of his errour will it be to the Moore , how shamefully will hee see himselfe cosined , when he shall behold his Mahomet burning in Hell flames ? To the Iew , to see Christ our Sauiour come with the Majestie and glorie of God , to iudge the taunts and scoffes , and other cruelties which they vsed towards him ? To the Heretickes , to see the Saints whom they haue burned , to sit as Assistants at their condemnation ? Then will they cry out when it will be too late , Erau●mus in via veritatis , We haue erred in the way of truth . And if a man shall then see , that hee hath lost fiftie yeares of good workes , of Prayers , Almes , Fastings , wherewith he thought to gaine and merit Heauen ; O , how lamentable will that losse appeare , when hee shall find that by them hee hath treasured vp more wrath against the day of vengeance , more sorrow and more torment in Hell ?

Quaeretis me , Yee shall seeke me . In the former Chapter hee added , Non inu●nietis , Yee shall not find me . Ieremie hath the same ; and the reasons thereof are two :

The first , Because he that seeketh sloathfully & carelessely , sildome or neuer findeth . From the time that our Sauiour Christ was borne , hee condemned this their sloathfulnesse . The Kings came from the East to seeke him ; but the Pharisees would not step a foot out of doores to looke after him , not hauing the light of one single Starre , but of a thousand Prophecies . In lapide luteo lapidatu● est piger , stercore bonum lapidatus est piger : The Greeke letter makes the sence more plaine ; for in stead of Lapidatus , it reads Comparatus . A sloathfull man is compared to a durtie stone , or to the dung of an Oxe ; vnderstanding by these two , any kind of loathsome filthinesse whatsoeuer , which the hand of man will auoyd to touch , which if it doe touch , it is besmeered and fouled therewith . The sloathfull man is no lesse odious ; for he that shall giue himselfe ouer vnto sloath , shall be bemired in his wealth or in his honour , and shal haue cause all the days of his life to weepe and complaine .

Signes wherby to know whether wee seeke God truly . Iames 4.5 . Two signes the Scripture sets downe of him that seekes God truly :

The one , That hee seekes as earnestly to serue him , as others desire to offend him . The Spirit that dwelleth in you , lusteth to enuie . The Spirit is here taken in the better sence , as appeareth by the Greeke Translation , as also by that which followeth , But he giueth more grace . He saith then , That the holy Ghost doth put enuie into our brests , binding euerie Soule to labour for his saluation with enuie . Saint Paul saith , Spiritus sanctus postulat pro nobis gemitibus inenarrabilibus ; That is , He makes vs to desire it with groanes . A godly kind of Enuie . So likewise , he makes vs to desire our saluation with enuie ; that wee should haue the enuie of the worldly minded man , and the care of the Theefe , when hee goes about his thefts and his robberies . The beastly Epicure hotly pursues his filthie pleasures ; the reuengeful man , his reuenge . Demosthenes did enuie a Smith that was his neighbour , for that he rose vp so early to so base and foule an Occupation . The Theefe watcheth all night to take a purse vpon the highway ; the Wanton waits nights and dayes at his mistresses window ; the reuengefull man will not slumber nor sleepe : with the like care art thou to seeke after God .

The other signe , If when thou seekest God thou meetest not with rest & quietnesse , it is a signe that thou hast not yet found him . As the Needle rests in the North , so our Soule rests in God ; Fecisti ●os Domine ad te , & inquietum est cor nostrum , donec veniamus ad ●e , We cannot haue our perfect rest and quiet in this life ; but he that doth enioy the same , he hath it from God , it comes from him . But when our heart is troubled , suffering continuall perturbations , like the Needle in the Compasse , till it be turned towards the North ; it is no good signe , that wee haue found God as we should .

The second reason of thy not finding God , is , because thou doost not seeke him when he is to be found . Esay preaching before Manasses , said , Seeke yee the Lord while hee may bee found , call yee vpon him while hee is neere : Esay 55. but this peruerse King , as the Hebrewes report it , did calumniate this his doctrine ; alledging , That it was a great error in him , to say , that God could not at any time be found , being that Moses had said , What Nation is there so great , Deut. 4.7 . that hath their Gods so nigh vnto them , as the Lord our God is in all things that we call vpon him for ? But the truth is , That as there is a time for all things , [ Omnia tempus habent ] so is there a time likewise to find God , and a time not to find him : the time that wee liue heere vpon Earth , is no ill time for to find him . For though in the Ages of man there is one time better than another , none is so desperate and hopelesse but that he may bee found therein ; and of all the whole life of man it may bee verified , Omnis qui quaerit , inuenit , Euerie one finds that seekes .

At the point of death it is no good time to seeke him ; not that hee that shall then truly seeke after him shall not find him ; but because it is a hard matter at that verie instant to performe true repentance , as wee haue elsewhere declared . And therefore the Scripture so often cries out vnto vs , That yet while it is day we should hearken vnto him , lest the night of death should suddenly ouertake vs . What saith Eccl. Ante mortem confiteri , i. Confesse before thou die . S. Austen expounds this place of confession of our sinnes . And because no man should hope to do it in the time of his sicknesse , when paines & diuers other accidents diuert the Soule ; Eccles. addeth , Viuus & sanus , &c. Confession of sinne when to be made . Confesse thy selfe whilest thou art healthie and sound , not when thou art halfe dead ; and therein shalt thou doe two notable things :

The one , Thou shalt praise God .

The other , Thou shalt glorie in his mercies .

After death , is a desperate time ; for then the doore is shut to Confession , to Repentance , to Intercessions , and to pardon : A mortuo , quasi nihil perijt confessio , Saint Augustine reads it , Quasi non sit ; the Greeke letter , Tanquam à non existente . When a mans life ends , there is an end of all remedies : And therefore Salomon said , That a liuing Dog was better than a dead Lyon : And Ieremie , Eccle. 9. Ier. 13. Giue glorie to the Lord your God , before he cause darkenesse , and before your feet stumble vpon the darke mountaines ; and while yee looke for light , yee turne it into the shadow of death , and make it grosse darkenesse .

A third reason why we doe not find God , is , because wee doe not perseuer in seeking him : And therefore it is said , Yee shall seeke me , and shall not find me . S Austen sayes , That the Iewes did seeke after God three manner of wayes :

One , By hoping after another Messias .

Another , By persecuting him both in his life and in his death : For that piercing of his bodie with a Speare , did plainely proue now that he was dead , what hatred they bore to him while he was aliue .

The third , when they being besieged by Titus and Vespasian , calling to mind , that he had foretold them , there should not be one stone left vpon another in Ierusalem , many of them returned to our Sauiour Christ , and sought after him ; but with a very poore & weake purpose : They did inherit this euil condition of their forefathers , and grandfathers of old , who did neuer seeke God , but when hee scourged them soundly for their sins : And when that storme was past , and their peace made , they fell afresh to their former rebellions . There are few men so past grace , which doe not sometimes sigh for Heauen . But the mischiefe of it is , that these our sighes are quickly ouerblowne , they doe not last with vs . In the darkest night , there are some lightnings which breake through the clouds and cleare the ayre ; but in the end the darkenesse preuaileth . In your duskiest & cloudiest daies , the Sun is woont to rush through the foggiest & thickest clouds ; but new cloudes arising , the Sunne retires himselfe and pulls in his head . Saul by spurts did dart foorth many beames of light , acknowledging that Dauid had done him many reall courtesies , and that he had repayed him euill for good , and had a purpose with himselfe vpon fits to fauor him , and to honour him ; But the foggy clouds and mystie vapours of Enuy increasing more and more vpon him , these light flashes were turned into darkenesse . Balaam , when King Balack sent vnto him to curse Gods people , had verie good purposes and desires for a while within him ; He consulted with God in that businesse , and knowing that it was his wil , that he should not go , dispatched those his messengers . And the King sending others vnto him , he told them , That he would not go to that end , if hee would giue him his house full of gold . Doubtlesse , these were good intensions , had he continued still in the same mind . But the clouds of couetousnesse did ouercast this light of his vnderstanding with so grosse a darkenesse , that neither the Angel which stood before him with a naked sword in the way , nor his beast which spake vnto him , and turned aside , could keepe him backe .

In peccato vestro moriemini .

Yee shall dye in your sinne . There are great indeerings in the holy Scripture , of the grieuousnesse of sinne , and the hurt that comes thereby . Anselmus sayth , That he had rather fry without sin in the flames of Hel , than with sin , inioy Heauen . Hee might well say so , in regard of Hel. For although Saint Austen saith , That one drop of the water of Paradise shall be sufficient to quench the flames of Hell , The foulnes of Sinne. yet shall it not be able to wash away the foulnesse of sinne . Helias desired of God , that he might dye vnder the Iuniper tree ; and yet he would not be rid of his life by Iezabell , in regard of the sinne that tyrannicall Queen should haue committed : so that euen in his mortall enemy , so great an ill seemed intollerable vnto him .

In Scripture , sinne is a cypher of all possible infelicitie and misfortune tha● can befall a man . Saint Paul sayth , That God made his Sonne sinne . Him who knew no sinne , hee made sinne for vs . For discharging vpon him the tempest of his wrath , he made him of all other men the most miserable . Nouissimum vir●rum . Iacob would not let Beniamin goe downe with his brethren to Aegypt ( Ioseph desiring to haue it so ) though Reuben had offered two of his owne sons as pledges for his safe return , Gen. 43. & to the end that the good old man should haue the best securitie he could giue him ; Reuben sayd , If he returne not , Ero peccati reus ; I will be content to be condemned to all possible miseries whatsoeuer . The like Bersabe was willing to say , when she thought the raigne of her sonne Salomon should be troubled . Shall I and my sonne Salomon bee counted Offenders ? Shall wee bee the out-casts of the world , and be layd open to the vtmost of miserie ? The reason of all this harme , is , For that all possible ill , that can be imagined , is reduced vnto sinne , as to it's Center . Make a muster of all the enemies of Man , as Death , the Deuill , the World , & the Flesh ; & not any one of them , nay not all of them together haue any the least power to hurt vs without sinne . And therefore in our Lords prayer , silencing all other our enemies , only we beg of God , that he would free vs from sinne . But deliuer vs from euill . Which , howbeit some doe vnderstand it to be spoken of the Deuill , yet ( as Saint Austen sayth ) he can but barke , he cannot bite . Onely sinne is able to doe both .

To this so great a hurt , may be added another that is farre greater . Obstinacie in sin , neuer to be cured . Which is obstinacie in sinne . Iob painting out this euill , sayth , That the sinner taketh pleasure therein , and that it seemeth sweet vnto him , it is as pellets of Sugar to him vnder his tongue ; He first delights in the companie of sinne , then hee marries himselfe vnto her , and at last , leaues her not till death them depart . Parcet illi , & non derelinquet . The seuentie read it , Non parcet illi , & non derelinquet , hee will excuse no occasion , no diligence , no trouble . His desire thereof is insatiable . There is no kind of sinne ( be it of Sloath , or Reuenge , or Couetousnesse ) that is continually beating vpon our actions . But our thoughts are euermore hammering of wickednesse , like the Smith , that giues a hundred blowes vpon his Anuill , and two vpon his yron ; or like the Barbar , that makes more snips in the ayre , than on the haire .

The Pharisees did crucifie our Sauiour Christ but once , Sin , desirous to doe more than it is able . in the verie deed and act of his death ; but in their desires , & in their thoughts , they had crucified him a thousand times .

But that we may giue the obstinacie of this people , it 's full qualification , we must make a briefe recapitulation of those meanes , which God vsed for to mollifie their hardnesse .

First of all ; he tooke it to his charge to cure it with his Doctrine , his Miracles , and the Prophecies of their Prophets . Well , this would doe no good with them , and many dyed in this their obstinacie . Next , he comes amongst them in his owne person , taking vpon him the name and office of a Phisition , Purgationem peccatorum faciens , Making a purge for sinne . He was willing to haue ministred Phisicke to the Iewes , and with the sweet and comfortable syrrop of his Word , to haue eased them of their griefes , and to haue cured all the infirmities of their bodies ; as the sicke of the Palsey for eight and thirtie yeares together , the Blind that were borne blind , and such as were possessed with Deuils , and the like ; Being willing also to haue cleansed their soules from all kind of vncleannesse : But at last hee was faine to giue them ouer , their diseases were growne so desperate , remitting them ad hospitalium incurabilium , as men without hope of recouerie . For , as in the body , there are some sickenesses so mortall , that though the sicke bee capable of health , yet the malignity of the humour , maketh the Phisition to despaire therof : So likewise in the soule , there are some diseases so mortall , that through the great malignity of them , and the sharpenesse of the humour , the heauenly Physition is out of heart of helping them , and quite discouraged from doing any good vpon them . And therefore sayth , Yee shall dye in your sinne . Ieremie maketh mention , that certaine Angells comming by Gods appointment to cure Babylon , after that they had applyed many medicines vnto her , they sayd , Wee would haue healed Babylon , but shee is not healed , Esay 51. let vs therefore forsake her , and euery one goe his way from her . Lo , the Lord of Angells himselfe , and of all the Hosts of Heauen , comes vnto them , offers to cure them , by applying the Medicines of his Word and his Miracles ; but they refuse to bee holpen , and so he leaues them amongst the Catalogue of the Incurable .

Secondly , The prayer which Christ made for them vpon the Crosse , was a strange meanes ; and though he then conuerted a Theefe , yet could he not conuert a Pharisee . Saint Stephen made the like prayer , Lay not this sinne , ô Lord , vnto their charge , Let not the sinne ofthis people be a sinne vnto death . In a word , the bloud of our Sauiour Christ softneth the hardnesse of stones , but mollifieth not the hearts of the Iewes .

Thirdly , an occasion once lost , as it is seldome or neuer recouered , so is it ordinarily bewailed . Horace saith of Vertue , That hee that inioyes it , esteemes it not ; but hauing lost it , enuies it . Of Herod , Iosephus reporteth , That he caused his wife to be put to death vpon a false accusation , and she was scarce cold , but that he pined away for her . Alexander killed Clitus , and wept ouer him when he had done . Athens exiled Socrates , & afterwards repenting themselues thereof , they erected his Statua , and banished his Accusers . Abimelec banished Isaac out of his Countrie , and afterwards went to seeke for him , &c. Humane and diuine Histories are full of this truth : onely in the brests of the Pharisees this remorse and pittie could find no place : but hauing lost in Christ our Sauior , the happiest occasion that euer the world inioyed ; yet such and so great was this their wilfull obstinacie , that they were so farre from weeping or bewailing either his or their owne losse , that if they could catch him now againe aliue , they would crucifie him anew .

Great obstinacies , great stiffenesse and stubbornenesse doth the Scripture mention ; The hard-heartednesse of the Iewes without a parallell . 3. Kings . 16 as that of the Gyants , which built the Tower of Babell ; that of Pharaoh , whom so many seuerall plagues could not vnharden ; that of Saul , Ieroboam , Antiochus , & Herod Ascalonita ; that of Elah and of Zimri , who went into the pallace of the Kings house , and burnt the Kings house ouer him with fire , and died . But none was like vnto that of this people , for their hardnes of heart hath now continued aboue 1600 yeares .

Aboue all these harmes , there is one that is yet greater than the rest , which is this present threatning , Yee shall die in your sinne . Of all disasters that may befall vs , this is not only greater , but the summe of all the rest . How many businesses offer themselues vnto men in this life , though they bee of Empires and Monarchies , which will be but as it were accessorie vnto them , and not much trouble them , whither they succeed well or ill ? But this is so precise a one , and so necessarie , that he that loseth it , loseth all ; and not onely all present good , but the future hope of euer recouering it againe . Saint Paul writing to those of Corinth , comes vpon them with an Obsecro , vt vestrum negotium agatis , i. I beseech you mind your owne businesse ; your owne businesse , by an Antonomasia ; for all the rest are aliena , others . Seneca in an Epistle that he writeth to Lucilius , saith , That a man spendeth part of his life in doing ill , and the greater part in vnprofitable things ; and all his life , in not looking well what he doth : As , he that prayes without attention ; he that reads with a diuerted mind : if he would haue spoke like a Christian , he might haue put them in mind of many , who spend all their life , or the greatest part thereof , by placing their thoughts vpon their end . At this marke did Dauid aime in many of his prayers . Psal. 49.5 . Cassiodorus thus expoundeth that place of the fortie ninth Psalme , The iniquitie of my heeles shall compasse mee about . The head is Principium hominis , the verie life and first beginning of man ; and the heele is taken for the end and finall dissolution of man : And he saith , That his greatest care was the continuall remembrance of his end . He repeateth the like in many other of his Psalmes , Exurge Domine , ne repellas in finem , Arise Lord , put vs not off to the end . Vsque quo Domine obliuisceris me ? How long wilt thou forget me , to the end ? Lord let me know my end : I euer , ô Lord , had an eye to the perill and danger of my end . Take me not away in the middest of my dayes ; for that is not a fit time for a mans end . In a word , true happinesse or vnhappiness consists in it's arriuall at it's Hauen ; for it little importeth , to haue escaped this or that storme , vnlesse we come to land safely . It is not sufficient for a man to haue spent a great deale of money in a Law suit , vnlesse hee haue sentence on his side . It is the euening that commendeth the day , and our end that crowneth our actions , &c.

In peccato vestro moriemini .

Yee shall die in your sinne . We are not ignorant , that God reuealed to many of his Saints their predestination , as to Marie Magdalen , and his Apostles ; but to none their reprobation , lest the infallibilitie ofthis reuelation should thrust them into desperation . And these words , Yee shall die in your sinne , Ob. seemeth to bee a plaine prophecie , that this people were to die in their sinne . I answer , Sol. That this cannot be a reuelation , for two reasons :

The one , Because the Pharisees did not beleeue ; and in not giuing credit to our Sauiour Christ in the truth that hee vttered for their good , it is likely they would not beleeue those that he deliuered for their hurt .

The other , For that our Sauiour Christ repeating the verie selfe same proposition , made it conditionall , Vnlesse yee beleeue , yee shall die in your sinne ; which was as it were a declaration of the former .

In a word , Two were those things which our Sauiour Christ pretended :

One , That they might beleeue , and not die in their sinne .

The other , That they who now treated with him should die in their sinne : Gods prescience not the cause of mans Reprobation . but so , that Christ our Sauiour should not be the cause of their damnation , but their owne incredulitie . For that which is spoken of before it come to passe , it is therfore spoken of , because it shal come to passe ; but it shal not therfore come to passe , because it is spoken of : For the Diuine prescience or foreknowledge , though it aduise that which shall come to passe , yet it imposeth not any necessitie that it shall come to passe . Saint Peter therefore did not denie Christ , because our Sauiour told him , that he should denie him . So that diuine knowledge not deceiuing it selfe in that which it prophecieth , imposeth no such necessitie that it should succeed , nor is it to be said to be the cause thereof . Eccl. 15.11.12 . Say not thou it is through the Lord that I fell away ; for thou oughtest not to doe the things that hee hateth . Say not thou , He hath caused me to erre ; for he hath no need of the sinfull man : so that he there prooueth , that God is not the author of our sins , nor are our ignorances to be attributed vnto him . The Greeke instead of Abest , there reads Defeci ; as inferring , That God is not the cause that I haue failed in that which I ought to haue done ; for God abhorring sinne , I ought not to commit it . Saint Augustine reads , Ne dicas propter Deum recessi , &c. Say not , I went backe because of the Lord , hee supplanted mee ; for God hath no need of wicked men . Suting with that of Saint Iames , Let no man when hee is tempted , say hee is tempted of God , &c. And yet it is said by Ezechiel , Ego decepi Prophetam , I haue deceiued the Prophet . And by Saint Paul , Tradidit Deus illos in reprobum sensum , Romans 1. God hath deliuered them vp to a reprobate sence . It is not to be said , That God doth it , but permits it : As a captaine , who absenting himselfe from his Armie , depriuing them of his fauour , permitteth them to bee ouercome . Saint Augustine telleth vs , That when the Scripture saith , That man is deceiued by God , or his heart hardned ; God is the cause of the poena , but not of the culpa : of the punishment , but not of the sinne . Insipientia enim hominis violat vias eius , ( i. ) The follie of a man is that which peruerts his wayes . In one place the Scripture saith , Deus Mortem non fecit , God made not Death ; In another , Wis. 1. That Death and Life come from God : implying , That God is not the Authour of Death , but that hee permits it in him that deserues it . That Iudge that condemnes a theefe vnto death , this death is not to be imputed to the judge , but to the thefts of the Theefe . God desires not any mans fall , or his death ; for as God is happy without the just , so is he also without the wicked . The book of Wisedome treating , That God did not make death , nor delighteth in the destruction of the liuing ; renders two reasons thereof :

The one , That he hauing created all things that they might haue their beeing , he takes no pleasure that they should not be : For what Artificer takes pleasure to see the workes of his hands perish ?

The other , Sanabiles fecit Nationes orbis Terrarum ; The Greeke reads Sal●tares fecit Generationes orbis Terrarum , All things that God created , hee created with health and soundnesse , and in a good and perfect state . Et non est in illis medicamentum exterminij ; The Greeke word which answers to Medicamentum , may be taken in a good or an euill sence , either for Physicke , or for Poyson : And here it is taken in the worser sence , and implyeth thus much , That God did not create the Poyson of perdition for the generations of Mankind , ( inferred in this word Exterminij ) nor did God create perdition in the rest of the creatures . The Interlinearie here vnderstands Sinne , which banisheth and excludeth man from God , wherby he is vndone , and reduced to nothing . From which finall destruction God deliuer vs , &c.

THE THIRTEENTH SERMON , VPON THE TVESDAY AFTER THE SECOND SONDAY IN LENT . MAT. 23.

Super Cathedram Moysi sederunt Scribae .

The Scribes sate vpon Moses Chaire .

THe chaire of Moses was descredited by the euil life of the Scribes and Pharisees , who occupied the same . Christs Doctrine effectuall , by whomsoeuer it be vttered . Our Sauiour Christ here treateth of giuing such and so great authoritie to his Doctrine , that though it should be deliuered by the coldest mouth in the world , yet should not that hinder it's bringing forth of fruit . And to this purpose he proposes three opinions , which are no lesse certaine , than important :

The one , That a Doctor , though vnholy in his owne person , may sit & beare rule in Cathedra sanctitatis , in Moses chaire , and seat of holinesse .

The other , That the vicious life of the Teacher doth not derogate from the dignitie and authoritie of his Doctrine , nor rob the Hearer of his profit .

The third , That though a mans Doctrine be neuer so diuine , yet if his life be not good , it is the Teacher , and not the Hearer that takes hurt thereby .

Super Cathedram Moysi sederunt Principes , &c.

Euthimius saith , That this Cathedra or Chaire , was the Pulpit where the Scribes and Pharisees did preach the Law ; as it is related by Esdras , in his second Booke , and eigth Chapter . Saint Hierome and Bede vnderstand thereby the doctrine of Moses ; for that it was vsuall with him that did teach , to sit in a Chaire . And albeit it appeareth both in Saint Luke , and the Acts of the Apostles , That they did preach vnto the people standing on their feet ; Luke 4. Acts. 13. yet in your Schools your Doctors doe alwaies read sitting . It is called Moses his Chaire , not onely because the Law did discend from the Mount , but because ( as some Hebrewes haue it ) he was the first legall Priest , and exercised that office before his brother Aaron . Abenezra stiles him , Sacerdos Sacerdotum , a Priest of Priests , for that he consecrated his brother Aaron , and receiued the offerings of the twelue Princes in the Tabernacle . Dauid likewise giues him the same name ; Moses and Aaron among his Priests . Philon saith , That he was a King , a Lawgiuer , a Prophet , & a Priest . Gregorie Nazianzen , Saint Augustine , and Saint Hierome jumpe together in that point . From Moses , God had preserued the Catholicke doctrine in the Prophets and other his Saints , til Simeons time , in whose days the Synagogue had it's end . The Scribes and Pharisees were a kind of people that had the command of that Kingdome . The Scribes did flourish in knowledge , so is it reported by Epiphanius . Their obligation was two fold :

The one , To propose the Law vnto the people , and to expound the hard places of Scripture ; and for this reason they were called Lectores , Readers .

The other , To be Iudges and Deciders of causes ( as it appeareth by the Chronicles ) betwixt Citisen and Citisen . The Pharisees did flourish in Religion , and were called Pharisees , of Phares , which signifies , a separation ; for that they liued apart from the ordinarie and common course of life , & did seuer themselues from other people , in a more especiall kind of obseruance . Saint Hierome doth set downe the first rising of these manner of men , Christs doctrine effectuall by whomsoeuer it be vttered . in whom the appearances of sanctitie , and outward demonstrations of holinesse of life , were verie great and shew-glorious aboue the rest , and whose penitences ( as Iosephus and Epiphanius report them ) were verie sharpe , and verie publique ; but farre greater was their hypocrisie , their ambition , their auarice , and vaine-glorie . And therefore our Sauiour Christ doth here deale so curstly with them , and vseth them with that sourenesse and bitternesse of words , that all this Chapter is nothing else but a seuere reprehension of the Scribes and Pharisees . And for that it is an ordinarie thing with the common people , to set his doctrine at naught , who leads a naughty life , [ Cuius enim vita despicitur , necesse est vt predicatio contemnatur , Whose life is despised , his preaching must of necessitie be contemned ] our Sauiour Christ in defence of the Catholicke Doctrine , said , Super , &c. Vpon the Chaire of Moses , &c.

It was the errour of some , That a mortall and deadly sinne depriueth the Pope of his Popedome : but this was condemned by the Constantine , Florentine , and Tridentine Councels ; for neither doth the Doctrine thereby receiue any harm , nor the See loose it's Iurisdiction and authoritie . Which is no more than is deliuered by Saint Augustine , in expounding that place of the fortie fourth Psalme , In stead of thy Fathers thou shalt haue Children . Beda , and Anacletus the Pope , both say , That to our Faith , is not onely hypothecated and ingaged the authoritie of Priest and Bishop ; but that of our Sauiour Christ , that of the Apostles , and that of the seuentie two Disciples . But suppose that all these Ministers should haue sinned , yet the authoritie of our Sauiour Christ remains safe and sure . What matters it whither the Minister be bad , where the Lord is so good ? How much more then in the Church ought wee not ( as Tertullian saith ) to qualifie Faith by the persons , but the persons by Faith . This Doctrine Iudas made good , by doing miracles , by preaching the Gospell , and by condemning him that did not receiue it , as if he had reiected Christ himselfe . Cayphas doth likewise proue this point , who , as he was High-Priest , did determine that Decree which had already beene ordained in Heauen . The like president we haue in the Prophet Balaam , who though he went of purpose to curse Gods people , yet was forced whither he would or no , to blesse them . And the Scribes & Pharisees being asked , Where our Sauiour should be borne ; answered , In Bethlem of Iudaea . Those Bishops whom Saint Iohn reprehendeth and threatneth in the Reuelation , Apoc. 3. yet for all this doth he not remooue from them the name of Angells ; Dignitas enim Officij non amiti●tur per indignitatem personae , The office ought not to be thought the worse of , for the vnworthinesse of him that supplies that place . Per me Reges regnant ; They representing Gods person , as their Ministers doe their persons .

There is nothing so surely grounded in holy Scripture , as the perpetuitie of the Church . And this is one reason , amongst many other , why the Church is called Heauen . And as no strange impressions approch Heauen , and as those waters of the Flood , which did rise so many cubits aboue the tops of the highest Mountaines , could neuer come to touch Heauen ; so , Math. 16. Luke 21. Ioh. 14.16 , 17. 1. Tim. 3. 1. Iohn 2. neither the persecutions of strangers , nor the sinnes of his Ministers , shall euer ouerthrow the firme foundation of the Church , or the truth thereof . Si dereliquerint filij eius legem meam , If the children of the Church shall forsake my Law , my hand shall be heauie vpon them , and I shall bring many miseries vpon them : Miserecordiam autem meam non dispergam , But my mercie and my truth shall still remaine safe and sound ; that shall I establish for euer : The Lord hath made a faithfull Oath vnto Dauid , Psal. 132.11 . and he shal not shrinke from it .

From whence I inferre two things :

The one , That Moses his Chaire lost nothing of it's respect , through the Scribes and Pharisees vices , as Saint Cyprian hath obserued ; nor likewise Saint Peters Chaire , by the lesse laudable life of those Bishops which succeeded him , ( which is the maine drift and principall intent of this Gospell : ) For ( as Saint Augustine hath noted it ) our Sauiour did not seeme to looke so much towards the Sunne setting , as toward the Sun rising ; to wit , towards the Cathedra or Chaire of the Iewes , as towards the Pontificium of the Christians ; wherein there was to be Bishops , whose liues , although they should not alwayes happen to be holy , nor their workes and actions so good as they ought to be , yet their Doctrine and their Preaching should still bee warrantable . Some , seeing some Bishops lesse holy than they should be , haue multiplied Inuectiues , Satyres , and impudent and vnseemely Pasquills vpon them ; not considering , that works that want their weight & goodnesse , doe not condemne the Doctrine of Faith , nor weigh downe the ballance against the Chaire of the Church . And that our Sauiour himselfe did preuent this inconuenience , by saying , Super Cathedram Moysi , Vpon the Chaire of Moses . Of such great force and vertue is the Doctrine of this Chaire , that it did not much stand vpon setling the same vpon base and meane subiects : for the same was placed in the mouthes of rude and ignorant Fishermen , to the end that none should attribute the victorie to their owne naturall gifts , though neuer so good . So sometimes he puts this Chaire into the hands of sinnefull men , because thereby men may see , that the vertue is in the Sword , which is the Word of God , and not in the arme , that is but flesh .

Quaecunque dixerint vobis , facite .

Whatsoeuer they shall say vnto you , doe . Saint Peter treating of the respect and obedience which we owe to our Superiours , saith , 1. Peter 2. Seruants be subiect to your Masters with all feare , not onely to the good and courteous , but also to the froward . If then to such crosse carnall masters we doe owe so much respect and obedience , What shall we beare to those that are our Spirituall Lords ? Saint Paul saith , Let euerie Soule be subiect to the higher Powers : For whosoeuer resisteth the Power , Rom. 13. resisteth the Ordinance of God ; for there is no power but of God : And therefore to contradict our Superiour , is to contradict God himselfe . And it was high time for the Apostle to broach this opinion ; for the world sent forth Nero's , Claudia's , and Caligula's , and other Tyrants , which did deserue the name of fierce and cruell Beasts : But the wickednesse and perdition of Princes must not make those to lose their respect towards them , which are borne to obey ; which point Saint Cyprian presseth home to the purpose .

Whatsoeuer they shall say vnto you , doe . Some man may doubt , How is it possible for him that liues ill , to doe otherwise than teach ill ; nay , rather it may seeme a kind of miracle , that his life being bad , his preaching should be good ; especially hauing our Sauiours warrant for the same , Math. 16. How can yee being euill , speake good things ? And this difficultie is increased by that which our Sauiour sayd before , Take heed of the leauen of the Pharisees : Vnderstanding by the Leauen , the doctrine which they taught . Wee find in the Gospell , That they raised vp many false witnesses against the Law . Saint Mathew reporteth , That they taught , It was lawfull to sweare by the Temple , but not by the Gold of the Temple ; and by the Alter , but not by the Offering , &c. I answer , That the name of Cathedra , or of Moses Chaire , comprehendeth and includeth in it two things :

The one , Iurisdiction , for to command and chastise .

The other , Authority , for to teach and instruct .

In a Prelate likewise two other things are to be considered :

First , H●s Life .

Secondly , His Doctrine .

As it was an especiall effect of his diuine prouidence , That the vertue of the Sacraments should not be annexed and wedged to the goodnesse of the Minister , for that many might thereby lose the fruit of receiuing them aright ; so likewise the goodnesse of the Doctrine is not tyed to the Prelates goodnesse ; Esay 59.21 . I wil make this my Couenant with them , ( saith the Lord ) My Spirit that is vpon thee , and my words which I haue put in thy mouth , shall not depart out of thy mouth , nor out of the mouth of thy Seed ( saith the Lord ) from henceforth euen for euer . S. Augustine in his book De Doctrina Christiana , and in that which hee wrote against Faustum Manicheum , saith , Cathedra Moysi , &c. The Chaire of Moses , wherein they sate and bare rule , did inforce them to teach well though they liued ill ; besides , Moses in his Chaire did not allow of any strange Doctrine .

And in case such a one shall read himselfe , and vent in the Chaire the froth of his owne wit , God is so farre from commanding this man to be obeyed , that he coniureth both the Old and New Testament against him . Ierem. 23.9 . Ieremie speaketh thus to the Prophets , Myne heart breaketh within me because of the Prophets , ( those false Prophets which deceiue the People ) all my bones shake ; I am like a drunken man , and like a man whom Wine hath ouercome , for the presence of the Lord , and for his holy words . The Priest and the Prophet shake hands , and ioyne both together in the perdition of my sheep , and applaud themselues in these their errors ; but they shal haue no great cause to brag and boast thereof , for I will giue them Hemlocke to eat , and Gall to drinke . The Prophets of Ierusalem haue defiled the Land , and haue beene the onely Authors of all those mischiefes that are now afoot in the World . The Priest and the Prophet are defiled , and haue strengthened the hands of the Wicked . Ierem. 13. These Prophets then , ô Lord , being that wee may not imitate their workes , Shall we giue credit to their words ? They doe not teach vs that which God reuealeth vnto them , but the inuentions of their owne braine , and the foolish imaginations of their owne hearts . Ezech. 13. All the whole thirteenth Chapter of Ezechiel is full of these complaints and threatnings . And in the twentie third Chapter he repeateth that which was spoken by Ieremias , Heare not the words of those that see vanitie , and diuine lyes . And in the thirteenth Chapter of De●tronomie , Deut. 13. If thyne owne brother shall persuade thee to serue strange gods , hearken not vnto him , &c. In the New Testament there are many cleere and plaine places to this purpose : As in Math. 7. Rom. 16. Tim. 1. & 3. Titus 3. and Thessalonians 3. And Saint Iohn in his Canonicall Epistle , If any man shall declare any other Gospell , 〈◊〉 him be accursed . In a word , The Doctrine which appertaineth to the Truth , God commands vs to serue & obey the same ; & all the rest , to shun and auoyd it . Chrysostome expounding those words , All things whatsoeuer they shall say vnto you , doe ; saith , All those things that are not repugnant to the Law of God . And the phrase of Scripture is , Children obey your Parents in all things ; and Seruants obey your carnal Masters in all things : which is to be vnderstood , in all those things wherein they ought to obey them .

There is sometimes in your Prelates a kind of sickenesse like vnto that of Iob , who when all the rest of his bodie was full of sores and botches , yet his lips remained whole and sound ; Onely my lippes are left about my teeth . Iob 19. And because the lips of the Priest are the depositorie of the wisedome of God , [ according to that of Malachie , The Priests lips preserue knowledge : and Ezechiel , Malach. 2. Ezech. 44.23 . That God hath charged his Priests , That they shall teach his people the difference betweene the holy and prophane , and cause them to discerne betweene the vncleane and the cleane ; and that he wil giue them light to decide such controuersies as shal come before them ] wee may verie well giue credit to that which they shall say . Quaecunque dixerint vobis , facite ; shunne therefore their workes , but obey their words .

Saint Augustine drawes in the example of the Vine enuironed with Bushes and Thornes ; willing thee to gather the Grapes , and let the Briars alone . Saint Chrysostome introduceth diuers other examples : Out of the Mines take the gold , and throw away the drosse ; From your Standards , the Roses that smell sweet , and put by the prickles that may offend thee ; From your soure Hearbes , your sweet Honey ; from your durtie Shells , your orientall Pearle ; and from your fruits take away the huskes and the parings . Vpon one & the same Tree there may be two sorts of Fruits ; the one wholsome , the other mortall ; eat the good , & hate the bad . Sampson suckt Honey out of the jaw of a Beast , and let the bone alone . Saint Chrysostome , Si male vixerint , &c. If they liue ill , that 's theirs ; if they teach wel , that 's ours : Take therefore that which is thine , and leaue that which is anothers alone to himselfe . In euerie Teacher there is a life , and a doctrine ; the life is his , the doctrine thyne : chuse thou that which is thine , and cease thou to examine what is his . Si separaberis pretiosum à vili , quasi Os meum eris , If thou separate the pretious from the vile , thou shalt be as my Mouth . Pretious meat in a foule plate , is the Doctrine of Heauen in an ill life . Saint Augustine points out vnto vs three kind of Ministers Pastor , mercenarius , latro , foue , tolera , fuge . The Sheepheard , the Hireling , and the Theefe ; all enter into the Sheepefold ; but the Sheepeheard and the Hireling teach good Doctrine ; the Theefe , bad : Flie from the Theefe ; beare with the Hireling ; but loue the true Sheepheard .

Whatsoeuer they shall say vnto you , doe . Three sorts of Ministers . If God command that wee respect and obey the Sheepheards for their good words , though their actions bee naught ; he that shall contemne his Pastor who is holy both in his life and doctrine , What fauour can he hope for ? One of those fauours which God promised to his people , was , To giue them Gouernours that should be Peace it selfe , and Iustice itselfe . Ponam visitationem tuam pacem , & pr●●positos tuos justiciam . Hee stiles Iudges , Masters , and Gouernors , with the name of Visitation ; and saith , That they shall be his peace , and his justice ; speaking it in abstracto , which carrieth more force with it , than if it had beene vttered in concreto . For admit that a Prelat be a Lyon , and that ( as Ecclesiasticus saith ) Euertit domesticos eius , and that hee begin to rome and rage about the house , there is not any whip comparable to his Iustice . For albeit Charitie ( saith Saint Gregorie ) makes him sweet and louely ; yet his zeale to justice must make him to bee sharpe and seuere . Many of these Prelats hath the Church formerly enioyed , and enioyeth now at this present ; as well in supreame Bishops , as inferiour Ministers , whereby this prophecie is fulfilled .

Secundum opera eorum , nolite facere .

1. Kings . 2. According to their workes doe not . Samuel did obey Ely the Priest , but did not imitate his remissenesse and sluggishnesse : Daniel did reuerence Nebucadnezar , but adored not his Statua . It is a miserable case , that a man should bee able to teach others , and not himselfe . There is not any one fault threatned more in Scripture , Rom. 2. than this , Qui praedicaris in Lege , &c. And thinkest thou this , ô thou man that iudgest them that doe such things , and doost the same , that thou shalt escape the iudgment of God ? Thou shalt be like the Sieue , which giueth Corne to others , and keepes the Chaffe to it's selfe : Like the Candle , that lightens others , and is itselfe in darkenesse : And like vnto that Carpenter , who making the Arke , saued others , and was himselfe drowned in the waters of the Floud . Saint Augustine saith , That the lips and the heart of him that liueth ill , and preacheth well , are at great defiance one with another ; for the heart belyes what the mouth persuades . When the Angell threatned Moses with death , and made shew as if hee meant to kill him ; Rupertus and Lyra are both of opinion , That it was for the neglect and carelesnesse which hee had committed in circumcising one of his children , in such a season , when as the Law did oblige him thereunto : And the fault was much more in Moses , than in any other ordinarie man , for that as a Law-giuer , he was to haue published this verie Law . But more to the matter is that reason which Saint Augustine rendreth ; which is , That the Angells threatning of him was , for that he being to persuade the Hebrewes to goe out of Aegypt , and to take their wiues and childeren along with them , they might haue presumed , that he had one thing in his mouth , and another in his heart , and that his workes did not correspond with his words . Experience teacheth vs , That many things which humane eloquence cannot persuade , example doth effect : for the way by words is about , and verie tedious ; but that of example , short , and quickely rid . The earth will not follow the motion of the heauens , though yee preach vnto it neuer so much ; but the Sheepe wil soone learne to follow the example of his Sheepheard . The Prophets are full of the complaints and threatnings which God poureth forth against the bad example of Pastors : As in Osee the fift , Ose. 5. Men are sooner led by precedents , than precepts . Esay 56. Ezech. 34.1 . O yee Priests , heare this , and hearken yee , ô house of Israell , and giue yee eare , ● house of the King ; for judgement is toward yee , because yee haue beene a snare on Mizpah , and a net spred vpon Taborpunc ; And in the ninth Chapter he repeateth the same Lesson againe . Esay in his fiftie sixth Chapter , calls them , Blind Sentinells , and dumbe Dogs . Ezechiel bewailes them , Vae Pastoribus Israel , &c. Woe bee vnto the Sheepeheards of Israell , that feed themselues ; Should not the Sheepheards feed the flocks ? Yee eat the fat , and yee cloath yee with the wool ; yee kill them that are fed , but yee feed not the Sheep : The weake ye haue not strengthened , the sicke haue ye not healed , neither haue yee bound vp the broken , &c. The whole Chapter runs along in this straine , wherevnto I referre thee . Cannot they be content to drinke of the cleere water of the Fountain , but that they must make it vnwholsome for their flock , foyling it with their durtie feet : For , What is bad life , and good doctrine , but a foule foot in cleere water ? Saint Gregorie declareth this place concerning such Prelats ; Who hauing drunke themselues of the pure and cleere Fountaine of Truth , trouble the same by their euill workes and bad example , giuing occasion thereby to these their sillie Sheepe , not to follow their doctrine , but to imitate their life . Touching this Theame , there is a whole Chapter in the second part of our Booke De Amore.

Doe not as they doe . This , for his Disciples was a most necessarie lesson , but for the Pharisees , a most seuere reprehension . And a late Doctor hath obserued , That they beeing the most part Leuits and Priests , hee silenced the Priesthood , in token of the respect and reuerence that is due thereunto . Whereby such are condemned , who too lightly giue credit to the faults of the Clergie , and entertaine themselues therewith ; beeing that God himselfe giues them this caueat , Nolite tangere Christos meos , Touch not mine Annoynted . Wherein he doth not lay an Interdiction on their violent hands onely , or on their blasphemous tongues , either before their face , or behind their backes ; but likewise on their jealousies and suspitions , and on their rash censures , and on the pleasure which some take in the slips and falls of Priests : which is a great signe of Reprobation . According to that of Ecclesiasticus , They shall perish by the snare , that reioyce in the fall of the Righteous .

Doe not as they doe . The Couetous are here chiefely taxed ; they will giue you councell , but Mercede Balaam effusi sunt , King Balacks Embassadours bringing money in their hands , shall buy their prophecies of them . Our Sauiour complained of them , That they deuoured widdowes houses . And Saint Paul alluding hereunto , saith , God is my witnesse , how I desire you all in the bowels of Christ . He saith not , In my bowells , but , In the bowells of Iesus Christ . Quis ibit nobis ? Who shall goe for vs ? It was Gods question , but he could find few that would follow him : but if to gainethe world , and to get wealth , hee shall but aske the question , Quis ibit ? he shall haue infinite numbers to troupe after him . But asking , Quis ibit nobis ? Who shall goe for vs ? he shall scarce haue one to goe along with him . Euerie yeare a great number of Preachers offer themselues to this enterprise , but they doe not vnderstand whither , or to what end they goe : As Saint Augustine signifieth vnto vs in his Confessions . Esay complained , That his lips were foule . He might better ( to my seeming ) haue complained of his eyes , than his lips , because he had seene God with them : For to murmure , eyes are more necessarie than lips ; but to preach , lips are more necessarie than eyes . If he that studies would but consider with himselfe , why God hath giuen him wit , abilitie , and learning ; he would then peraduenture acknowledge , how vnworthie he is of so high a Calling , as to sit in Moses Chaire , or to goe vp into the Pulpit . Cicero saith , That the Orators motiue is , Amoris ardor , A desire to be beloued and esteemed . So it goes now , but not so well ; for the loue which a Preacher is to pretend , and the credit which hee is to hunt after , is the loue of God , and the seeking after his glorie . Dicam semper magnificetur Dominus , I will alwayes say , The Lord be magnified ; That shall be my continuall Motto , all the rest is little loialty , and manifest treason .

Affigant onera grauia , & importabilia .

They fasten heauie burthens , and impossible to be borne . Those Traditions and Glosses which the Scribes and Pharisees introduced , Origen and Theophilact are of opinion , that they did multiplie them in fauour of their couetousnesse ; strengthening the same with an opinion of their simulated sanctitie . Saint Chrysostome saith , That the Ceremonies and Precepts of the old Law were too heauie a load to beare . Agreeing with that of the Acts , Nec patres nostri , nec nos ferre potuimus . The Pharisees did notifie them with great indeerings , but did not touch them with the finger ; being like vnto the Viole , which makes that sound which it selfe is not sencible of . They did beare the Precepts of the Law about them in certaine scroles of parchment , fastning them to their heads and their armes . Deut. 6. Materially vnderstanding that place of Deutronomie , Thou shalt bind them for a signe vpon thy hand , and they shall be as frontlets between thine eyes , [ so much signifies the word Philacterie , which is all one with Conseruatoria . ] In the borders of their garments they had their fringes , and vpon the fringes of the borders they did put a ribond of blew silke , as may be collected out of the fifteenth Chap. of Numbers , Num. 15.38 . as also out of Deut. That they might the better remember all the commandements of the Lord , and doe them , and be holy vnto their God , not seeking after their owne hearts , nor after their owne eyes , after the which they went a whoring . And Saint Hierome addeth further , That they did put sharpe thornes to these their fringes , that they might pricke them and draw bloud from them , that thereby they might expresse their greater penitencie , being in secret exceeding vicious and wanton .

In a word ; Princes and Prelats , ought not to lay such burthens on their subiects shoulders , as should breake their backes ( like those Taske-Masters and Ouerseers of the children of Israell in the labour and tale of their brickes . ) For it is a vice , and grieuous sinne in your Princes , and their publike Ministers , not to be compassionate of the poore , nor to pitty their paines , thinking all too little they doe , pressing and oppressing them dayly more and more , with intollerable Taxes , and insupportable payments . The Booke of Iudith , recounting the death of Manasses , husband to Iudith , saith , That he died in the Barley haruest ; for as hee was diligent ouer them that bound sheaues in the field , Iudith . 8.2 . the heat came vpon his head , and he fell vpon his bed , and died in the Citie of Bethulia . It is a thing worthy the noting , that there is a memorial of such an indisposition as this , as if it had bin some great and extraordinarie matter : But I conceiue , that he made this so particular mention of it , that he might giue vs therby to vnderstand , Que la codiçia rompe el sa●o , That too much cramming of the bag makes it to breake ; and that if Manasses had taken pittie of his Reapers in a time of such extremitie of heat , he had not died . For the carelesnesse of your great Princes , in not duly considering , and not measuring according vnto prudence , the strength and abilitie of their subiects , is no small occasion of those many mischiefes which haue followed therevpon . Gen. 33.13 . Iacob said to his brother Esau , I will driue softly , according to the pace of the Cattell which is before me , and as the children bee able to endure ; for they are not able to goe such great journies as my Lord ; who seeth that the childeren are tender , and the 〈◊〉 and kine with young vnder myne hand , and if they should ouerdriue them one day , all the Flocke would die . Hercules shewed a noble spirit , when seeing Atlas groane vnder the heauie weight of Heauen , in pittie of him , put to his owne shoulder to ease him of his load . Neuer doe those Princes long enioy their Crowne , who impose heauie Taxes on their Subiects ; not onely because they make their Vassals to pay more than they are able to pay , but for that their Ministers extortions and vexations , wring the bloud out of their verie hearts , and the teares out of their eyes , which ascending Heauen , turne to lightnings and thunderbolts Super deducentem eas , vpon him that causeth them .

Qui se exaltat , humiliabitur , & qui se humiliat , exaltabitur .

He that exalteth himselfe , shall be humbled , and he that humbleth himselfe shall be exalted . Our Sauiour here treateth , how much humilitie importeth a Christian ▪ and that this is the onely doore whereby wee are to enter into Heauen . Saint Augustine tells thee , That thou must tread the same tread that our Sauior troad , and that there is no way to walke to Paradise , but that wherein he himselfe walked : And the first step that leads to this path , is Humilitie ; the second stride is likewise Humilitie ; and the third and last must also be Humilitie . And if thou shalt aske me a thousand times ouer and ouer , Which is the way that leadeth to Blisse ? my answer must bee , Humilitie . Heare what Pope Leo saith , Tota disciplina Christiana , &c. The whole course of Christian discipline consisteth in true humilitie , which our Sauiour Iesus Christ made choyce of in his mothers wombe , and afterwards taught the same to others : From the verie bowells of his mother , of all other vertues he made choice of this . And in the discourse of his life , he declared this to be his onely daughter and heire . One reason , amongst many other , which hee might haue alledged , is , That in this life , where all is storme and tempest , torment , warre , and temptation , in a word , where nothing is secure and certaine , Humilitie ( amongst these so many perills and dangers , which are like so many rockes and shelfes ) will bring thee safe through the sea of this world , to the Hauen of happinesse . In a cruell storme at sea , the lowest place in the ship is the safest . Elias , in that furious whirlewind , in that terrible earthquake , and that fearefull fire , wrapt himselfe vp like a bottome of yarne , and lay close to the earth . Dauid in that his persecution by Saul , saith , I was humbled , and he deliuered me . Iob in that generall destruction of all his goods , when those bad tidings were brought vnto him , hee arose and rent his garments , Iob. 1. and shaued his head , and fell downe vpon the ground and worshipped ; and said , Naked came I out of my mothers wombe , and naked shall I return thither ; the Lord hath giuen , & the Lord hath taken it away , blessed be the name of the Lord . The tempest afterwards encreasing vpon him , as byles , botches , leaprosie , wormes , and a wife ; he got him to a dunghil , with a piece of a potsheard in his hand , making choice of the humblest , but safest place . Giue vs grace , ô Lord , to imitate this his humilitie , that thou mayst blesse vs in this world , and in the world to come , &c.

THE FOVRTEENTH SERMON , VPON THE WEDNESDAY AFTER THE SECOND SONDAY IN LENT . MAT. 20.18 .

Ecce , ascendimus Hierusalem .

Behold , we goe vp to Ierusalem .

With what discourses we ought to beguile the wearines of our pilgrimage . OVr Sauiour Christ walking to Ierusalem , where hee was to giue vs life , and to lose his owne , hee went discoursing of his death , of the persons that should occasion it , and of those circumstances which were to accompanie it . For a traueller doth busie his thoughts in nothing more , than in that which he is to doe when hee comes to his journeys end . Pharaoh persecuting the children of Israell , did eagerly pursue them , and casting with himselfe , what course he should take with them when he once ouertooke them ; I will take away ( saith hee ) the riches that they haue rob'd vs of , and diuide the spoyle , so shall my soule bee reuenged of them , and my anger rest satisfied . Those holy women which went to the Sepulchre to annoint our Sauiour Christ , said amongst themselues as they walked along , Who shall rolle vs away the stone from the doore of the Sepulchre .

This is not only a businesse well beseeming vs vpon the way , but discouereth likewise the pleasure and content that the Traueller takes therein . Commonly , trauelling is tedious and wearisome vnto vs , which that it may the better bee passed ouer , he that vndertaketh a journey , imployeth his thoughts vpon such things as may delight him most , and by that means beguiles the wearisomenesse of the way . Besides , they that loue a thing well , and haue their minds set vpo● it , vsually take pleasure in talking thereof , ( saith Plutarch ) refreshing thereby the remembrance of those things that are best beloued by them . Epipha 〈…〉 saith , That our Sauiours so much talking of his death , was thereby to engage himselfe therein the more : for by making all those that were there present with him , witnesses of his words , That he should now die ; it stood vpon his honour , his credit , and his truth ; there was now no stepping backe , but with extream● losse of his reputation . But he being throughly resolued to die , makes here vnto vs a more especiall and particular description of his death , Behold , we goe vp●● Ierusalem ; this shall bee the last time that euer I shall goe vp to Ierusalem : no● many goe along with me , but ere long I shall bee left all alone . The Sonne o● man shall be deliuered vnto the chiefe Priests , and vnto the Scribes , and the● shall deliuer him to the Gentiles , to mocke , and to scourge him , to beat and buffet him about the cheekes , to reuile him to his teeth , and to spit in his face , beeing relinquished and forsaken of all men ; For it is written , I will smite their Sheapeheard , and the sheepe shall be scattered . The persons that shall take my life from mee , shall be the Princes of the Priests , and the Romane power : the circumstances ; scoffes , scornes , scourges , &c. But after this so foule a storme , I shall recouer a very cheerefull Hauen , and rest in safety . Marke . 14.27 . The third day will I rise againe .

Behold we go vp to Hierusalem . Saint Marke saith , Iesus went before , Marke 10.32 . and they were amased , and as they followed they feared . Where we are to consider , That hee , that goes to receiue Death , showes great content , great courage , and great valour . But those , that go to receiue Life , great cowardize , great sorrow , and great feare . Whence it came to passe , that our Sauiour Christ went apace before , and that his Disciples followed slowly after .

He went before them . The pleasures hee tooke therein , clapt wings to his feet . Some may aske ; How can this his ioy , Ob. sute with the sorrow which he suffered in the garden ? But this ioy , was verie fitting and conuenient for him ; to the end , Sol. that they who hereafter should see him sad , might thinke , that the winde of this his sorrow , blew it selfe out of another corner ; the contentment of his death continuing still on foot . Epiphanius sayth , That this our Sauiours sorrow , grew from the desire that he had to dye . For , if hee should alwayes haue exprest this his willingnesse that he had to dye ; the Deuil , fearefull of his owne hurt , would haue sought to haue diuerted it . And as Pilats wife was drawne to solicite his life , so would he likewise haue solicited all Hierusalem to saue him , had hee so well knowne then as he did afterwards , that Christs death would haue bin so aduantagious to mankind . He was willing likewise to prouoke thereby , his and our aduersary , & to put him more eagerly vpon the businesse : persuading himselfe , that this his sorrow proceeded out of feare . Most men ( sayth Epiphanius ) feare to dye ; only our Sauiors feare was , not to dye . Christ , by his feare of life , sought to secure his death . Howbeit , we must withall acknowledge , that he did truely both greeue , and feare .

And as they followed they feared . Naturall in all to seeke life , & shun death . That our nature should suffer cowardize and feare , seeing death neere at hand , as wee haue seene the experiment of it in the greatest Saints that are in Heauen , as in Elias , Iob , and Saint Paul ; so not to feare death , is the priuiledge and fauour of Grace . To feare it , is the condition of nature , which doth naturally desire the conseruation of it's beeing , and the preseruation of it's life . Nor is it much , that Nature should discouer in man this weakenesse and cowardize ; when as being vnited to the God-head in our Sauiour Christ , he did begge and intreat , according to this his inferiour part , to wit his humanity , If it be possible let this cup passe from me . Whereupon Leo the Pope sayth , Ipsa vox non exa●diti , magna est expositio sacramenti . The mystery , that Christ should begge , and not be heard , is , That our Nature would not willingly purchase any good thing , at so deere a rate , as the price of it's life and being . Nolumus spoliari , sed superuestiri , We would not be stripped , but ouer-clothed . And albeit the Disciples had so many lectures of death read vnto them , yet could they not remooue the feare of death from them . And if humane nature wrought vpon our Sauiour Christ , according to that inferiour portion of his , though so well incountered with his content and readinesse to dye ; it is not much , that his Disciples should lagger behind , and sh●w themselues so lazie and cowardly as they did .

Filius hominis tradetur principibus sacerdotum , &c.

The sonne of Man shall be deliuered to the chiefe Priests , &c. The reasons , why our Sauiour made such a particular peice , and exact draught , of his death , of his torments , and his crucifixion , are very many , whereof some haue been formerly related , and those that now offer themselues , are as followeth .

1 1 It ought not to bee considered , but with al seriousnesse . The first , Our Sauiour proceeded therein very leasurely , & with a great deale of deliberation ; for this so sad a storie , that it may be of profit vnto vs , is not to be posted ouer in hast , nor to bee looked on all at once , but by peecemeale , and a leasurely gazing thereupon . For there is not a wheale nor a stripe in that diuine Body , but may very well take vp our thoughts in the contemplation of them , for many houres together ; especially in such an age as this , wherein nothing is blotted more out of our remembrance , than Christ crucified . The Diuell sought to worke this wickednesse in the hearts of the Iewes , Eradamus e●m de terra viuentium , Let vs rase him out of the Land of the liuing ; Let there be no memoriall of him in the World , let him be blotted out of our hearts by our vices . And he hath got so much ground vpon vs , that euen wee that are Preachers of his word , dare scarce treat vpon the occasions of this his passion ; For one foole or other will not sticke in one corner or other to murmure out this his malitious censure , That we show more passion in our preaching , than in preaching his passion . But the truth is , that when in a battaile the Standard goes to the ground , the Souldiers likewise fall with it ; And that there is no matter , no subiect , so soueraigne , nor so diuine , where good wits haue flourished and displayed the Ancient of their powerfull Eloquence , than in the passion of our Sauiour . Saint Paul neuer tooke any other Theame , than Praed●camus Chrstum crucifixum , Wee preach Christ crucified . But we must chew it , and digest ▪ it wel , it is not to be swallowed downe whole , for then it will doe vs no good . Lactantius Firmianus treating of the Lambe which God commanded to be eaten , in Exodus , which was a figure of that Lambe which was crucified on the Crosse , sayth , That albeit hee commanded , that they should eate it in hast , in regard of the hast which the Iewes and the Gentiles should make in his iudgement , and in his death ; yet notwithstanding , he willed them to haue a care , that they should not breake so much as a bone of his bodie ; And beeing it was to bee diuided amongst many , they must of force be driuen to cut it in peeces , and to eat it very leisurely , beholding and charily considering the ioynts and ligaments of the least bones . Wee must therefore leisurely and considerately meditate on that History , which beeing well and truely weighed , is the generall remedie to all our sores and diseases . It is that true Fishpoole which healeth all our infirmities : It maketh the Couetous man , liberall , in seeing the God of loue stript naked for our sakes , of all that hee hath . The Glutton , Christs gall and vinigar , makes temperate , and teaches him to fast . The Chollerick man , our Sauiours patience , makes milde and gentle . The Reuengefull man , his sufferings , makes him to pray for his enemies . The Pro●● man , his humility , makes him to be as lowly as the worme that lyes vnder our feet . Humiliauit semetipsum vsque ad mortem crucis , Hee humbled himselfe to 〈◊〉 death of the Crosse. If thy Crowne puffe thee vp with pride ; behold , in rebu●● thereof , the Prince of Heauen , with a Crowne of thornes vpon his head . If thy great troupes , and traines of followers , which like so many Bees swarme ab●●● thee ; behold , the King of Heauen and Earth , betweene two Theeues . If thy beauty ; behold the greatest that God euer created , slabbered and bespalled with the loathsome spittle and filthy driuell of the Iewes . If the authority of a Iudge , behold the vniuersall Iudge , who in a few houres is posted ouer to so many Tribunalls , and without any lawfull trial , and nothing iustly to be laid against him , dies notwithstanding by the sentence of Pilate . If the praise and applause of men , behold his scornes and his reproches , Opprobrium hominum , & abiectio plebis . If disasters , infirmities , or any other paine or torment whatsoeuer doe grieue and afflict thee ; What torment can bee grieuous in comparison of that torment of his ? Cantabiles mihi erant iustificationes tuae in loco peregrinationis meae . Saint Ambrose vnderstands by Iustificationes , those torments of our Sauiour Christ , and saith , That when Dauid was banished and persecuted , hee sung of them as hee went vp and downe in this his exile , to comfort himselfe , and to beare his banishment and persecution the better , calling that to mind which he was to suffer for him . Fasciculus Myrrhae dilectus meus , inter vbera mea commorabitur , My Beloued is a bundle of Myrrhe , hee shall lodge betwixt my brests . That thy bitter Cup ( ô Lord ) which thou didst drinke of , hath driuen out all bitternesse and sourenesse from forth my brest : I made mee a bundle of Myrrh of thy torments , which serue as a sweet and fragrant Nosegay to refresh and comfort my heart . The Passion of Christ ( as it is in the Apocalyps ) is the booke of Life . All the bookes of all the Libraries in the world ; all the Schooles and Vniuersities put together , neuer taught that which this booke teacheth . Saint Augustine saith , Lignum morientis , Cathedra fuit Magistri docentis . There was neuer any Schoole in the world like to that of the Crosse , nor any Master like vnto Christ , that hung thereupon . Saint Paul cries out , O foolish Galathians , who hath bewitched you , that yee should not obey the truth , to whom Iesus Christ before was described , in your sight , Galat. 3. and among you crucified ? He had set before the Galathians Christ vpon the Crosse , presenting himselfe vnto them so naturally , and so to the life , as if they had seene the verie originall it selfe , as it stood all begoared with bloud in Mount Caluarie : And that vnlesse they were mad men , bewitched , or starke fooles , they could not but be taken and captiuated therewith , nor for their liues refuse to loue him and beleeue in him . If Saint Paul made him so rich and so glorious by his eloquence , What a pretious peece must it needs be , when Christ himselfe , by suffering in those his delicate limbes , did limne it forth vnto vs at his death ; his thornes , his nailes , his wan visage , his bored hands and feet , and his wounded side , vttering more Rhethoricke in that last Act and Scaene of his life , than all the eloquence of Paul , or the pennes of the whole World since , were euer able to expresse .

The second , Saint Chrysostome saith , That our Sauiour sought to oblige them vnto him , by giuing them such a particular account , that he was to suffer and to die out of his especiall loue towards them , as also all Mankind ; and that this therefore ought not to giue them occasion to withdraw their respect from him , or that he should thereby lose any one jot of his reputation among them . Mori , hominis est ▪ sed velle mori , Dei , i. To die , is of man ; but to be willing to die , of God : And because herein I pretend your good , I ought to lose nothing with you , by losing my life . One of the greatest indeerements of his loue was , That hee did esteem it as a reward of all his indured troubles and torments , that he should not lose his worth with vs . This made him to say , Happie is that man who shall not thinke lesse worthie of me than I deserue . Tertullian controlled an Hereticke that denied the diuinitie of our Sauiour Christ ; the cobwebs of the cratch , the pouertie of his life , and the accursednes of his death , being no way able to take hold vpon him . Those verie things ( saith he ) that blind thee , ought to conuince thee , and to affectionate thee vnto him ; for none but God could doe thus much for thee . And it is a lamentable case , that those good things that hee did for thee , that thou mightest beleeue in him and loue him , should be motiues vnto thee for to offend him . God hauing commanded that Ierusalem should bee re-edified after their first freedome from Babylon , there were some graue men grounded in Iudaisme , who misinterpreting ( as Saint Hierome hath noted it ) the prophecie of Ezechiel ; Ezech. 11.3 . said , Haec est lebes , nos autem carnes , This Citie is the caldron , and we be the Flesh : For God to command vs to rebuild this Citie , is as if he should will vs to make a Caldron wherein to boyle our selues . Of his loue they made a loathing , and interpreted his fauour to be an iniurie . God took this their vnthankefulnesse so ill , that he quitted them the second time both of their countrie and their libertie . It is you that haue made Ierusalem a Caldron of the prophets ; I will bring you out of the middest thereof , and deliuer you into the hands of strangers , yee shall fall by the sword ; and this Citie ( as yee falsly suppose ) shall not be your Caldron , neither shall yee be the flesh in the midst thereof . The same reason is repeated by the Prophet Ose , I gaue yee wine , wheat , oyle , gold , and siluer ; but yee spent it in the seruice of the Idoll Baal , therefore will I take from yee my wine , my wheat , &c.

Filius hominis tradetur , The Sonne of man shall be deliuered .

The death of our Sauiour Christ may be considered two manner of wayes :

Either as a Historie .

Or , as it is Gospell .

As a Historie , it is so sad and so lamentable , as that it cannot but cause great pittie and compassion . The relation which Pilate made to the Emperor of Rome , is sufficient of it selfe to melt stones into teares ; which was as followeth :

In this Kingdome there was a wonderfull strange man , his behauiour & beautie beyond all other in the world ; his discretion and wisedome coelestiall ; his grauitie and sobernesse of carriage , beyond all comparison ; his words mystical , the grace wherewith he deliuered them strooke his enemies with astonishment ; neuer any man saw him laugh ; weepe , they haue ; his workes sauoured of more than man ; he neuer did any man harme , but much good hath he done to many ▪ he healed by hundreds such as had been sicke of incurable diseases ; he did cast out Deuills ; he raised the Dead ; and his miracles beeing numberlesse , they were done all for others good ; he did not worke any miracle wherein was to be seene the least vanitie or boasting in the world . The Iewes out of enuie layd hold on him , and with a kind of hypocrisie and outward humilitie , rather seeming , than being Saints , trampled him vnder foot , and marred his cause . I whipt him for to appease their furie , and the people being about to mutine , I condemned him to the death of the Crosse. A little before he breathed his last , hee desired of God , that he would forgiue those his enemies which had nailed him to the Crosse. At his death there were many prodigious signes both in heauen and earth ; the Sunne was darkened , and the graues were opened , and the Dead arose ▪ After he was dead , a foolish Iew thrust a Speare into his side , shewing the hatred in his death which the Iewes bare vnto him in his life . What Tragedie can bee more mournefull , or what imaginarie disaster can appeare more lamentable ?

As it is Gospel , you shall see in this his death innumerabie truths : First of all , let not the asperousnesse and hardnesse to the way of happinesse discourage any man ; for hauing such a good guide as our Sauior Iesus Christ , it shall ( though 〈◊〉 be neuer so hard to hit ) be made plaine and easie vnto vs : Howbeit it bee elsewhere said , The way to heauen is streight and inaccessable , Heb. 12. because there are few that tread in that tracke . Yet now the case is altered , and Saint Paul cals thus vnto vs , Accedamus ad eum , qui imitiauit nobis viam ; It will cost vs some sweat and some labour , yet not so much as may dishearten vs , and it shall be a wholesome sweat , and a safe and sure labour . Iacob saw God holding the Ladder which reached to Heauen , whereunto hee set his helping hand , the better to secure it , to the end that euerie man ( as Philon hath noted it ) might without feare climbe vp to the top of it . S. Hierome goes a little further , and says , That hee did not thereby onely promise safetie , but helpe ; for God did stretch out his hand from aboue , and did reach it forth vnto those that were willing to get vp : According to that of Dauid , Emitte manum tuam de alto , ( i. ) Send out thy hand from aboue . 2. Mac. 11. Lysias when he had gathered about fourescore thousand Foot , with all the Horsemen he had , he came against the Iewes , thinking to make Ierusalem an habitation of the Gentiles : and because of his great number of Footmen , his thousands of Horsemen , and his fourescore Elephants , the Captains and Souldiers of Gods people were quite out of heart , making prayers with weeping and teares before the Lord , That hee would send a good Angell to deliuer Israell . And as they were besides Ierusalem , there appeared before them vpon horsebacke , a man in white cloathing , shaking his harnesse of gold . Then they praised the mercifull God all together , and tooke heart , insomuch that they were readie not onely to fight with men , but with the most cruell beasts , and to breake downe walls of yron . Marching then forward in battell array , hauing an helper from heauen ▪ running vpon their enemies like Lyons , they slew eleuen thousand footmen , and sixteene hundred Horsemen , and put all the other to flight . Another Horseman was he that Saint Iohn saw vpon a white Horse , bearing this for his Motto , Vincens vt vinceret . Which takes from vs all feares of atchieuing the victorie for Heauen .

Secondly , it assureth vs , That he that offereth vs so much , can denie vs nothing ; he could not well giue vs more , nor would hee giue vs lesse than that which he hath alreadie so liberally bestowed vpon vs . Yet this gift may receiue increase ( as Saint Bernard hath noted it ) according to the manner of it . For in all things whatsoeuer , are to be considered , the thing What , and the thing How , or Why ; the Accident , and the Substance ; and sometimes Gods Attributes doe shine more in the Accident , than in the Substance . Whence I inferre , That he that gaue so much with so much loue , and sees that it is all cast away , and that his loue is so ill requited , it is not much if he be much offended with vs . Ergo in vacuum laborani , &c. In vaine then haue I laboured , and to no purpose haue I spent my strength . Whom will it not grieue to the heart , when he hath taken a great deale of paines , and been at a great deale of charge , to see them both lost ? Who euer tooke halfe that paines for vs , as did our Sauiour Christ ? who was euer at that great cost with vs as hee hath beene ? Multo sudore sudatum est , & non exiuit de eo rubigo .

The sonne of man shall be deliuered . It is a vsuall phrase in Scripture , to call Man , Our Sauiour why called the sonne of man . the sonne of Man . Adam , was neither the sonne of Man nor Woman , yet is he listed in the number of the children of Men. Tertullian sayth , That our Sauiour tooke his appellatiue vpon him , to show , that hee was now true Man . Saint Austen , That by this name , he was willing to distinguish the humane nature , from the diuine ; and to reuiue the remembrance of that surpassing benefit of his becomming Man . Epiphanius and Theodoret , That Daniel , when he stiled him the sonne of Man , by this his so calling of him , prooued thereby , Dan. 7. that he was the person prophecied of in that prophecie . Gregory Nazianzen , That hee was called the sonne of Man , for that hee was descended of Adam . And if hee , may bee most of all called sonne , who doth most of all honour his Father ; none , was more Adams sonne than hee . Last of all , our Sauiour treating heere of his torments , and of his Crosse , which were to come vpon him , as Man , it well suteth with this his present condition to take this name vpon him of the sonne of Man .

The sonne of Man shall be deliuered . When Christ our Sauiour treateth of his torments , Psal. 22.16 . he vseth the third Person ; Tradetur , & tradent , He shall be deliuered , and they shall deliuer him ▪ &c. But when the Prophets did prophecie of him , they spake in the first Person : Psal. 73.74 . Zac. 13.6 . Foderunt manus meas , & pedes meos , They haue digged my hands , and my feet . Fui flagellatus tota die , I was scourged all the day long . Faciem meam non auerti ab increpantibus & conspuentibus in me , I turned not away my face from those that rebuked me , and spat vpon mee . His plagatus sum in dom● eorum , qui diligebant me , With these was I wounded in the house of my friends . So that if you shall but aske Christ , who it is that suffereth these things ? hee will answer , That it is the sonne of Man . And if yee aske the Prophets , they will say , That it is the sonne of God . And peraduenture this is the mysterie of it , That albeit our Sauiour Christ is the party that suffered ( as the Prophets prophecie of him ; ) yet he suffered as a Fiador , or Surety . But so great was the loue which hee bare to Man , who was the Debtor , that putting these torments , which wee were lyable vnto , to his owne account , yet the discharge of this debt goes in the name of the Debtor . And as the treasure of his merits , is for the good of Man ; so his torments , and his sufferings , are to bee attributed wholly to Man , who was the person , that by the ordinary course of Law did owe this debt , and was in all reason bound to pay it .

The sonne of Man shall bee deliuered . It is here to bee considered how often our Sauiour makes repetition of this word Tradetur . Peraduenture , because it was one of his greatest griefes , that his friend should betray him ; The man of Peace in whome I hoped , sayth Dauid . Thomas sayth , That it is one of the noblest actions in the world for a man to loue his friend ; because to abhorre him , is one of the foulest things that man can commit . Magnificauit super me supplantationem , Psal. 49.1 . He gloried in his supplanting me . What greater griefe can befall a friend , than to bee supplanted by a friend ? The metaphor is taken from those that run , when as the one trips vp the others heeles . Saint Ierome reads it , Leuauit contra me caltaneum , Hee lifted vp the heele against me . Our Sauiour Christ flying to death with the wings of Loue , Iudas setting his legge of Treason before him to throw him downe , his Loue found it selfe thereby offended , and beeing thus wronged by a friend , his Loue had no need of such spurres to driue him on to his death . But say it should , it was not fit for a friend to put them on . He of all other , should not haue led him along therunto , falsifying his loue by a feigned kisse , & kindly saluting him , with an Aue Rabbi , Haile Master . To whom our Sauiour mildely againe replyd , Amice , ad quid venisti ? Friend , wherefore camest thou ? What needst thou to haue taken so much paines , thou mightest haue saued thy selfe this labour , being it was myne own desire to make my selfe a prisoner ? yet it doth much trouble me , that my friend should deale so vnkindly with me .

Tradetur principibus sacerdotum .

Hee shall bee deliuered to the chiefe Priests . A little before , the Apostles were at difference amongst themselues who should bee the greatest in that their hoped for Kingdome , there beeing two commings of the Messias foretold by the Prophets .

1 The one , prosperous , full ofMaiestie and Greatnesse . 2 The other , poore , humble , and despised .

Now , because the Vnderstanding doth commonly follow the affection of the Will , they did verily beleeue , that this his comming should bee in state and Maiestie , crowning himselfe King in Israell , taking all dominion and rule from the Emperour of Rome , from Herod , Pilat , and other inferiour Ministers ; and the Priesthood from the Pharisees , who held it so vnworthily . This conceit and hope of theirs is prooued and confirmed by that which the Disciples said on their way to Emaus ; Luke 24. But we trusted that it had beene hee that should haue deliuered Israell : Not vnderstanding as then , what was the deliuerance that Iesus Christ had purchased for them , but looking after some worldly prosperitie . But much more plainely out of that place of the Acts , Lord , wilt thou at this time restore the Kingdome of Israell ? In a word , They did fully persuade themselues , Act. 1.6 . that all the world should be subiect to his Crowne ; comforting their hopes with that prophecie of King Dauids , His Dominion shall bee also from one Sea to the other , and from the Floud , vnto the worlds end . Psal. 7● . 8 . And for that hee might turne the wheele of this their vaine hope another way , hee sayth , To the chiefe Priests , whose seates you thinke to inioy , shall I be deliuered vp , and beeing presently put ouer to the Roman power , I shall by them be whipt , mockt , buffetted , crucified , &c.

Ipsi vero nihil horum intellexerunt .

But they vnderstood none of these things . This seemed vnto them to bee so foule a fact , and so heinous a wickednesse , that it could not sinke into their thoughts , that to such great Innocencie , such great Iniustice & Crueltie should be offered . But malice was growne now to that height , that mans imagination must come short of it . Seneca sayth , That it is a verie poore excuse , to say , Who would haue thought it ? For there is not that wickednesse , which is not now in the World . And seeing that the malice thereof , hath gone so farre , as to take away the life of the God of Heauen , there is not that ill , which wee ought not to feare . Wee are to feare the Sea , euen then , when it promiseth fairest weather . This speech of our Sauiours might likewise seeme vnto them to be some Parable ; for that which the Will affecteth not , the Vnderstanding doth not halfe well apprehend it . He sayd vnto the Iewes , Oportet exa●tari ●ilium hominis , The sonne of man must be lifted vp . And they presently tooke hold of it . The Angels told Lot , that Sodome should be consumed with fire and brimstone from Heauen ; and he aduising his sonnes in law thereof , He seemed vnto them as one that mocked . Precept must be vpon precept , line vpon line ; here a little , and there a little . Gen. 19.14 . Esa. 28.10 . Often doe the Prophets repeat , Haec mandat Dominus , Expecta Dominum , sustine Dominum , modicum adhuc modicum , & ego visitab● sanguinem &c. abscondere modicum , Thus sayth the Lord , Wa●te for the Lord yet a little while , and a little while , & I wil visit the Bloud , &c. They that ●eard Esay , mockt at him in their feasts and banquets , saying , Wee know before hand what the Prophet will preach vnto vs . And this is the fashion of Worldlings , to scoffe at those , whom God sends vnto them for their good .

Tunc accessit mater filiorum Zebed●i , &c.

Then came vnto him the mother of the sonnes of Zebedee , &c. 3. Reg. 6. Adonias tooke an vnseasonable time , hauing offended S●l●m●n with those mutinies which hee had occasioned to make himselfe King ; and euen then when hee ought to haue stood in feare of his displeasure , he vndaduisedly craues of him , to giue him his fathers Shunamite to wife : This seemed to Salomon so foolish and so shamelesse a petition , that he caused his life to be taken from him .

Accessit mater , The mother came .

Parents commonly desire to leaue their children more rich and wealthy , than holy and religious : A mother would wish her daughter , rather beautie than vertue ; a good dowrie , than good endowments . Saint Augustine saith of himselfe , That he had a father that tooke more care to make him a Courtier of the earth , than of Heauen ; & desired more , that the world should celebrate him for a wise and discreet man , than to be accounted one of Christs followers . Saint Chrysostome saith , That of our children wee make little reckoning , but of the wealth that we are to leaue them , exceeding much : Being like vnto that sicke man , who not thinking of the danger wherein he is , cuts him out new cloathes , and entertaineth new seruants . A Gentleman will take more care of his Horse , and a great Lord of his estate , than of his children : For his Horse , the one will looke out a good rider , and such a one as shal see him well fed and drest ; The other , a very good Steward for his lands : but for their children , which is their best riches , and greatest inheritance , they are carelesse in their choice of a good Tutor or Gouernor . In his Booke De Vita Monastica , the said Doctour citeth the example of Iob , who did not care so much that his children should be rich , well esteemed , and respected in the world , as that they should be holy and religious ; He rose vp early in the morning , Iob 1.5 . and offered burnt Offerings according to the number of the● all ; For Iob thought , It may be my sons haue sinned and blasphemed God in their hearts : Thus did Iob euerie day . Saint Augustine reporteth of his mother , That she gaue great store of almes , and that she went twice a day to the Church , and that kneeling downe vpon her knees , shee poured forth many teares from her eyes ; not begging gold nor siluer of God , but that he would be pleased to conuert her son , and bring him to the true Faith .

The receit of a curtesie is the ingag●ng of our libertie . The mother came . These her sonnes thought themselues now cocke-sure ; for they knew that our Sauiour Christ had some obligation to their mother , for those kindnesses which she had done him , and for those good helpes which hee had receiued from her in his wants and necessities ; deeming it as a thing of nothing , and as a sute already granted , That he would giue them the chiefest places of gouerment in that their hoped for Kingdom . Whence I infer , that to a gouernor it is a shrewd pledge ofhis saluation , to receiue a curtesie ; for that he is thereby , as it were , bought and bound to make requitall . And as in him that buyes , 〈◊〉 is not the goodnesse or badnesse of such a commoditie , but the money , that 〈◊〉 most stood vpon : & as in gaming , men respect not so much the persons they play with , as the mony they play for ; so this businesse of prouiding for our childre● ▪ is a kind of buying to profit , and a greedie gaining by play . The King of Sodome said vnto Abraham , Gen. 14.23 . Giue me the persons , and take the goods to thy selfe : 〈◊〉 Abraham would not take so much as a thred or shooe-latchet of all that was his , and that for two verie good reasons :

The one , That an Infidell might not hereafter boast and make his brag , saying ▪ I haue made Abraham rich , it was I that made him a man .

The other , That he might not haue a tie vpon him , and so buy out his liberty ▪ For guifts ( as Nazianzen saith ) are a kind of purchase of a mans freehold . 〈◊〉 giue for meere loue cannot be condemned , because it is a thing which God hi●●selfe doth ; to whom the Kings and Princes of the earth should come as neere as they can : But to giue to receiue againe , is a clapping of gyues and fetters on the receiuer . And the poorer sort of men being commonly the worthiest , because they haue not wherewithall to giue , they likewise come not to get any thing . Theodoret pondereth the reasons why Isaac was inclined to conferre the blessing on Esau.

First , Because he was his first borne , to whom of right it belonged .

Secondly , For that he had euer beene louing and obedient vnto him .

Thirdly , Because he was well behaued , and had good naturall parts in him .

Fourthly and lastly hee addeth this , as a more powerfull and forcible reason than all the rest ; That being ( as he was ) a great Hunter , he brought home so many Regalos and daintie morcells for to please his fathers palate , which wrought more vpon aged Isaac , than his being his sonne . And if gifts are such strong Gyants , that they captiuate the Saints of God , Munera ( crede mihi ) excacant homines qùe Deosque . What are we to expect from sinners ? Saint Bernard complaineth , That in his time this moth had entred not onely vpon the distribution of secular honours , but also vpon Ecclesiasticall preferments . He earnestly exhorteth Pope Eugenius , That he place such Bishops in the Church , who out of widdowes dowries , & the patrimonie of the crucified God , should not inrich their Kindred , who take more pleasure in the pampering of a young Mule , spred ouer with a faire foot-cloath , than to clap caparisons on an old Horse , whose mouth is presumed to be shut ; preferring their loose Kindred , and such as haue jadish trickes , before deuout and irreprehensible persons . A Prelat shall bestow a hundred Ducats pension vpon a poore Student , and he will be bound à re●ar el diuino officio , to pray ouer all the good prayers that be , for him ; but hee shall bestow a twentie or thirtie thousand Ducats on his Kinseman , and he shall scarce rezar el rosario , turne ouer his beads for him .

Dic vt sedeant bi duo filij mei .

Grant that these my two sonnes may sit , &c. Now the mother intreats with the loue and affection of a mother , so it seemeth to Saint Ambrose and Saint Hilarie ; and as it is to be collected out of Saint Marke ; and from that , You know not what you aske : As also by that , Can you drinke of my Cup ? Whither they were thrones in Heauen , ( as Saint Chrysostome would haue it ) or on earth , which though neuer so prosperous , they could imagine at most to be but temporall ; I will not stand to dispute it : if of heauen , few vnderstand it ; if of earth ; they would make this their pilgrimage a permanent habitation . And if they held Peter to be a foole , because he would haue had Tabernacles built on Mount Tabor ▪ What shall wee say to these that would haue perpetuall seats of honour ? All the Courts of the earth are but portches and gatehouses to those Pallaces ofheauen , where the lackey and the scullion , as well , &c.

Nescitis quid petatis , Yee know not what ye aske .

They did first of all imagine , That from the death of Christ , his Crown and Empire was to take it's beginning . Now to desire seats of honour of one that was scourged , spit vpon , strip● naked , and crucified , and to seeke that his bloud should be the price of the●● honour , was meere fooli●●nesse . When the people would haue made a King of our Sau●our Christ , he ●●ed from them to the mountaine , taking it as an affront , th●● they should offer to clap an earthly Crowne vp-his h●ad . So doth Thomas expound that place of Saint Paul , Who for the joy that was set before him , endured the Crosse , and despised the shame . When a Kings Crown was proposed vnto him by the World , he made choice of the Crosse , holding that affront the lesse of the two . What then might he thinke , when treating of his death , they should craue chaires of honour , making lesse reckoning of his bloud , than of their owne aduancement ? For three transgressions of Israell , ( sayth Amos ) and for foure , Amos. 2.6 . I will not turne to it , because they sould the Righteous for siluer , and the Poore for shooes : That is , made more reckoning of the mucke of the world , than mens liues . Galatinus , Adrianus Finus , and Rabbi Samuel , transferre this fault vpon those Pharisees which sould our Sauiour , to secure their wealth and their honours ; The Romans will come and take both our Kingdome and our Nation from vs . Wherein these his Disciples seemed to suit with them ; for the Pharisees treated of our Sauiours death , that they might not loose their Chaires ; and his Disciples , that they might get them .

Yee know not , &c. Why would they not haue Peter share with them in their fauour and their honour ? In Mount Tabor he was mindfull of Iames and Iohn ; but Iames and Iohn did not once thinke vpon Peter . The reason whereof is , for that the glorie of heauen is easily parted and diuided with others : And because God will that all should bee saued , man is likewise willing to yeeld thereunto . But for the glorie of the earth , there is scarce that man that will admit a copartner . And if Christ our Sauiour had granted them their request , they would presently haue contested , which should haue sate on his right hand . For in these worldly aduancements and honours , brother will be against brother , and seeke to cut each others throat . Iacob and Esau stroue who should be borne first , & get away the blessing from the other .

Potestis bibere calicem ? Can yee drinke of the Cup , &c.

Ambition alwaies blind in that which it pursueth . Ambition ( like the Elephant ) out of a desire to command , will not sticke to beare Castles & Towers on his backe , till it be readie to breake with the weight of it's burthen . Why should Peter couet honour , if like a Tower it must lie heauily vpon him ? King Antiochus had three hundred Elephants in his Army , and euerie one bare a Tower of wood vpon his backe , and in them thirtie persons ● piece . The ambitious man ( like Atlas ) will make no bones to beare vp heauen with his shoulders , though it make him to groane neuer so hard , and that in the end he must come tumbling downe with it to the ground . Many pretend that which makes much for their hurt , presuming that they deserue what they desire . In matter of presumption , there is not that man that will know or acknowledge any aduantage . Many men complaine of the badnesse of the Times , of the hardnesse of their fortune , of the small fauour that they find , as also of their want of health ; but few or none , of their want of sufficiencie , or their lacke 〈◊〉 vnderstanding . Seneca saith , That Vnderstanding is no● a thing that can 〈◊〉 bought or borrowed : Nay more , That if it were to be sould at an open outcry ▪ and in the publique market place , there would not a Chapman bee found 〈◊〉 deale for it : For the poorest Vnderstanding that is , will presume to bee able 〈◊〉 giue councell to Seneca ; and to Pl●to . Absalon wooing the peoples affec●●on breakes out in Court into this insinuating , 2. Sam. 15.4 . but traiterous phrase of speech , 〈◊〉 that I were made Iudge in the L●●d , that euerie man tha● hath any matter 〈…〉 might come to 〈◊〉 , that I might do him Iustice . Traitor as thou art , thou goest abo●● to take away thy fathers Kingdome & his life from him , and yet the plea 〈◊〉 thou pretendest , is , forsooth , to doe euery man right and justice .

Possumus .

Saint Bernard sets downe three sorts of Ambition :

The one , Modest and bashfull ; which vseth it's diligences , but withall , such as are lawfull and honest : For it is a lawfull thing to pretend honour , though not to pretend it , be the greater vertue .

The other , Arrogant and insolent , looking for kneeling and adoration .

The third , Mad and furious , that will downe with all that stands in it's way ; and hale Honour by the lockes , and with his poinyard in his hand seeke to force her .

Saint Cyprian in an Epistle of his , preacheth the selfe same doctrine . Of these three sorts of Ambition , the first is the most tollerable , and the least scandalous : The third is cruell : The second , which in Court is the most common , is most base and vile ; howbeit ( according to Saint Bernard ) it is Vicium magnatum , A vice that followes your greatest and grauest Councellours , and your principall Prelats , not your meaner and ordinarie persons . It is a secret Poyson which pier●eth to the heart of this mysticall bodie of the Church : For this name Esay giues to the Clergie , The whole Head is sicke , and the whole Heart is faint . Esay● . 5 . And since ●hat the Deuill tooke that state vpon him , as to say to our Sauiour , Kneele down and worship mee ; he hath taken such courage to himselfe , that there is not any enterprise , be it neuer so difficult , which he dareth not to vndertake . Saint ●yprian tells vs , In sinu Sacerdotum Ambitio dormit , sub●vmbra recubat , in secreto alami sese fraudulenter occultat , Ambition sleepes in the bosome of the Priests , it lies ●●rking euen amongst the holiest of them . And those ( as Saint Ambrose saith ) ●hom Couetousnesse could not make to yeeld , nor the Flesh ouercome ; the ●astest , the freest handed , the bountifullest in their almes-deeds , Ambition hath ●ade to lie flat at her foot . In a word , Rarus est , quem non prosternat ambitio .

Whence it is to be noted , Ambition ▪ knowes neither reason , nor religion . That they beeing honourable and graue persons whom Ambition leads along in triumph , she makes them base and vile : For she bings these men to shame , and through their too much esteeme of honour , come t● be the lesse esteemed . Adeo mundus hominibus charus est , vt sibi viluerint , The ●●●ld is so deere to men , that they are base in their owne eyes . Saint Augustine saith , T●at the Deuil offered our Sauiour all the Kingdomes of the world , if he would bu● fall downe and worship him . The ambitious man will sow himselfe , as it wee , to the ground , & suffer himselfe to be trampled & trod on , & that not for a weld , but for the basest things that the world affoordeth . This mother & her ●w sons did adore our Sauiour Christ for imaginarie honours , and not for any res●ect to the person adored , ( for much more was due vnto him ) but for circumsta●es so shamefull and so vile , that they well deserued a Nescitis . When Nebuc●dnezar gaue command , That all should fall flat to the ground , and worship his ●mage , Saint Chrysostome saith , That their prostrating of themselues vpon the ●eart was excused , for that the adoration of their bodies , was the falling of their ●ouls ; not onely because they did adore a piece of wood , which was not God ; ●ut ●●cause they did adore their priuate interest and fauour . So in this case that we hsue now in hand , the mother and her sonnes adored not Christ as hee was Chri●● , but for the good they hoped from Christ : and this adoration of the bo●ie , d●d discouer the basenesse of their soules thoughts .

Bes●des all these mischiefes which accompanie Ambition , it turnes it to bee ●s owners torment : It is the Crosse ( as Saint Bernard saith ) that martyrs him , ●●bit●● ambitiosorum Crux . Saint Ambrose , Omnes t●r ques , omnibus places ▪ Absalon was hanged by the haires of his head , in token that his owne ambitious humor was his owne hangman . Saint Augustine saith , Ventus honoris , ruina vniuersi , The wind of honour is the worlds ruine . This puffe of wind blew Lucifer out of heauen ; it destroyed Paradise ; ●ore vp our innocencie by the roots ; it pretended to build Towers aboue the Clouds . In the Scripture it wrought strange cruelties ; Abimileck puffed vp with this wind , beheaded the seuentie brethren of Gede● ; Ioram , the sixe sonnes of that good and holy King Iehosophat , to settle the Crown the surer on his head . The Chronicles make mention , That to this King there came Letters from Elias , [ Allatae sunt autem ei litera ab Elia Propheta , There came a writing to him from Elia the Prophet ] who in his fathers time was taken vp in a Chariot of fire ; which were left written behind him by a propheticall Spirit , before that he departed hence , as Caietan doth enforce it . Howsoeuer , I am sure that they did notifie vnto him a most grieuous and seuere chastisement . Iason brother to the High-Priest Onias , tooke away his Priesthood from him by offering King Antiochus a great summe of money . In the ninth Chapter of the first Booke of Macabees , strange things are reported of the impostures of Alcimus , till that he died suddenly , and was smitten cum tormento magno . The twelfth Chapter recounteth the cruelties which Triphon multiplied one in the necke of another , to set the Crowne of Asia on his owne head , by killing Ionathan and his sons .

Calicem quidem meum bibetis .

Ye shall indeed drinke of my Cup. Hee did marke them out the way to Heauen and the price which it was to cost them . Heauen not purchased without violence . Saint Bernard ; Haec est via vitae , via ci● tatis , via regni , via gloriae . And vpon the Canticles he pondereth two places .

In the one , the Spouse inuites her Beloued to a dainty soft bed ; Lectus 〈◊〉 floridus , domus nostra Cedrina , Our Bed is greene , and our house of Cedar .

In the other , He inuites his Spouse to the field . Ego flos Campi . Correctin● thereby the longings of his Spouse . As if hee should haue sayd vnto her , Th● life , is not to be spent in pleasures and delights , but in sweats and labours . An● expounding that place of Saint Luke , Haue me ô Lord , in mind , when thou comest 〈◊〉 to thy Kingdome ; Euntem vidit , & sui memorem esse rogauit . Hee was tyde to 〈◊〉 Crosse , and yet you see how soone he got to Heauen . And no maruaile , for , 〈◊〉 carriage to Heauen , was the Crosse. Hee that hath a familiar in his pocket , 〈◊〉 flye in two houres from henceto Rome . And so in a short time did this go● Theefe flye vnto Heauen , by beeing himselfe fastned to the Crosse , and his 〈◊〉 to Christ . Saint Chrysostome sayth , That Grace followeth the footsteps of 〈◊〉 ; If there bee no Day , there is no Night ; if no Winter , no Sommer ; 〈◊〉 Battaile , no Victorie ; if no Seruice , no Reward ; if no Cup , no Chaire ; i● Trouble , no Glorie .

Non est meum dare vobis .

It is not in me to giue you . The World makes these prouisions , but I ca●● Saint Ambrose sayth , Dominus Coeli &c. The Lord of Heauen and Earth was 〈◊〉 Blush , and was ashamed to deny the fellowship of his Throne , to a mother , that 〈◊〉 it for her children . Mans presumption . Christ , who is able to doe all , sayes , hee cannot doe it , 〈◊〉 Man , who is able to doe nothing at all , presumes he can doe all . God canno co●●mit sinne ; nor can God be an Accepter of persons . God makes himselfe 〈◊〉 who can doe nothing ; and thou makest thy selfe God , and thinkst thou 〈◊〉 any thing : Whereas indeed , thou art more weakenesse , than power ; di●●bility than abilitie . It is proper to God ( sayth Aristotle ) to doe what hee will ; to Man , to doe what he can : But now the World is turned topsituruie ; God does what hee can ; and Man , what he will . Saint Bernard in an Epist. of his , complaineth of the Ecclesiasticall prouisions which were made in his time ; They leapt ( satih hee ) from the Ferula to the Crosyers staffe ; being gladder to see themselues freed from the Rod , than of the Honours that were throwne vpon them . Seneca called that , The golden Age , wherein Dignities were conferred on those that deserued them ; condemning the Age wherein hee liued , to bee the Yron Age. But I say , That this present Age which we now inioy , is the happiest that euer our Church had : For , in those former times , those that were the learnedest and the holiest men , fled into the Desarts , and hid themselues in Caues , that they might not bee persecuted with Honours : For they had no sooner notice of a holy man ; ( albeit he liued coopt vp in a corner ) but that they forced him thence , clapping a Miter on his head , and other dignities : And there are verie strange Histories of this truth . But to all those that liue now in these times , I can giue them these glad tydings , That they may inioy their quiet , and sit peaceably at home in their priuat lodgings , resting safe and secure , that this trouble shall not come to their doores ; for now a dayes , onely fauour , or other by-respects of the flesh , haue prouided a remedie for this euill .

Non est meum dare vobis .

It lies not in me to giue you . Christ would rather seeme to lessen somewhat of his power , than to lessen any thing of his loue . And therefore he doth not say , I will not doe it ; for that would haue beene too foule and churlish a word in the mouth of so mild a Prince ▪ and he should thereby haue done wrong to his own will , who desires that all might haue such seats as they did sue to sit in . Saint Ambrose vnfoldeth our Sauiours meaning , Bonus Dominus maluit dissimulare de jure , quam de charitate deponere , He had rather they should question his right , than his loue . The selfe same Doctor saith , That he made choice rather of Iudas than any other , though to man it might seeme , that hee therein wronged his wisedome ; for the World might from thence take occasion to say , That he did not know how to distinguish of men , being that he had made choyce of such an Apostle . But this was done out of his especiall prouidence , ( saith Saint Ambrose ) in fauour of his loue : For he being in our opinion , to runne the hazard of his wisedome or his loue , he had rather of the two suffer in his wisedome ; for no man could otherwise presume of him , but that he loued Iudas . The History of Ionas proues this point , who refused to go to Niniuie ; it seeming vnto him , that both God and himselfe should ( as Nazianzen saith ) be discredited in the world . But he willed him the second time , That he should go to Niniuie , and that he should preach vnto them , Yet fortie dayes , and Niniuie shall be ouerthrowne . Ionah . 3.4 . At last hee was carried thither perforce , whither hee would or no : And the reason why God carried this businesse thus , was , That if afterwards hee should not destroy this Citie , he might happely hazard the opinion of his power , but not of his loue . The like is repeated by Saint Chrysostome .

Ionas did likewise refuse to goe to Niniuie , that he might not at last be found a Lyer ; esteeming more the opinion of his truth , than of his loue . Hence ariseth in the Prelats and the Princes , this word Nolumus , Wee will not haue it so ; which sauours of too much harshnesse and tyrannie . Sic volo , sic jubeo , sit pro ratione voluntas , Their will is a Law vnto them . But he that shall make more reckoning of the opinion of his willingnesse , and of his loue , than of his power , and his wisedome , will say , Non possum , I cannot , it is not in my power to doe it : It grieues mee to the verie heart , and I blush for shame , that I am not able to performe your desire . Which is a great comfort for him that is a suitor , when hee shall vnderstand , that his Petition is not denied out of disaffection , but disabilitie . When Naboth was to bee sentenced to death , the Iudges did proclaime a Fast : And Abulensis saith , That it was a common custome amongst the Iudges in those dayes , whensoeuer they did pronounce the sentence of death against an Offendor ; to the end , to giue the World to vnderstand , That that mans death did torment and grieue their Soule . For , to condemne a man to death with a merrie and cheerefull countenance , is more befitting Beasts , than Men. When our Sauiour Christ entred Hierusalem in Triumph , the ruine of that famous Citie representing it selfe vnto him , hee shed teares of sorrow . Doth it grieue thee , ô Lord , that it must be destroyed ? Destroy it not then . I cannot doe so ; for that will not stand with my Iustice . O Lord , doe not weepe then . I cannot choose . And why , good Lord ? Because it will not stand with my Mercie . And that Iudge , who euer hee be , if hee haue any pittie in the world in him , cannot for his heart bloud , when hee sentenceth a Malefactor to some grieuous punishment , or terrible torment , but haue some meltingnesse in his eyes , and some sorrow in his heart . God so pierce our hearts with pittie and compassion towards our poore afflicted brethren , that hauing a fellow-feeling of their miseries , wee may finde fauour at his hands , who is the Father of Pittie , and onely Fountaine of all Mercie .

THE FIFTEENTH SERMON , VPON THE THVRSEDAY AFTER THE SECOND SONDAY IN LENT . LVC. 16.

Homo quidam erat Diues , & induebatur Purpura & Bysso .

There was a certaine rich man who was cloathed in Purple and fine Linnen .

AMongst those Parables which our Sauiour preacht , The scope of the Parable . some were full of pittie and loue ; others of feares and terrors : some for noble brests ; others for base and hard hearts : some had set vp for their marke , the encouraging of our hopes ; others , the increasing of our feares : some seruing for comfort to the Godly ; and some for example to the Wicked . That which wee are to treat of to day , hath all these comforts for the Poore which liue in hunger and in want , pined and consumed with miserie : And threatnings for the Rich , who say vnto their riches and their pleasures , I am wholly yours .

There was a certaine rich man , &c. The first thing that he was charged withall , Riches may be possessed , but not desired . is , That he was rich : Not because rich men are damned because they are rich ; but because he is damned who placeth his happinesse in them , and makes them the onely aime of his desires . And hence it commeth to passe , that desired riches vsually prooue more hurtfull than those that are possessed : for these sometimes doe not occupie the heart ; but those that are desired and coueted by vs , doe wholly possesse it , and lead it which way they list . And therefore Dauid aduiseth vs not to set our hearts vpon them . Hee that longeth and desireth to bee rich , euen to imaginarie riches , resigneth vp his heart . Saint Paul did not condemne rich men , but those that did desire to bee rich . The Deuill sets a thousand ginnes and snares about those that haue set their desires vpon riches . What greater snare than that pit-fall which was prepared as a punishment for Tantalus , who standing vp to the chinne in water , could yet neuer come to quench his thirst . Non est satiatus venter eius , His bellie was not satisfied , saith Iob ; Iob 20. The Hebrew . Non nouit pacem , he knew not peace . He that sayes , Peace , sayes a quiet and peaceable possession of that which he possesseth , and yet cannot enioy it . Hee that suffers perpetuall hunger , when hee hath the world at will , what greater snare , than in this his great plentie to be extream poore ? Magnas inter opes in●ps ; ( it is Horaces ) and , An ordinarie thirst [ extrema pauperiate deterior est ] is worse than extreame pouertie , so sayes ●yon : And the reason of it is cleere . The poore man ( saith Salomon ) eateth to the contentation of his mind , and remaineth satisfied therewith ; but the bellie of the Rich is still emptie , and can neuer be filled . What greater snare , than to denie a morcell of bread to the hungrie , pitty being so proper and naturall to the brest and bowells of man ? But this he too vsually doth , that desires to be rich ; for he that goes alwayes in chase , in propriam satietatem , to glut his owne bellie , will hardly relieue another mans hunger . What greater snare , than for a rich man to walke ouerlading and bruising his bodie with the weight of gold , of all other mettalls the most massie , and to no profit in the world , Esay . 30.6 . vnlesse it be to bring him the sooner to his graue . Esay saith , That hee saw a Lyon , a Lyonesse , a Viper , and a firie flying Serpent comming against those that shall beare their riches vpon the shoulders of the Colts , and their treasures vpon the bunches of the Cammells , to a strange Countrie , where it shal do them no good . By the Lyon and Lyonesse , the Viper , and the firie flying Serpent , the Prophet vnderstandeth those Deuills whom Dauid stiles Aspes and Basiliskes , Lyons , and Dragons , and by those Colts and Cammells , rich men laden with treasures , whose Carriers are the Deuills , who driue them along till they bring them to Hell , with their backes galled , and their bodies bruised , bearing this Motto in their forehead , Lassati sumus via iniquitatis , Wee are wearied in the way of Iniquitie . Origen hath obserued , That those rich men whom God wished well to in the Old Testament , he bestowed liuing riches vpon them , as flocks of Sheepe , heards of Cattell , Bread , Wine , and Oyle , which are the principall floures and best fruits of the earth . And the Patriarkes did desire these prosperities and blessings for their children . Iacob pouring out his blessings vpon Ioseph , said , Gen. 49.25 . God blesse thee with blessings of the brest and of the wombe ; let thy Ewes eane , and bring forth Lambes by paires , &c. But gold and siluer , which are dead riches , were not Gods blessing .

Vestiebatur purpura & bysso , He was clothed in Purple & fine Linnen .

Three principles do condemne the excesse of apparell .

The one , For a man to place too much pleasure and happinesse therein ; as if he had been borne for no other end , but to weare rich and gay cloathes .

The other , To ordaine them to a bad end . Saint Augustine saith , That wee should not so much intend the vse of pompous and glorious apparell , as the end for which wee vse them , Non vsus , sed libido in culpa est . The loose Wanton adornes himselfe with Silkes , with Diamonds , and brooches of gold ; the Priest he adornes himselfe with a rich Stole , with a Cope curiously embroydred ; the one , to enamour poore sillie Soules ; the other , to offer Sacrifice decently before his God : The one offendeth ; the other pleaseth ; because , Non vsus , sed libido in culpa est . He that hath trauelled abroad , and beene long from home in forrain Countries , claps good cloathes on his backe , thinking that those will adde more credit to his person , than is answerable to his fortunes ; Non vsus , sed libido i● culpa est , It is not our lacke , but our lust which must be blamed . A married wife trickes vp herselfe , and dresses her selfe neat , the better to please her husband and her familie ; for a wife is the beautie , the joy , and life of a house . The Whore shee pranks vp her selfe too , but onely to allure loose beholders . Salomon commending a manly mettled woman , sayes , That she cloathed her selfe with Purple and with Silke . The Apocalyps condemning that Whore of Babylon who held a cup of poyson in her hand , saith , That it was couered with gold : In the one was Vertue ; in the other , Vice ; and therefore not our need , but our nicenesse is in fault . Many for to complie with the authoritie of their dignities and places of honour , haue outwardly worne rich and costly cloaths , but inward next to their skinnes , shirts of haire ; as Theodosius , Nepotianus , and others . For , as that which enters in at the mouth doth not defile the soule ; so , outward cloathes do not hurt the inward man ; Sed libido in causa est .

The third Principle is out of Saint Augustine , Homo circumferens mortalitatem , circumfert testimonium peccati sui , Man , that beares mortalitie about him , doth likewise beare about him a testimonie of his sinne . God cloathing man with the skinnes of dead beasts , gaue vs thereby to vnderstand , That these our cloathes serue as so many witnesses of mans sin and mortalitie ; as the casting of the blacke cloake vpon the shoulders of some great Bashaw , shewes , that hee hath offended the grand Seigniour , and that his death is at hand . The Spanish Nation heares ill abroad , for the often change of fashions in their cloathes , running dayly out of one into another ; it is a vice that they are much taxed for . And therefore , If the Spanish , God helpe the English . one painting forth the particular fashions of apparell belonging to all Nations whatsoeuer , when he commeth to portray forth a Spaniard , he sets him vpon a shop-boord , with a peece of stuffe before him , and a paire of sheeres in his hand , to the end that hee might cut out his cloathes into what kind of fashion his fancie should best affect : Expressing therein , that he was so fantasticall , so various , and so mutable , that euerie day he would haue a new inuention . And to this purpose sutes that Hierogliphycke of Augustinus Celius ; It beeing brought to the gods knowledge , That the Moone wandered vp and downe naked ouer hills & dales ; they sent Mercurie vnto her , to cut her out a garment , and to make it vp for her : But he could neuer come to take any true measure of her , by reason of her ordinarie creasings and wanings , not knowing what course in the world to take , vnlesse he should euerie day make her a new gowne . In a word , this rich mans robe was Prides ensigne , Luxuries nest , and Deaths Mantle .

Heretofore , Purple and fine Linnen , Silkes , and Veluets , were onely cloathing for Kings , and such as were eminent persons in Court , and were dayly in his Maiesties eye , waiting and attending his person . But now , euerie one will in his weare and fashion , seeme to be that which he is not : The Clerke will goe as the Squire ; the Squire as the Knight ; the Knight as the Lord ; the Lord as a Grande ; a Grande as a King ; and a King as God . The Prouerb , That it is not the Cowle that makes the Monke , is verified of all Estates : But as the richnesse of the garnishing addes not any finenesse to the Sword ; ( the comparison is Seneca's ) so , a mans cloathes doe not better his being , nor adde any worth to him that weares them ; but though he be not bettered in his being , yet hee is so much bettered in his seeming , that a man had need of some particular reuelation , to know which is which , and to whom we owe a respect and reuerence . To a Coward ( who like Hercules , had lapt himselfe in a Lyons skinne ) Diogenes said , If thou didst but see how ill this weare doth become thee , thou wouldst blush for shame . You shall haue a finical Taylor fling away his money ( and peraduenture is worth halfe so much more ) vpon a Silken suit , ( as if honour did consist in Silke ) and if you find fault with him for this his vanitie , his answer will be vnto you , My neighbour Fulano goes thus and thus , and I scorne but to goe as well clad as hee ; my purse and my credit is as good as his ; when , God knowes , he comes farre short of him in both : and this vanitie hath vndone many a man . Pharaoh and his People marched through the bottom of the sea , and the occasion of this his so bold aduenture , was , That he had seene the Israelites goe that way before him . O yee foolish Aegyptians , Had yee God for your Captaine ? Had yee the Rod of Moses to diuide the waters , and to make them stand like walls on either side ? The like may I say to this Taylor , Hast thou as good meanes as thy neighbour ? Esa● going forth to meet Iacob , Gen. 33. who came from Mesopotamia , after a few brotherly embracements , and other kind complements of their loue each to other ; Esau entreated his brother , that he would goe along with him and beare him companie : But Iacob made this discreet answer vnto him ; Sir , I beseech you to excuse me , I must needs wait vpon my children and my flocks ; and if to do you seruice , I should bring them out of the way they are in , they would all perish . When the vanitie of one that is more powerfull and wealthier than thy selfe , shall inuite thee to follow his humor , and call vnto thee , to go side by side with him ; thou wilt , if thou beest wise , make vse of Iacobs excuse ; telling him , If I shall runne this course , I shall ruine both my children and my estate . Seneca writing to L●cilius , tells him , If thou conforme thy selfe to what Nature will bee well contented withall , thou shalt be rich ; but if what Vanitie will egge thee vnto , thou shalt be poore . Clemens Alexandrinus hath a particular Discourse vpon this Argument , and that so large and so full , that it seemeth he had beene in all the houses of the Citie where he dwelt , and had diligently obserued what had past in euerie one of them . To what end ( saith he ) serueth a Bed with pillars of siluer , and pommels of gold , if thou sleepest as well ( if not better ) in one of Wood ? To what end serue Curtaines of silke interwouen with gold , and Quilts curiously embroydered , if those of woollen keepe thee warmer ? To what end a Cup of Crystall , if one of Glasse will as well serue the turne ? For to dig into the earth , thou wilt not make thee a Spade or Mattocke of siluer , because that were a superfluous and needlesse thing : As needlesse and superfluous a thing is it , to haue a Bed of Yuorie , Ebonie , &c. But , which is worse than all the rest , Saint Chrysostome saith , That for to feed our vanities , wee neuer want meanes nor moneys ; but to pay our debts , or to bestow an Almes , or to relieue a friend in necessitie , there is no money to be found . One of the greatest charges , and most without excuse , which God will charge your rich and powerfull men withall , is , God hath giuen thee all this thy present prosperitie which thou enioyest , thy Lands , thy Rents , thy Lordships , thy Tenants , thy Gold , thy Siluer , &c. And that God ( who hath thus blest and prospered thee in the World ) standing poore , naked , and hunger-starued at thy doore , thou hast faire Liueries for seruants , rich furniture for thy horses , siluer Garrotes or Wrests to packe vp and fasten thy Sumpter vpon thy strong backed Mules , costly Banquets for thy friends ; but not so much as a rag or a crum to bestow vpon him who hath thus inriched thee with all these : Inexcusabilis es , ô Homo , Neither thou nor all the World knowes how to make answer to this obiection . Saint Hierome makes the like complaint , discoursing of those Ladies whose Coaches may rather be said to be of gold , than guilded ; whose necks are laden with chains of Pearle , & their fingers with Diamonds ; and that they should liue thus in their jollitie & plentie , and Christ die at their doores for hunger , it is such a charge , that when it comes to be laid home vnto them , it will admit no excuse .

Epulabatur quotidiè splendidè .

He fared diliciously euerie day . Many of Gods Saints haue made Feasts and Banquets for their Kinsfolkes and friends , as Abraham , Tobie , Iob , and others ; but these their Feasts were modest and moderate , they were great , but not often . And neither can or will any man make dayly Feasts , vnlesse it bee such a one as makes his bellie his God , and thinkes that he was borne for no other end , but to pamper vp the flesh , and to make much of himselfe . Euerie vice whatsoeuer , is as a linke to a chaine , which drawes many other after it : but that of Gluttony , of all other is the most tyrannous and the most violent .

First of all , It drawes dishonestie after it , as heretofore hath beene prooued . Saint Paul doth so wedge and glew these two vices together , as if they were but one and the selfe same thing ; Non in conuiuijs & impudicit●●s . And in another place he saith , That eating prouoketh the bodie , and that the bodie desireth and lusteth after eating .

Secondly , It spoyles and marres the tongue , as Saint Gregorie prooueth it . There are two things ( saith Salomon ) that are able to , nay , doe ouerthrow the World ; a Slaue sitting in the Kings Throne , that is one of them ; the other , a Foole , whose bellie is glutted with meat , and whose head is full of wine . And if too much eating and drinking make the most discreet and best aduised man to lose the reyns of reason ; what will it worke vpon a foole ?

Thirdly , It doth darken the Vnderstanding , as Saint Chrysostome hath noted it , alledging the example of Esau , who after he had eaten and drunken his fil , made light reckoning of the selling of his birthrigh . The fogges and vapours of the earth , cloud Heauen ; those of the stomacke , Reason . What greater blindnesse ( saith Lucian ) than that of the Tast , extending it selfe no further than foure fingers bredth in the palate ; Earth , Sea , and Ayre , are not sufficient to satisfie the same ? Aristotle reports of Philogonus , That hee desired of the gods , That they would giue him such a necke as the Craines haue , that the taste and relish of his meat might continue the longer in it's going downe .

Fourthly , It shortens mans life ; Propter ●rapulam , multi abierunt , Eccles. 37.30 . By surfet haue many perished . Et plures gula , quam gladio periere , And more by sawce haue dyed than by the sword . This is the maine cause of your Apoplexies , and of your speedie and sudden Deaths . Clemens Alexandrinus relateth , That , Purpurea mors , was a Prouerbe of sudden death , because those that were cloathed in Purple , were commonly Gluttons . But for violent deaths , what experience more notorious ? Let Ammon , Dauids eldest sonne speake this ; and Elah King of Israell , slaine by the hands of Zambri ; Clytus , Alex●●ders chiefest fauourite ; Menadab , King of Syria ; Assuerus ; Haman , his Minion ; and one of the Herods . Saint Basyll sayth , That the vice of eating well , is more desperate , than that of liuing ill . Many loose Wantons come to be reformed , but Gluttons neuer . Onely Death ( sayes hee ) ends that disease . This rich man , Saint Luke sayth , That hee dyed amidst his continuall banquettings ; hauing no Medium betweene his eating , and his dying .

Saint Chrysostome , layes this to this rich mans charge , That he did not beleeue the immortalitie of the Soule ; nor the eternall happinesses , and miseries of that other life . And a great argument for the proofe thereof , is , That hee was so hastie with Abraham , That he would send one from the dead , to preach this Doctrine to his Kinsfolke , and friends . And Abraham answering , That they had Moses , and the Prophets ; He replyed , Non pater Abraham , Not so father Abraham ; I my selfe heard the testimonie of Moses , and the Sermons of those other Prophets , but for all this I could neuer bee persuaded , that Hell was prouided for mee , and Heauen prepared for Lazarus . My Kinsmen , are like to be of the same mind , as I was ; and the like will succeed vnto them , as hath befalne mee , and therefore I pray thee let one bee sent vnto them from the dead , that may put them out of this their errour , &c.

Erat autem mendicus , nomine Lazarus , vlceribus plenus .

There was a begger , named Lazarus , who wus full of Sores . Hee painteth foorth this poore man , and his wretched and miserable condition , counterposing it to those worldly felicities , wherewith this rich man did abound . The ones pouertie , Riches vnequally dispensed ; Why ? to the others riches ; the ones sickenesse , to the others health ; the ones hunger , to the others fulnesse ; the ones nakednesse , to the others costly clothes ; the ones leanenesse , to the others fatnesse ; the ones sorrow , to the others ioy ; the ones inioying of no pleasure in this life , to the others generall content that he tooke in all the delights and pleasures of this World . Transierunt in affectum cordis . Another letter hath it , In picturas cordium . Whatsoeuer his heart did desire , it was pictured as it were before him . Does a rich man desire a handsome woman ? Money paints her foorth vnto him ; does hee desire reuenge ? Money will draw it out for him ; does hee desire banquets , musicke , and good cloaths ? Money does all this , and limm's them out vnto him , as in a faire and curious Table .

Looking vpon the inequality of humane chances , in matter of good , and bad fortune ; so much happines in some , so ill bestowed vpon them ; & so much miserie in other some , which they did not so wel deserue ; there haue bin some fooles which haue not stick't blasphemously to say , Does God know well what hee doth ? Ecce , ipsi peccatores , in saeculo , obtinuerunt diuitias ; See , what an vnequall course God runs ; The wickedst men , are commonly the most wealthie . But the trueth of it is , That this is a mysterie of Gods prouidence , though secret , and hid . Hee made the rich men his sonnes and heires here vpon Earth , to the end that the younger brethren might haue here their secure sustenance : And hee made the poore , heires of Heauen , that the rich might haue there , their ●ecure happinesse . So that the rich by releeuing the poore , and the poore by praying for the rich , they might both , by Gods fauour , haue equall portions in Heauen . Saint Paul sayth , That God made some rich , and some poore , that the aboundance of the rich , might supply the wants of the poore ; and the aboundance of the poore , supply the wants of the rich . And so their lot might be alike . It succeeding with them , as it did in that miracle of the Manna ; Hee that gathered much , had no more than he that gathered little ; For whatsoeuer he gathered ouer and aboue , vnlesse he did repart the same vnto others , it stunke , and did rot and putrifie . 2. Cor. 8.14 . Vt vestra abundantia , &c. I will render it you in the Apostles owne words , That your aboundance may supply their lacke , and that also their aboundance may be for your lacke , that there may be equality . As it is written , He that gathereth much , hath nothing ouer , and he that gathereth little , had not the lesse . Saint Mathew sayth , That it is easier for a Camell to passe through the eye of a needle ; than for a rich man to enter into the Kingdome of Heauen . Some vnderstand this Camell , to bee a Dromedary , some a Cable . But to him that shall aske me ; how can a Camell , or a Cable , goe through the eye of a needle ? I shall answere him thus , That a Camell beeing burnt , and beaten to poulder ; and a Cable vntwisted and in wound , may enter thread after thread , into a needles eye . In like maner ▪ a rich man , that puts his trust in his ritches , it is hard for him to goe to Heauen , or to get into the eye of this needle . Tob. 4. But he may so lessen himselfe , by giuing of almes to the poore , that he may &c. Fiducia magna eleemosina omnibus fatientibus 〈◊〉 . This so Excellent an artifice , seemeth to those that apprehend it not , a great disorder . And as hee that turnes often about , thinkes that the world goes round with him : so he that hath a giddie head , takes Gods prouidence to be disorder . But , if there be any inequalitie , it is on the poore mans part , because God hath made them such great Lords in heauen , that the rich had need to get themselues out of their hands by Almesdeeds . Daniel , to Nebucadnezar , Breake off thy iniquities by giuing Almes : Alluding to that of the Prouerbe , The ransome of a mans life are his riches . Saint Chrysostome saith , Dan. 4.27 . Prou. 13.8 . That God did not create the Rich for to relieue the Poore ; but the Poore , that the Rich might not be barren of good workes . And Saint Austen , That Mercie stands before Hell gates , seeking to diuert condemnation from the Rich.

Full of Sores . Life without health , no life ▪ In this Counterposition he begins first with the sickenesse of the Poore : For as health next to life is the greatest good ; so , a long , a grieuous , and a painefull sickenesse is the greatest ill . Ecclesiasticus saith , That a poore man that is sound and lustie , is better than a rich man that is sicke and feeble . Health is of a greater price than either gold or siluer , and there is no treasure to be compared to a bodie that is strong and healthie . And indeering this truth , hee saith , That death is a lesse euill than a bitter life ; and the graue , than a long and grieuous sickenesse . So that in conclusion , he preferreth health before life . But if to these sores of Lazarus , we shall adde hunger , nakednesse , and weakenesse , and all these in so high a degree , that he was not able to lift vp his Crutches to driue away the Dogges which did licke away , together with the matter and filth of his Sores , his verie life from him ; a man can hardly comprehend a greater miserie .

Insuper , & Canes lingebant .

And the Dogs licked , &c. The greatest miserie that Lazarus indured , was the crueltie of this rich man , and of all his whole house ; for euen the yerie Dogs in the house of a cruell man , are also cruel . This doth this word Insuper infer : Here are so many miseries heaped one vpon another , that they can hardly be reduced to a summe .

And the Dogs licked , &c. The verie Dogs did sucke & licke out the life of him ▪ And this crueltie may be considered two manner of wayes :

The one , That this rich man affronted poore Lazarus , speaking vnto his seruants in a commanding manner , What doth this poore Rogue make here , send him packing , that I may see him no more ; and I charge you , that you giue him not so much as a Cup of cold water , lest , like a Fowlers Whistle , Riches vsually accompanied with pride & crueltie . he may serue as a Call , to inuite all the Beggers in the country to come tomorrow to my house , hoping that they shall speed no worse than he hath done . They performe their masters command , and when they had so done , they come in and tell him , Sir , we haue dismist him , and willed him to be gone ; but the poore man is very importunate , and loath to stir . Is he so , ( quoth he ) marrie then will I tell you what you shall doe ; turne out these Dogs vpon him , and they will set him hence with a vengeance . This construction Saint Augustine makes in a Sermon of his ; and withall , leaues vs this note for our better learning ; Quod in lingua majorem se●tit ardorem , quia per eam contempsit Pauperem , That he felt therefore the greater heat in his tongue , because with it hee had the Poore in derision , and made it the Whip to lash them .

The other , That this rich man made as though he were deafe and would not heare on that eare , when the Poore cryed o●t vnto him , though his miserable condition & hunger-starued carka●se ( though he poore soule had held his peace ) spake in a loud voice vnto him , to bestow something vpon him , Those crummes ( good Master ) that are come from your table ; those scraps ( for Gods sake ) that are left , &c. Of these two interpretations you may take which you please ; but I am sure , neither of both but is a sinne , and that a great one too . In which sinne of this vncharitable Chuffe , wee are to consider three verie wofull circumstances .

The first , That it is a sinne that is generally hated and abhorr'd . For all other sinnes haue some Patrons to protect them , some abettors to defend them , or some fauourers to excuse them , if not in heauen , yet at least here on earth ; but against this vnmercifull and hard hearted sinne , God , Heauen , Earth , Angells , and Men , haue so open and wide an eare , and conceiue so ill of it , that they thinke none deserues Hell better . And therefore it is said , Iudicium sine misericordia , his qui non faciunt misericordiam , Iudgement without mercie , to those that shew no mercie . When he falls , Iob 20.27 . no man will take pittie of him : Reuelabunt Coeli iniquitatem ei●● , & Terra consurget aduersius eum , The Heauen shall declare his wickednesse , and the Earth shall rise vp against him . All the World will crie out against an vnmercifull minded man ; as on the contrarie , they will praise and applaud him that is of a pittifull and tender disposition : Enarrabit Eleemosynas suas omnis Ecclesia Sanctorum , The whole Congregation shall talke of his praise , and the Generations that are to come shall speake good things of him . Whereas the other , his name shall perish from off the earth , but his torments in hell shall endure for euer . Saint Austen is of opinion , That there is not any sinne more iniurious to Nature , than this . You shall haue a rich man keepe in his house a Lyon , a Beare , fiue or sixe cast of Falcons , to all which , he alots dayly a liberal allowance : the poore man comes vnto him , makes his moane , and in a pittifull and humble fashion sayes vnto him , Sir , I beseech you ( for Gods sake ) bestow one single pennie , or a piece of bread on a poore weake creature , that is not able to worke for his liuing : Yet wil not the rich man giue him that which he giues vnto his Beasts ; ô , what an inhumane thing is this , and how harsh to euery good mans nature .

The second circumstance is this , That God doth with such difficultie remit this sinne , that if any be irremissable , it is this : not only for it's crueltie , so contrarie to the bowells of Gods compassion ; but also , for that taxing his prouidence , he makes such light reckoning of the miseries of the Poore , that hee weighes them by ounces , and measures them out by ynches : nay , hee proceeds further , by adding griefe vnto griefe , and affliction to affliction ; and iudging those jerks of Gods diuine Iustice to be too gentle , he lays a heauier hand & greater load vpon him . Zach. 1.15 . This is that , that made Zacharie to crie out , Magna ira irascor , &c. I am greatly incensed against your richer sort of men ; for I was angrie but a little , and they helped forward the affliction . I send the Poore a sore for the chastisement of his sinnes , that thereby I may bring him to heauen ; & these would slea him aliue . Amos 4.1 . The Prophet Amos thunders out a terrible threatning against them , in the metaphor of fat Kyne ; Audite haec vaccae pingues , qui confringitis , &c. Heare this Word yee Kyne of Bashan , that are in the Mountaines of Samaria , which oppresse the Poore , and destroy the Needie , thou hast not left one bone of them vnbroken ; but I sweare by my Holinesse , That I will be reuenged of thee . Lo , the dayes shall come vpon you , that I will take you away with Thornes , and your Posteritie with Fish-hookes , and y●● shall goe out at the breaches , euerie Cow forward , and yee shall cast your selues out of the Pallace . Thus he calleth the Princes and Gouernors , which being ouerwhelmed with the great abundance of Gods benefits , forgat God & his poore Members ; and therefore he calleth them by the name of beasts , and not of men . No lesse fearefull is that menacing of Micah , Mich. 3.1 . Heare , ô yee Heads of Iacob , and yee Princes of the house of Israell , who plucke off the skin of the Poore , and the flesh from off their bones ; who also eat the flesh of my people , and fley off the skinne from them , and breake their bones and chop them in pieces as for the pot , and as flesh within the Caldron . They shall cry vnto me ( saith the Lord ) in the time of their trouble , but I will not heare them ; I will euen hide my face from them at that time , because they haue done wickedly in their workes . O , that men should be so vnnaturall as to ●lay the skinne from the flesh , and then presently to teare the flesh from the bone . God puts a poore man into pouertie , but he doth not ●lay him nor kill him ; but the rich man ▪ does thus , tormenting him anew , whom God hath alreadie punished enough ; Because they haue smitten those whome I haue smitten , and haue added new wounds to those that I haue alreadie inflicted vpon them .

The third circumstance is taken out of Iob ; where he treateth of another rich man like vnto this of whom we now speake of . Non remansit de cibo eius , Iob. 20. propterea nihil permanebit de bonis eius , There shall none of his meat be left , and there shall bee no memoriall of his goods . When he shall be filled with his aboundance he shal be in paine , and the hand of all the Wicked shall assaile him ; he shall bee about to fill his bellie , but God shall send vpon him his fierce wrath , & shall cause to raine vpon him , euen vpon his meat : He shall flie from the Yron Weapons , and the Bow of Steele shall strike him through ; the Arrow is drawne out , and commeth forth of the bodie , and shineth out of his gall , so feare commeth vpon him . All darkenesse shall bee hid in his secret places , the fire that is not blowne shall deuoure him , and that which remaineth in his Tabernacle shall be destroyed . The Heauen shall declare his wickednesse , and the Earth shall rise vp against him ; the increase of his house shall goe away , it shall flow away in the day of his wrath . This is his portion from God , & the heritage that he shall haue of God : For he that was so vnmercifull , that he would not affoord the crummes that fell from his Table to the Poore , shal be so far from enioying the least good ( though it be but a drop of water ) that God will rather cause him to vomit vp those good things which he hath eaten in this life . He hath deuoured substance , Iob. 20 . 1● . and he shall vomit it ; for God shall draw it out of his bellie . Hee shall vomit it forth with a great deale of paine ; if he shall call for drinke , the Deuills shall say vnto him , Spew vp that which thou hast drunke ; if for meat , Vomit vp that which thou hast eaten : He shall sucke the gall of Aspes , and the Vipers tongue shall slay him : He shall not see the riuers , nor the Flouds and Streames of Honey and Butter : Hee shall restore the labour , and deuoure no more , euen according to his substance shall be his exchange , and he shall enioy i● no more : For he hath vndone many , hee hath forsaken the Poore , and hath spoyled houses which hee builded not ; surely he shall find no quietnes in his bodie , neither shal he reserue of that which he desired .

Factum est autem vt moreretur mendicus .

But it came to passe that the Begger died . First , Lazarus dies ; Why desperat Sinners are often suffered ▪ to liue long . for God euermore makes more hast to drie vp the teares of the Iust , than the plaints of the Sinner : Ad vesperum demorabitur flet●● , &c. Their teares shall continue to the euening , &c. Amongst many reasons which the Saints doe render , Why Gods Iustice comes commonly with a leaden foot ; that of Saint Gregorie is an excellent one , which is , That so great is the wretchednesse which waits vpon a Reprobate , that it is not much , that God should permit him to enioy some few yeares more of his miserable and vnhappie happinesse . A pittifull Iudge is woont sometime to deferre the Delinquents sentence of death ; but when carelesse of his doome , he sees him game , eat , and sleepe ; he sayes , Let him alone , and let him make himselfe as merrie as he can , for this world will not last long with him ; for his destruction is at hand , and the stroke of death hangs ouer his head , and when it comes it will come suddenly vpon him . Many great sinners liue to be verie old men before they die ; and the reason of it is , for that God ( who is a God of patience ) suffers them to liue here the longer , for that after their death a bitter portion remaineth for them .

Et portaretur ab Angelis , And he was carried of Angells .

Euerie torment is so much the more cruell , by how much the more it suffereth in the extreames that are opposite thereunto . Iob pondering that of Hell , saith , That those that are there tormented , passe from snow to fire , Ab aquis niuium , ad nimium colorem . The like succeedeth in content , which is so much the greater , by how much we goe from a greater sorrow to a greater joy . Such then was the condition of Lazarus , passing from the pawes of Dogs , to the hands of Angells ; from the Portch of a Tyrant , to the bosome of Abraham ; from the greatest miserie , to the greatest happinesse that they who were euen the most blessed did then enioy . The Dogs ( in Scripture ) is the symbole or hierogliphick of a most filthie , 3. Kings . 8. vile , and base thing . Abner sayd vnto Ishbosheth , Am I a Dog , that thou thus despisest mee ? The Poet giues him this beastly Epithite , Obsaenoque Cane . Math. 7. And Saint Mathew , by way of scorne , Non licet sanctum dare Canibus . But the Angells are the noblest of all other creatures , and the purest ; for God molded them with his owne hands . So that Lazarus went from the vilest and the basest , to the cleanest and the noblest hands . Saint Chrysostome reports of the Roman Triumphants , That some entred Rome in Chariots drawne with pyde Horses ; others with Elephants ; others with Lyons ; and others with Swannes : but the Chariot of Apollo was drawne by swift and nimble footed Gynnets . There was a Tyrant that had his Chariot drawne with those Kings that hee had conquered . But Lazarus his Chariot did far exceed all these , for this was drawn by the hands of Angells . Sabellicus saith , That when Tullyes banishment was reuersed , they bore him throughout all Italy vpon their shoulders , Totius Italiae humeris e●ectus est . Dauid saith , That Gods Chariot is drawne with Cherubines , [ Ascendit super Cherubim , & volauit : ] God then lending Lazarus this his Chariot , it is no meruaile if in a trice hee flew vp into the bosome of Abraham . S●lomon when he was proclaimed King , rode on his Fathers Mule ; Mordech●i for his more honour was mounted on Assuerus his owne Horse : but Lazarus ( to surpasse these ) went in triumph to heauen in Gods owne Chariot . This must needs breed a great confusion and amasement in this rich man ; that the Angells should carrie him being dead , into heauen ; on whom he would not vouchsafe to looke , nor bestow a morcell of bread being aliue .

And he was carried of Angels . One Angel was enough to ouerthrow a mountaine ; one onely sufficeth to mooue these coelestiall Orbes ; but it is Saint Chrysostomes note , That , Euerie one was glad to put a helping hand to so worthie a burthen ● this ; As many earnestly thrust themselues forward , to beare a foot , a leg , or an arme of some great Monarch .

In ●inum Abrahae , Into the bosome of Abraham .

Some vnderstand by this his bosome , the neerest place about Abraham . As in that of the Euangelist , All the Apostles supt with our Sauiour Christ ; but Saint Iohn onely , leaned his head in his bosome . And in that other , Vnigenitu● , qui est in sinu patris , &c. The onely begotten , who is in the bosome of the Father . As also that , A dextris , At his right hand . So likewise , Many shall lie downe with Abraham , Isaac , and Iacob . And the Church singeth , Martinus , Abrahae sinu , laetus excipitur .

Mortu●s est autem Diues , & sepultus est .

But the rich man died , and was buried . The Greeke makes there a full point ; and then presently goes on , In inferno autem cum esse● in tormentis , But when he was in hell in torment . But of Lazarus it is not said , That they buried him ; whither it were for that he had no buriall at all , or for that beeing so poore and miserable a creature , Earth made no mention of him , as Heauen did not of the rich man ; But we read of the rich man , Sepultus est , He was buried . Hitherto did reach the jurisdiction of his riches , and the peculiar of his prosperitie ; great Ceremonies , watchfull attendance about his Corps , many Mourners , Doles to the Poore , Tombes of Alabaster , Vaults paued with Marble , Lamentations , odoriferous Ointments , pretious Embalmings , Funerall Orations , & solemne Banquets : In all this , I confesse , the rich man hath a great aduantage of him that is poore . But in this outward pompe lies all the rich mans happinesse ; and when hee hath entred the doores of darkenesse , and is shut vp in his graue , like the Hedge-hogge , hee leaues his Apples behind him , and nothing remaines with him but the prickles of a wounded conscience , his howlings , his lamentations , weeping , gnashing of teeth , and whatsoeuer other torments Hell can affoord . Diuitiarum jactantia , quid contulit nobis ? The ostentation and glory of riches , what good doth it bring vnto vs ? O , would to God that I had bin some poore Sheepheard ! O , how too late haue I fallen into an account of myne owne hurt ! O World , would to God I had neuer knowne thee .

He died , and was buried . There is no felicitie so great , Nothing permanent in this life . that can diuert the euill of Death : let the rich man liue the yeares of Nestor , the ages of Methusalem ; in the end hee must descend into the graue . The cleerest Heauen must haue it's Cloud , and the brightest day must haue it's night ; the Sunne , though neuer so shining , must haue it's setting ; the Sea , though neuer so calme , must haue it's storme . If the good things of this life were perpetuall , they that are in loue with them might pretend some excuse ; but beeing that worldly pleasure is a Wheele that is alwayes moouing , a Riuer that is alwayes running , a Mill that is alwayes going , and grinding vs to dust ; How canst thou settle thy selfe sure thereupon ? The highest places are the least secure ; the Moon when she is at the full , foretells a waine ; and the Sunne when it is at the heigth , admits a declination ; the house , the higher it is built , the more subiect it is to falling : And the Nest ( saith Abdias ) that is neerest to the Starres , God doth soonest throw it downe .

The rich man died . He tells not how he liued , but how he died ; for death is the eccho of mans life , and he hauing led so cruell and so mercilesse a life , As a mans life is , so is his death . what good could he hope for at his death ? Quoniam non est in morte , qui memor sit tui , laboraui in gemitu meo , &c. The first part , Reason prooueth vnto vs : The second , Weeping & howling . In my life time I aske God forgiuenesse for my sinnes : For the man that is vnmindfull of this in his life , God doth not thinke on him at his death . Many call vpon God at the houre of their death , and it makes a mans haire to stand an end , to see a man carelesse in so dangerous a passage , & only because Death is the eccho of our life . Others will cal vpon Iesus , but as that crucified Theefe , that dyed without deuotion : For that heart which is hard in his life , is likewise hard in his death .

Cum esset in tormentis . When he was in torment , &c.

Here is an indefinite tearme , put for a vniuersall . For albeit euery one of the damned doe suffer the full measure and weight of his sinnes ; and ( acording to Saint Austen , and Saint Gregory ) suffer most in that particular , wherein they most offended ; And that therefore the rich man did suffer more in his tongue , than any other member of his bodie : yet notwithstanding , there is not any one that is d●mned , which doth not generally suffer in all his whole bodie , and in euery part of his soule . For , as Heauen is a happinesse , that imbraceth all happinesse ; so Hell , is a misery that includeth all miseries . There was neuer yet any tyrant in the world , in whose prisons and dungeons all torments were inflicted at once . But in that of Hell , there is not any torment , which is not felt at one and the same instant . The body , that shall generally suffer : And for this , fire , and cold , will suffice ; which are generall torments . The soule shall likewise generally suffer sorrow and paine , not only because the fire shall burne it , which though corporall , yet shall it's flames haue an operatiue vertue and working vpon the soule ; but because all hope being lost of any kind of joy whatsoeuer , there shall therein be deposited all the reasons that may be , of sorrow and of miserie . Likewise there shall be particular torments for the sences of the bodie , & for the faculties of the soule ; the eyes shall enioy so much light as shall serue to see fearefull Visions , ( so sayes Cirillus Alexandrinus ) and on the other side , they shall suffer such thicke and palpable darknesse , that they shall imagine them to be the ghastly shadowes of death . Saint Chrysostome saith , That they shall see the huge and infinite numbers of the Damned , taking notice of all those that conuersed with them in their life time , as fathers , grandfathers , brothers , and friends . And if the varietie & multitude that are in a deep dungeon , if the ratling of their chains , the clattring of their shackles , their hunger , their nakednesse , the noyse , coyle , & confusion which they make , cause a horrour in as many as both see and heare it ; what a terrour then will it be , to see the miserable torments , and to heare the fearefull shri●kes and pittifull outcries of those that are damned to the bottomlesse pit of hell ? The eares will suffer with their howlings , their lamentations , their blasphemies , their cursings , their ragings , their dispairings ; besides the vntunable and harsh musicke of the Deuills , roaring and yellowing like so many mad Bulls , that with the dinne and hideousnesse of the noyse , Heauen and Earth might haue seemed to come together , and the whole frame and machine of the Orbes to haue crackt and fallen in sunder . The smell , the taste , the touch , the will , the vnderstanding , and the memorie , both irrascible and concupiscible , shall not be employed vpon any thing ( as Saint Augustine hath noted it ) from whence they shall not receiue most grieuous paine and torment . But of all other torments , that of their desperation will be the greatest , because there will be no wading through this Lake that burnes with fire and brimstone , nor no end at all to these their endlesse miseries . That ten thousand , nay , a hundred thousand yeares continuance in hell shall not suffice to satisfie for their sinnes , that the fountaine of mercie should be shut vp for euer , not affoording them so much as one drop of cold water to coole the tongue ; that God will not admit for the offences of three dayes , the satisfaction of seuentie times seuen thousands of yeares . This is that Magnum Chaos inter vos & nos ; This is that great Chaos , that huge Gulfe which is set betweene you and vs ; it is Chaos impertransibile , that impassable Gulfe , wherein to fall it is easie , but to get out impossible .

Many of the Saints vpon this consideration deepely weighing these things with themselues , haue made great exclamations ; as S. Chrysostome , Petrus Crysologus , and others . If we beleeue ( say they ) that this imprisonment is perdurable , t●is fire is eternall , and that these torments are endlesse ; How comes it to passe that we eat , liue , and sleepe as we do ? O , the madnesse of those men who seeke fit and handsome dwellings for three dayes , and omit to thinke of those eternall habitations which continue world without end ! O , the sottishnesse of those which couet such short and transitorie contentments ! O , the blindnesse of those , who for a moment of pleasure wil aduenture an eternitie of pain ! Is it much that these holy Saints should exclaime ? Is it much that they should weepe teares of bloud , who beleeue that this rich man doth frie in perpetuall flames , because he was pittiles & voyd of mercy ? seeing on the one side so many Lazaruses , naked , ful of sores , & driuen , if not beaten away from our dores ; whose beds are the hard benches and open porches of the Rich ; whose meat are the scraps and offalls , and oftentimes onely the bare crummes of the rich mans boord ; whose drinke are the waters of those Riuers and Fountaines where the Beasts doe drinke ; whose wardrobe are rags ; whose cattle , vermine ; whose store , miserie ; whose tables are their knees ; and whose cups are their hands : And on the other side , so many Gluttons , who feeding like beasts , vomit forth that they eat , at their tables where they sit ; [ Mensae repletae sunt vomitu ] beeing as emptie of pittie , as they are full of wine : [ Optimo vino delibuti non compatiebantur super contritionem Ioseph ] who dying ( like Oxen in a stall ) fat and ful fed , it is no meruaile if ( as Esay sayth ) they make Hells sides to stretch and cracke againe , Propter hoc dilatauit infernus Os suum .

I would faine aske some one of those which heare me this day , My friend , tel me , I pray thee , thinkest thou , or hast thou any hope , that thou art the only man in this world that shall liue here for euer ? Doost thou beleeue that Death shall one day come to the threshold of thy doore , and call for thee , and that thou must hereafter giue a strict account of thy workes , words , and thoughts , before the tribunall seat of God ? If thou doost , tell me then againe , Whither thou hadst rather desire the felicitie of Lazarus in that other life , or the eternall torments of this rich man ? Art thou persuaded , that thou canst weare out two thousand yeares in a bed of fire ? But if the verie thought thereof cause feare and horror in thee , and makes euerie bone and ioynt in thy bodie to shake and tremble , Why doost thou not seeke to flie from so great a danger ? Flie ( saith Saint Austen ) yet now euen to day , whilest thou hast time .

Pater Abraham , rogo vt mittas Lazarum , aut vnum ex mortuis .

Father Abraham , I pray thee send Lazarus , or one from the Dead , &c. Why the rich mans petition was repelled . Origen saith , That this rich man did desire , That either Lazarus , or some one from the Dead , might bee sent to preach this point : thinking with himselfe , That Abraham might happely send him vnto himselfe , as to one that by this time verie wel knew his owne errour ; and that so by this meanes he might haue some pause or breathing time from these his torments . Whither this was so , or no , it may by some be doubted ; but this is a cleere case , That the maine motiue that mooued him thereunto , was , the desire that he had that his brethren and kinsfolke might be drawne vnto repentance , and thereby come to be saued , and escape those intollerable torments which he indured . Saint Chrysostome saith , That Abraham did not yeeld to the rich mans petition , because hee was not absolute Lord of that place : But that our Sauiour Christ supplied that defect , and carried himselfe like a most mercifull and kind louing Lord , to the end that that stiffe necked Nation might not alledge in their excuse , That hee had not sent them a Preacher from that other life , to aduise them what passed there . But our Sauiour ( for whom this businesse was reserued ) did not raise vp Lazarus the Poore , but Lazarus the Rich , who vpon occasion preacht great & notable things vnto them , concerning the life to come . And he likewise raised vp the sonne of the widow of Naim , that hee might also doe the like . But those that will not beleeue the Prophets ( it is our Sauiours owne saying ) will lesse beleeue the Dead .

Quia crucior in hac flamma , Because I am tormented in this flame .

Gods chastisements are like Lightning , which kill one , but fright many ; and the vengeance which God taketh of one sinner , is an occasion giuen to the Iust , to wash their hands in his bloud . According to that of Dauid , Cum viderit vindictam , manus suas lauabit in sanguine peccatoris . And Saint Gregorie expoundeth it thus , That the Iust doth wash his hands in the bloud of a Sinner , when by another mans punishment he learnes to amend his owne life . There is nothing doth more terrifie a Theefes heart , than the gallowes and rope wherewith his fellow was hanged : Funes peccatorum circumplexi sunt me , & Legem tuam non sum oblitus ; when I saw another strangled , To what purpose they serue those cords which choked him sate likewise close to my necke ; but giuing thee thankes , ô Lord , that thou hadst kept mee from comming to so bad an end , I did resolue with my selfe , that I would not forget thy Law . And therefore God would haue vs to lay vp in an euerlasting remembrance , as it were , his seuerest and sharpest punishments . Desiderium Impij m●nimentum est pessimorum ; so saith Salomon . To this end the Scripture recounteth , that the earth swallowed vp Korah , Dathan , & Abiram , & the rest of those rebellious schismaticks , wrapping them in flames & smoke ; & the Censers remaining in the midst of the fire , Moses commanded that they should be taken out , & broad plates made of them for a couering of the Alter , Vt haberent postea filij Israel , quibus commonerentur , Num. 16. That they might serue as a memoriall and warning to the children of Israell : As false weights doe , that are nayled vp in the Market place ; grounds that are ploughed with salt , and the heads of malefactors in the highway . Because the people of God had intangled themselues with the Moabites , there perished of them twentie foure thousand ; but God commanded that the Princes should be hanged against the Sunne . Saint Augustine saith , That this was done for an admonishment to the people ; The Seuentie read , Ostende eos Domine , contra Solem ; That God and all the world may see them , and that they may remaine as a perpetuall example to posteritie . The Historie of the Machabees reports vnto vs , 2. Mac. 15.30 . That Nicanor vttered a most beastly blasphemie , saying , That his power was as great as that of God ; but the diuine justice punishing this his insolencie , his head was set vp on the highest tower in the citie , & his right hand , which he had held vp so proudly , they nayled it against the doore of the Temple , and caused his tongue to be cut in little pieces , and to be cast vnto the Fowles . Pharaohs and his Peoples death , Wis. 19.5 . the booke of Wisedome saith , That it was conuenient that the people of Israell should see it and consider it ; Vt ostenderet quemadmodum inimici eorum exterminabantur , That the people might trie a meruailous passage , and that these might find a strange death . Theodoret brings a comparison of him that makes an Anotomie , or dissection vpon a dead bodie , for the instruction of those that are liuing . And Zacharie paints out vnto vs a Talent of lead : And this was a woman that sate in the midst of the Ephah , whose name or title was , Impietie , or Wickednesse ; which ( hee saith ) was carried vnto Babylon , Vt poneretur super vasem suum , To be established and set vp there in her owne place ; that beeing set vp aloft vpon a Piller , shee might continue there for a perdurable example . Aulus Gellius in his Noctibus Atticis , saith , That Princes haue three ends in their punishments :

The one , The amendment of the fault : And to this end Pilat commaunded our Sauiour Christ to be whipt ; Corripiam eum , &c.

The other , The authoritie of the offended ; for if disrespect should not bee punished , it would breed contempt .

The third , For the terror and example of others ; for , Iusticia aliena est disciplina propria , Other mens punishment is our instruction ; And that man is a foole , whom other mens harmes cannot make to beware . When the Lyon was sicke , all the beasts of the field went to visit him , onely the Foxe stayed behind , and would not goe vnto him : and being askt the reason , he answered , I find the tracke of many going in , but of none comming out ; and I am not so desperate as to cast my selfe wilfully away , when as I may sleepe in a whole skinne . The footsteps of the Angells that fell , may aduise vs of our pride ; the ashes of Sodome tell vs of our filthinesse ; the Gallowes of Iudas forewarne vs of our auarice ; and the hell of this rich man restraine vs from our cruelties . When God punished the Iewes , hee scattered them farre and neere ouer the face of the whole earth , that they might strike a feare into all other Nations . A corporall medicine fits not all sores ; but corporall punishment meets with all faults .

Fili , recordare quia recepisti bona in vita tua .

Sonne , remember that thou in thy life receiuedst good things . There is a viciss●tude and change to be seene in all things . Death called a change . This is a dangerous trucke , a fearefull exchange , which makes humane happinesse not onely to be suspected , but also abhorred . Iob calls Death , a Change ; [ Expecto donec veniat immutatio mea , I stay waiting for my Change . ] And as your Sheepe which in Syria breed fine wooll , passing along to Seuill , suffer a change , and are apparelled with a rougher and courser sort of wooll ; so these your pamper'd persons of this world , and those that fare daintily and deliciously euerie day , shall change the soft wool of tender sheep , into the harsh haires of goats & camels . Nature in all things hath ordered a kind of alternatiue change , or interchangeable mutation ; as is to be seene in nights and in dayes , in Sommer and in Winter . The like doth succeed in the order of Grace ; there cannot bee two Hells , neither shall there be two Glories . A Phylosopher asking one , Which of these two hee had rather be , either Craesus , ( who was one of the richest , but most vicious men in the world ) or Socrates ? ( who was one of the poorest , but most vertuous men in the world ) His answer was , That in his life he would be a Croesus , but in his death , a Socrates . So , if it had beene put to this rich mans choice , I doe thinke he could haue wisht in his heart , to haue beene in his life Diues , and in his death Lazarus . Balaam shewed the like desire , Moriatur anima mea morte Iustorum , Let my soule die the death of the Righteous . But they desire an impossibilitie ; for Death is a kind of trucke or exchange : Fili , recepisti bona in vita tua , Lazarus similiter mala ; Sonne , remember that thou in thy life time receiuedst thy pleasures , and likewise Lazarus paines ; now therefore is he comforted , and thou art tormented . But I wil no longer torment your patieence . God of his infinite goodnes , &c.

THE SIXTEENTH SERMON , VPON THE FRYDAY AFTER THE SECOND SONDAY IN LENT . MAT. 21. MARC . 12. LVC. 20.

Homo quidam plantauit Vineam .

A certaine man planted a Vineyard .

THis is a Law Suit or Tryall betweene God and his People ; wherein , The drift of the story . according to the tenor of the Processe , his people are condemned as vngratefull , cruell , disrespectiue , forgetfull of their dutie , and thrust out of all that they had , as vnworthie of that good which they possessed . This Storie much resembles the Statua of Nebucadnezar , Dan. 2. whose head was of gold , whose brest was of siluer , whose bodie of brasse , whose legs of yron , and whose feet of clay . For God hauing begun first vnto them with many great kindnesses , extraordinarie fauours , and vndeserued courtesies , he goes descending and declining from them , till they fall into the greatest disgrace & disfauor that any soule can receiue from the hands of God .

Feare , the only thing to keepe safe the Vineyard . Esay . 5.4 . A certaine man planted a Vineyard . He planted so perfect a Vineyard , that it might truly be said , What could I haue done more vnto my Vineyard ? And this is a strange indeering on Gods part , That he should make choice of this Vine-stocke from amongst all the rest of the Countries and Nations of the World . When the most High had diuided the Nations , and when he had separated the sonnes of Adam . Esay calls it , Esay . 5.7 . Ier. 22. Germen dilectabile , His pleasant Plant. Ieremie , Vineam electam , his elect and choyce Vine . Saint Hierome , Vineam Sorec , which is a Vine-plant , whose grapes ( according to some ) had no stones in them . And he compassed it with an hedge : whereby some Commentators vnderstand , the Angels protecting of it ; others , Gods garding of it himselfe ; others , the feare of punishment ; For , Feare keepes the Vineyard safe . And this Gods owne Inheritance may runne a twofolde danger :

First , In regard of the Deuills malice ; and against this , God opposeth himselfe , by making a hedge about it , and by drawing a line , beyond which the Deuill cannot passe .

Secondly , In regard of our libertie ; against which hee hath placed the Feare of the Law , and the seueritie of Gods chastisements : For , it is Feare that keepe● the Vineyard safe . If there be any thing that puts a bridle to these our vnlawful longings , it is this Feare ; as hath beene alreadie prooued in that our former discourse , treating of the rich mans being in Hell .

God hath so seuerely punished some sinnes , that in mans seeming he might be thought to haue gone a little too farre , and to haue exceeded therein ; as in that of Ananias and Saphira , and many others , which ( as Tertullian hath verie well obserued ) were as so many Proclamations pasted vp on the principall posts of the Citie , to aduise the people what his diuine Iustice meant to doe hereafter in the like kind of delicts . And to this end God would that those his primary executions of his Iustice should remaine as a perpetuall memoriall to posteritie : As that of the Angells , against our pride ; that of Sodome , against our lawlesse lusts ; that of Caine , against our enuie ; that of Zenacharib , against our arrogancie ; that fire of Gods wrath which consumed those that called for Quailes , against our Gluttonie ; that of the Israelites early rising vp to gather Manna , against our sloathfulnesse ; that punishment occasioned by the golden Calfe , against our Idolatrie : So that It is Feare that keepes the Vineyard safe . This is that hedge wherewith it is compassed ; this , that strong wall of defence ; and this , the surest obseruance of the Law . It is said in Deutronomie , Si custodieris Praecepta mea , ipsa custodient te , If thou shalt keepe my Commandements , they shall keepe thee . And in Ecclesiasticus , Si seruaueris , seruabunt te . Iudith 5.21 . Achior chiefe Captaine to the sonnes of Ammon , notified this truth to Holofernes ; If this people haue kept the Laws & commandements of their God , let my Lord passe by , lest their Lord defend them , and their God bee for them , and wee become a reproch to all the World : For assure your selfe , as long as they shall serue him , he will serue as a Wall vnto them .

Where it is to be noted , That as in a Wall there must not be any breach , God accepteth not a peece-meale obedience . because thereby Cities commonly come to be lost ; so likewise must there not bee any breach in the obseruance of the Law : for the transgression of one Commandement will serue to condemne thee , as well as of the whole Decalogue ; and the failing in one vertue is the failing in all . Cant. 7.2 . Thy bellie is as an heape of Wheat compassed about with Lillies : The dangers are numberlesse that threaten this heape of wheat in the threshing floore ; Creditors , Theeues , Beasts , Birds , and Pismires : But far more in number are those dangers that threaten our Soule ; those vertues which are to stand round about her , must guard and defend her ; Circundate Syon , & complectimini eam .

Et Sepe circumdedit eam .

And he compassed it about with a hedge . The feare of the Lord a strong defence . Hee had no sooner planted his Vineyard , but he compassed it about with an Hedge : To shew vnto vs , That when a man hath once setled himselfe , his house , his wife , his children , and his familie , he ought presently to compasse it in with a Wal ; which Wal must be , the Feare of God , and the keeping of his Lawes . It must be like Salomons bed , Cant. 3.7 . which had threescore strong men round about it , of the valiant men of Israell , such as could handle the Sword , and were expert in warre ; euerie one hauing his sword vpon his thigh , for the Feare by night , Propter timores nocturnos . Admonishing vs to keepe good watch and ward ; so many , and so secret are those perills that attend vs , that without the protection of God and his Angels , we shall hardly be able to defend our selues . Saint Paul sayes of himselfe , Gratia Dei , sum id quod sum , By the grace of God I am that I am . Whereunto Saint Augustine hath added , Gratia Dei , non sum id quod non sum , By the grace of God I am not that which I am not . By the grace of God , thy house and thy lands may continue to thee and thy posterity to the worlds end ; & by the grace of God , thy eyes may abstaine from that which is euill . Totus mundus in maligno positus est , All the world is set vpon mischiefe ; The world is a continuall warre , a long inlarged temptation . And Saint Ambrose calls it Piraterium , A Sea fraught with Pirats : For ( as Saint Augustine saith ) therein there is nothing safe . In Paradice , the forbidden Fruit , nor the Tree of Life were not secure ; and therefore God placed a Cherubin before the gate , to gard it the surer . Salomon had not his bed-chamber safe , though it were garded with so many strong men : How shall it be with that house then that is without walls or any defence at all ? Vbi non est saepes , diripietur possessio , ( saith Ecclesiasticus ) A Vineyard that is without a Mount , giue it for lost .

Edificauit Turrim .

He built a Tower in it . This Tower Origen and Saint Hierome vnderstand to be the Temple of Ierusalem , which was built in a high place . Irenaeus would haue it to be the same Citie whereof Esay said , Venite , ascendamus ad montem Domini . Saint Ambrose and Saint Hilarie , The heigth of the Law . Others , that place where the fruits of the Vineyard were to be kept , Abundantia in Turribus tuis . Other Schoolemen and Doctors take it to be the Churches Beacon or Watch-Tower : Others , to be our Faith , whose sight extends it selfe to earth , heauen , and hell . There is nothing that imports the World more , than the eyes of this Tower . Some seeking out the principall cause of the Worlds perdition , say , Couetousnesse is the root thereof ; Radix omnium malorum cupiditas . Others , Ignorance ; alledging that of the Phylosopher , Omnis peccans , est Ignorans . But the truth is , it is the want of Faith .

Et fodit in ea Torcular .

What is vnderstood by the winepresse He digged a Pit for the Winepresse . By this pit of the Winepresse , Origen and Saint Hierome vnderstand , the Sacrifice of our Sauiours bodie and bloud : Saint Hilarie , The Crosse of Christ : Saint Gregorie , The chastisement of Hierusalem . The Owner of this Vineyard had made it so perfect and so absolute , that the Renters thereof liued in a manner idle , and had little or nothing more to do , than to keepe it cleane from Thornes , and to gather and enioy the Fruits thereof : wherin this Master of a family shewed the great care he had of his house , treating therein touching mans good , & the slight account that man made of this his happinesse and felicitie . The cost which Christ was at with his Vineyard . When God created the World , he tooke not vpon him the name of an Husbandman ; nor did he take any paines in the creating of it , for he but sayd the word , and it was done , Ipse dixit , & facta sunt . But this Vineyard of the Church , it cost him the paines of planting it , of compassing it in with a hedge , of digging a pit for the Winepresse , of building a Tower in it , besides the life of many of his seruants , as also of him , Quem acquisiuit sanguine suo . This was a new Noah , with whom that former old Noah was not to bee compared : For that , giuing an end to a yong world , though grown old in sin , destroyed the people , but not their wickednesse ; but this did vtterly ouerthrow the Kingdome of sinne , drowning it in the floud of his bloud , and gaue the first beginning to the life of Grace .

The firmnesse of the Church Whence followeth the firmenesse and perpetuitie of the Church ; for , being founded vpon so sure a Foundation , who can ouerthrow it ? Supra dorsum meum fabricauerunt peccatores , [ Another letter hath it , Arauerunt aratores ] The Ploughers ploughed furrowes on my backe . Alluding to that which was then in vse for signing out the scituation and circuit of some Citie . Romulus tooke that course when he founded Rome .

— Vrbem signauit aratro : — So sayes the Poet. Whom Saint Augustine also citeth . But this Citie , which hath on the one side Heauen for it's prop , and on the other , the shoulders of our Sauiour Christ ; What firmenesse and prosperitie must it enioy ? And onely because Christ doth cherish & water it , not only with his own most pretious bloud , but with that of so many Martyrs . Plutarch reporteth , That those of Eliopolis dranke no wine , beeing persuaded , that wine was the bloud of those Gyants which made warre against Heauen , of whose bodies beeing buried in the earth , sprang your Vines . And therefore when Alexander dranke much wine , Antocides would say vnto him , I pray Sir consider that yee drinke the bloud of the earth . These are all lies , yet may very well suit with this our truth ; for wee are to vnderstand , That the Vines of the Faithfull sprang and grew vp from the bloud of that Gyant , of whom Dauid said , Exultauit vt Gygas adcurrendam viam . For that Morall , That the sprinkling of the bloud of those two Louers should giue colour & ripenes to the Fruit , is a meere fable ; but that the bloud of our Sauiour Christ should so season these wild Vines , as to make them to bring forth aboundance of fruit , is a knowne truth . Whence it is to be noted , that whither it be that these Vines do represent the faithful ; or whither or no , because the wine thereof is turned into the bloud of our Sauiour Christ , the Deuill beares so great a hatred to the sprigs and branches of the Vine , that there is not any thing that your Witches abhorre & stand more in feare of . As you may read in Petrus Gregorius , in his Bookes De Republica . Plutarch saith , That your Vinestockes being watred with wine , drie and wither away : But the Vines of the Faithfull being besprinkled with the wine of the bloud of Christ , grow vp and fructifie the better . Vinum germinans Virgines ; it ingendreth noble thoughts . The Poet inuites Aeneas , and calls vnto him in this sweet kind of language , Sate sanguine Diuum : But more noblenesse doth a Christian enioy in that Sate sanguine Christi . Seneca saith , That the noblenesse of bloud eleuateth our thoughts . And God saith by the mouth of Hose , That if the Israelites shall returne vnto him , that they shall flourish as the Vine , Ose 14.8 . and the sent thereof shall be as the wine of Lebanon .

With the firmenesse of the Church sutes that fable of Atlas , who vpheld heauen with his shoulders ; but when Hercules saw he began to groane vnder so great a burthen , he came in to helpe him : yet for all this was not Heauen safe , vnderpropped by his shoulders . But the Edifice of the Church , bore vp by our Sauiour Christ , shall continue for euer . Erumpet radix eius , vt Libani stabilietur . An Interpreter vpon this place of Osee , saith , It shall stand as firme as the Root of Mount Lebanon , which shall take such a deepe rooting , that all the Deuils in hel shall not preuaile against it .

Locauit Agricolis .

He let it out to husbandmen . God is the onely true Lord of this Vineyard , All that we inioy in this Life is an others wealth , and we haue but the vse of it . the rest are but Farmers and Renters . Philon prooueth , That all of vs in this life enioy but another bodies wealth ; and that wee haue the vse thereof , but not the proprietie . Saint Chrysostome , That ( saith he ) is myne , which no man can take from me ; & in this sence , neither is my life , nor my wealth , nor my health , mine owne , &c. Our life ( saith Cicero ) God hath onely lent it vs , without appointing any set place of payment , which he may demaund of vs at what time it pleaseth him . And so in the rest , wee dayly find the like experience . Your Emperours ( saith Horace ) we call , Rerum terrenarum Dominos , Lords of the earth . But this is but mans flatterie ; for they haue not the true dominion of these earthly things , but onely the vse of them . And hence was it that our Sauiour Christ did infer , Si in alieno infideles fuistis , quod vestrum est , Quis credet vobis ? If yee were vnfaithfull in that wealth , honour , health , and beautie , which are anothers goods , Who will relie vpon the loue of your good will , which is your owne ? Saint Paul teacheth vs this Lesson , Qui gaudent , tanquam non gaudentes ; qui flent , tanquam non flentes ; Those that reioyce , let them reioyce as though they did not reioyce ; and those that weepe , let them weepe as though they did not weepe . For , on strange occasions , and such as belong to other men , we ought not to bee ouertaken with too much either griefe or joy . Thou goest to see the Kings or Queenes Almoneda , or either of their Iewell-houses : doe not thou joy much therein , for those riches are none of thine , and thou must of force presently forgoe them : And therefore Philon saith , That the goods of this life are anothers , not ours , and that wee doe but onely rent them ad voluntatem Domini , At the will and pleasure of the Lord . Touching the disasters of this world , Epictetus saith , Doe not say , I haue lost such a thing ; for it is an improper kind of language ; but rather say , I haue returned it backe againe : and from this ignorance growes our melanchollie . Seneca tells vs , That he that will not be content that God should be sole Lord of all , is vniust . He that thinkes himselfe wronged , when a man askes him that which he hath lent him , is a couetous wretch . He that esteeming a present good , is forgetful of a former receiued curtesie , is an vngrateful wretch . And he that returning backe those goods into his masters hands , which he had committed to his keeping , shal not think himself rid of a great care , & more secure than before , is a foolish wretch . In the creation of all the rest of the things , Genesis vseth the name of God alone by it selfe ; but when man comes to be made , it puts this adiunct of Dominus Deus , the Lord God ; because man should not imagine that there was any other Lord that should be able to bring them into the Land of Promise , saue the Lord God . And therefore God saith , I will goe before yee , and I will leade yee the way ; That they might not attribute this enterprise to their owne valour .

Locauit Agricolis . God rented out this his Vineyard , looking to receiue some fruit thereof . As in Paradice there was not that Tree that was barren· [ Ex omni ligno quod est in Paradiso comede , Gen. 2.16 . Thou shalt freely eat of euery tree of the Garden . ] So , in the Paradice of the Church no Tree ought to be without it's Fruit. Dauid compareth the Iust , Psal. 1. to a Tree that is planted by the Riuer side , Quod fructum suum dabit in tempore suo , That will bring forth it's fruit in due season ; that is , alwaies : Like vnto that of the Apocalyps , Apoc. 22. which gaue fruit euerie moneth . In Deutronomie God commanded , That they should plant no woods nor groues : not that the Spirit of God meant thereby , that all Forrests & Parkes should be condemned , wherein Kings and Princes were to take their pleasure ; but that in the Church there should not be any vnprofitable Trees , and without fruit .

Why God rented ●ut his Vineyard to the vngrateful He let it out to Husbandmen . The Lord knowing that these Renters would prooue vnthankfull , why did he let out his Vineyard vnto them ? Why did hee likewise cast three parts of his seed into those grounds which were not to affoord him any Fruit ? And why did that Father giue that his prodigal Sonne his portion , to spend and consume it in riotousnesse and wantonnesse ? Why ( saith Phylon ) should God suffer his raine to fall into the sea , for to bring forth Fountaines in those Desarts whereas yet the foot of man did neuer tread ? Why , co●ferre riches on those who were to maintaine quarrells and brawles therewith ? And why let out his Vineyard to him who should shut him out of his owne Inheritance , keepe possession against him , and take his life from him ?

First of all , Because Seneca saith , That for a Prince to conferre a fauour , which to his seeming is well bestowed , and to lose it afterwards through the ingratitude of the receiuer , is a token of a generous mind : For to this perill are they put , and all whosoeuer runne this hazard , who doe any courtesies in this life . For a forgetfull and vnthankfull man doth commonly shew himselfe vnmindfull of the good which he receiueth : But for a Prince to doe a fauor where he knowes it shall be lost , and that his kindnesse is but cast away , this is Kingly magnificence , and a generous kind of noblenesse . And of this kind are commonly Gods fauours , who although we shew our selues vnthankefull , and do not acknowledge these his fauours , yet he dayly throwes them vpon vs , that hee may thereby manifest both his greatnesse and his goodnesse .

Secondly , Phylon saith , That he doth prosper the Vnthankefull , to draw them thereby to his seruice .

First , Because there are no gyues nor fetters that tye a man so fast , as benefits , or make him more a prisoner ; Qui beneficia inuenit , compedes inuenit . This is that which Ose saith , In funiculis Adam traham eos : The Hebrew hath it , Ose. 11.4 . In funiculis hominum , I led them with cords of a man , euen with bonds of loue . Bulls are made tame , and yeeld themselues to a fiue twisted cord ; Horses are made gentle with bridles and with chaines ; and mens hearts are woon with benefits ; Qui coronat te in misericordia , & in miserationibus . God hath compassed thee in with so many mercies , and hath bound thee so fast vnto him , in the bonds of his louing kindnesse , that thou knowest not which way to get from him . Ioseph beeing obliged to his master by the many fauors that he had receiued from him , said , Gen. 39.9 . Quomodo possum ? How can I then doe this great wickednesse ? How is it possible that I should shew my selfe such a Villaine to him , who knoweth not what hee hath in the house with me , but hath committed all that he hath to me ; neither hath hee kept any thing from me but onely thee , because thou art his wife .

Secondly , Because there is no other meanes comparable vnto this , That a Prince should deliuer vp all the world to such a mans seruice , and that he should extend his liberalitie to an vnknowne and vnthankefull people : And to this end he affoords his enemies water , and the fruits of the earth , and other temporall blessings , that therby they might take occasion to serue him . And if he bestow so many fauours vpon an vngratefull people , and if he haue care of the beasts of the forrest , what kindnesses will he shew vnto them that shall truly serue him .

Locauit Agricolis . Hee let it out to Husbandmen .

To husbandmen , that know what belong to this businesse ; For , Ignorant & sluggish Prelats the destruction of Gods Vineyard . of no people in the world , doth Gods vineyard suffer so much harme , as of ignorant Prelats , that doe not know how to prune , and to dresse it . And sloathfulnesse of all other , is most hurtfull in this kind . For thereupon , it growes presently full of Briers , Thistles , and Thornes ; and the hedges goe to decay , the mounds are broken downe , and the wilde Bores , the Foxes , and the Dogges enter into it . carelesnesse likewise is very hurtfull thereunto ; for by that means , all that go by ( as Dauid sayth ) plucke of her Grapes . Thou broughtest a vine out of Aegypt , Psal. 80. thou didst cast out the Heathen , and planted it . Thou madest roome for it ; and when it had taken roote , it filled the land . The hills were couered with the shadow of it , and the boughes thereof were like the goodly Cedar trees . She stretcheth out her branches vnto the Sea , & her boughes vnto the Riuer . Why hast thou then broken downe her hedge , that all they which goe by plucke off her Grapes ? The ignorance of the Priest , the ruine of the People . the wilde Boare out of the wood doth root it vp , and the wilde Beasts of the field deuour it . Behold , and visite this vine , ô Lord , and the place of the vineyard , that thine owne right hand hath planted ; and the branches that thou madest strong for thy selfe . It is burnt with fire , and cut downe , &c. But these , & such other faults , may be mended ; but ignorance , can neuer be repaired . If the Renter know not how & when he ought to prune the vine , to loosen the earth about the rootes , and to plant it , &c. it will quickly go to ruine . It is a great vnhappinesse , that for to make thy shooes , thou wilt inquire out the best shooe-maker ; And for to gouerne a Commonwealth , which is Ars artium , The Art of Arts ; thou shalt thinke a Cobler fit enough to doe it . Gods Vineyard must not be turned into a garden . There are many reasons , why a Prince should make Noblemen , and Gentlemen , Presidents , and Prelates . But to weigh downe this , there is another great counter-poise . For being bred vp daintily from their cradle , some of them make gardens of this Vineyard ; others houses of pleasure . Naboth made choyce rather to dye , than to part with his Vineyard to the King ; because he would not see it turned to a garden ; for to that end onely did he desire it . Shall my inheritance ( sayd he ) with the fruit whereof my house is maintained , bee turned into a garden , for a tyrant to sport himselfe therein ? God would take it very heauily , to see the Vineyard , which hee bought with his bloud , to bee , by some gentleman-like Prelate , turned into a greene Court : especially , hauing layd such a greeuous curse on those Husbandmen , that shall not looke well vnto it , as Regiones vestras alieni deuorant , &c.

Hee let it out to Husbandmen . Locare , is a word of Espousall , or Marriage ; and it sutes well with that Loue and Zeale , which a Prelat ought to haue to the Vine , his Spouse . To this marriage , the interest of Wealth , the respect of Honour , nor the pleasures of this Life , must not mooue him ; but the good only of the Vine , and the desire he hath to take paines therein , till , like salt in water himselfe shall wast away and consume . He that enters vpon Gods patrimony , must enter thereupon with a far different end to that , which he doth , who enters vpon that of the King ; for this ( commonly ) makes his owne priuate benefit the marke whereat he aymes : But the Prelat , must make another mans profit , the pinne which hee must hit . The Minister of a King , takes a lesser charge first vpon him , that it may serue as a step to greater preferment : But a Prelat must not marry himselfe to the Church vpon hope to meet with a better benefice the next day after . Spospon● enim vos vni viro , Virginem castam exhibere Christo. Many Prelats seeme vnto me to be like vnto those seuen husbands , which were espoused to one woman , who in that other life was wife to none of them all . So ( putting the case the other way ) let me aske you , ( as those other did our Sauiour ) when seuen Churches shall bee married to one Prelat , which of those shall be sayd to bee his wife in that other Life .

He planted a Vineyard , and let it out to Husbandmen . Saint Bernard sayth , Vi●● sapienti , Euery mans soule is a vineyard to him selfe , and he must dresse it sua vita vinea est , & sua Conscientia . To a wise man , his own life , and conscience , is a Vineyard . So that , not onely the Church is called a Vine , but euerie mans particular Soule , may also be immagined to be a stocke of this Vine . And that for three principall conueniences .

The hasard wherunto the Vine-yard of the soule is exposed . First , In regard of the great ha●arads which the Vine runneth , as frosts , haile , wormes , want of water , carelesnesse of him that keepes the Vineyard , theeues , dogges , boares , foxes , and enemies , such as H●lofernes commanded to take away the waters from those of Bethulia . But farre greater perils than these doth ma●s Soule passe through ; as those frosts , that nip it through default of Charitie ; those haile-stones of our sinnes , which beat it downe to the Earth , that it can hardly rise againe ; those Deuils , which like the children of Esau , and gouernours of the people of Moab , cry , Exinanite , exinanite , persequimini , & comprehendite eam . And the carelesnesse that is had in pruning it . Saint Bernard saith , That the naturall Vine will aske but once pruning ; but the metaphoricall Vine , a thousand prunings ; because euerie foot , new buds , and new sprigs of vices begin to sprout vp in it ; being subiect ( as Saint Paul saith ) periculis in mari , periculis in terra , to perills by sea , and perills by land , &c.

Secondly , There is not any Plant , whose Fruit doth more liuely represent the essence of our nature . The Flower of the Vine represents vnto vs our childhood ; the beautie thereof , it 's peaceablenesse , it 's prettinesse , it 's wittinesse , it 's pleasingnesse , it 's innocencie : The sharpenesse and sourenesse thereof beeing greene , our youths hardnesse , harshnesse , tartnesse , and vnseasonablenesse . The Grape it selfe growne to perfection , the sweet , sauourie , discreet , and ripe yeares of our life , whereof that wine is made which glads the heart of man , and washes away care . In the Raysons , which by the heat of the Sunne proouing both sauorie and wholesome , serue for physicke , is our old age represented vnto vs ; which ought to be the Antidote of youth . It is that discourse which doth aduice vs , that we ought not to despaire of our tart and distastefull youthfulnesse ; for the greene and soure Grape comes not onely to be a ripe one , but turnes also to be a Rayson ; and your young wild Lads come not onely to be stayd and well gouernd men , but proue likewise graue , wise , & antient old Senators in the commonwealth . Themistocles was such a young lewd fellow , that his father did disinherite him , and his mother for verie griefe hung her selfe ; yet it was his fortune afterwards to come to be a most valiant Captaine , and to prooue a most prudent Gouernour . The like hapned to Alcibiades , and to Apolemon , ( so saith Valerius Maximus ) and to Iulius Caesar ( as Fulgosius reporteth it vnto vs . ) Aristotle ( according vnto Aelian ) in his younger yeares played away all his Patrimonie ; he followed the warres ; he found that that course did not fit well with him , hee turnes Apothecarie , frequents the Schooles , and prooues in the end the Prince of Phylosophers .

Thirdly , All sorts of Trees , be they barren or fruitfull , The vine hath no bounds , no more hath the will of man . they haue their naturall heigth and bredth , either more or lesse , according to their seuerall kindes ; your Pines and your Cedars are the tallest of all others ; your Wallnuts round like a Cup , and more spredding at the top : In a word , euerie one hath his conuenient stature and proportion . But the Vine hath no determinate either heigth or bredth ; if you let it alone , it will traile vpon the ground , & so the fruit thereof rot vpon the earth ; if you let it leane vnto a pole , it will runne vp to the top thereof ; if to an Elme , it will creepe vp to the highest boughes ; if to a wall , it will runne and shoot it selfe along , till it hath claspt it in it's armes , and quite ouerspred it . And this is the verie Image and true stampe of man ; for , all liuing beasts and other creatures whatsoeuer , hauing their termes and bounds of augmentation , which they may not passe and exceed ; Man , through his free wil , fauoured and assisted by Grace , doth enioy so great an excellencie , that hee can by the helpe thereof leaue behind him the highest Mountaines , reaching by participation , to Gods owne Beeing and abiding . And though he cannot shoot vp thus high of himselfe , ( beeing no better than a sillie Worme of the earth ) yet being raised vp by Grace , he may climbe vp to this happinesse , The spouse compared to the vine . Cant. 8.5 . and flourish for euer in that eternall and glorious Paradise of Heauen . The Holy-Ghost hath compared the Spouse to a Wall , & her brests , to the branches of the Vine , which goe clasping and compassing the same about . And in another place the Angells aske , Who is this that commeth vp out of the Wildernesse , leaning vpon her Welbeloued ? Yee need not wonder so much at it , for it is the Vine , which defereth to be ioyned in perpetuall loue with Christ ; and hauing so good a prop , it cannot but reach to the highest part of Heauen . In a word , Thou maist , ô Lord , mold man like a peece of waxe ; if thou wilt , thou canst make a Deuill of him , as thou didst of Iudas ; and if thou wilt , thou canst make an Angell of him , as thou didst of Iohn Baptist : Thou canst make a just man mount aboue the Clouds , and to sore vp to the highest part of Heauen ; And on the contrarie , thou canst maxe a sinner to sinke downe as low as the deepest dungeon in Hell .

Peregrè profectus est .

Gods absence from vs , is nothing else but his conniuing at our sinnes . And he went into a strange Countrie . When the Scripture saith , That God sleepeth , or is afarre off , it is ( according to Saint Basil ) a reciprocall kinde of Language . Nor are we thereby to vnderstand , that God either sleepeth , or is farre off , For he is neuer farre from any of vs ; but it is thou that art farre off , and it is thou that sleepest , when thou doost depart from such a Citie , or when going to sea , thou leauest the land ; it being thou that leauest the land , and not the land thee ; for that remaines still immooueable . Iust so stands the case between God and thee ; but is befitting his authoritie , to behold things as if they were afarre off ; for in the notifying of his presence , the World in one day would be turned quite topsi-turuie . This made him say vnto Moses , It is not fit that I should lead forth this People , and be their Captaine & Commander ; for their impudencies would oblige me to make an end of them at once . For such is the wickednesse of this World , that it is as vnable , as vnfitting to abide his presence : And therefore absenting himselfe , he saith , Peregrè profectus est . Hee doth beare with our iniquities , he doth patiently expect our amendment , hee doth dissemble his displeasure , and doth make as if he did not see what we did . From whence grow these two inconueniences :

From Gods conniuence growes our presum●tion , and his seuerity .

Gods wrath the longer deferred , the fiercer .

The one , Our boldnesse and presumption ; It will be long ere my Lord will come . And this false presumption makes a naughtie seruant carelesse and negligent ; Because I held my peace and said nothing , and for that I seemed not to see them , the wicked haue forgot that there is a God .

The other , The rigour and seueritie of the punishment wherewith God doth recompence this his slackenesse and long tarrying . Saint Gregorie compares the wrath of God to a Bow , which the more it is bent , the stronger it shoots it's Shaft . He may vnbend it for a time , butthat is but to make the draught the stronger , when he takes it againe into his hand . Excitatus est tanquam dormiens Dominus , tanquam potens crapulatus à Vino , & percussit inimicos in posteriora . Hee compares him here to a sleeping man , and one that hath dranke hard ; who if hee bee valiant , and a stout man in deed , if his enemies make a May-game of him in his sleepe , and offer to abuse him , they were as good awake a sleeping Lyon ; for he no sooner opens his eyes , but he presently takes notice of their ill dealing towards him ; and when he hath once rowsed vp himselfe , vents his choller , and executes his vengeance .

He went to trauell . Hence grew the mischiefe of these Renters ; for they thought with themselues , That their Lord being gone into a farre Countrie , ● would be long before he would return to require these his Fruits . So that al ou● hurt proceeds from our presuming , that we shall liue so long , that we may laugh and be merrie as long as our youth lasteth , & afterwards haue time enough to repent at leisure . The Sinner he complaines of the shortnesse of his life , Nos nati fere statim desiuimus esse , We are no sooner borne , but wee are cut downe and gone . The righteous man complaines , That his pilgrimage heere vpon Earth is too long ; He● mihi , quia incolatus meus prolongatus est . But the truth is , That thou makest thy life short , by being forgetfull of the end for which it was giuen thee . God gaue it thee to gaine Heauen , and thou mispendest it in worldly businesses ; so that though life be little , the losse is much . If thou beest borne to be rich , honourable , and much made of , thou wouldst thinke the yeares of thy life to bee but a few , in regard of the great desire that thou hast to enioy those thy earthly blessings : But if thou beest borne for Heauen , Who will say that he wants time ( though he liue but a few yeares ) to prepare himselfe for that journey . From the Cradle many young innocent Babes haue beene borne vp to Heauen , and yet their yeares are neuer a whit the lesse , but the more . And some , the more yeres they haue , the more is their hurt : For , that day ( saith S. Gregory ) thou must reckon amongst those of thy life , which thou foundest did make for thy Souleshealth .

He went to trauell . Not to forget his Vine , for that was alwayes before his eys ; Trust is euer the surest tye . but for to shew the great trust & confidence that he had in these his Farmers and Renters , and to oblige them thereby the more vnto him : For that lord that trusts little , ties a man the lesse . When God had deliuered ouer Paradise vnto Adam , and quietly seated him in the peaceable possession of it , it is said , That he forthwith vanished and went his way . Hee that is Master of an estate , hath not his eye continually vpon his seruants , for that would fauour more of a tyrant than a master . That husband that alwayes stayes at home , and neuer goes out of his house , is extreame wearisome to his wife ; but if he begin once to mistrust her , peraduenture she will not sticke to giue him iust canse so to doe . That Prelat which is alwayes gagging and pricking the sides of his subiects , is an intollerable burthen : And Dauid himselfe complaines thereof , saying , Imposuisti hominem super Capita nostra . Luke . 19. Math. ●5 . Saint Luke and Saint Mathew cite two Parables , of Masters that did recommend to their seruants the charge of their house and of their wealth ; and say , That presently thereupon they absented themselues , and went into farre and remote Countries .

El que fia mucho , obliga mucho ; He that trusteth much , obligeth much . Ioseph held himselfe so much bound vnto his master , in that he trusted him with all that he had ; that he said , being tempted by his Mistresse , Quomodo possum peccare contra Dominum meum , How can I prooue such a villaine to my Master , as to wrong him in his Loue , who hath loued me so well ? Saint Paul writes to Timothie , 1. Tim. 2.7 . That he thought himselfe exceedingly bound to the seruice of our Sauiour Iesus Christ , that he had ordained him a Preacher , and an Apostle , and a Teacher of the Gentiles , in Faith and veritie ; and that he had trusted him with the ministrie and defence of his Church , being that he had persecuted and blasphemed him heretofore . Young Tobias said vnto the Angell Raphael , Albeit I should spend all my life in thy seruice , yet should I not satisfie that obligation which I haue to serue thee . These are the respects of noble brests ; and he that shall thinke vpon these things truly , may consider with himselfe , how much greater benefits & fauours he hath receiued from Gods hands .

He went into a farre Countrie . He got him away to Heauen , where ( for the loue which he beares to his Vine ) he thinkes himselfe a stranger . The Disciples which went to Emaus said vnto him , Tusolus peregrinus in Ierusalem ? Art thou only a stranger in Ierusalem ? Wherein they spake truer than they were aware of ▪ calling him by the name of Stranger , when as hee was now glorified : For , as long as he liued here vpon earth , he was contented for our sakes to be a stranger in heauen . And though hee himselfe were in heauen , yet his Spouse was on earth . O Lord , where then art thou ? Where I would bee ; there where my Spouse is . Vbi thesaurus , ibi cor , Where a mans treasure is , there also is his heart . Nazianzen cals vs , The Riches of God ▪ And this ( saith he ) we are to esteeme as a singular fauour , Quia nos pro diuitijs suis habet , That he will vouchsafe vs so much honor as to account vs his Riches . And we are not onely his Riches , but his Delight and Recreation : Et delitiae meae esse cum filijs hominum , I made it my pleasure , to remaine among the children of men : Though my head were rounded with Starres , and circled about with a Crowne of infinite Glorie ; yet did I humble my thoughts as low as Man . And here are we to ponder on the particle Et : And if Kings haue a care of their Parkes , and make great reckoning of their Gardens and houses of pleasure , for that they are their entertainment and recreation ; How much more ought God to esteeme of his Vine , holding it to bee his Riches , his Pleasure , and Delight ?

Cum autem tempus Fructum appropinquaret , misit Seruos vt acciperent Fructus .

When the time of the Vintage was at hand , he sent his Seruants to the husbandmen , to receiue the fruits thereof . Here you see , how he did wait til the season that this his Vineyard was fit to yeeld him Fruit , and that the time of the Vintage drew neere : Not before ; for it were meere tyrannie , to demand that which is not yet due vnto thee . Nor after ; for so a Lord may runne the hazard of loosing his Fruits , vnlesse his Farmer be the honester man . Euery Plant hath it's due time and season to yeeld it's Fruit ; and albeit our season bee the whole terme of our life , yet there are some seasons so precise , that not to giue Fruit therein , is held to be a wonderfull bad signe . Deut. 2● . God commanded his People , That when they came to inioy the Land of Promise , they should offer vnto him of the first of all the fruit of the earth . This was a strict and precise occasion in them , and in vs , as oft as we begin to enioy Gods fauours and blessings towards vs . And this conceit is comprehended in this verie Parable which is here deliuered vnto vs .

Euery man may claim the fruit of his owne labors . To receiue the Fruits thereof . And here first of all it is to bee noted , That in this he did not doe them any wrong in the World . What wrong doth that man doe to a Vineyard , that hath planted and pruned it , if he at the time of it's Fr●●t require Grapes ? What wrong doth the Pope to the Cardinall , the Bishop , and the Chanon ; or the King , to his Minister ; or the Generall , to his Frier , to craue of them , That they shall complie with their Obligations ; especially if the Superiour comply as he ought with his ? Who planted this Vineyard ? Who hedged it about ? Who made a Winepresse therein ? Who built a Tower to it ? The husbandmen ? No , it was God : Is it much then , that hee should looke for the Fruits thereof ?

Secondly , God herein did them a great and singular fauour : For Saint Paul saith , God requireth nothing at our hands , but what is for our owne good . That these Fruits are Loue , Ioy , Peace , Long suffering , Gentlenesse , Goodnesse , Faith , Meekenesse , and Temperance . And being these are the Fruits that we should bring forth , yet hee is pleased to call them his Fruits ; for in all our actions he principally desireth our good and our profit : God being equally honoured in punishing the Bad , Iob. 35 7. as in rewarding the Good . If thou be righteous , what giuest thou vnto him , or what receiueth he at thyne hand ? What addest thou to his glorie ? ( saith Iob and Thomas ) for if he desires our praises , our thanksgiuings , and our seruices , he doth not so much pretend therein his owne glorie , as our good ; for he is fulnesse of Glorie it selfe . But by praising and seruing of him , we acknowledge him to be our God , and therein submit our selues to his diuine will , whereby we come to receiue a great reward . Saint Augustine saith , That when we make vowes and promises vnto God , he commaunds vs strictly to performe them , not because that he hath any need that we should fulfill them , but because in f●lfilling of them , we shall reape the fruit of them ; and the more we giue vnto God , the more still we haue . Benignus exactor est , & non ●genus ; non v● crescat ex redditis , sed vt crescere faciat redditores : Nam quod eis redditur , reddente additur ; Hee is a louing , not a needie exactor ▪ not to increase his owne rent● , but to increase ours ; not to raise them , but vs ▪ For what we render vnto him , he renders it backe to vs with aduantage .

To receiue the Fruits thereof . The griefe of it was , That he sonding his Seruants at the time of it's Fruit , they could scarce finde a bunch in all the Vineyard , they were not able to gleane any thing out of it . Non est botrus ad commedendum , saith Micheas , My Soule desired the first ripe Fruits ; but , Micah . 7.1 . there is no cluster to eat ; Perijt sanctus de terra , The good man is perished out of the earth , and there is none righteous among men . In a place that is generally infected , you shal scarce find a sound man ; so likewise in this Vine , be it in the Law Naturall , in the Law Written , or in the Law of Grace , you shall hardly meet with good Fruit. For to meet with a good and righteous man , you must looke and looke againe : first , search this , and then that other Stocke ; and when you haue done all ye can doe , in stead of sweet grapes , you shall gather those that are soure ; and in stead of wine , haue the gall of Dragons , and the poyson of Aspes .

But some perhaps will say , Ob. That the husbandmen were not able to affoord their Lord any Fruits thereof , for that they were rented too high , God is no racking Landlord . the ground was out of heart , and that they had beene too much grated vpon . Many Princes , I confesse , doe so wring their Subiects with such intollerable Taxes & payments , and such strange and vnwoonted Impositions , that they destroy and make wast the Lands of their Kingdomes : The like may be said of many landlords towards their Tenants . But hereunto I answer , Sol. That God is quite contrarie to these ; for making ouer the possession of Paradice vnto Adam , so rich and plentifull of all sorts of Fruits and Trees , hee reserued no more than one onely Tree to himselfe : Hee will giue vnto thee the whole sheafes of Corne , contenting himselfe onely with those few Eares which are shattered and left behind in the Stubble : He will suffer thee to gather all the grapes , and to make a full Vintage , so that thou wilt but let him gleane the refuse bunches , which will but spoyle thy Wine . Of him that hath two Coats , the Euangelist requires one ; but Christ will bee content to take one of ten ; [ Quod superest , He requ●●es of vs but a little . date Pa●peribus ] he craues no more but the ouerplus , and that which thou maist verie well spare . In the old Law , for an acknowledgement of those his innumerable fauours towards his people , he demanded onely two Turtles of the Poore , and one lambe of the Rich. In his house , he will not that Incense be offered vnto him for nothing . Amongst other of Gods complaints against vs , this is one , if not the greatest , That he contenting himselfe with so little , and giuing thee the inioying of so much , thou doost neuer thinke of reseruing this little for God . Thou wilt giue large allowance to thy Dogs and thy Hawkes , but wilt grutch thy Seruant his meat : Thou wilt pamper thy Horses with prouender ; but it goes to thy heart to part with a piece of bread to the Poore . Out of which hard heartednesse of thine , those sicknesses , hunger-staruings , beggeries , and barrennesse which thou sufferest , are iustified vpon thee , and deseruedly inflicted .

Mi●it Seruos suos , vt acciperent Fructus .

He sent his Seruants . These Seruants were the Prophets , who were alwayes busied in requiring this Fruit , and did die in this their demaund . In their places succeeded the Apostles : After them , the Prelates and Preachers of his Church . And though he had giuen them the name of Huntsmen & of Fishers , [ Mittam Piscatores multos ] here hee calls them Secatores , Cutters or Reapers ; Misit Seruos suos vt acciperent Fructus . By Ezechiel he cals them watchmen or Sentinells , Ezech. 33.6 , 7. Animam de manu speculatoris requiram , I haue made thee a Watchman to the House of Israell , therefore thou shalt heare the Word from my mouth , and admonish them from me . But if the Watchman see the Sword come , and blow not the Trumpet , and the People bee not warned ; if the Sword come and take any man from among them , he is taken away for his iniquitie , but his bloud wil I require at the Watchmans hands . This is a hard office ; for if thou doost not seeke to saue him , God will require him of thee : And if thou doost take pains , and goest about to gather in his rents , the Renters will kill thee .

Alios ceciderunt , alios lapidauerunt , alios occiderunt .

Ministers in this world must expect nothing but hard measure . They beat one , stoned another , and killed a third . This is the recompence of our Sauiour Christs Ministers ; for as his Kingdome is not of this world , so neither are his Ministers , nor his rewards . He said vnto Pilat , If I were of this world , Ministri mei vtique decertarent , My Ministers would contend for me . From the difference of this his Kingdome , he inferred that of his Ministers . The Ministers of this world may plead an excuse for the non-payment of their Masters Rent ; for the Vineyard which they inioy is not Christs , neither did he rent it out vnto them , nor are the Fruits Christs which they reape thereof : It is a Vineyard that they got by their owne proper industrie , so that they fall to eating of it vp , and to take away the Fruit of it , without paying any rent or pension out of it . For albeit all kind of goods vpon earth belong vnto God , and are due vnto him ; yet it seemeth vnto them , that they are onely due to their owne diligence ; and stick not to say in their heart , It is our owne hand●e worke , God had no finger in it .

Some they beat . By Saint Mathew , Christ charged the Pharisees with the bloud of the Righteous ; from Abel , to Zacharies time , those who were slaine betwixt the Temple and the Alter , ioyning their bloud with that of the Prophets : to the end that their condemnation should grow vp to it's fulnesse .

Gods mercy is euer in competition with mans malice . He sent againe and againe , the second and the third time ; and besides , that herein he shewed vs his singular clemencie and goodnesse , he aduiseth vs withall , That when one medicine will worke no good vpon the Sicke , he will applie many others . Seneca tells vs , That if the earth will not yeeld vs any fruit the first yeare , we must fall a ploughing the second and the third , and so many yeares together . In one yeare the defaults of many yeares are repaired and amended ; but here Gods mercie goes a little further , as Saint Chrysostome hath noted it ; for not hauing any hope to stop their malice , yet he stops not his mercie : & being th●● the disease was incurable , yet would hee trie and make experiment , whither his Medicine could worke vpon it and ouercome it ; here ioyned together as it were in competition , Mans malice , with Gods meecie . And although great was the obstinacie of their malice , yet in the end Mercie was master of the field . Saint Hilarie brings in the example of a Father that had a franticke Sonne ; who although he would throw the Trenchers and Candlestickes at his head , yet for all that did he not leaue to doe his best to cure him . Worthie are those words of Saint Augustine , Tibi laus , tibi gloria , Fons misericordiarum ; ego fiebam miserior , tu propinquior , To thee be praise , to thee be glorie , thou Fountaine of Mercies ; the worser I was , the neerer wast thou vnto me .

Nouissimè , misit filium suum .

Last of all , he sent his sonne . He thought it no wisedome in him , to send any more of his Seruants , for that had beene echar la soga tras el caldero , to throw the helme after the hatchet . And aduising with himselfe what hee were best to doe , after that he had thought vpon a Quid faciam ? he presently followes with a Nouissimè misit filium suum , Last of all he sent his sonne .

First of all , This Quid faciam ? What shall I doe ? argues a kind of perplexitie , like vnto that before the Floud , the World being not more wicked , than he was sorrie that he had created it ; Being touched inwardly with a heartie sorrow , hee sayd , What shall I doe ? So now , beeing more grieued at the perdition of the husbandmen , than the ill vsage and slaughter of his Seruants , hee said , Quid faciam ? What course shall I take with these men ?

Secondly , He intimates a strange kind of sorrow arising from this perplexity , If I am Lord , where is my feare ? If I be a father , where is my honour ? In the end , hee resolued with Gaifas , Let my Sonne die . He indeered as much as he could , the force of his loue , sending him to saue these Murderers from death ; but this could not appease their malice . To slay his Prophets , was more than a great malice ; but to take away the life of his onely Sonne and heire , was excessiue . Saint Hierome saith , There was no weight , no number , no measure , in the ones clemencie , nor in the others malice . This was a Consummatum est , a fulnesse of his me●cie , & a fulnesse of their malice .

Verebuntur filium meum .

They will reuerence my Sonne . Saint Luke addeth a Fortè thereunto : God in his punishing of man , desires more his blushing than his bleeding . And the Greeke Originall , a Forsitan : Howbeit it may goe for an Affirmatiue , as well as Vtique . Forsitan petisses ab eo , & ipse dedisset tibi aquam , &c. And so againe , Si crederitis Moysi , crederetis forsitan & mihi , If yee had beleeued Moses , yee would likewise haue beleeued me . And so it sorts well with that Text both of Saint Mathew and Saint Marke , who absolutely say , Verebuntur filium meum , They will reuerence my Sonne . In neither of these is a May bee , or a Forsitan ; and onely to signifie the great reuerence which was due vnto him . Where by the way Saint Chrysostome hath noted this vnto vs , That God ( for all these their outrages ) did desire no furthe● satisfaction from them , than to see them abasht and ashamed ofthis their ingratitude and crueltie . Benigno Domino sufficiebat sola vindicta pudoris ; misit enim confundere , non punire : It was their blushing , not their bleeding , that he desired ; hee wisht their shame , and not their confusion . Parum supplicij satis est patri , pro ●●lio ; God is so kind and louing a Father , that hee thinkes a little punishment enough for his Children . Saint Bernard saith , That the whole life of our Sauiour Christ , from the Cratch to the Crosse , was to keepe vs from sinning , out of meere shame ; and that his maine drift euer was , to leaue vs confounded and ashamed of our selues , that our sinnes and wickednesse should force God against his will to punish vs : For he takes no delight in the death of a Sinner . Ec●l● . 41.17 . Ecclesiasticu● makes a large memoriall of those things which ought to make a man blush and be ashamed of himselfe . Be ashamed of whoredome before a father and mother ; be ashamed of lies before the Prince and men of authoritie ; of sinne , before the Iudge and Ruler ; of offence , before the Congreation and People ; of vnrighteousnesse , before a companion and friend ; and of theft , before the place where thou dwellest , & before the truth of God & his Couenant ; & to lean with thine elbows vpon the bread ; or to be reproued for giuing or taking ; & of silence to them that salute thee ; & to look vpon an harlot , & to turn away thy face from thy Kinseman ; or to take away a portion or gift ; or to be euill minded towards another mans wife ; or to solicite any mans mayd ; or to stand by her bed ; or to reproach thy friends with words ; or to vpbraid when thou giuest any thing ; or to report a matter that thou hast heard ; or to reueale secret words : Thus mayst thou well be shamefaced , & shalt find fauour with all men . This Erubescite must be the burthen of the Song , to euerie one of these Versicles . It is a foule and a shamefull thing , to doe any of these things in the presence of graue persons , to whom we owe a respect . Much more foule in the presence of God , who stands at thy elbow in all thy actions . But foulest of all , to commit these things in the presence of the Sonne of God , whome his Father sent to bee thy Master , thy Tutor , and nayled him to the Crosse for thy sinnes , that thou mightst bee ashamed to commit the like againe , considering the great torment that he suffered for thee . Some deuout picture or Image doth sometimes restraine a desperate sinner from committing some foule offence ; What would it worke then with him , had God himselfe stood there present before him ?

It may be they will reuerence my Sonne . Say that wee take this Fort● or Forsit●● in the same sence as the words themselues sound ; it is a point worthie our con●ideration , That the innumerable summe of those infinite fauours which God did to his Vineyard , should end in a Peraduenture , and stand vpon hap-hazard . A man may thinke it somewhat strange , That God should come to any place vpon vncertainties : but God is so good a God , that he doth not so much proportion his blessings by the measure of his Wisedome , as his Loue ; not that he doth not certainly know what we will be , but because he would faine haue vs to be what we should be . Gods Loue ceaseth not for mans wickednesse . For if he should reward vs according to those our actions , which he in his prescience and eternall essence foresees will come to passe ; Who of vs should be left aliue , or who of vs should bee borne ? Onely the Innocent ( saith Theodoret ) should then be fauoured . And therefore rather than it should bee so , he was willing to put it vpon the venture , how or what we might prooue heereafter . He knew before hand , that Lucifer should fall ; that Adam should sin ; that Saul should turn disobedient ; & that Iudas should sel him & betray him : yet did he not forbeare for all this to throw his fauours vpon them . S. Ambrose asketh the question , Why Christ would make choice of Iudas , when as he knew before hand that he would betray him ? And his answer thereunto is , That it was to justifie his loue , and to shew the great desire that he had that all should bee saued , yea , euen Iudas himselfe : And therefore ( knowing his couetous disposition ) hee made him his Purse-bearer , that he might shut the doore to his excuses , and that he might not haue iust cause to say , That he was in want , & lackt mony , & so was forced out of meere necessitie , to betray and sel his Master , which otherwise he would neuer haue done : but the deliuering ouer the Purse vnto him , tooke away that obiection . Well then , What can this Traitor say for himselfe ? That Christ did not countenance him as he did the rest , or that hee made light reckoning of him ? Neither will this hold water ; for hee had made him an Apostle , hee was listed in the rolle with the rest , hee wrought miracles as well as his Fellowes , & receiued many other fauours from his Masters hands . The same reason may serue as well for the Iewes , as Iudas : For our Sauior knew that they should put him to death ; yet for all this would not he cease to shew his loue vnto them .

Hic est haeres ; venite , occidamus eum , & nostra erit haereditas .

This is the heire ; come , let vs kill him , and let vs take his Inheritance . They did not say , This is the sonne ; but the Heire : discouering therein the dropsie of their couetousnesse ; for greedinesse of the Fruits they killed his Seruants , and for greedinesse of the Inheritance , they killed the Heire . Couetousnesse is the root of all euill ; Pride is the seed of all sinnes , and Couetousnesse the root which maintaines them : The Seed is that beginning which giues them their beeing ; the Root , that which sustaines and nourishes them in their verdure . From the Tree you may easily lop the boughes , but hardly remooue the roots : First , Because they are so deep that we cannot well come at them : And secondly , Because they are couered and buried vnder ground . When Couetousnesse taketh deepe rooting in the heart of man , it is couered ouer with the cloake of Sanctitie and of Vertue , they are hard to bee digged out . From this Vice two great huts doe arise :

The one , That it is the Leauen of all our ill . Salust saith , Nothing worse than a couetous man That it destroyes the Vertues and the Arts , and in their places brings in Infidelities and Treasons , standing at open defiance both with God and Man . Ecclesiasticus saith , That there is nothing worse than a couetous man ; for such a one would euen sell his Soule for loue of money . The Princes of Iudah ( saith Osee ) were like them that remooued the bound . Saint Hierome and Lyra note , That the Prophet borrowed this Metaphor from the Husbandmen , who inlarge the bounds of their Inheritance , growing by little and little on that which is another mans . Ose 5.10 . No vice more seuerely punished than Couetousnesse . And that the Gouernours of the two Tribes did reioyce in the seruitude and captiuitie of the other ten , for to inlarge their owne Lands and Territories , and to augment their jurisdiction . To reioyce in the inlarging of their owne , was not much amisse ; but to take pleasure in another mans miserie , is so great a sinne , that God threatens seuerely to punish it . I will poure forth ( saith he ) myne indignation vpon them like water . In other his chastisements , he vseth the word stillare : now that which is distilled comes away in little drops , and with a great deale of leisure ; but heere he saith , Effundam iram meam , Like a storme , that comes so suddenly vpon him that he cannot escape it . The Prophet Amos saith , That amongst many other sinnes which the Sonnes of Ammon had committed , one was a verie desperate one , Amos 1.13 . For three transgressions of the Children of Ammon , and for foure , I will not turne to it ; Because they haue ript vp the women with child , of Giliad , that they might inlarge their borders . For bordering vpon those of Gilead , they slew their women that were great with child , that they might inherit their possessions ; ad dilatandum terminum suum : As Queene Iesabel caused Naboth to bee put to death , 3. Reg. 20. that she might haue his Vineyard . In a word , In that verie houre when Couetousnesse killed the Sonne of God , What punishment , were it neuer so cruell , might not such an offence iustly feare ?

The second hurt is , That it is a vice of all other the hardest to bee remedied . No vice so hard to be reformed as Couetousnesse Phylon calls it , Wickednesses Fort , where all sinnes are protected and defended . Saint Chrysostome saith , That Gold turnes men into Beasts , nay , into beastly and abhominable Deuils . Whereby he signified , That it was an vnreclaimable sin . Saint Ambrose , That the couetous man reioyceth to see the Widow weepe , and the Orphan to crie , which is a foule sinne . Saint Bernard paints out the Chariot of Couetousnesse to be drawne by cruell , fierce , and desperate both Coachman and Horses . Iudas his owne heart opens this truth ; in regard that all the diligences , all the fauours that our Sauiour Christ did him , ( in washing his feet with water , and it may be with the teares that trickled from his eyes ; his permitting him to dip his finger in the same dish with him , and to bestow his best morcells vpon him ) were not of power to mollifie and soften this stonie heart of his .

Come , let vs kill him . Verie fitly is Sinne called a breake-necke , or a downfall ; not onely in regard of that heigth from whence the Sinner falls , and the deepenesse of the pit whereinto hee is to descend ; but because of his retchlesnesse and his carelesnesse , by falling headlong from one sinne into another , til he come to the bottome of all villanie and wickednesse . And this is the reason why the Scripture makes so much reckoning of the first sinne we commit . The first sinne that Saul committed , was the pittie that he shewed to Amaleck : And though in it selfe it were not so grieuous a sinne , yet hee perseuered afterwards in enuying and persecuting Dauid ; 1. Kings . 22. hee committed great cruelties in Nob , as a Moore could not doe more ; he slew fourescore and fiue Priests that wore a Linnen Ephod : And because his faults were so heinous , the Scripture mentioneth not any one saue that of his pittie towards Amaleck ; because that was the first round in the Ladder , Psal. 1. by which he fell afterwards downe into Hell . Beatus vir qui non abijt , Blessed is the man that hath not walked in the councell of the Vngodly , 〈◊〉 stood in the way of Sinners , and hath not sate in the seat of the Scornefull .

There are three happinesses that a man is said to enioy :

The one , Not to fall into the pit of Sinne.

The other , If he doe fall , not to continue long therein .

The third , That if he doe perseuer in sinne , that he bee not bewitched therewith , nor make it his Seat . For Sinne ( according to Saint Austen ) produceth Custome , and Custome , a necessitie of sinning .

Thus doth God punish one sinne with another , a lesser sinne with a greater ; which is the greatest and seuerest rigour which the Tribunall of Gods Iustice inflicteth . Gods course in punishing of sinne , is to reuenge the lesser with the greater . Seneca tells vs , The prime and principall punishment of a Sinner , is his sinning ; for then , God falls presently a punishing sinne vpon sinne . The Scripture reckoning vp all the sinnes of Herod , as his tyrannies , cruelties , his swinish nature , and his incestuous life ; it addeth , super haec omnia , ( as though all the rest in comparison of this were as nothing ) That hee had beheaded Saint Iohn Baptist , because he preached Truth vnto him . And this was the greatest vengeance that God could take of his former sinnes . With Vria's murder , God reuenged Dauids adultrie : And Nathans reproouing him was the appeasing of Gods wrath against him . For if God should not haue vsed this his mercy towards him , what would haue become of Dauid ? Saint Ambrose expounding those words which Christ vttered vnto Peter , Thou shalt denie me thrice ; saith , That this placing of these three denialls , was not onely a foretelling of them , but of setting likewise a bound and limit vnto them , to the end that hee should not denie his Master any more than three times . God reuenged his first deniall , by his second , being forced to forsweare , That he knew him not ; and his second , by the third , aggrauating the same with so many protestations and Anathema's . But if Christ had not looked backe vpon him , and taken pittie of him , what would haue become of poore Peter ? But vpon the sinnes of the Pharisees our Sauiour did not put any taxe or limitation , That all the bloud of the Iust might light vpon their heads ; For they were a reprobate kind of people . The liues of the Prophets he reuenged by the death of his Sonne and heire : He reuenged the euill workes which they had done , in that the Light beeing brought into the World , they shut vp themselues in Darkenesse . And with this suteth that of Esay , Thou hast made their owne iniquities the instruments , and as it were the hands to dash them in pieces . Thou hast made them subiect to their sinnes , they can doe no more than what sinne shall command them to doe : If it bid them kill , they shall kill ▪ if steale ▪ they shall steale . In a word , Sinne is their Lord , and they are Sinnes ●laues . And therefore the Scripture termeth those that are great Sinners , Vendidos , Men that are sould ouer vnto sinne . Esay puts this name vpon A●bab , I am sould to sinne : and those who denied God , his Law , or their Countrie , & did take part with those their enemies that were Infidells ; 1. Mac. 1. the first booke of the Macabees registreth them for Slaues that had sould themselues ouer vnto sinne . The like saith Saint Paul of those who remaine captiues to the Deuill , and that follow after his will ; 2. Tim. 2. A quo captiui tenemur ad ipsius voluntatem . Out of whose snare wee must come to amendment , and not suffer our selues to be taken of him at his will .

And the Inheritance shall be ours . The Sinner summing vp his wickednesse , Sinners are vsually taken in their owne Snares . thinkes he hath made a iust and good account : So , Pharaoh pursuing Gods People , made this sure reckoning with himselfe ; Persequar , I will follow them , take them , and spoyle them , and my Soule shall haue it's desire vpon them . So did it fare with these Farmers , they had cast vp their reckoning , and made full account that the Inheritance should be theirs : They had destroyed his People , his Temple , his Vineyard , his Syon , his Prophecies , his Miracles , his Priesthood , his Arke , his Authoritie , and his Glorie ; What could they well doe more , to make themselues Lords of all ? But , Conuertetur dolor eius in caput eius ; They shall bee ouertaken in their owne wickednesse , and this mischiefe shall light vpon their owne heads .

Et ejecerunt eum extra Vineam .

And they cast him out of the Vineyard . Why the blood of Christ was not shed in the Vineyard . Esay 65.5 They cast him out of the Vineyard and slew him . Saint Chrysostome saith , That they cast him out of the Vineyard , that his bloud might not defile it : Vsing him herein like a Leaper ; which was no more than was prophecied by Esay , Stand apart , come not neere me , for I am holier ●han thou . The Iewes were so daintie , that when Iudas repented him of what he had done , and returned them their mony againe , they would none of it ; Math. 27.6 . It is not lawfull for vs to put this money into the Treasurie , because it is the price of bloud . And they did not onely expresse their hypocrisie in this particular ; but they would not likewise enter into the Praetorium , or Common-Councell house , That they might not be defiled with his companie . And here in this place , They cast him out of the Vineyard ; but the Diuine prouidence , which did with a more especiall hand guide that action , did so order the businesse , that the bloud of our Sauiour Iesus Christ should be shed out of the Vineyard , because it should not hinder the destruction and desolation that was to come vpon that wretched & accursed City . For , if Ierusalem should haue beene besprinkled with the bloud of this Lambe , the Angel would haue past by it , and the Roman power should not haue bin able to haue ruined it and laid it leuell with the ground .

They cast him likewise out of the Vineyard , for to inrich the Land of the Gentiles ; his bloud , which spake better things than that of Abel , being shed in their ●auour , and for their good . The glorious Doctor Saint Ambrose saith , That the ●ield which Caine drew out Abel into , was bad and barren ground ; it being Gods pleasure that that place should be vnfruitfull , wherein that bloud should be shed ●hat was to crie for vengeance . But for the bloud of our most blessed Sauiour ●nd Redeemer , Iesus Christ ; howbeit it fell among stories , yet because it spake ●etter words than that of Abel , as also for that from the Crosse he poured down ●is benediction vpon it , they lost their barrennesse . Saint Augustine saith , That as in the Garden he sweated bloud , making that ground fruitfull therewith , that Martyrs might bud and spring out of it ; so in Mount Caluarie hee also shed his bloud , to the end that the Land of the Gentiles taking this diuine Balsamum into their Soules , and letting it soke into their hearts , they might bring forth great and plentifull Fruits , euen Fruits in aboundance .

Quid faciet Dominus Vineae .

What will the Lord of this Vineyard doe ? Tell me , yee that are learned in the Lawes , Ezech. 28. What course thinke yee he will take with these Husbandmen ? Ezec●●●l in his twentie eigth Chapter sets out the King of Tyre with all possible glorie ▪ and greatnesse ; adorning him with Wisedome , Beautie , Riches , pretious stones , Pearles , and brooches of Gold , brought from beyond the seas . But if many were these his blessings and fauours which God had bestowed vpon him ; the greater by far were those his sins which hee committed against him in his ingratitude , disloyaltie , ●yrannie , dishonestie , wantonnesse , filthinesse , &c. And therefore when God shall come to take an account of vs , What will the Lord of the Vinyard doe then ? Ezech. 16. And in the sixteenth Chapter he paints out vnto vs a poore little Infant , that was cast out , as it were , into the Streets , and no eye pittied her : This poore soule the King as he passed by , tooke her out of the extremitie of miserie , bred her vp , made much of her , inricht her , couered her with Silke , g●●ded her about with fine Linnen , cloathed her with broydered workes , decked her with ornaments , put bracelets vpon her hands , a chaine about her necke , and a beautiful Crown vpon her head , &c. & when he had bestowed all these things vpon her , and that she was come of age to be his Spouse , ( which the King of all other things desired most ) she left his house , ranne away from him , set vp for her selfe in a by-corner of the Citie , playing the Harlot , multiplying her Treasons , lightnesses , & loosnes of life ; purchasing her selfe Louers with her Siluer , not remembring the dayes of her youth , when she was naked and bare , and forsaken of all the world , saue this good King that tooke compassion on her . Now when God shall come to take an account of her concerning those courtesies which she had receiued , What will the Lord of the Vineyard do then ? The fauors which God aff●●ded his People , Who can recount them ? He sent them Prophets , Miracles , 〈◊〉 Victories ; they did sigh for his comming , importuning Heauen with the●● groanes ; The Light shined vnto them , but they loued Darknesse ; their Mess●● came , and they killed him .

God labours euery way the conuersion of a sinner . What will the Lord of the Vineyard doe ? He did direct this question to the repairing of their perdition , for as yet they were in the state of saluation : And 〈◊〉 they would but haue beene ashamed of that which they had done , and repented them of their sinnes , hee would haue runne with open armes to haue receiued them into grace . Plutarch saith , That Loue takes any occasion , bee it neuer 〈◊〉 light , to doe good vnto him whom he loueth ; it hath no need of baits & snares , himselfe beares those baits about him , wherewith he is taken ; for Gods loue neuer takes his leaue of a Sinner . Our Lord and Sauiour Iesus Christ remained dead in Mount Caluarie , yet for all that did he not forsake vs , but he returnes 〈◊〉 hundred times and more , Ierem. 6.8 . intreating and calling vnto vs ; Be thou instructed , ô Ierusalem , lest my Soule depart from thee ; lest I make thee desolate , as a land that 〈◊〉 inhabiteth . In that generall inundation , he repented him of what he had 〈◊〉 and promised neuer to doe so no more ; Gen. 9.15 . Nequaquam vltra , There shall bee no 〈◊〉 waters of a floud to destroy all flesh .

What will the Lord of the Vineyard doe ? He askes the question , What he 〈◊〉 doe ? and takes councell with himselfe ; signifying thereby vnto vs , That great chastisements require great consideration . The Prophet Esay threatning Edom , saith , He will measure it out with a Line , that he may bring it to naught . Esay 34. No man doth measure a Building to destroy it ; the Rule and the Square were ordained for to build . I answer , Amongst your Artificers here vpon earth , it passeth so as thou sayest ; but he that was that onely Artizan of Heauen , dwelt longer vpon the destroying of Niniuie , than hee would haue done in building of it . Cogitauit Dominus dissipare murum filiae Syon , tetendit funiculum ; The Lord hath determined to destroy the wall of the Daughter of Syon , he stretched out a Line , he hath not withdrawn his hand from destroying . The Lord had a determination to destroy the citie of Ierusalem ; but first hee tooke a measure thereof ( as wee say ) by line and by leisure . Rupertus hath noted it , that he was seuentie yeres about taking this measure .

Lastly he askes the question , What shall the Lord of the Vineyard doe ? because to destroy and to kill , is to bee vsed where no other meanes will serue the turne . God omits no meanes to bring vs to himselfe . Deut. 20.10 . After that they had ill intreated his Seruants , stoned some , & slaine other-some , and last of all his heire ; yet ( euen after all this ) doth he seeke to make peace with them . In the twentieth of Deutronomie God hath commanded , That when thou commest neere vnto a citie to fight against it , before thou shalt set vpon the same , thou shalt offer it peace . Abishai besieging Abel , 2. Kings . 20. a woman cryed out there within , Knowst thou not that they spake in the old time , saying , They should first aske peace of Abel ? and hence it is said , Qui interogant , interogent in Abel . Why doost thou not first demand Sheba of vs , & wee shall deliuer Sheba vp into thy hands ? Quare pracipitas hereditatem Domini ? Why wilt thou destroy the Lords Inheritance ? Chrysostome saith , That Gods sending of Ionas to preach , Yet forty days , and Niniuie shall be destroyed ; was no other but a profering of peace vnto them .

What shall the Lord of the Vineyard doe ? All these , and other larger proffers , God vseth to make to Christendome in generall , and to euery one of the Faithfull in particular . He hath planted a Church , hee hath watred it with his owne bloud , and that of the Apostles and Martyrs ; he hath ploughed and tilled it , and sowne it with the seed of his Doctrine ; he hath affoorded thee strange fauours , as riches , discretion , beautie , the dainties of the Earth , of the Ayre , and of the Sea ; and all these hast thou made as weapons to offend him , Quid faciet Dominus Vinia ?

It is no meruaile , that many Christians are worse now in part , Many Christians now worse enemies to Christ , than were the Pharisees . than the Pharisees were then ; for in the brests of the Pharisees there was no faith nor no knowledge of Christ , which occasioned their sinnes against Christ : but the Christians beleeuing in him , and adoring him , doe not sticke to offend him . The Pharisees would not receiue Christ our Sauior & Redeemer , because then they must haue laid aside their couetousnesse , their ambition , their hypocrisie , & dissimulation ; but they beeing so proud a People , would not admit of so humble a God . A poore King , and rich Vassals , doe not sute well together ; but to beleeue in him , and yet not to regard him , this is a foule fault among Christians . Samaria being subiect to the Assyrians , God sent a fearefull scourge amongst them , Lyons , which euerie where slew them and tore them in pieces . The King desiring to repaire this losse , sent Priests among them , to instruct them in the Law of that Land , and to persuade them to the feare of God , and to teach them the manner of the God of the Countrie ; but the Text saith , They feared the Lord , 4. Kings . 17.33 but serued their Idols withall ; They offered their Vnderstanding to God , but their Will vnto Idolls . The like kind of course a great part of Christendome taketh ; they acknowledge a God , but adore Vice , and their Faith they thinke shall serue them for a safe Conduct , that God may not destroy them in his wrath . Beeing herein like vnto your Marshalls men , who onely therefore serue the Marshall , that they may liue the looser , and sinne with more safetie .

Two mischiefes seeme to threaten such kind of Christians : The one , That this their Faith may turne to their greater condemnation . The other , That they may runne the hazard of loosing it . By Balaams aduice , the King of Moab sent many faire and beautifull women to Gods People , to the end to draw on their loue the more ; but charging them withall , that they should not in any hand yeeld to their longings and their lustings , vnlesse they would first worship those Idolls which they themselues adored . And it so fell out ( Affection ouer-ruling Religion ) that many of the Faithfull by this meanes fell away , and did linke themselues in marriage with them , making little or no scruple of the condition whereunto they were tyed . Wee may verie well giue great thankes to our Vices , and vnto God , who hath so ordred the businesse for vs , that though our Vices bring with them vnlawful pleasures and delights , yet they doe not bring Idols with them ; which if they did , I feare me that many would echaran la soga , tras el Caldero , Hurle the rope after the kettle , or ( as we say by way of Prouerbe ) Fling the helme after the hatchet .

Aiunt illi , Malos male perdet .

They say vnto him , He shall destroy those wicked ones . Him , in Scripture , we call ill , who does ill . Si ergo vos , cum sitis mali , nostis bona dare filijs vestris , &c. Wee dayly pray vnto God to deliuer vs from euill , yet sticke not dayly to commit euill ; Hazarding thereby both body and soule . Mala est , vita mala ; sed m●r● peccatorum , pessima , An ill life , is bad ; but a bad death , worse . God , does Bene perde●● iustum ; When his il , workes for his good . As in Iobs case , His goods were lost , but his soule was saued . But the perdition of this people was generall , both in their goods , their honours , their wiues , their children , their Temple , their liues , and their soules . In a word , God would , that this people ( like Lots wife ) should serue for a generall warning to the whole World , by notifying their punishment to all nations . Deus ostendit mihi super inimicos meos . Now , Ostendere , in holy Scripture , imports a Publication , Quantas ostendisti mihi tribulationes multas , & mala● , What great tribulations hast thou shewed me , many & euill .

Gods punishments of two sorts . Psal. 6.1 . Ierem. 10.24 . He will destroy those wicked ones . Dauid craues of God , That hee will not correct him in his furie , neither chasten him in his displeasure . Ne in furore Domine . God punishes all , but not in his furie . Ieremy craues a Corripe , but it is in judicio , non in furore , Correct vs ( ô Lord ) and yet in thy judgement , not in thy fury . This Prophet sets downe two sorts of punishments .

The one , of an Almond tree budding . Quid tu vides Ieremiah ? What 〈◊〉 thou Ieremy ? Virgam vigilantem ego video , ( sayth hee ) I see a rod of an Almond tree .

The other , of a pot seething , Quid tu vides , &c. What seest thou ? Ollam succ●●●sam ego video , saith he , I see a seething pot .

In the rod , he represented vnto vs a light kind of punishment ; with a rod , we vse to beat out the dust , & if you strike therwith but two or three strong blow● well layd on , you will presently breake it . And this kind of punishment , is eue● more directed to amendment of life , and to serue as a warning vnto vs . Ionath●● eyes , were opened with that honie which he had on the top of his wand .

But in that of the pot seething , he represents vnto vs a most sharpe and seuere punishment .

He shall destroy those wicked ones . Man is so wedded to selfe-loue , Selfe loue the ouerthrow of man . that when it shall incounter with the counsell of God , it will goe about to condemne it . Of fiue hundred offenders that lye in prison , you shall scarce finde one that will not complaine , that he suffers vniustly ; & that the Iudges sentence proceeded either out of malice or iniustice : And for these , there is no better course to be taken with them , than to halter them , as they doe Mules , when they begin to play iadish trickes . As well conditioned as Dauid was , Nathan the Prophet was faine to hamper him in this manner , that he might thereby be taught to know his own error . The like order doth our Sauiour Christ take with this froward people ; And albeit , they were so crafty and so wary , that when he propounded any questions vnto them , they were wonderfull carefull what answere to make him , suspecting this was but a trap set for them ; insomuch , that when our Sauiour ask't them , Whether the Baptisme of Iohn Baptist , were from Heauen , or from Earth ? They answered , We know not . But notwithstanding all this , Prou. 21.30 . forasmuch as there is no wisedome , no prudence , nor no counsaile against the Lord ; and that the wisedome of the Earth , is but foolishnesse to that of Heauen : they fell into the snare , pronouncing this sentence against themselues , Malos , male perdet , He will cruelly destroy those wicked men .

It was not much , that the children should waxe blind , beeing neere the splendour of his diuine Wisedome ; when as their father the Deuill , who was the fountaine of Malice , was strucken blinde therewith . Iob , that patterne of Patience , saith , Hee that made him , will make his owne sword to approach vnto him . Iob. 40. Some Bookes haue it , Applica●it gladium eius ei . He caused the Deuill to cut his throat , with his owne knife . Hee tooke vp sinne , as a sword , against God , and against Man : but the Wisedome of God so guided the blow , that he sheathed his sword in his owne bowels . He brought in Death , and Death was his death . Hee bit Eue by the heele ; but this biting , was the brusing of his head . Of Golias sword , Dauid said , Non est similis in terra , There was not the like againe to bee had . Not that there was not such another to be found in the Philistimes armories , but because it found out the tricke to cut off his Masters head . So the Pharisees own sentence was the sword , that cut their throates . Nebuchadnezar , asking of his Southsayers the signification of his dreame , They told him , None can doe that , but God . Now when Daniell shall interpret it , he must ( by your owne confession ) be either a God , or one of Gods inward friends . Malos , male perd●t , Hee will destroy those wicked ones , your owne mouth condemns you . Saint Chrysostome , and Eutimius say , That they were all of this opinion . But anon after finding themselues bitten , they foyst in an Absit . But our Sauiour citing for his purpose that saying of the Psalmist , Lapidem quem reprobauerunt , &c. The stone which they refused , &c. Psal. 118.21 . Their mouthes were bungd vp , and their Absit would not now serue their turne . And therefore he sayes vnto them , Auferetur à vobis Regnum Dei , The Kingdome of God shall be taken from you , &c.

Auferetur à vobis regnum Dei .

The Kingdome of God shall be taken from you . The translation of Gods kingdome from the Iewes to the Gentiles . The prophecies of the translation from the Iewes , to the Gentiles , as they are many , so are they most manifest . As in that of Esay , Quia posuisti ciuitatem in tumulum . Where he treateth of this alteration , and of the destruction of Ierusalem . Of Osee , The children of Israell shall remaine many dayes without a King . Of Ieremy , I haue forsaken my house , Esay . 5. Osee , 3.4 . Ieremy . 12.7 . Math. 23.38 . I haue left my heritage . Of Malachy , My affection is not towards you . Mathew sums vp all these prophecies in one . Your habitation shall be left vnto you desolate . Pope Leo hath obserued , that our Sauiour Christ beeing not able to beare the heauie burthen of the Crosse , the Iewes fearing he would not dye till they had fastned him thereunto , hired a Gentile , called Simon Cirenaeus , to helpe him awhile in the bearing of it . Onely thereby to show , that the fruit of the Crosse , was to come vnto the Gentiles . Or to explaine it fuller , his submitting himselfe to the Crosse amidst these cruell Iewes , was not a thing done by chance , but a kind of prophecie , That the Gentiles should take possession of the key of Heauen .

The Kingdome of God shall be taken from you . Here first of all , he aduiseth Kings , Princes , and Rulers , that they looke well vnto their wayes , and stand in feare of this change . For God is woont to transferre Kingdomes , States , and Seigniories from one nation to another , Eccl. 10. for their sinnes sake . Because of vnrighteous dealing , and wrongs , and riches gotten by deceit , the Kingdome is translated from one people to another . A King suffers his subiects to be ouerladen with Taxes , when they are not able to beare them : Giue that Kingdome for lost . The wicked shall be cut-off from the Earth , Prou. 2.22 . D●● . 6. and the transgressors shall bee rooted out of it . Daniel pronounceth as much , God changeth times and ages , he translateth kingdomes , and establisheth them . The most high beareth rule ouer the kingdome of men , and giueth it to whomsoeuer he will . And those that walke in pride , hee is able to abase . And in the fourth chapter , Dan. 4. He setteth vp a meane man in their steed . The examples of this in Gods people are more in number than the starres of Heauen . We see the house of Ieroboam destroyed and vtterly rooted out by the hands of Baasha ; That of Baasha , by Zambri ; and that of Ahab , by Iehu . In the land of promise , God tooke away one and thirtie Kingdomes , 3. Reg. 14.15 . 3. King . 16. 4. King . 9. from those Kings , and bestowed them on his owne people . Alios laborauerunt , & vos in laborem eorum introistis , Others tooke the paines , and yee reap't the profit . But he did deferre the possession of these for some few yeares , because the sinnes of the Amorites were not yet come vnto their heigth . Salmanazer , carried away tenne of the Tribes captiue to the land of the Medes ; Nebuchadnezzar destroyd the City and Temple of Ierusalem ; and leading the people away captiue vnto Babilon , he left the land wast and desolate : as it appeareth in the Lamentations of Ieremie , Haereditas nostra , versa est ad alienos , Our inheritance , is turned ouer vnto strangers . The Monarchy of the Assirians and Babilonians , was transferred to the Medes and Persians ; that of the Persians , to the Grecians and Macedonians ; and that of the Macedonians , to the Romans ; as was prophecied by Daniel , in that prodigious Statua which Nebuchadnezzar saw in his dreame . The Empire of Constantinople , was translated to the Ottoman Family . In a word , numberlesse are those Kingdomes , which haue suffered their alterations , and translations . Their sinnes , beeing the onely cause of this their change .

Secondly , He aduiseth those of the middle sort , on whome God hath bestowed wealth , God substracts his Blessings , when we proue vngratefull . houses , honours , and health , wherewithall conueniently to passe this life of theirs , That they proue not vngratefull vnto God : For he knowes as well how to take away from them , as to giue to them , all these his good blessings , and to bring them by meanes neuer dreamt of , to the Hospitall , and to shamefull pouertie and dishonour . According to that saying vttered by God himselfe , 1. Reg. 2. They that despise me , shall be despised . As also by the mouth of Osee. This People doth not acknowledge that I giue them Wine , Wheate , and Oyle ; and therefore I shall make them to acknowledge it , by taking these things from them , leauing them poore , hungrie , and miserable .

Thirdly , Hee aduiseth the Faithfull , to procure to preserue the goods of Grace , and the right and hope which they haue in the Kingdome of Heauen ; lest God should translate the same to a Nation that should bring forth better fruit , leauing them in the darkenesse of errours & heresies , without Priests , without Sacraments , without Scriptures , without God ; and passing these his good graces ouer to a People that haue not knowne his Law . For though God chops and changes Kingdomes , yet hee neuer takes away his Riches and his blessings . Tene quod habes , ●e alius accipiat Coronam tuam , Hold fast that thou hast , lest another come and take thy Crowne from thee ; It is Saint Iohns , in his Apocalyps . God remooued Adam out of Paradice , God will raise seed out of stones , and make barren places to bring forth fruit .

Et dabitur Genti facienti fructum .

And it shall be giuen to a Nation that shall bring forth fruit . The Princes of the earth takes away the wealth of one of his Ministers , & giues it to another ; puts away a bad seruant , & takes in a worse ; remooues a full fed Flie , and claps a leane Carrion in his roome . Ioshuah tooke ten stones out of Iordan , and put other ten in the places of them : This is a figure of the Worlds Reformation . Offices are euerie day chopt and changed ; twelue pibble Stones are rowled out of the Court , and twelue others are tumbled in , in their stead . But God is of another kind of temper , he makes choice of a people that shall bring forth Fruit : Hee takes the Kingdome from Saul , & giues it vnto Dauid , I will giue it to one that is better than thy selfe . Hee toke away the Priesthood from Shebna , ( who grew fat therein , Esay . 22. like a Capon in a Coope ) and gaue it to Eliakim , Who was as it were a father of the Inhabitants of Ierusalem . The sons of Ely died , and Samuel succeeded in the Priesthood . Suscitabo mihi Sacerdotem fidelem , I will raise vnto me a faithfull Priest . God raise vs vp all to newnesse of life , 1. Kings . 2. and let not our vnthankfulnesse cause him to thrust vs out of this vineyard which he hath planted for vs ; but that we may return him some fruits thereof , that he may be glorified here by vs on Earth ; and we receiue from him a Crowne of eternall glory in Heauen .

THE SEVENTEENTH SERMON , VPON THE SATVRDAY AFTER THE SECOND SONDAY IN LENT . LVC. 15.

Homo quidam habuit duos filios .

A certaine man had two Sonnes , &c.

The distrubution of the matter . AMongst the rest of the Parables , this Parable is treated of ; and is diuided into foure parts :

The first relates the resolution of an idle young fellow desirous to see the world , and to haue his fathers leaue to trauell .

The second , His vnaduised actions , lewd courses , lauish expences , and the miseries that befell him thereupon .

The third , The consideration of his own wretched estate , his returning home to his fathers house all totter'd and torne , weake , and hungerstarued .

The fourth , His fathers kind reception of him , and the joy that he took in this his lost sonne .

This followes verie fitly that former Parable of the Vineyard :

That being full of feare ; this , of hope :

That , of the rigour of justice ; this , of the regalos of mercie .

That checkes a sinner in his sinnes ; this spurs him on to repentance .

And these are those two Poles whereon the whole gouernement of God dependeth .

This world is nothing but a mixture of good & euill A certaine man had two sonnes . In these two sons are represented vnto vs the just , and the sinnefull man . For , this life is a Net which holds all sorts of fishes ; it is an heape of Corne , where the Chaffe is mixed with the Wheat ; it is a flock of Sheep and Goats ; a bodie consisting of contrarie humors ; a ground of good seed , and of tares : All are the sonnes of God by creation , but not by adoption . Fathers may haue sonnes alike in fauour , but not in conditions : Adam , to his Abel had a Caine ; Noah , to his Shem had a Cham ; Abraham , to his Isaac had an Ismael ; Isaac , to his Iacob had an Esau ; Dauid , to his Salomon had an Absalon ; and Salomon himselfe had a Rehoboam : So haue most men that haue many children ; and God himselfe hath some crosse , froward , and peruerse children .

Adolescentior ex illis .

The younger of them . The Saints and Doctors doe multiplie the motiues of this his longing to be gadding abroad . But the malne Motiue was , that hee was yong , and desirous of libertie . He that names the word , Youth , names ignorance , small experience , infinite longings , a sudden quicknesse in entertaining them , and a foolish rashnesse in inioying them . Through a foolish longing , Adam and Eue lost the greatest Empire that euer was acknowledged by the World , in lesse than six houres ; being presently turned out of Gods blessing ( as they say ) into the warme Sunne ; and out of a Paradise , into a place of miserie . They were yong , and there is not that Vice ( as Saint Austen saith ) which will not seeke to lodge it selfe in youths bosome . They were youngmen , which Ezechiell saw with their backes turned to the Sancta sanctorum , entertaining themselues with the fragrant sweet sent of flowers . They were yongmen , which in the Booke of Wisedome , plant in all hast a Vineyard of Vices . Vtamur Creatura , tanquam in inuentute , celeritur . They were yongmen , which lost Rehoboam his kingdome . He was a yongman ( saith Salomo● ) whom the married wife in her husbands absence inuited to her house , and to her bed , being led along by her , Prou. ● . as an Oxe that goeth to the slaughter , or as a Foole to the stockes for correction . Hee was a young-man , that would take vpon him to guide the horses and chariot of the Sun . Yongmen are those , whom misfortunes dayly make an end off in the prime and ●lower of their youthfull yeares . In regard of whose manifold dangers , Dauid did desire of God , That he would not take him away in the dayes of his youth . His sonne Salomon , was many dayes together much vexed with the rawnesse and ignorance of his heire , that was to succeed him ; as diuining of the disasters , which were to ensue so prosperous a raigne , Eccl. 2 18. I hated all my labour wherein I had trauailed vnder the Sunne , which I shall leaue to the man that shall bee after mee ; And who knoweth , whether he shall be wise or foolish ?

The second motiue was , The wicked loue not to bee checkt in their proceedings . That he might be farre out of sight from his fathers presence , which he thought too great an eye-sore , hauing a desire to be free from the respect and reuerence which was due vnto him , from his instructions , admonitions , inquiries , and chidings . This was the end , why hee was willing to trauell , and the beginning of his ruine . The just man , hath euer God before his eyes . As the eyes of a maiden vnto the hands of her Mistris , Psal. 123. euen so our eyes waite vpon the Lord our God . The sinner would not , that Gods eyes should see him , nor his eyes see God , that he might sinne the more freely : and therefore hee saith to himselfe , Tush God hath forgotten ; hee hideth away his face , and he will neuer see it . Psal. 10.12 . Iob 22.13.14 . How should God know , can he iudge through the darkenesse ? The Cloudes hide him that ●e cannot see , and he walketh through the circle of Heauen . In a word , this yong man did seeke to shake off from his shoulders all those obligations , which the presence of his father might lay vpon him . But it seemeth to Saint Austen , that the cause of his perdition , was Pride , his not acknowledging of subiection , nor superioritie . This was the sinne of Lucifer in Heauen , and of Adam in Paradice . Initium superbiae hominis apostatare a Deo . This doctrine of Saint Austens , hath a great deale of reason on it's side , as is obserued by Thomas : For all other vices make a man goe departing from God by degrees , wheeling about as it were , and fetching a compasse ; but Pride standing out stiffe against God , and seeking as it were to out face him , fals presently to an absolute neglect of his diuine Maiestie . But it fareth with him as with the Sunne in those parts when it sets , it sinkes on the sudden , and it is instantly night : So when the Proude man fals , he fals suddenly , and a present darkenesse ouerspreds his soule , beeing throwne headlong downe into the bottomelesse pit of Hell , where the blacke mantle of eternall darkenesse shall be cast ouer him .

The third motiue ( according to Petrus Crysologus ) was couetousnesse of money : This ( saith he ) draue him out of his fathers doores , banished him from his Countrie , blotted his fame , and blemished his honour , left him naked & poore , and made him submit himselfe to the basest seruice in the world . And this conceit hath in its fauour a verie forcible reason ; for the libertie of Youth , though it would runne on to it's owne destruction , yet without money it is lame , it wants both it's hands and it's feet ; and this defect doth detaine him , as a woodden clog doth a mad Bullocke . But when Youth shall be left to it's own swinge , and bee still supplied and fed with moneys , which are the instruments of mischiefe in il gouerned yeres ; Who can restrain it , or what hand ( though neuer so strong ) hold it in ?

But to omit these and many other motiues elsewhere deliuered by vs ; Clemens Alexandrinus saith , That one of the greatest affronts that Man can do vnto God , is , for to forgoe the comfort and libertie of his owne house , to follow the World , the Flesh , and the Deuill . Saint Augustine saith , That it is a woful thing , that all that should seeme honie to a man , which is offered him by the Deuil ; and all that gall , which is profered him by God . It is a more naturall thing in the Creature , to obey their Creator , than to follow their owne proper inclination . The natural place of the water was to couer the earth , [ Et aqua erant super faciem abissi ] but God commanding them to retyre themselues , they did instantly obey his voyce . The libertie which the Angells enioy , is more perfect than that of man ; yet cannot they diuert their will from the will of God . What saith Salomon ? My sonne , receiue my councell , and hearken to the instruction that I shall giue thee ; Put thy feet in Gods Stockes , clap his coller of yron about thy necke , let his linkes binde thy legs ; for the more he shal lade thee with yrons , with gyu●s , and with fetters , the more free shalt thou liue , and more at libertie .

Diuisit illis substantiam , He diuided vnto them his substance .

Too much liberty the bane of youth . Here the Doctors and other learned Diuines make a doubt , How so wise and discreet a father could bee brought to fauour such an vnaduised longing , such a rash and inconsiderate course ? A man would haue thought , that hee should rather haue crost , controlled , and hindered this his idle and giddie resolution . But to impart his substance to a yong man that had no gouernment of himselfe , and was so apt to vndoe himselfe , it seemeth somewhat strange . Plat● saith , That a yong man ought to be harder tyed , and faster bound than a Beast ; because for the most part he is more wild , more vnruly , and vntamable . And the Lawes , where Parents are wanting , tye Tutors and Guardians to haue a great care in preuenting those perills that are incident to Youth . A child set at libertie maketh his mother ashamed ; Prou. 29.15 . Eccl. 30. ●0 . it is Salomons . And Ecclesiasticus saith , Laugh not with thy son , le●t thou be sorie with him , and lest thou gnash thy teeth in the end . Giue him no libertie in his youth , and winke not at his follie : Bow downe his necke while he is young , & beat him on the sides whilest he is a child , lest he wax stubborne , and be disobedient vnto thee , and so bring sorow to thine heart , &c. Men ought to be verie circumspect in giuing too much licence and libertie to young Gentlemen whilest they are in the heat and furie of their youth , and that their wanton bloud boyleth in their veines . It is no wisdome in parents , to giue away their wealth from themselues , Eccl. 33.20 . and to stand afterwards to their childrens courtesie . Giue not away thy substance to another , lest it repent thee ; no , not to thine owne children : For better it is that thy children should pray vnto thee , than that thou shouldest looke vp to the hands of thy children . To this doubt , satisfaction hath formerly beene giuen by vs in a Discourse of ours vpon this same Parable : but that which now offers it selfe a fresh vnto vs , is That albeit the Father saw , that his libertie , his monys , & his absence , would be his Sonnes vndoing ; yet hee likewise saw his amendment , his repentance , and what a future warning this would be vnto him . And so hee chose rather to see him recouered after he was lost , than violently to detaine him , and to force him to keepe home against his will ; which would bring forth no better fruits than lowring and grumbling . Saint Augustine saith , That it seemed a lesser euill to God , to redresse some euills , than not to permit any euill at all ; Melius judicauit de malis benefacere , quam mala nulla esse permittere . God would not haue thee to sinne , neither can he be the Author of thy sinnes : but if men should not commit sinnes , Gods Attributes would lose much of their splendor . Saint Paul speaking of himselfe , saith , That God had forgiuen him , though he had beene a persecuter and blasphemer of his holy Name , &c. And why did hee doe this ? Vt ostenderet omnem patientiam & gratiam ; My sinnes ( saith he ) were the occasion that God pardoned me , and his pardoning of mee was the cause of the Worlds taking notice of his long suffering , and his great goodnesse . This may serue for a verie good instruction to those that are great Princes , and Gouernours of Commonwealths , and may teach them how to punish , and how to beare with their subiects ; and it belongeth no lesse to the name of a good Gouernour , to tollerate with prudence , than to punish with courage . And Salomon giues thee this caueat , Eccl. 7 . 1● . Noli esse multum justus , Et not thou iust , ouermuch .

Congregatis omnibus .

When he had gathered all together . What a strange course was this that this young man ranne ?

First of all , hee leuelled all accounts with his father , shutting the doore after him to all hope of receiuing so much as one farthing more than his portion : If he had left some stocke behind him , that might haue holpe him at a pinch , if he should chance to miscarrie in this his journey , ( for he was not sure that he should still hold Fortune fast by the wing ) he had done well and wisely ; but he made a cleane riddance of all , as well mooueables , as immooueables : Et congregatis omnibus , &c.

Secondly , What a foolish part was it in him , to leaue so good a Father , and so sweet and pleasant a Countrie , being both such naturall tyes of loue to Mans brest . The loue of a Father is so much indeered in Scripture , that great curses and maledictions are thundred out against vnlouing and vnkind childeren . And the loue of a mans Countrie is such a thing , ( saith Saint Augustine ) that God made choice to trie of what mettal Abraham was made , by such a new & strange kind of torment , as to turne him out of his Countrie ; Egredere de Terra tua , & de Cognatione tua , Goe from thy Land , and from thy Kindred . Saint Chrysostome saith , That euen those Monkes which left the world for their loue to God , and to doe him seruice , did notwithstanding shew themselues verie sencible of their absence from their natiue soyle , and their fathers house . But those sorrowes and lamentations which the Children of Israell made when they were on their way to Babylon , indeere it beyond measure ; If I forget thee , ô Ierusalem , Psal. 137. let my right hand forget her cunning ; If I doe not remember thee , let my tongue cleaue to the roofe of my mouth ; yea , if I prefer not Ierusalem in my mirth , &c.

But much more fearefull is the resolution of this young man , in the thing that is signified thereby : To wit , That a Sinner shall so exactly summe vp all his reckonings with God , that he shall not haue any hope at all left him , neither in his life nor his death , of one onely dramme of mercie . There are some Sinners that giue their wealth to the World , but not all ; some giue God their lips , but not their hearts ; some , their memorie , but not their will ; some , their will , but not their vnderstanding ; some are dishonest , and yet Almesgiuers ; some couetous , and yet deuout , like those Assyrians which liued in Samaria , who acknowledged God & his Law , yet worshipped Idolls . But to giue all away , as the Prodigall did , is a desperate course .

Besides , It is a miserable case , that this Prodigall should not bee sencible of leauing so good a Father as God , of renouncing so rich an Inheritance as Heauen , and of being banished for euer from so sweet and pleasant an habitation . But he is so blind , that he loueth darkenesse , and abhorres the light ; which is a case so lamentable , that it made Ieremie to crie out , Obstupescite Coeli , Be amazed 〈◊〉 Heauens .

Profectus est in Regionem longinquam

He tooke his journey into a farre Countrie . No man can flie from God , per distantiam loci , be the place neuer so farre off ; no distance can bring vs out of his reach . If I ascend vp vnto Heauen , thou art there ; if descend into Hell , thou art there also . And certainly if there were any one place free from his presence , all the Prodigals of the world would make that their Rendezuous , and liue there . Ionas flying from God , left the earth , and entred into the sea , where there were so many Serjeants waiting to arrest him , who tooke hold of him , and threw him into prison , that darke dungeon of the Whales bellie . So that there is not any thing ( saith Anselmus ) in the Concaue of Heauen , which can escape the eye of Heauen ; no , though a man should flie from East to West , and from the South vnto the North. So this Prodigall , flying from his Fathers house , fell vpon a poore Farme , & flying from Fulnesse , lighted vpon Hunger ; and these were Gods executioners appointed to punish his follie .

To forget God , is to goe into a far cuntry . Into a farre Countrie . He came to the Citie of Obliuion , whose Inhabitants are without number . Saint Augustine saith , Regio longinqua obliuio Dei est , This far Countrie is the forgetting of God , and he that in this kind is farre from him , is in no kind at all . Fame had presently blowne it ouer all the Countrie , that a young Gallant was newly come to towne , liberall , rich , and generous : Presently ( as it is the custome of those that are in great Cities , as if some wonder had beene to be seene ) they come as thicke vnto him as Bees come to honey . The third day after his comming thither , hee walkes the streetes , attended on by a companie of braue Poets , Musitions , Iesters , Gamesters , and Vnthrifts ; they carrie him to a Dicing house , anon after to a Whore house , ( for these two are neuer far asunder ) where hee enters into conuersation with women , whom the Holy-Ghost stiles Multiuolas , for the multitude of their longings , or for their many and diuers minds in desiring many things , wishing one while this ; another , that : Who beeing ( as Saint Bernard saith ) more insatiable than Hell , are euermore a crying , ( like the daughters of the Horse-leech ) Affer , Prou. 3. affer , Bring , bring . He was willing on the one side to shew himselfe franke and free ; but on the other , the thirst of these Horse-leeches was greater than his Purse was able to satisfie . At last his money was all spent and gone , and impawning his apparell piece after piece , hee was in the end left bare and naked .

Eratfames valida in Terra , & ipse caepit egere .

Now , when he had spent all , there arose a great Dearth throughout that La●d , and hee began to be in necessitie . It so fell out , that it was a hard yeare , whereupon he began to suffer hunger , pouertie , and extreame want . There was no such necessity that this should haue prooued so hard a yeare vnto him ▪ for , a prouident man would haue prouided for a deere yeare ; well , for want of that , he sees himselfe now in want . Whilest Sampson had his strength about him , hee was courted by Dalida , and shee made much loue vnto him ; but when shee found that his force failed him , she began to vexe him and to mocke at him : Iudg. 1. ●● and when shee had her purpose she cared not a pin for him . Whilest Dauid was quiet in his Kingdome , Shimei durst neuer reuile him ; but he no sooner saw him flie from Ierusalem halfe naked , and with one shooe off ( as they say ) and another on , but that this his rancor brake forth , which durst neuer shew it selfe before : And making post hast , he hies him out of the Citie after him , and there before all the people , venting the gall of his long conceiued malice , hee falls a rayling most bitterly against him . I am poore and wretched : ( Marke I pray , Psal. 38. what followes ) My Louers and my Neighbours did stand looking vpon my trouble , and my Kinsemen stood afarre off . Many stood looking on him , but none would come in to helpe him . Those friends which before made great reckoning of Iob , when they saw him sitting on the Dunghil , they began to scorne and despise him . Those Princes that were confederate with Ierusalem , forsooke her in her affliction , and left her all alone . Philon reporteth , That the Samaritans whilest the Iewes were in prosperitie stucke verie close vnto them , and esteemed of them as of their friends and Kinsemen . Art thou greater than our Father Iacob ? said the Samaritane woman ; calling Iacob Father , as long as the Iewes power and prosperitie lasted ; but no sooner downe the wind , but they wind their neckes out of the coller , acknowledging neither friendship nor kindred . Of those Fishes which they call Vigiliales , your Naturalists doe report , That when the Starres are cleere , and shine bright , they come and skip and play aboue water , seeming therein to applaud their beautie , and to sooth and flatter them ; but when they are dimme and darke , they likewise hide their heads and get them gone . Of your Batts or Reare-mice ( as some cal them ) Fables report , That when the Birds came to demaund tribute of them , shewing them their brests , they sayd they were Beasts ; And when the Beasts came to them , & craued the like , shewing their wings ▪ they pleaded they were Birds . In a word , Quicke-siluer , which is such a profest friend vnto Gold , flies from it in the Crysole . All flie from the Crysole of pouertie , they will not indure to come to the melting pot , that is too hot a triall for them . Martial said of Homer , That if he brought nothing along with him but the Muses , hee should haue Tom Drummes entertainement , and be shut out of doores . Your Whore , if you haue no money in your purse wil bid you be gone ; No penie ( sayth the Prouerbe ) no Pater-noster . The Prodigall now sees himselfe naked and hungrie , and what shift to make he knowes not ; for , after a fulnesse comes a Famine , and after brauerie , beggerie , especially when men will wilfully cast themselues into it when they need not . For he ( God be thanked ) was well , had he had the grace to know when he was wel . And therefore saith Malachie , Malach. 2. If ye will not heare nor consider it in your heart , to giue glorie to my name , I will corrupt your Seede , and cast dung vpon your faces ; I will make yee also to be despised and vile before all the people .

Adhaesit vni Ciuium .

He went and ●laue to a Citisen of that Countrie , &c. He was now driuen to seeke out a Master , and forced to serue , out of pure hunger : It was his hap to light vpon a cruell Snudge , a hard hearted Tyrant , who sent him to a Farme house that he had in the Countrie , to keepe Swine ; where hee faine would , but could not fill his bellie with that feeding which was flung out to the Pigges . This was a verie miserable change : But God many times deales thus with his vntoward Children , that they may see the difference that is betwixt Master and Master , House and House , Fare and Fare . God did deliuer Rehoboam King of Ierusalem , from the hands of Shi●hacke King of Aegypt ; 3. Reg. 14. but suffered him to bee his Tributarie , that he might make triall of the difference , that was from subiection to subiection . God said to his People , I will that ye go downe into Aegypt , that ye may see what it is to serue me , & what Pharaoh ▪ Petrus Chrys. tels thee , That in thy Fathers house thou inioiest a sweet kind of life , a free seruitude , a ioyful feare , a rich pouertie , a safe possession , a quiet conscience , and a holy fulnesse ; As for labour and paines taking ( if there bee any ) that is put to thy Fathers account . But this thy felicitie goes further than so : Salomon throughout all the third Chapter of his Prouerbs , Prou. 3. goes promising blessings to a wise and obedient Sonne ; threatning many euills to come vpon that child that shall be crosse and vntoward to his Parents . As a long and prosperous life hath fauor both with God and Men , health , fulnesse , Barnes filled with aboundance , Presses that shal burst with new Wine ; summing there vp all possible and imaginable felicitie . But otherwise goes it with those that are peruerse and disobedient : Chrysologus sets them forth in the Prodigall , and reduceth them all to his turning Swineheard .

Our Sauiour Christ stiles Sinners with the name of Swine : And this name doth more particularly appertaine to those that are sensuall persons . The proportions are many .

First of all , Any other Creature whatsoeuer is made tame & gentle , but the swine not ; in any other there is taken some pleasure or affection , but in the Swine not ; any other will acknowledge the hand that feeds him , but the Swine neuer ; it is the stampe of an obstinate , harsh , vnsauorie , and desperate sinner .

Secondly , In touching a Hogs either bristles or skinne , hee presently falls a grunting , as Geminianus hath noted it . A Horse will suffer you to curry his coat , and to kembe downe his mayn ; there are many other beasts that will giue a man leaue to handle & stroke them ; but the Hog is no sooner toucht but he whines , and the reason is , because there is nothing either of profit or pleasure in him , saue his flesh : so that when you offer to lay hand on him , he presently conceiues that you meane to kill him . This is the picture of a Sinner that hath a guiltie conscience , who being scarce toucht , not with the whole hand , but the least and lightest finger of Gods justice , presently apprehends he is but a dead man .

Thirdly , Your Swine , especially your wilde Bores , are of that strange quicknesse of sent , that if the Huntsman meane to shoot at him , he must take the wind of him , or else he will wind him out and be gone . Now on the contrarie , they are not sencible of the ill sauour of a Dunghill , nor the stench of mud and mire , but rather take delight to lie wallowing therein , esteeming it as a great recreation and refreshing vnto them . This is the figure of a filthie foule Sinner , who will flie a thousand leagues from the perills and dangers of his bodie , but take pleasure and pastime in those muckhills and durtie puddles which defile the Soule . And these kind of creatures your Worldlings cal their loue , their joy , their comfort and delight . But Gods Dictionary termes them , the loathsome sweetnesses and perbreaking pleasures ofSwine .

Fourthly , In point of stinking nastinesse , and all kind of beastly filthinesse , a Swine is such a filthie thing , that a slouenly fellow we commonly call him Puerco , a verie Swine .

He would faine haue filled his bellie with the husks that the Swine eat , but no man gaue them him . There are many Pictures and Tables in Scripture , in the Saints , 〈◊〉 in the Doctors , of the foulenesse and miserie of a Man without God . Saint Gregorie compares him to a World without a Sunne , couered with thicke Clouds ; to a bodie without a soule , which though it be neuer so faire , yet is it fearefull to behold . Esay , to a Citie that is sackt , burned , and throwne downe to the ground ; Esay . 38. to a Swallowes young one forsaken of her Damme [ Like a Swallow so did I chatter ; ] To that rotten and corrupt piece of Linnen which was profitable for nothing , Ier. 13. Lament. 4. The wicked whereunto compared . and by Gods owne appointment commanded to be hid in Perath in the cliffe of a Rocke . The Lamentations , To the Nobles of Syon that remained Captiues in Babylon ; who beeing before purer than Snow , whiter than Milke , and more ruddie in bodie than the red pretious Stones , or more faire and beautifull than the polished Saphire , are now become blacker than the cole . Saint Augustine , To a house that hath not been inhabited for many yeres , which is full of Todes , Snakes , Spiders , and other vile and venimous Vermine ; to Adam , that was thrust out of Paradice , and afterwards cloathed with the skins of dead beasts . But none of them all expresse it more to the life , than this slouenly , filthie , loathsome , hunger-starued , weake , tawnie , stinking young man , whose bodie was growne ouer with haire , as a tree with mosse ; whose face was scort●ht with the Sunne , and through blackenesse had lost it's beautie ; whose poore Ragges that he had to his backe , were all totterd and torne with creeping through the bushes of the Mountaine , heere hanging one piece , and there another . Himselfe beheld himselfe in that puddled water where the Swine dranke , and did not know himselfe : And no meruaile , seeing his Father that created him did not know him , hee was so changed and altered from that he was . All these are Types and shadowes of a man without God : And I call them shadowes , for in truth neither these , nor many other the like indeerings can expresse them to the full .

One of the greatest martyrdomes that a man can suffer in this world , is , No miserie so great , but sin will reduce vs vnto it . To serue a base Moore , that shall imploy him in beating of hempe , in grinding in a Mill , in making Broomes , in rubbing Horses heeles , and digging vp roots of Thistles , whereof he must bee content to make his meales . But none of these is so base an office as the keeping of a Hog-stie ; and God brought this Prodigal to this miserie , to the end that the remembran●e of his former happinesse might amase and confound him . According to that of Ieremie , Ierem. 17 All that forsake thee shal be confounded . And of Dauid , Qui elongant se à te , peribunt . All such Prodigals as these shall remaine confounded and abashed , and shall vtterly perish , continuing in their sinnes . Yet there is in sinne ( if a man may so terme it ) some kind of good , in regard that those miseries which it bringeth with it , doth awaken and rouse a man from sleepe . And as the Cough of the lungs is eased with a clap on the back , so is the sinners heart , when Sinne hammers vpon it .

He came to himselfe . Saint Ambrose sayth , That sinne doth not onely seperate the sinner from God , but also from himselfe . Chrysologus , daintily toucheth vpon the same string , Cum recessit à patre ( saith hee ) recessit à se , &c. When he departed from his father , he departed from himselfe ; Leauing to bee man , he came to bee a beast ; And that he might come to his father , hee comes first to himselfe . There are some transformations , Psal. 32. that none can make , but Sinne , and Grace . Dauid , treating of the pardon of his sinnes , sayth . Blessed is he , whose vnrighteousnesse is forgiuen , and whose sinne is couered . Blessed is the man , vnto whom the Lord imputeth no sinne . Praising God in that Psalme , for hauing restored his vnderstanding vnto him . So S. Ierome expounds it . And albeit all sinnes doe robbe a man of his vnderstanding , 〈◊〉 doth alienate and estrange a sinner from himselfe ; yet dishonesty doth this more than all the rest . Salomon , treating of the tyranny of a Whoore , sayth , That shee is like a Theefe , which lyes in waite in the way , to set vpon carelesse men , and kill them ere they are aware . Et quos incautos viderit , interficit . A theefe dares not set vpon him that goes well accompanied , or that hath his pistolls at his Saddlebow , and is well prouided for him . The Deuill sets vpon vs with the inticements of the flesh ; against these allurements , wee must arme our selues with prayer , fasting , & mortification . But the carelesse man which lyes open , and offers himselfe euery moment to al occasions of sinning , that man he either robs , or kils , if not both ; and leaues him so wholly besides himselfe , that hee shall see the losse of his substance , of his honour , and of his health , with loathsome diseases ; that he shall see himselfe despised , murmured at , pried into , and made the common byword of the Citie wherein he dwels , and shall not bee sencible of the harme that hangeth ouer his head . And therefore Saint Paul preacheth vnto vs , Mortifie your members which are vpon the Earth , fornication , vncleanenesse , &c. For which the wrath of God commeth vpon the children of vnbeliefe . Another letter reads of Disobedience , For Dishonestie ( as Thomas hath obserued ) doth in such sort harden and obdurate the soule , that it will neither heare admonitions , nor obey any counsell . And therefore ( sayth Osee ) They will not giue their mindes to turne vnto their God ; Ose. 5.4 . for the spirit of fornication is in the midst of them .

Surgam , & ibo ad Patrem meum .

I will rise , and goe to my father . He resolued with himselfe to rise , For the posture of a sinner , The posture of a sinner is to lye groueling . is jacere , To lye downe . The iust shall rise , but the sinner shall lye groueling on the ground . Non resurgent impij in iudicio , The wicked shall not rise in iudgement . It is true that all men shall rise , but the wicked non stabunt in iudicio , they shall not be able to stand to it , when they come to their triall , but shal hang the head . Petrus Chrysologus , paraphrasing those words of the Centurion , Puer meus iacet ; sayth that our Sauiour did controlle this his speech , and that he sayd not well in saying , Puer meus , My boy lyes sicke . Whereunto he shapeth this answer for him , Meus est , quia iacet , si tuus esset , non iaceret , Hee is mine , because he lyes ; were he thine , he should not lye as he doth . There are many places of Scripture that proue and make good these two phrases of speech . And this very place confirmeth vnto vs , that sinne is called a lying , or a falling ; and righteousnesse a rising , or a standing .

I will rise and goe to my Father . Two Motiues , might put him vpon this determination .

The one , His hunger , and the extreame want wherein he was . For albeit , it be a common saying , Que la pobreza , no es vileza ; That it is no shame to be poore . Yet hunger is so sharpe set , and of that strength and force , that it will breake through stone-walls ; it not onely shakes off sloathfulnesse , but aduentures vpon all difficulties , be they neuer so desperate . Valerius Maximus sayd , That her Lawes , were cruell Lawes : because they prohibit nothing . And if hunger put spurs to her heeles , for to commit such great cruelties , as to force Mothers to 〈◊〉 their owne children , she will vse sharper rowells to atchiue things that are lawfull and honest . As to spurre on this Prodigall , to returne home to his fathers house . And necessitie doth not onely open mans eyes , but also mooues Gods bowells to compassion of his wretched case . Da nobis auxilium de tribulatione , Affoord vs ô Lord , that fauour , which riseth from tribulation . And I say , which riseth , because his eye is euer waighting on those that are in affliction .

The other , His calling to mind of his former felicitie . The remembrance of fore-passed felicity , a great means to bring vsto Repentance . Saint Austen weigheth with himselfe , how much it importeth a man , to haue beene bred vp in Vertue in the tender yeares of his youth : for liuing afterwards amidst the thornes and bryers of sinne , it pricks him vp to a remembrance of that quietnesse of conscience , which hee inioyed before hee became sinn's slaue . And when God preserues a sinner in his sinne , and forbeares to punish him according to his ill deseruings , it ought to bee a great motiue vnto him , to make him to leaue it . It is a case worthy great admiration , that in that so generall a destruction which the Babilonians made in Ierusalem , burning their houses , pillaging their goods , and taking their liues from them , yet they should leaue those captiuated Cittisens , those instruments , wherewith they were woont to serue their God in his Temple . Saint Ierome , and Saint Basil are of opinion , That this was an especiall prouidence , and dispensation of God , that in this their banishment , they should conserue the memorie of their fore-passed mirth and melody ; that being prouoked therby to greater sorrow , they might bewaile their sins , & recouer some hope of their restoration . And the recordation of our lost good , is not only a great helpe to make man to returne againe vnto himselfe , but also to moue God to take compassion of him . Thou findest thy selfe so ouerburthened with the weight of thy sins , that thou art in a manner quite deiected with them ; but for al this , be not put out of heart , but call to mind , that God was thy Father , and the Captaine and Leader of thee foorth in thy youth , and thy first Loue and delight . And therefore , Amodo voca me , Hencefoorth call vpon him . And no doubt but in doing so , Gods bowels of compassion will show themselues tender vnto thee .

I will goe to my Father , and say , I haue sinned against Heauen , &c. Hee resolues to craue helpe of him whome hee had offended ; like vnto your Magot-a-pyes , Confession in Gods Court , the onely way to Absolution . who being pursued by the Hawke , flye for succor to the Faukener , seeking shelter from him . So Samuel aduised the people , when they had offended God , Vos fecistis malum grande , Ye haue committed a great euill , yet neuerthelesse depart not from the Lord . If God be angry with thee , make him propitious to thee , not by flying from him , but by flying to him .

Peccaui in Caelum .

He sayes , That he had sinned against Heauen . More for that it was a witnesse against him , than for any harme that he had receiued from thence . For in your earthly Tribunals , with indearing our faults , we oftentimes increase our punishments ; but in that of heauen , the more the delinquent condemnes himselfe , the more he doth lessen his punishment . The reason is , for that sinne may be considered two manner of wayes .

Either , as it is an offence against an infinite Goodnesse . Sinne is an offenceto God & a wound to our owne Soules .

Or , as it is a wound , and miserie to our Soule .

As it is an offence , it calls for justice , and incenseth Gods wrath against vs .

As it is a wound , it mooueth him to mercie and to clemencie . And as the greatest misery causeth the greatest compassion ; the more a Sinner doth aggrauat his sinne , the more he doth extenuate Gods anger , and worketh the more pittie in him . Psal. 25.10 . Dauid harpt vpon this string ; For thy Names sake , ô Lord , be mercifull vnto my sin , for it is great ; Lord , thy Mercie is aboue all thy Works ; that the world should know thee by this name , is the greatest Attribute that thou takest delight in : for thy Names sake therefore let me beseech thee , that thou wilt haue mercie on my miserie , for it is exceeding great .

Make me one of thy hired Seruants . Gilbertus the Abbot saith , That these were verie humble and submissiue thoughts , as he was a Sonne , but somewhat too affronting for so free and liberal a Father : say his deseruings were neuer so poore , neuer so meane , such weake hopes , and such a base opinion could not but bee a great iniurie to so good and gratious a Father . Gregorie Nazianzen saith of him , Others cannot receiue more willingly , than he giues cheerefully . To the Couetous and to the Needy , there is not any content comparable to that of receiuing ; yet greater is the contentment which God taketh in giuing . He reuealed to Abraham his purposed punishment vpon Sodome , and onely because he should beg and intreat for their pardon : and this Patriarke was sooner wearie in suing , than God in granting . And if God did demand his Sonne of him , it was not with an intent to haue him sacrifice him , ( for hee diuerted that Sacrifice ) but to take occasion thereby to giue him a type of the offering vp of his owne Sonne : giuing a shadow of desert to that which came not within the compasse of desert . What says the Abbot Guaricus ? He that gaue his sonne for the redeeming of Prodigalls , What can he denie vnto them . Gods bountie often causeth our neglect . God is so liberall ( saith Tertullian ) that hee loseth thereby much of his credit with vs : for , the World gaines a great opinion , when with a great deale of leisure , and a great deale of difficultie , it slowly proceeds in doing good ; but God , he loseth this respect through his too much facilitie and frankenesse in his doing of his courtesies . The Gentiles ( saith this learned Doctor ) judging of Faith by outward appearances , could not be persuaded that such facile and mean things in outward shew , could inwardly cause such supernaturall effects , and such diuine Graces , as in that blessed Sacrament of Baptisme .

When he was yet a great way off , &c. The Prodigall desired that his Father would intertaine him into his seruice as an hired seruant ; and hee had no sooner sight of him , but he ran with open armes to receiue him , and was so ouerioyed to see him , and made him that cheere , that the Prodigall knew not how now to vnfold his former conceiued words . Saint Iohn in forme of a Citie saw that coelestiall Ierusalem ; and saith , That it had twelue gates , and in each of them an Angell ; which did typifie two things vnto vs :

The one , That the gates were open .

The Angells reioyce at our comming vnto Heauen . The other , That the Angells shewed the content they tooke in expecting our comming to Heauen . When thou doost not like of a guest , thou wilt get thee from the doore ; but if thou loue him , thou wilt hast thither to receiue him . But this his father did more ; for he no sooner spied his sonne afarre off , but he hasted out of his house to imbrace him , & presently puts him into a new suit of cloaths , that others might not see how totterd and torne he was returned home . But God went a step further than all this , for hee repaires to him to the Pigges-stie to put good thoughts into his head . Loue vseth to make extraordinarie haste in relieuing the wants of those persons whom wee loue . And forasmuch as God loueth more than all the Fathers besides in the world , hee made greater hast than any other Father could . Inclinauit C●elos & descendit , Hee bowed the Heauens and came downe ; That he might not detaine himselfe in descending , he made the heauens to stoope . Salomon saith of Wisedome , That none shall preuent her diligence and care ; Though he rise neuer so early to seeke her , a man shall alwayes find her sitting at his doore . Assidentem enim illam foribus tuis inuenies . So it is with God , he is still readie at hand to helpe vs , wee no sooner seeke him , but he is found . Lord , for thy mercie sake , preuent vs still with thy louing kindnesse , and by bringing vs to a true acknowledgement of our sins , lead vs the way to life euerlasting .

THE EIGHTEENTH SERMON , VPON THE THIRD SVNDAY IN LENT . LVC. II.

Erat Iesus eijciens Daemonium .

And Iesus was casting out a Deuill , &c.

IN this Gospell is contained that famous Miracle of one that was possessed with a Deuill , beeing deafe , blind , and dumbe . As also the applause of the People , the calumnie and slander of those Pharisees , who did attribute it to the power of Belzebub . Our Sauiours defending himselfe with strong & forcible reasons . The good old woman who blessed the wombe that bore our Sauiour , and the Paps that gaue him sucke . Whose name was Marcella : With whom the fruit of this Miracle endeth .

Erat Iesus eijciens Daemonium .

To vnweaue the Deuills Webs , and vndoe his Nets , God alo●e must vntie the Deuills knots ▪ is a worke so sole and proper to Gods omnipotencie , that if the Deuills malice had not intangled the World therewith , Gods goodnesse had not come to vnknit it . And this I hold to be sound Diuinitie .

First , Because it is the opinion of the most antient and grauest Doctors .

Secondly , For those places of Scripture it hath in it's fauour . As that of Esay , Is it a small thing , that thou shouldest be my Seruant to raise vp the Tribes of Iacob , Esay 49. and to restore the desolations of Israel ? But Saint Iohn doth expresse this more plainly ; Christ came into the world to this end , that he might destroy the workes of the Deuil , Now Dissoluere is properly , to vndo a deceit that is wrought ; Dissolue colligationes impietatis , Cancell those Obligations , Bonds , Schedules , & Acknowledgments , which thou hast vniustly drawne thy Creditours to set their hands thereunto . Omnem Cautionem fals●m ( saith Symmachus ) disrumpe : The Septuagint read it , Omnem Scripturam iniquam : Saint Hierome , Chirographa . And to the end that the drift of this Language may be the better vnderstood ; it is to be noted , That a man when he sinnes , sells himselfe to the Deuill ; making this sale good vnder his owne hand writing . The Deuill , hee buyes ; and the Man , he sells ; and the Damned confesse as much in Hell ; Wee haue driuen a bargaine with Death , and haue made a couenant with Hell . And if the Deuill had proceeded herein fairely & honestly , and according to Law and Iustice , this knot would hardly haue beene vnknit : but for that he is a Father of falsehood , of deceit , and of cosinage , there are three great annullities to be found in this his Contract .

First , An enormious & excessiue losse ; buying that Soule for little or nothing , which cost an infintte price ; Gratis venundati estis .

Secondly , A notorious cosinage ; in that he promised that which hee was not able to performe ; Sicut Dij .

Thirdly , Mans being vnder yeares ; it beeing a ruled Case , That any such sale , without the consent of the Guardian , is of no validitie in Law : And that too , must be for the benefit of the Ward .

Fourthly , That he that inhabits another mans house , if he vse the same amisse , the Law takes order that he bee turned out of it . Now , the Deuill inhabiting this house of man , makes a dunghill thereof , and besides , payes no rent for it : to the Bodie , Fastings are payable ; to the Soule , Prayers ; to the Goods , Almes : and these debts , are so many darts in the Deuills sides .

It did belong therefore to our Sauiour Christ , as being our elder brother , and the Guardian of our Soules , to disanull this sale . Saint Paul saith , That whatsoeuer act Adam had done , as the chiefe head and principall root of Mankind , our Sauiour Christ had now cancelled the same vpon the Crosse , Coloss. 2.14 . Putting out the hand writing of Ordinances that was against vs ; which was contrarie vnto vs , he euen tooke it out of the way , and fastned it vpon the Crosse. And for as much as euerie man through his manifold sinnes sells himselfe ouer and ouer to the Deuill , not once , but many times ; it was fitting that our Sauiour Christ should as often blot and cancell this bill , and make it to be of none effect . And here saith our Euangelist , Erat Iesus eijciens Daemonium , Iesus was casting forth a Deuill . This word Erat implying the difficultie of getting him out , as also the long time of his continuance there .

Erat Iesus eijciens Daemonium .

Diuersreasons , why Christ paused vpon the casting out of this Deuill . Christ did not presently cast out this Deuil , but stayed and paused a while vpon the matter ; shewing thereby , that it was not so easie a thing to bee done as some thought it to be , but rather full of difficultie . What , can there bee any difficultie for God to doe ? Is it possible that any thing should seeme hard vnto him ? The Saints of God , and learned Doctours of the Church , render some reasons thereof on our part , some on the Deuills , and some on our Sauiour Christs .

On our part , God hauing free and absolute power ouer our Will , Who is able to oppugne his omnipotency ? (1.) (1.) On our part . When Lucifer , & his followers playd the Rebels in Heauen , it seeming to God too base an Office to punish them by his owne person , he commanded Saint Michaell the Arch-Angell , that hee should throw them thence like thunderbolts . These Deuills , beeing thus tumbled downe headlong from that so high a Tower , they sought out another stronger hold wherein to defend themselues , which was Man ; and making themselues masters of this Fort , they made fast the Windowes , and the Doores , shutting close the Eyes , Eares , and Mouth of Man . God himselfe in our person , laboured to put them out . But Man , abusing that libertie which God hath left vnto him , & resigning it vp into the Deuills hands , is the onely cause that they maintaine and defend this Fort against God . Gregorie Nazianzen saith , That wee play the Traytors , and conspire against God , against his Crosse , and against his Bloud , by selling our selues dayly anew vnto the Deuill . Our Sauiour Christ had payd the ransome for all our sinnes vpon the Crosse , tearing that our handwriting & obligation in pieces , which we had made ouer to the Deuil . But we , as if we repented our selues thereof , make him a new bond , and bind our selues anew vnto him ; Which is a great basenesse in Man . Wilt thou receiue an Apostata , a Traitour , a Fugitiue , and one that is condemned for euer to the Gallies ? There is no Inne halfe so vile , or so bad as thy Soule . For , if this harbour a theefe , or a murderer , or a robber on the highway-side , it is vpon hope of profit : But thou doost not onely giue him entertainement , but also spendest thy purse vpon him , and doost protect and abett him against God . So that God hath a great deale more to doe with poore silly Man , being but as a worme of the earth , than with the greatest Deuill in Hell .

There is also another reason on our part ; To wit , The so often repeating of our sins ouer and ouer , their antient standing , and their spreading ( like a Cancker ) still farther & farther vpon our soules ; Insomuch , that it will find God worke , & cannot chuse but cost him much labor . And the sores of our sins may be in that desperat case , that he is not able to cure them by ordinary means , but must vse therin some great and strange Miracle . Thou puttest foorth to Sea , thou saylest in the same ship with another passenger , thy friend and acquaintance , ye Cabbin togegether , eat together , and sleepe together , continuing in this louing league of friendship , some six moneths or more . Thou boordest thy selfe with thy neighbour , liuest vnder the same roofe with him some thirty yeares and vpwards , and all this while ye continue verie good freinds . Sure it must be a very great occasion that must part yee twaine , and either coole , or blot out this your so long grounded affection . But , if besides this tye of friendship , thou take extraordinary contentment in it , there is no gaine-saying of it . Such a one , thou art wont to say ; she is my Life , my Soule , my deere Heart , deerer vnto mee than mine owne eyes . Though thou hast liued thus and thus many yeares , and so much to thy content and delight in conuersation and friendship with the Deuil , & though I must confesse , it is a hard matter to come off handsomely from him , yet God hath wrought thy freedom , but at a great price , and hath brought thee off cleere but with much paine . But let me tell thee withall , that when thy demoniated soule , shall place all it's whole pleasure and delight in the Deuils company , make him her best beloued , & hug him in her armes , and spred out the lappet of her garment for him ; then shal it be in my Letanie , Lord haue mercie vpon thee . For when sinne growes to that height , it is almost out of reach , to doe any good vpon it . Pope Clement saith of Simon Magus , that he could not be cu●ed , Quia voluntarie agr●tabat , Because he was willing to be sicke . And that his soule had made such an inseperable knot with the Deuill , Que quien le apartara , le matara , That he that should pull him from him , must pull away life and soule together . Saint Marke tels vs , That his Disciples being not able to dispossesse a young man of the Deuill , they brought him to our Sauiour Christ . And hee demaunding of them that brought him vnto him , how long he had beene tormented with him ; They answered , From his childhood . Our Sauiour healed him ; But I remember the Text sayes , Factus est sicut mortuus , ita vt multi dicerent , quia iam mortuus est , Hee was as one dead , in so much that many sayd , He is dead . This young man was so wedded to the Deuill , that many could not pull him from him ; and being taken from the Deuill , he was as a dead man . He had kept him companie so long , that the Deuill was to him , as his life . And this is the marke of such persons as giue themselues ouer to the pleasures of this World : For liuing without them but three dayes in the Holy-weeke , they thinke themselues dead .

(2.) (2.) Reasons on the Deuils part . On the Deuils part , there are likewise many forcible reasons .

First of all , This foule Fiend leaues a Soule so blind , so deafe , and so dumbe , that he doth not feele the hurt of so infamous a dwelling . And therefore the Church vseth to pray against the Spirit of Fornication . Seneca calls a woman , The Sepulchre of Vice ; and there is no dumbe man so dumbe , nor no blind man so blind , as hee that lies dead in the Graue ; nor no lesse blind and dumbe , as hee that is buried in the fond affection of a woman : Melior est iniquitas viri , quam benefaciens mulier . Thy enemie will doe thee lesse harme than thy Mistresse : The worst that he can doe , is to kill thee and take away thy life ; but she will take from thee thy goods , thy life , and thy soule . Dauid giuing thankes vnto God for freeing him from his former troubles , Psal. 126. sayd , Dirupisti Domine vincula mea , Thou hast broken , ô Lord , my bonds in sunder . What bonds were those ? Ecclesiasticus answers , Vincula sunt manus illis , The embracements of a woman . And in another place hee saith , Eruisti animam meam ex inferno inferiori , Thou hast brought my soule out of the lowermost Hell . Psal. 86. It seemeth that he stileth this lowermost Hel , his Adulterie : and that this should bee the sence of it , there is great reason for it ; for that is the lowermost Hell from whence God ( speaking according to our vnderstanding ) can draw a man out with greatest difficultie . For though God could with a great deale of ease haue taken Iudas out of the Hell of the Damned , yet hee could nor but by some extraordinarie meanes , feteh him from the Hell of his treason . Iob jumping vpon this conceit , drawes his comparison from the hard labour of a woman in trauell ; Obstetricante manu eius , eductus est coluber tortuosus . Wherein we are to consider the diligences which a Midwife vseth , when that which is to be borne , comes athwart , & crosses nature in it's common course : but what a doo would there be , if this birth should prooue to be a Snake or a Serpent ?

Secondly , The difficultie lies not so much in the Deuills strength , as in his subtiltie . Gen. 3. Erat Serpens calidior omnibus animalibus terrae . He doth not say he was stronger , but subtiler : For , to hunt in thicke and bushie Mountaines , we had need of more trickes and deuices , than if we did hunt in an open and champian Countrie : We must haue good store of weapons , ginnes , nets , and Ferrets , which may creepe in without any noyse . Ipse liberauit me de laqueo venancium . The Apocalyps paints out the Deuill in the forme of a Locust , Apoc. 9. but armed , hauing the face of a man , the haires of a woman , and the mouth of a Lyon . Hee compares him to a Locust , because he deuoures and destroyes all : His meanes , he maketh , Mans deceiuing , Womans inticing , and the Lyons crueltie .

Thirdly , The difficultie likewise consisteth in the Deuills pertinacie and obstinacie , who neuer ceaseth to plie and importune thee : And if at any time thou make thy peace with God , the Deuill will not suffer it to last long ; and conuerting it but into a truce for a time , he returnes backe againe to this cleane ( as thou thinkest ) swept house of thine : but the broome , through some default or other , hath not swept away all the filth and the durt . The Deuill will leaue thee for a time , but like a fit of an Ague he will returne againe vnto thee . That Feauer is not perfectly cured that comes againe the third day ; nor that house clean , where the durt stickes in the floore . He that onely ouercomes , and not kills his enemy , cannot rest secure , especially where there is an impossibilitie of peace . The Deuill being ouercome , growes more fierce than before ; What will hee doe then if he take thee vnprouided ? That Soldier which whilest the warre lasts leaueth off his Armes , and carelessely walkes vp and downe ; such occasions may offer themselues vnto him , that he may too late repent him of his follie . That valiant Captaine Ehud , mentioned in the booke of Iudges , feigned that he had something to impart to King Eglon in priuate ; and they withdrawing themselues into a Sommer Parlor where they sate all alone , ( there being warres betweene them at that time ) putting forth his left hand , and taking a dagger from his right thigh , he thrust it into his bellie , and the haft entring in after the blade , it was buried in the fat that was about it . Whereas this King , had he done well , hee should not ( considerng there was warre betweene them ) haue gone disarmed . What saith Saint Paul vnto thee , Accipite Armaturam Fidei . Those weapons of Faith , Ephes. 6. together with it's Armour , are of more inchantment against Hell , than those which the Fables feigne to be wrought by Vulcan . That which imports a Christian , is neuer to goe without them , because he is in a continuall warfare .

On Christs part there is also some difficultie , (3) (3) Reasons on Christs part . Iob 40.20 . because this Victorie must bee performed with triumph . Iob discoursing of the Deuill , in that metaphor of the great Leuiathan ; God said vnto him , Canst thou draw out Leuiathan with a hooke , and with a line which thou shalt cast downe vnto his tongue ? Canst thou cast a hooke into his nose , canst thou pierce his jawes with an Angle ? &c. Thou wilt say , thou canst , but I hardly beleeue it . To conquer the Deuill thou wilt thinke it no great matter , and that the victorie is not so glorious as it makes shew for . Bee it so : but to fetter and manacle him in that manner that little children may play with him without any danger , this is something to the purpose . Vniuersa arma eius aufer in quibus confidebat : This is a taking away of his sword , and bea●ing him with the scabberd ; than the which , nothing can bee a greater scorne vnto him . The Roman Emperours , for the better celebration of their victories with Triumphs , did much grieue in the deaths of those whome they had conquered . Marcellus sorrowed for the death of Archimides ; Caesar , for that of Cleopatra , because it seemed to be an eclipse to the glorie of their triumphs . But it was fitting that our Sauiour Christ should bee partaker of this glorie , and enioy so glorious a Triumph ; Expolians Principatus & potestates traduxit confidenter ; Palam triumphans illos in semetipso .

Et illud erat mutum , And that was dumbe .

Saint Luke makes him dumbe ; Saint Mathew , blind : Luc. 11. Mat. 12. And from his dumbnesse those that comment thereupon inferre his deafnesse . Saint Chrysostome , Tertullian , and Saint Hierome say , That the Hebrew word Cophos signifyeth Dumbe and deafe ; and our Interpreter translates it in the seuenth of Marke , Surdum & mutum . To Tytus Bostrensis , Lyra , and Euthimius , it seemeth that hee was not deafe , for that his dumbenesse not being naturall , the Deuill might make him dumbe , but not deafe , leauing him his hearing for his greater torment .

And that was dumbe . He being both blind , and deafe , Saint Luke makes mention , that he was onely dumbe . Which he purposely did ( as Saint Austen hath obserued ) to signe out vnto vs the greatest ill that could befall him . For , as long as a sinner hath a tongue , he need not to despaire . Iob beeing become as it were a Sieue vpon the dunghill , could yet make this boast , Derelicta sunt tantummodo labia circa dentes meos , Onely my lips are left about my teeth . This onely was enough to bring the Prodigall againe to prosperitie : When he had spent all , yet his tongue was left free vnto him , to say , I will goe vnto my Father . And this is sufficient , for to repaire thy losses . Your dumbe men being desirous to speake , multiply signes and gestures , esteeming their dumbnesse their greatest vnhappinesse . A Christian being askt , Hearest thou Sermons , giuest thou almes , loosest thou those that are in bonds , clothest thou the naked , &c. He answered , Yes . But doost thou confesse thy sinnes ? To that he said , No. This , of all other miseries is the greatest . O Lord ( saith he ) it were a great shame vnto me , that I should reueale that to Man , which I would ( if I could ) conceale from God . But Ecclesiastic●● answereth hereunto , That there is a shame , that bringeth sinne with it ; And there is a shame , which bringeth Grace and Glorie . The Theefe , hee confesses his offence , he is ashamed thereat , and curses the father that begot him . The repentant sinner , he likewise confesses his faults , and is ashamed that hee should so offend his Creator ; but withall , remaines comforted with the hope of his Grace and of his Glory . Without confession no true comfort . And no doubt , where there is a true confession of our sins , experience teacheth vs , that God there dwelleth and abideth in vs . For otherwise it were not possible that a sinner should bee at quiet in his conscience . And therefore the Counsell of Trent saith , that shame of our sinnes were a great confounding vnto vs , if it were not quickned and heartned vp with the comfort of Grace . Osee makes a comparison of an vntoward daughter , yet somewhat shamefac't withall , who couers her being with child , with the name of oppilations and obstructions ; but being put hard vnto it , and throughly examined by her Mother , shee confesseth the truth , that there may bee some course taken to salue her credit ; swearing and forswearing before , that there was no such matter , and cursing her selfe to the pit of Hell : but the day comes at last , wherein the treading of her shooe awry , is discouered to those of the house , and without doores , Osee. 13. The Deuils craft is to shut vp our mouths from Confession . so her credit is crackt euer after as long as she liues . The iniquitie of Ephraim is bound vp , his sinne is hid . The sorrowes of a trauelling woman shall come vpon him . What a deale of confusion and shame shall he be free from , that shall confesse his fault ? Saint Chrysostome saith , That God placeth shame , in sinne ; and comfort , in confession . Whereas the Deuill , in sinne , placeth presumption ; and and in confession , shame . Plutarch saith , That as a moderate shame , is a guard to innocencie , a wall to honestie , and a generall ornament to all the Vertues ; so too much shame on the other side , is a spoile and ruine to them all . Saint Austen saith , That it is a foulenesse and weakenesse of our vnderstanding , that thou shouldst be ashamed to confesse that to one particular man in priuat , which peraduenture thou hast committed in the companie of many , and in the presence of a multitude . Amongst other imprecations which Iob hath against himselfe , this is one , Si abscondi peccatum , &c. If I haue concealed , or kept secret my sinne . When the Deuill opened Adams mouth to eate the Apple , hee did likewise shut it vp from the confessing of his fault . Pope Gregorie saith , That when God did aske Adam , Vbi es , Where art thou ? he then pretended , had hee willingly and readily confest his fault , not only to haue pardoned him his offence , but to haue restored likewise all that good which he had lost , both to himselfe , and his posteritie . Saint Austen is of the same opinion . And Saint Bernard saith , That he did not hurt himselfe more by his disobedience , than by seeking to excuse his sin . For this his transgression , had he dealt fairely and plainely with God , might perhaps haue beene repaired . And Tostatus sticketh not to affirme , Gen. 39. That if he had forthwith accused himselfe , he had freed all his succession : For albeit he afterwards repented him of what he had done , Wis. 10.1 . and that God had forgiuen him his sinne ( Eduxit illum à delicto suo , For he brought him out of his offence , as we read in the first of Wisedome ) yet did hee neither restore vnto him his originall innocencie , nor that Paradice wherein he had placed him . Your Schoole Diuines bring many strong Arguments against this opinion ; but the authoritie of such graue and holy fathers as we haue here aledged , may serue to make it probable .

And that was dumbe . God gaue Man a tongue , that therewith hee might praise his Creator ; Lingua mea meditatur justiciam tota die , laudem tuam , My tongue doth meditate on thy righteousnesse and praise all the day long . Now the Deuill hee is so great an enemie to those praises & thankesgiuings which wee offer vnto God , that he studies to make that tongue dumbe which therein shall imploy it selfe . Dauid touching but his Harpe , forced that Deuill to take his heeles , that tormented Saul . And albeit Caietan saith , That this euill Spirit was but an excesse of melancholie , and that Dauids musicke did diminish it for the time , and gaue him ease ; yet experience teacheth vs , that the sweetnesse of musicke doth as well increase sorrow , as stirre vp joy . And therefore wee may take this for a most certaine and vndoubted truth , That Dauids Harpe did serue as an Instrument wherwith to praise God , by singing Hymnes and Psalmes vnto him ; Confitebor tibi in cythera Deus , I will praise thee vpon the Harpe , ô Lord . This Harpe of Dauids is to the Deuill as vnpleasing to his eare , as Christs Crosse is to his eye ; he cannot indure the sound of the one , nor the sight of the other .

And that was dumbe . Mans Tongue is not onely bound to praise God , Dumb ministers the Deuills best agents . Ose. 4.8 . but likewise to benefit our Neighbour ; one while by preaching in publique ; another while by aduising in secret . In this kind of sinne your Confessors are faultie , who ( as Osee saith of them ) eat vp the sinnes of my people , and lift vp their minds in their iniquitie : making good those words that immediately follow ; Like People , like Priest . So likewise are your Preachers who sow Cushions vnder Princes elbowes , and for feare of offending , refuse to reprehend sinne : And these Esay calls Dumbe Dogs . The Dog barkes at some , bites at other some , and heales others with his tongue , being in it selfe verie medicinable . Diogenes reprooued all his Citisens , laying before them their particular faults ; hee reprehended the Poets , for that they railed in their Verses against other mens il manners , and yet neuer amended their owne misdemeanors : Musitions , that beeing able to tune so well their Instruments , they could neuer as yet tune their Soules aright : Iudiciarie Astrologers , that diuining of other mens misfortunes , they could neuer diuine of their owne : Lewd liuers , that hauing so many good words in their mouthes , they should doe such bad deeds : Couetous Misers , that blaspheming money in publique , they adored it in priuate : Gluttons , that desiring health of God , they did dayly ouerthrow their bodies by ouer-eating and ouerdrinking themselues till they fell a vomiting as they sate at boord : Of those that can be content to fare well themselues , and not bring good tydings to their brethren : The leaprous men in the fourth of the Kings could find fault therwith , 4. Kings 7.9 . when they said one to another , Wee doe not well ; this day is a day of good tydings , and we hold our peace .

And that was dumbe . It is strange , That the Deuil getting so much as he dayly doth by mans speech , should labour to make him dumbe ; more harme growing to man by the former than the latter .

First , It is to bee prooued , That of a hundred that were possessed with Deuills , you shall finde but one onely that was dumbe ; they are all of them exceeding great talkers , flatterers , and lyers : And that they might prate the more , they talke in diuers tongues , not onely in that which is their owne naturall Language , but also in Latine , in Greeke , &c. Saint Ambrose hath noted it , That the Deuills downefall tooke it's beginning from his talking ; Dicebat enim in corde suo , ascendam in Caelum , For he said in his heart , I will ascend vp into Heauen : And our destruction began with the conuersation that hee had with Eue. Iulian the Apostata makes a jeast of it , That a Serpent should speake : Which Saint Ciril chose rather to proue by the testimonies of Phylosophers & Poets , than by Scripture , because this blasphemous wretch gaue more credit to them , than to the Word of God . Homer sayth , That Vlisses his Horse spake vnto him , forewarning him of his death . Porphyrius saith , that Caucasus spake ; & that Pythagoras passing by , it saluted him with a Salue Pythagora . Phylostratus saith , That Apollonius comming to the Gymnosophistae , an Elme ( vnder whose shade being wearie he sate him downe ) spake vnto him , and told him , That he was verie welcome . And Siginius reporteth of Iupiters Bull , That he spake like a man . If the Deuill then can speake by Horses , by Bulls , by Trees , and the like , hee may as well speake by a Serpent ; And why not by that Serpent more than any other , that was to be the instrument to ouerthrow all Mankind ?

Secondly , Out of many places of holy Scripture , obseruations of the Saints of God , and out of the opinions of many learned Doctors , Phylosophers , and Poets , in fauor of this point , two manifest truths are proued to arise from hence , and haue their first beginnings .

The one , That an euill tongue is the leauen of all our ill .

The other , That a good tongue is the summe of all our good .

The first , Experience at euerie turne teacheth it vnto vs . Whose are those blasphemies against God and his holy Saints , but of a sacrilegious tongue ? Whose those inconsiderate iniuries , but of a rash and vnaduised tongue ? Whose those infamies and detractions , but of a backbiting tongue ? Whose , those dishonest words and lasciuious Songs , but of a filthie tongue ? Whose , those sowings of discord amongst brethren , those dissoluings of marriages , those blottings of mens good names , those soylings of your Clergies Coat , your Priests Surplices , your Bishops Rotchets , your Widowes decent dressing , your Maidens modest attyre , but of a durtie slabbering tongue ? Saint Hierome saith , That the Deuill left Iobs lips vntoucht , hoping that with them he would haue cursed God , as he promised to himselfe before hand ; Stretch out thy hand and touch but his bones and his flesh , Iob. 2.5 . and then see if he will not blaspheme thee to thy face . Saint Ambrose saith , Plagam suam silentio vicit , He subdued his paine by silence . And the selfe same father saith , That if Eue had not spoken with the Serpent , or if shee had but eaten the Apple , & had said nothing therof to Adam ▪ we had not come to that so great miserie and misfortune whereinto we fel. The Deuill did not desire to make Eue so much a Glutton , as a Pratler : her talking with Adam did vndoe vs all . S. Iames qualifies both these tongues .

The one he termes a fire , that burns and consumes all that comes in it's way ; and to be the onely maine cause of all mischiefe .

Of the other he saith , That man is perfect that offends not in his tongue . In our Booke De Amore , we haue a whole Chapter touching this ill , and this good . But how is it possible , that the Deuill should seeke to fauour the ill , and disfauor the good ? Saint Augustine answeres this in one word ; This man hauing beene heretofore a great talker , the Deuill made him dumbe , lest by confessing his faults , he might repaire those losses which hee had runne into by ouerlashing with his tongue .

Dumbe , deafe , blind , and possessed with a Deuill . This massacre which the Deuill wrought vpon the bodie of this man , represents that cruell massacre which he dayly executes vpon mens soules : For though he takes pleasure in the possession of a mans bodie , yet his maine pretence is to preiudice the soule , and like a Worme in wood , to eat out the verie heart and pith thereof . Imagine a Horse prepared for the Kings owne riding , beautifull , and richly betrapt ; let thy thought represent such a one vnto thee , and a Rogue that hath neuer a shoo to his foot , nor a rag to his tayle , mounted thereupon , and proudly bestriding him ; Imagine a bed like that of Salomons , or that of the Spouse , cleane , neat , and strewed with Flowers , and an Oyle-man , a Collyer , or a Scullion put into it ; so is it with the Soule possessed by the Deuill .

It is a common doubt , yet fit for this Storie , Why God permitteth that the Deuill should doe so much mischiefe to man ? We know that this the Deuills rage towards man , began euer since that God purposed to make his Sonne , man ; and holding himselfe affronted , that he was not an Angell , hee vowed and swore the death of man . And therefore it is said of him , Hee was a Murtherer from the beginning : And this made our Sauiour to say vnto the Pharisees , Yee are of your Father the Deuill , for that yee seeke to fulfill his will , Who putting Christ to death , did accomplish that which the Deuill had sworne . And hence ariseth that hatred and emnitie which he beareth to man in generall , and the harme which hee either does or seekes to doe him ; thinking with himselfe ( as Tertullian noteth it ) that the greater hurt hee doth vnto man , the greater stones hee throwes against God . But suppose , That without the will of God he cannot doe vs any harme , Why God permits him to be so mischieuous . 2. Mac. 3. Why doth hee permit , that this his liuing Temple , consecrated with his holy oyle , being the habitation of his delight , should be made a Hogs-stie for Deuils ? When Heliodorus prophaning the holy Temple of Ierusalem , entred thereinto , there met him an armed Knight in harnesse of gold , sitting vpon a fierce Horse richly barbed , who smote at Heliodorus with his fore-feet throwing him downe to the ground . This was no sooner done , but there presently appeared two young men , notable in strength , excellent in beautie , and comely in apparell , which stood by him on either side and scourged him continually , and gaue him many sore stripes till he was readie to giue vp the ghost : and all the People praised the Lord , that he had honoured his owne place with so great and strange a miracle . But Heliodorus escaped in the end with life , at the intercession of Onias the High-Priest : And the King asking Heliodorus afterwards , Who were meet to be sent yet once againe to Ierusalem ? he said , If thou hast any enemie or traitor , send him thither , and thou shalt receiue him well scourged , if he escape with his life : for in that place , no doubt there is an especiall power of God . But a more sweet & pleasing temple vnto God than Ierusalem , is the bodie & soule of man ; Templum Dei , &c. The Temple of God is holy , which Temple yee be . He made a promise to Ierusalem , that no vncircumcised person should put his foot within it , much lesse doe any harme vnto it . How then doth God consent , that the deuils should lodge so long in man , and should trample and tread him vnder foot , and torment him in that extreame manner as they doe ?

Saint Chrysostome in his bookes De Prouidentia , doth multiplie reasons heerevpon : and in his second part he setteth downe sixe ; the chiefest whereof I take to be , The feare and terrour which God pretendeth to put man in with the sight of one possessed with a Deuill . There are many men in the world , whom God must bring vnto him by ill ; for good will doe no good vpon them . Saint Augustine expounding that verse of Dauid , Descendant in infernum viuentes , Let them go downe aliue into the Pit ; addeth , Ne descendant morientes , Let them not goe downe dead . Old wiues say , That wee must goe Saint Iames his way , either in our life or our death . But more truly may it be said of Hell , That to the end wee may not goe into it at our death , we must enter into it in our life : not like Dathan and Abiram , who went downe quicke into it , but with the consideration and earnest thinking of him that is possessed with a Deuill . For if in this life , when as yet the finall sentence is not giuen , the Deuill doth vse a Sinner thus hardly ; What will he doe vnto him when God shall seale his Warrant for Hell , and pronounce condemnation againsthim ? Origen noteth it , That there was not any kind of paine in the world , wherewith the Deuill did not torment Iob ; afflicting him with the fires of Saint Anthonie , the sores of Lazarus , the Collicke , the Gout , the Canker , &c. Effudit viscera eius . Galen saith , It is impossible that many Infirmities should meet together in one and the selfe same part of the bodie : But in Iob , in euerie part of his bodie the Deuill had put paine vpon paine , and sore vpon sore . Now if on him such rigour was shewne , who was appointed to bee the patterne of Patience ; What cruell torments shall be executed on him that is to be made the example of Gods diuine justice .

The second reason is , That in the infancie of the Church , it was fitting that there should be some chastisements that should carrie a sound and a noyse with them ; to the end that ( as Dionysius hath noted it ) the Wicked might be terrified therewith . In the Old Testament God tooke this course , Vae tibi cimbalo alarum . Esay speakes this of Aegypt , hee termes it a Bell with wings ; for the seuere and many strokes which the bell with wings shall beat it withall . It is an excellent Symbole of Fame , because as it flyes , it sends foorth a shrill sound . Appian the historian cals the Emperor Tiberius , The Cimball of the world , because his fame did ring and sound through all the nations of the Earth . After many other plagues , God threatned the Aegyptians with a murren or pestilence ; and anon after renders the reason of it , That his name might be declared throughout all the world . And as when the great Bell tolls in Arragon , the whole Kingdome is strucken into feare and amasement , ( for that clapper neuer wags but vpon some strange and extraordinarie occasion ) so the whole world was strucken into a great feare of those rods and scourges wherewith the Aegyptians were so sorely beaten . Iosh. 2.9.11 . Rahab said vnto the Spies which entred into Ierico , Our hearts did faint , and there remained no more courage in any , because of you ; For I know that the Lord hath giuen you the Land , and that the feare of you is fallen vpon vs . And the Princes of the Philistines could say vnto their People , Be yee not rebellious and stiffe necked , lest it happen vnto you as it did vnto Aegypt . It remained for a Prouerbe to after Ages , The Plagues of Aegypt light vpon thee . To this end God permitted in the primitiue Church many demoniated persons ; some , for forsaking the Faith ; some , for abusing the Sacraments ; others , for blasphemies , and the like : Himineus and Alexander were deliuered ouer vnto Sathan , 1. Tim. 1.20 . that they might learne , not to blaspheme ; others , for incest ; others , for pride : so ( according to Epiphan. & S. Hier. ) Nebucadnezar was by the Deuil turned into a beast : others , for their enuie , [ Spiritus Domini mali vigebat Saul . ] But that the Deuill should make a man deafe , blind , and dumbe , this of all other is the seuearest punishment : This is , To deliuer men o●●r to a reprobate sence , that they may doe those things which are not fitting for them . Thomas saith , That God suffers this ( yet not beeing the Author of so great an ill ) by remoouing for a time his especiall fauour , & leauing the Vnderstanding to walke a while in darkenesse . The Sunne is the vniuersall cause of the light ; but if a man will shut vp his doores and his windowes close , it is his owne fault If hee abide in darkenesse . God is the vniuersall cause of the spirituall light of our Soules ; but if any one shall despise this Light , he vseth to leaue him in the darke . And hence was it , that these three inconueniences did befall this man , to wit , Deafenesse , Blindnesse , and Dumbnesse , which was one of the greatest rigours of his Iustice . Esay saith , I saw the Lord sitting vpon a high Throne ; Esay 6. like a Iudge that sits in state , the house full of smoke , and the Seraphins of fire , publish his furie , and the sent of their sinnes which had gone vp into his nosthrils . Those two Seraphins that couered Gods face , are a representation of his wrath ; Though when the time of punishing is come , God vseth to open his eyes : but now the Seraphins couer his eyes , in token that he would strike this man with blindnesse . And therefore it is said , That the foundation of the Temple did shake . Then anon after followed the punishment ; Excaeca cor populi huius , & aures eius aggraua . Other Interpreters vse the Imperatiue , vttering this sentence in a commanding kind of voyce ; Excaecetur cor populi huius , &c. Let the heart of this people bee made blind , and their eares dull .

Cum ejecisset Daemonium , locutus est mutus .

When the Deuill was gone out , the Dumbe spake . The Deuill was first to be driuen out , before the Dumbe could speake . First , The dore or the window is to be opened , that the light may come in : First , you must turne the cocke of the Conduit , or plucke out the stopple , before the water can gush out . The penitent man must first cast the Deuill out of his bosome , before hee can make any good Confession : First , the Preacher must cast him out of his heart , before hee can preach any sound Doctrine . What confession can a Sinner make , while the Deuill dwells in his soule ? What sorrow or feeling can hee haue of his former faults ? What purpose of amendment for the future ? What acknowledgement of the heinousnesse of his crimes ? What shame , or what feare of offending ? Antiently men did confesse themselues only vnto God , to whom euery secret of the heart was so open , that mans thought and intention was sufficient ; with the penitent , his condemning himselfe by his own mouth . Yet notwithstanding , Ezechias said , I will recount all my yeares in the bitternesse of my soule . And Dauid , Anni mei sicut araneae meditabuntur ; With that care and melancholie wherewith the spiders weaue their webs , drawing euery thred out of their owne bowells , so will I meditate on the yeares of my life , drawing out threds of sorrow and repentance for euerie fault that I shall commit , from the bottome of my heart . If thou canst be content to imploy all thy sences for the good of thy bodie , & not do the like for thy soule , thou doost therein wrong thy soule , heauen , and God . Thou weepest and wailest for the losse of these earthly goods , but shedst not a teare for the losse of those rich treasures of heauen . Two things are inioyned the penitent : Two things required in euery true Penitent . The one , a full and intire Confession . The other , a strict examination of their owne conscience .

And that so strict as may befit so great and waighty a businesse as is the saluation of the Soule ; and then may the Dumbe speake , and the Preacher preach . For if the Deuill be still pulling him by the sleeue , what good crop can he render vnto God , of his Hearers ? What light can hee giue to his Auditorie , who is himselfe possessed by the Prince of Darknes ▪ Open thou my lips , o Lord , & I shal set forth thy praise ; do thou pardon me my sins , & I shal sincerely preach thy Word . The Scribes & Pharisees , who were teachers , but not doers of the Law , Ieremy cals them false Scribes , What they wrought with their pen , they blotted out with their works . The like kind of fault that partie committeth , who singeth Psalms vnto God in the Quire , and yet hath the Deuill in his brest : And then , how different must this mans thoughts be from his words ? He can hardly say , Confitebor tibi Domine in toto corde meo , I will confesse vnto the Lord with my whole heart , as long as he hath giuen himselfe ouer vnto Sathan .

The Dumbe spake . This man prostrating himselfe at our Sauiours feet , might verie well say , Blesse the Lord , ô my Soule , and all that is in mee praise his holy Name : The Lord looseth them that are bound ; the Lord inlightneth the Blind : Praise the Lord , ô my Soule , I will praise the Lord in my whole life . A Sinner that truly repents himselfe , The iustifying of Soules a greater act of mercie , than the creating of Angells . and that sees himselfe freed from the Deuill , and from Hell , is neuer satisfied with giuing thankes vnto God , and in praising his holy Name , as oft as hee considers the great mercie which God hath shewed towards him . Saint Augustine saith , That although the creating of Angells , and the justifying of Soules , doe equally argue Gods great power ; yet the second is an act of farre greater mercie .

He casteth out Deuills through Beelzebub the chiefe of the Deuills . Origen , Saint Augustine , and Saint Ambrose say , That the Deuills haue their studies and their cares apart : This is their first Tenent ; Some ( say they ) treat of Auarice ; some , of Luxurie ; others , of Ambition ; others , of Reuenge ; some perturbe mens minds , occasioning great sorrow ; others , excesse of foolish joy and mirth .

Secondly , They hold , That in euerie one of these seuerall vices there is a superiour Deuill , which hath command ouer many that are inferiour vnto him ; And he that is the Chiefetaine of one of these Legions , is not obedient to any Saint whatsoeuer , except him that excells in humilitie , whose lowlinesse of mind may be able to incounter with his pride of heart . S. Marke relateth , That our Sauiour deliuering one ouer that was possessed of a Deuill , to his Disciples , to the end that they should make him whole ; howbeit they had boasted , That Deuills also were subiect vnto them ; yet they could not doe it . Afterwards asking Iesus the cause of their not curing him , hee answered , Such kind of Deuills as these , are not cast out but with Prayer and fasting . This Deuill should seeme to be a Prince of some Legion , and none could doe any good vpon him , saue such Saints of God as were wonderfull meeke and humble , and with Fastings did beat downe the bodie of sinne , and by frequent and feruent prayer , prostrate their Soules .

Thirdly , Many of these deuils do possesse diuers parts of the body which correspond with that vice which they are subiect to : And as the soldier , who sealing a wall or a fort , stickes his dagger or his Pike in some part of the wall where hee meanes to get vp ; so the Deuill seekes to pitch his standard there where hee may aduance it with most ease , and most to his honour and glorie . Alfegor that dishonest Deuill , domineeres most in the Loyns , ( as it is noted by Saint Gregorie in his Exposition of that place vpon Iob , Iob. 3. Virtus eius in lumbis eius , His strength lies in his loynes . ) Pluto the Prince of Couetousnesse raignes most in the hands : Our Sauiour Christ healed a hand that was withered ; Luk. 16. signifying thereby , That it was a couetous hand , and yeelded not the fruit of good workes . Beelzebub , who is the Prince of Pride , rules principally in the head . This Beelzebub , by interpretation , is the Prince of Flies ; whither it were or no , that they gaue him this name in regard of those many Flies which his Sacrifices did breed ; or whither it were because the Acharonitae did presume that he had freed them from certaine filthie and loathsome Flies ; or for that the Flies are alwayes buzzing about the head and face ; or because the Deuill and these Flies are much alike in their euil disposition , [ According to that of Salomon , Muscu morientes , perdunt suauitatem ●●guenti , Dead Flies doe marre the sweetnesse of the Oyntment ; ] or for that the Flie is the Emblem of a proud Deuill ; Ipse est Rex super omnes filios superbiae . This Deuill is a proud daring Deuill : proud in his Motto , Similis ero Altissimo , I will bee like to the most High : and proud in that his proffer , To haue the King of Kings our Sauiour Christ to doe him homage ; H●c omnia tibi dabo , si cadens adoraueris me , All these things will I giue thee , if thou wilt fall downe and worship me . Or whither he were so called for that other attribute of his , to wit , his daringnesse and his audaciousnesse ; Nihil audacius musca , Nothing bolder than a Flie : And for this cause ( saith Homer ) did the Lacedemonians beare Flies for their Deuice in their Shields ; which is confirmed by Pierius . The Deuill occupieth the North , I will set in the sides of the North. From the North commeth all euill ; Ierem. 1. Esay 14. Your Flies they doe the like . Plinie saith , That your Bees are forced to forsake their hiues , and to flie out of your Northerne parts , for the trouble that the Flies there giue them . The Deuill is importunate , impudent , neuer ceaseth , neuer growes wearie with tempting vs : And no lesse vexatiue and troublesome are your Flies . Saint Gregorie calls these our sensuall imaginations , Flies . Pierius reporteth , That to the importunate man they gaue the name of Flie ; And there is no such busie bodie as the Deuill . Lastly , Your Flies doe abound most in the Dog dayes ; and the greater is the heat of our sensualities , the greater store of Deuills it hatcheth . Of Marie Magdalen Saint Luke saith , That our Sauiour Christ cast out of her seuen Deuills .

And howbeit there were other great Gods amongst the Gentiles , ( according to Vatablus his report ) as one Balberid ; that is , Dominus Fideus , that presideth in al kind of dealing and contractations in Innes and Victualling houses ; and was so rich an Idoll , by reason of the great Almes and deuotions which your Traders and dealers in the world did offer vnto him , that by the helpe thereof , Abimelech killing seuentie of his brethren , carried away the Kingdome of Israell . There was likewise one Belfegor , who did command in Chiefe in Gluttonie ; and was a verie poore Idoll , in regard that they who were deuoted vnto him , spent all that they could rape and wring , in bellie-cheere and gourmandizing . Notwithstanding all these , Beelzebub , whom they likewise called the God of Acharon , was more famous than all the rest of that rabble . And the Prophets for to diuert the People from the adoration of these Idolls , did impose infamous names vpon them , as Beelzebub God of the Flies .

And the People wondred . Acknowledging , That they had neuer seen so prodigious a miracle in Israel [ Nunquam apparuit sic in Israel ; ] Insomuch that some of them whispered amongst themselues , That he was the Sonne of God ; Mat. 9. Mat. 12. Nunquid ●ic est Filius Dei ? others did desire signes from Heauen ; others said , In Beelzebub , &c. Saint Hierome saith , That this was that Deuill which deceiued Eue ; as also he that tempted our Sauiour Iesus Christ . But here is to be seene a greater miracle than this , That Christ giuing sight to this one blind man , should leaue so many others more blind than he : Which made Esay crie out , Obstupescite , Esay 29. & admira●ini , Stay your selues , and wonder , they are blind , and make you blind . It were able to strike a man into amasement , to see that a poore sillie old woman should see the light of Heauen , and the blind likewise that is borne blind ; and that the Scribes and Pharisees should continue so blind as they doe . The heart that is hardned is like vnto the Anuile , which the more you beat vpon it , the harder it waxeth : Or like vnto sand , which the more the waters wash it , the closer it settles , and growes the tougher . 1. Reg. 2.5 . Of Nabals heart , the Scripture saith , Mortuum est cor eius , & factum est quasi lapis , That his heart dyed within him , and that he was like a stone . Saint Bernard giues vs fiue markes , by which wee may know the hardnesse of a mans heart .

The first , Neque compunctione scinditur , It is not toucht with compunction , It hath no feeling of it's hurt , and perdition . Our Sauiour healing one that was possest with a Deuill , Suspiciens Caelum , ingemuit , Casting his eyes vp to Heauen , he wep't and lamented ; mourning for him , that mourned not for himselfe . Alexander would haue killed himselfe , for hauing killed his friend Clitus ▪ L●●cretia stab'd her selfe , when she saw she had lost her honesty . But the sinner , is not sencible of farre greater losses than these .

The second , Nec pietate mollitur . It is not mollified with Gods Pitie and Mercie towards it . The clemencie which he showeth towards it , ought to reduce it to repentance ; Rom. 2. But it despiseth ( as Saint Paul saith ) the riches of his goodnesse , and longanimitie . And these are riches , that are treasured vp to their owners condemnation . God treasures vp Mercie for thee , and thou treasurest vp Wrath against the day of Vengeance . All which shall turne to thine owne hurt .

The third , Nec mouetur precibus . It is not mooued with prayers and intreaties . Tota die ( sayth Esay ) &c. Esay . 65.2 . Rom. 10. I haue spred out mine hand all the day long to a rebellious people . The selfe same words , are repeated againe by Saint Paul . To begge with hands lifted vp , is a ceremony which men vse with God ; & God sayth , that he vseth the like with men , as if he were Man , and Man God .

The fourth , Flagellis induratur . Like that of Pharaoh ; The more hee is punished , the more his heart is hardned . According to that of Iob , Cor eius indurabitur quasi lapis , & stringetur quasi malleatoris incus . His heart shall be hardned as a stone , or as the anuile , that is hammered on by the Smith . Whereunto , suteth that of Ieremy , Indurauerunt facies suas super Petram , They haue made their faces harder than a stone .

The fifth , Inhumanum , propter res humanas . Inhumane to it selfe for humane commodities , Who like Narcissus , being in loue with their owne beautie , will rather dye , than forsake so vaine a shadow . Of these men , it may bee sayd , Wee haue made a league with Death , and a couenant with Hell . The appointed time shall ouertake these men , or some disperat sickenesse shall cease vpon them . Thou shalt preach to one of these obstinat sinners , That he confesse himselfe , & make his peace with God , by acknowledging his sinnes , by being hartily sorry for the same , and by crauing pardon and forgiuenesse of God : But his answere will be , What , Shall men thinke that I doe it out of feare ? No , I am no such coward , &c. All these conditions are summed vp in those which our Sauiour vttered of the euill judge . Nec Deum timeo , nec homines Vereor , I feare neither God nor Man .

Others tempted him , seeking a signe from Heauen . From this varietie of opinions , Saint Austen inferreth the little reckoning that we are to make as well of mens iudgements , No scourge to that of the Tongue . as their iniuries . For mine owne part , leauing Saint Austen herein to your good likings , Let not mine owne conscience condemne mee before God ; all the rest I account as nothing . What sayth Esay ? Nolite timere opprobrium hominum , Feare not the affronts and calumnies of men . And Christ giues you a verie good reason for it ; If the master of the family were called by the name of Belzeebu● , what name will they giue to those of his house ? Gregorie Nazianzen , treating of certaine Heretickes , who made the diuine persons disequall ; sayth , In bona● partem hoc accipe Sancta Trinitas , nec tu stultorum linguas prorsus effugisti , O blessed Trinitie , receiue my words with that good intention which I deliuer them , thou hast not escaped cleere from the tongues of fooles . It ought therefore to bee a great comfort vnto thee , that those fooles should mutter against thee , that spake ill of God . The Athenians , sentenced one Iupido , a base fellow , to bee put to death in Phocions company , who was a famous man : and Iupido , weeping , as he went along to execution ; Phocion sayd vnto him , Why doost thou weepe ? Thinkst thou it a small happinesse , that thou must dye in my company ? The like words doth Nazianzen vse to those that are iniured by the tongues of fooles ; Thinkest thou it a small happines , that thou shouldst suffer therein with God ? Saint Chrysostome sayth , That an euill tongue , is worse than a dogge : for hee onely teares a mans cloaths and his flesh ; but an ill tongue , mens honours , liues , and soules . Saint Bernard sayth , That it is worse than that piercing of our Sauiours side with the speare , For that speare did but wound the dead bodie of our Sauiour Christ ; but this sting of the tongue , our Sauiour beeing aliue ; the one therein , beeing lesse cruell than the other . Dauid sayth ; That an ill tongue differs but little from Hell . From the depth of Hels wombe , and from a foule tongue , good Lord deliuer vs . Where you see he makes it a peece of his Letanie . Many doe murmure by intimating a secret ; This is onely committed to thy brest , whence it neuer ought to goe out . They doe not consider who commit a secret to a man , that therein they inioyne him , not to keepe it : It is a great foolerie to thinke , that another will keepe that secret , which thou thy selfe couldst not conceale . And as great a folly is it that thou shouldst hold him vnfaithful , who reuealeth thy secret , and take thy selfe to be loyall , when as thou wast vnfaithfull to thy selfe . Thou doost not keepe that secret , which God and his Law commands thee ; and thou holdst him disloyall , that breakes but the Lawes of the World . Thou defamest thy neighbour by reuealing his defects to thy friend , and yet wouldst faine make show that thou art very tender of his honour .

But Iesus knew their thoughts , and sayd , Euery Kingdome deuided against it selfe , shal be desolate . Mathew , recounting another Miracle of a dumbe Deuill ; Mat. 9. the Scribes & the Pharisees sayd , In principe daemoniorum , &c. Our Sauior at that time did dissemble their blasphemie , hoping ( as S. Chrysostome sayth ) that the splendor of that Miracle , should by little and little ouercome them . But perceiuing in this Miracle , that they perseuered in their malice , and that his silence gaue occasion vnto them , to increase their suspition , hee made a short and cutted Sermon vnto them . For , there are occasions wherein a man ought to bee silent , and wherein he ought to speake . And so those two places in the Prouerbs , which seeme quite contrarie , are well reconciled . Answere not a foole , according to his foolishnesse , least thou also be like him ; And againe , Prou. 26.4.5 . Answere a foole according to his foolishnesse , least he be wise in his owne conceit . To reply sometimes to the fooleries of a foole , is to be a foole . And not to reply vnto him , is to giue him occasion to take himselfe to be wiser than he is . These two places Saint Cyprian quoteth in that his Tract which he made against Demerianus , Who grew so shamelesse and so impudent , in commending Paganisme , and condemning Christianitie , that after a long silence , he brake out and sayd , Vltra tacere non oportet , I may no longer hold my peace . The like course did our Sauiour here take with the Scribes and Pharisees . And for the better conuincing of them , he made answer to their inward thoughts , which is a propertie onely belonging to God . Not , because they did not blaspheme him with their mouths ; for the word , Dixerunt , proues that sufficiently ; but because , they did either blaspheme him between their teeth , ( as Saint Chrysostom will haue it ) or because some did vtter this blasphemie with their mouth , and other some with their heart .

The Deuills though at discord amongst themselues do yet vnite their forces against Man . Euery Kingdome diuided in it selfe . Although the Deuils are at a continuall discord amongst themselues , yet against Man they euermore ioyne their forces together ; according to that of Esay , Et discurrent daemonia Onocentaurus , & Bilosus , & clamauit alter ad alterum . Make a squadron of Deuills , and of your Birds of rapine , and you shall find that they will combine themselues together for our hurt . Aristotle hath obserued , that your tamer sorts of fowles , as Pigeons , Geese , Cranes , and Thrushes , goe together in flockes , and keepe companie and friendship one with another ; But your Birds of Rapine , as your Eagles , Kytes , Vultures , and the like , go still alone by themselues : So the Deuils , neuer keepe companie amongst themselues , but against Man they lincke and combine themselues . Iob compares them , Iob. 41. to strong shields that are sure scaled , being set so close one to another that no winde can come betweene them , nor any the least ayre pierce through them . One is ioyned to another . They sticke so together , that they cannot be sundred . This is a stampe of that strict vnion which is betwixt the Deuill and his Members . For the reprobate ( according to Saint Gregorie ) set themselues against Man . Saint Luke sayth of the Faithfull of the Primitiue Church , They were all of one mind , and of one heart : For though euery one in particular was the Sonne of his Father , and the sonne of his Mother , yet Charitie made them all sonnes of one Soule , and one Heart . And as the children of God linke themselues together in loue ; so the Deuils , and the wicked ones , ioyne together in malice .

And here by the way , we may in the Church , take one case into our consideration , which is a great dishonour to Christianitie , and a great glorie vnto Hell , to wit , That the Deuills beeing such enemies amongst themselues , should yet confederate themselues for our hurt ; And that Christians , tied by so many great and glorious titles to bee louing friends each to other , should euerie foot disagree , not onely in point of their owne priuat profit , but in causes appertaining to God . That King with King , and Prince with Prince , should wage war about the partition of their Kingdomes , it is not much ; But that Prelate with Prelate , Diuine with Diuine , and Preacher with Preacher , should bee at difference , this is somewhat strange . Vnde bella , & lites in vobis ? ( Saith Saint Iames ) Form whence are warres , Iam. 4 1. and contentions amongst you ? is it not onely from your owne lusts , that fight in your members ? But Sathan that sower of discord , doth also sollicite and incite thereunto euen the holiest and best sort of people . Ecce Satanas expeti●it vos , vt cribraret sicut triticum , Lo Satan seekes to sift ye , as one would sift and winnow Wheat . The graines of Wheat continue close together as long as they are in the garner , but when they come to be sifted , they are sundred and seperated one from another . According to that of Iob , Feruescere faciet quasi ollam profundum maris . He will diuide the Sea in sunder with dissentions , with the same rage & fury , as oyle boyleth vnder a great fire .

The word Sathan , what it implyeth . If Satan be deuided against himselfe , how shall his Kingdome stand ? Satan , is a common name , which signifieth many Deuills . For , if it were a proper name , as that of Belzeebub , it could not haue so conueniently beene said , In se diuisus est . This word implyeth any aduersarie whatsoeuer ; As it appeareth by many places of Scripture . Non est Satan , neque occursus mal●s , said Dauid . And our Sauiour Christ , Vade post me Satan , Sathan get thee behind mee . But by a kind of excellencie , Mat. 1 ● . it is more particularly appropriated vnto the Deuill , because he is the greatest aduersarie we haue .

But if Sathan be diuided in him selfe , how shall his Kingdome stand ? This seemeth to be no good consequence ; being that a superiour Deuill , may cast out an inferiour . I answere , That our Sauiour Christ doth not denie this : nay , many of the Sinagogue , by coniurations , and vnlawfull exorcismes , beeing the Deuills ministers , did cast foorth other Deuills . But if this were euery foote put in practise , and that many superiour Deuill , or their ministers , should infest and hinder one another ; of force there must grow dissention among them , diuision must needs follow vpon it ; and vpon this diuision , the dissolution of their Kingdome , as Athanasius , hath noted it . But our Sauiour Christ did cast out innumerable Deuills , to their great griefe and torment , Crying and saying , Why art thou come to torment vs before our time ? Where Saint Luke sayth , In digito Dei eijcio daemonia , In the finger of God I cast out Deuils . Saint Austen reads it , Si in Belzeebub , &c. If I cast out Deuills by the power of Belzeebub , then is his Empire diuided , and cannot stand . But his Kingdome not being to be at an end , till that God commeth into the World , as is made apparant by many prophecies , Peruenit in vos regnum Dei , The Kingdome of God doth come vnto you .

When a strong man armed , keepeth his pallace , the things that he possesseth are in peace . Seneca extends this name of Tyrant to a King that lawfully possesseth a Kingdome , but is now in his hands , who by force , or subtiltie , vsurpeth that which is none of his own ; or in his , who gouerns that which is his own , but with tyrannie and cruelty . Saint Austen looking narrowly into those the primarie beginnings of the Kingdomes and Empires of the World , cals them , Magna latrocinia , Great and famous robberies . When Rome was Queen of the World , Titus Liuius sayth , That all the spoiles of other nations , were there deposited . Alexander reprehending a Pyrat , for robbing at Sea with two poore ships ; Hee told him , Thou robbest the whole world ; and doost thou find fault with mee for those petty thefts that I commit ? And euen thus doe things passe at this day , in your great commonwealths . They whip a young theefe for stealing but ten Royals , and let a greater scape scot-free . What thinke you ( if they were well examined ) of a Treasurer , of a Iudge , of an Admirall , and the like great officers of a State , are not these great Theeues ? And yet for greatnesse sake , we adore them . Your mice are prettie little Theeues , who in a Larder lye nibbling at a Pastie ; Thou puttest in a Cat to kill them , or to feare them away ; the cat falls vpon the Pye , and at times eates it all vp . Which I pray you is the greater Theefe of the two ?

The greatest Tyrant and Theefe that euer was in the World , is the Deuill . No Theefe nor Tyrant to the Deuill . Not onely for hauing made himselfe so much Lord and Master of the World , whereunto hee had no right , by stiling himselfe Prince and Lord thereof ; but also for his exercising therein such strange and tyrannous cruelties , as hee dayly dooth . Our Sauiour Christ called him Theefe . He that comes not in at the right doore , is a Theefe and a Robber . Esay tearmes him a Tyrant . But I cannot let it passe without admiration , that our Sauiour should say , That hee should possesse all these things peaceably ; being that no Theefe , nor Tyrant , can long inioy that which he holdeth by violence .

First of all , Great is the feare which he must liue in , Tyrants are euer their own torturest . whether it be out of his owne guiltie conscience ( that continuall tormenter of the Soule ) or in regard of those perils and dangers wherin his life stands . Helyes in waite for other mens liues , & there are thousands that lye in waite to take away his . It is an antient Prouerbe amongst vs , Que los tyranos , nunca ●legauam a viejos , That Tyrants neuer liued to be old men . Phalaris was one of the greatest that euer the World had , who sayd , That Man would neuer haue beene borne , If he had but knowne beforehand those miseries whereunto hee is borne ; Nor a Tyrant desire to beare rule , knew hee but the troubles and misfortunes , that attend commands ; whereof , one is Feare : For , though he bee feared of all men , yet greater is his , than their feare . Caine was the first Tyrant that euer was in the World , and did liue in that terrible feare , that the wagging of a leafe would startle him , and make him turne coward . This his feare , made him to say , Whosoeuer findeth me , will slay mee . Macrobius , painting forth the pains & torments of Hell , sayth , That your Tyrants haue a great rocke hanging ouer their heads , which is euermore threatning to fall vpon them . This picture in that other life , dooth well answere to that which they suffer in this . Aelian compares them to hogs , who are no sooner toucht , but they grunt , fearing their liues shal be taken from them . Nor is the deuil himself lesse affraid than they , euer since that God sayd , Ipse conteret caput ●●um , He shall bruise thy head . There was neuer yet that man borne into the world , that was a Saint , or whom the prophecies did prefigure for a Saint , but that the Deuill was still affraid that hee would cracke his skull , or ( to vse the Scripture phrase ) would bruise his head .

Secondly , For the better auoiding of feare , a Tyrant out of feare commits many cruelties . Herod out of this feare , slew so many innocent Babes . Pharaoh out of this feare , would haue all the male children of the Hebrews put to death . Athalia , out of this feare , destroyed all the stocke Royal that she could come by . For all ( sayth Seneca ) that are either powerfull , or popular , or next of bloud to the Crowne , whether they be friends or enemies , are alike suspected of him that is a Tyrant . And Iob remembers the reason of this iealousie , Hee takes away the liues of the valiant because he is affraid they will cut his throat . There was neuer yet any Saint of God , to whome the Deuill , out of this feare , was not cruell . He incensed Caine ▪ against Abell ; Ismael , against Isaac ; Esau against Iacob ; and his owne naturall Brethren , against Ioseph . But when our Sauiour Christ came into the World , what a roaring , and what a hidious bellowing did the Deuill make ? And as the Hieronshaw ( when the fawlkoner lets his hawke flye from fist , which must get vp aboue him and take away his life ) fals a shrieking , and makes a most pittifull and fearefull noyse ; so the Deuill made most lamentable mone when our Sauiour Christ appeared to the World , Crying out , Why art thou come to trouble vs before the time .

The Deuill then , suffring so many affrights and feares , and multiplying so many cruelties as he dayly doth ; what peace or quietnesse can hee inioy , that our Sauiour should say of him , In pace sunt omnia , quae possidet ? All that he possessech is in peace . Three reasons may be rendred for it .

Reasons by which the deuill assures himselfe of peaceably possessing his spoiles . The one , in regard of his pride ; who was so presumptuous as to say , I will ascend &c. He that did hope to inioy a seat in Heauen ; it is not much that hee should looke to inioy peace on earth . For though feare disquiet him , yet pride assureth him , flattering himselfe , that hee shall ascend the throne of the Highest without any disturbance .

The other , in regard of the miserie of those whom he tyrannizeth ouer . Reducing them to that feare , that they dare notonce quack , or offer to stir against him , to such a wretched an estate hath he brought them . And therefore it is no maruaile that he should make no doubt of keeping sure possession of this dumbe , deafe , and blind man .

The third , in regard that man hath made a base ad dishonourable peace with the Deuill , yeelding himselfe to be his slaue , and by resting well contented with this his seruitude . Plutarch reporteth of Appius Claudius , that Rome being about to make peace with King Pirrhus , causing himselfe to be led to the Senat ▪ for that he was blind . He no sooner came into the Senat-house , but he said vnto them , My Lords , and yee the rest of the noble Senators of Rome , I am informed , that you are concluding a peace with Pirrhus , that antient enemy of your bloud , and this renowmed commonwealth : I should take it for a great fauour from the Gods , that as I am blind , so I were deafe likewise , that my eares might not heare so great an infamie and reproach to Rome . The Moores take a cowardly Spaniard captiue , they carry him to Te●uan , from thence to Manuecos , from thence to some poore Farme , vsing him more like a dogge than a man , he makes peace with his Master , and turnes Moore : Iust so doth it succeed betwixt Man and the Deuill ; He leads him from one sinne into another , from a lesser to a greater miserie ; His vsage is such , that he makes his peace with him , and in the end turnes Deuill . This is the Sheepes making peace with the Wolfe , the Chickins with the Kyte , the Mouse with the Cat , and the Hare with the Grey-hound , &c. Not to complaine of this so great a misery , is to bee dumbe , and blind . Os habent , &c. A mouth they haue and speake not , eyes and see not , neither doe they cry with their throat . Caietan renders it , Non mussitabunt , They will not so much as mutter at it .

He that is not with me , is against mee . As if hee should say , if I shall free this man out of the Deuils clutches , the Deuill will not helpe me in it . For this is one of the greatest iniuries and distasts , which the Deuill can receiue , in regard of that great competition which the Deuill hath therein with God . And one of the greatest wrongs that God can receiue , is , That the Deuill should winne a Soule from his seruice , which he hath purchased at so great a price as his most pretious blood . And one of the things that the deuil takes most offence at , is , that God should cast him out of that soule , which hee hath so long possessed by his subtiltie and his tyrannie . Ob. Some Doctors doe doubt why God should punish the Serpent , being he was not in the fault . And the answere thereunto , is , That he deserued to be punished , for becomming Sathans instrument . Sol. Which may serue for a fearefull warning vnto Bawds , and the like vnhonest Solicitors , who woo other folkes affections to commit vnlawfull Actions , as elsewhere wee haue deliuered .

He that is not with mee , is against me . In such a profest warre as this , none may be Neutralls . Many can play with both hands ; Ill must betide all neutralls betwixt God and Sathan . but here no daubing will serue the turne . Alciate stileth such Neutralls by the name of Bats , neither good Mice nor good Birds . And oftentimes they haue the worst of it : for if the other two make peace , they are hated on both sides . In the warres of Italy , those of Sona stood à la mira , at the gaze , taking part with neither partie , but looking for their aduantage where the blow would light . But they that waged warre thus betweene themselues , ioyned afterwards together , that they might the better set vpon them , and ●ake reuenge of this their Neutralitie and double dealing . Solon made a Law , That whosoeuer , when the commonwealth should be at ciuile wars within it selfe , should show himselfe a Neutrall , should loose both life & goods . And the reason thereof might be grounded vpon this , That one of them must needes be the juster side , and then it were a ●oule fault not to adhere therunto . In Kingdomes that are at odds , there are woont to be double spies , and these haue their signes and counter-signes , which they often change & alter as occasion serueth . But in this difference betweene God and the Deuill , it is not possible to doe so . For the Deuill hath for his signe , the Character of that beast which is spoken of in the Apocalips ; And God 〈◊〉 for his signe , Signum Dei 〈◊〉 , Apoc. 3. The signe of the liuing God . But God is not contented onely with this , but that by word of mouth thou declare whose thou art . Saint Ambrose expounding that place of the Canticles , Pone me vt signaculum supra cor ●uum , Set me as a seale vpon thy heart , saith , That God will haue this signe set vpon thy forehead , vpon thyne arme , and vpon thy heart ; vpon thy forehead , by confessing him ; vpon thine arm , by seruing him ; & vpon thy heart , by louing him : So that , Quinon est mecum , contra me est ; hee that gathereth not , scattereth ; he that buildeth not vp , pulleth downe ; and he that planteth not , rooteth vp what is planted .

If I by the finger of God cast out Deuils , doubtlesse the Kingdome of God is come vnto you . Saint Mathew hath it , If in the Spirit of God I cast out , &c. Making the finger of God to be Gods Spirit . In which opinion agreeth S. Hierome , S. Chrisostome , S. Ambrose , Gregorie Nazianzen , and Athanasius . And if any man shall aske me , What is then to be vnderstood by the Spirit of God ? S. Gregorie , S. Ambrose , and S. Austen answer , The Holy-Ghost . And rendring the reason thereof , they say , That the repartition of gifts is by the fingers , & the Holy-Ghost is that person in the Trinity , which doth distribute these gifts both to men and Angels . Athanasius and S. Hierome giue another reason ; The Son , in the Scripture is called the Arme of God , as also the Hand of God ; and as the arme and the hand proceed from the bodie , and the finger from both , so the Sonne of God proceedeth from the Father , and the Holy-Ghost from them both .

Euthimius saith , That the finger of God and the spirit of God signifie Gods power . The Magi of Pharaoh not beeing able to make those Gnats which troubled the Aegyptians , or ( as Rabbi Salomon and some latter Writers will haue it ) those Lice which were sent to plague them ; said , Digitus Dei est hic , This is the finger of God ; that is , the vertue and power of God : whereby his power is pointed at as it were with the finger . Of this opinion is Tertullian : and further addeth , That God calls his finger , his power ; for that the least part in God , which is his finger , expresseth Gods omnipotencie . And that hee might not wrong this his greatnesse , in this action of his , of casting Deuills out of mens bodies , he vseth this phrase , If I by the finger of God , &c.

The casting out of Deuills not alwaies a signe of the comming of Gods Kingdome . Acts 19.14 . Saint Chrysostome doubts of this consequence ; Si in digito Dei eijcio Daemonia , perueniet in vos regnum Dei , If I cast out Deuils by the finger of God , the Kingdome of God shall come vnto you . Before that God did incarnate his Sonne , there were some Exorcists amongst the Iewes , which in Gods name , and by his vertue and power did cast out Deuils . And in the 19 of the Acts it is said , That there were certaine sons of Scena a Iew ( the Priest ) which did this . And Iosephus makes mention of one Eleazar , who before Vespasian and his whole Army did cast out many Deuils . And of Salomon it is said , That he left some exorcismes behind him , in which the name of God was called vpon , when as yet the Kingdome of God was not come . By which S. Ierome vnderstands the comming of our Sauiour Christ , in his Exposition of that place of S. Luke , Regnum Dei intra vos est . Herevnto I answer , That one of the tokens of the time of our Sauior Christ , was , his casting out of Deuils ; as well as those other , That the Blind should see , the Deafe heare , the Dead arise , &c.

But because this Prophecie is not so fully expressed in the Scripture as the rest are , it is sufficient , that our Sauiour Christ wrought this miracle amongst the rest , in confirmation that he was that promised Christ and Messias , as also that he was the Sonne of God . Whence it followeth , The Kingdome of God is come vnto you .

When a strong man armed keepeth his Pallace . Saint Mathew and Saint 〈◊〉 make this sentence somewhat cleerer . How shall any one enter into the house of the strong man , vnlesse he first bind the strong man ? And presently Saint Luke giues the reason of it , When a strong man armed keepeth his Pallace , &c. Our Sauiour Christ compares this strong man to Beelzebub . And so S. Chaysostome and S. Augustine stile him .

First , because his power is absolutely great ; as we say , a great Mountaine , or a strong Tower . Iob indeeres this his power in diuers and sundrie places .

Secondly , In regard of our weakenesse the Deuill is said to be strong , as wel in his offensiue , as his defensiue armes .

Humane goods , whereon men commonly place their hearts , Saint Ba●il compares them to an highway Robber , who hides himselfe in some bush or thicket , that before the Traueller be aware of him , he may the better set vpon him . So the Deuill comes masked and disguised with an apparance of earthly blessings , and baiting our tastes therewith , he playes vpon vs . And therefore it is sayd in Wisedome , That God created these goods for a snare to catch fooles . Wisd. 14. If the Deuil should tempt vs , and go plainly to worke with vs , discouering his foulenesse vnto vs , Who would looke after him , or haue any thing to doe with him ? But because those euills which worke vpon the Soule are not seene , and those of the bodie do much afright vs ; we stand more in feare of the Deuil , than of sinning , suffering our selues basely to bee subdued by our owne proper affections . Saint Bernard saith , That three enemies do continually assault vs , but that none of them without our consent can doe vs any harme . So that the greatest enemie which each man hath , is himselfe ; and for to worke his owne ruine , hee need no other helpe but himselfe . All hells power were too weake , if thou didst not put the weapons of thy consent into his hands ; thou thy selfe giuest him the cords wherewith to binde thee , and the sword wherewith to cut thyne owne throat . His own iniquities shal take the Wicked , & he shal be holden with the cords of his own sin . Prou. 5.22 .

Armed with these weapons , Why Sathan is stiled the Prince of the world . he becomes Master of the house of our soule ( as it seemeth to Saint Hierome , ) or of the world ( as Irenaeus expounds it . ) And therefore Saint Iohn calls him the Prince of the world . So that it was necessarie that our Sauior Christ should come , & should manacle him , & take these his weapons from him , wherein he so much trusted .

And that we way the better vnderstand how this imprisonment past ; First of all , it is to be noted , That God neuer consents to the Deuills tempting of a good man , beyond his power of resistance and subduing of him . God is faithfull , 1. Cor. 10. which will not suffer yee to be tempted aboue that yee be able ; for if hee should haue libertie without limitation , there should not be that holy man whom ( like Iob ) he would not bring to the dunghill .

Secondly , By our Sauior Christs comming into the world , the power of this tyrant was much lessened ; not that his prison is lesse strict and hard than before , but because God communicating his grace to the Faithfull , makes them more strong and valiant in their resistance .

Thirdly , Since his tempting of our Sauior , his hands are bound , & his force & power hath failed him ( as Hilarie & Irenaeus hath obserued ) for when he saw himself so shamefully ouercome , he turned coward , & grew so feareful , as wel by the vertue of his diuinitie , as the force of his command , Vade retro Satana ; that he neuer after durst attempt to tempt our Sauior Christ in any visible forme , nor doe either him or those that follow him , that hurt which hee willingly would . And as in the Garden , saying but onely Ego sum , I am ●ee , hee made the Roman soldiers so afraid , that they flew back & fel to the ground ; so by saying Vade retro Satana , Goe behind me Sathan , hee made the Deuills so affraid and put such cowardise into them , that trembling and crying out , they made hast to forsake those bodies they possessed . Saint Ierome saith , That our Sauiour Christ speaketh here of this imprisonment , How can any one enter into the strong mans , &c.

Fourthly , By our Sauiour Christs death , did the Deuill seeke to shake off this his feare and cowardise , by mustring vp all the rest of his forces ; God so permitting it , that the Victorie might bee the more glorious and the more famous . This is that which our Sauiour Christ sayd vnto the Pharisees , as ministers of Hell , This is your very houre , and the power of darkenesse . But after this hee remained in straighter imprisonment than before , Luke . 22.53 . As you may read in the Apocalips . I saw an Angell come downe from Heauen , hauing the key of the bottomelesse-pit and a great chaine in his hand ; Apoc. 20. And hee tooke the Dragon , that old Serpent , which is the Deuill and Satan , and he bound him a thousand yeares . And cast him into the bottomelesse-pit , and sealed the doore vpon him , that he should deceiue the people no more , til the thousand yeares were fulfilled , for after that he must be loosed for a little season . By these thousand yeares , the Saints doe vnderstand that space or terme of time which is to be before the comming of Antechrist ; and those effects , which did succeed after the death of our Sauiour Christ , prooue , that till then his imprisonment was to be more straight , and that the Angell did not onely tye a chaine to his feete , but also put a barnacle about his rongue , and a ring in his nosthrils , that not onely the strongest men should escape his snares , but those that were little children , and tender infants .

Luke . 8. When the vncleane spirit is gone out of a man , he walketh through drie places , seeking rest , and when he findeth none , he sayth , &c. Euthimius hath obserued , That our Sauiour Christs casting out of the Deuills , the Euangelists call it , a going or comming foorth . Exibant ab eo daemonia , clamantia per loca in aquosa , The Deuils went out crying in watrie places . S. Mathew vseth the word , Arida , Drie places . The Greeke word , signifies both these . Origen by these places , vnderstandeth Hell . But since those Deuills , which entred into the swine of Gennezaret , did desire of our Sauiour Christ , that he would giue them that mansion , it is not to be beleeued , that when they goe out of mens bodies they would for their pleasure make choyce of the bottomlesse pit ; The Deuill finds no rest but where he may doe mischiefe . Saint Ierome declares the same in the word , Solitudines . And your Exorcists doe coniure them , to get them to the mountaines and the woods ; pretending to excuse the hurt which they do , remaining among the concourse or presse of people . The Angell which accompanied yong Tobias , imprisoned the Deuil called Asmodeus , who had killed Saras seuen husbands , in the desarts of Aegypt . And further sayth , That the deuill could not there find any rest ; because he should not there meet with any people to deceiue them . Not that the deuill can haue any rest ; but in doing mischiefe hee feeles the lesse torment . Cheering himself ( like the enuious man ) with other mens miseries . I will returne ( sayth hee ) vnto mine house whence I came out . Not that he can freely returne thither when he listeth , but because he striues and indeuours to doe it : And for that his experience teacheth him , that he there suffers least paine .

He taketh to him seuen other spirits , worse than himselfe . He lights vpon a house , whence all Vertue is banished ; Well fitted for such a guest , and seuen more such companions as himselfe .

There are three sorts of persons possessed with Deuills .

Three sorts of persons possessed with Deuills . One sort of them , are spiritually possessed , by reason of their mortal & deadly sinnes ; For he that commiteth sinne , makes himselfe the seruant of sinne , and willingly puts himselfe into the power of the deuill .

Others are corporally possessed , as the Energumeni , and such as are Lunatick· And Saint Austen reporteth , that many young children beeing baptized , suffer this torment . And Cassianus sayth , That many Saints of God haue suffered the like , God so permitting it , that they might bee refined and purified , as gold in the crisole .

The third , consisteth of both those kinds .

Now , which of these three doe you take to be the worst ? Saint Crysostome , and Gregorie Nazianzen doe affirme , That the partie that is spiritually possessed , is in the worst and most dangerous estate : And the reasons are as strong , as they are cleare . Which indeed are most cleere .

The first is , That the deuill can doe vs little harme , vnlesse we fall into sinne . For without the helpe of sin the deuill cannot destroy both soule & bodie . For though the deuill doe put it into the fire , it is our owne heart that must forge the worke . Saint Paul doth defie all the creatures both of Heauen , Earth , and Hell . And why ? For I am persuaded ( saith he ) that neither Death , nor Life , nor Angells , Rom. 8.38 . nor Principalities , nor Powers , nor things Present , nor things to Come , nor Heigth , nor Depth , nor any other creature , shall be able to seperate vs from the Loue of God , which is in Iesus Christ , yet he durst not defie sinne . For that alone is more powerfull to doe vs hurt than all other creatures put together . No creature so hurtfull to man as sinne . Saint Chrysostome askes the question , Why the deuill persuaded Iosephs brethren to put him first into a pit , and then afterwards to sell him ? And he answeres , that it was the enuie and hatred which they bare vnto him for his dreames sake . And that other weapons , the deuill needed none . And in that Parable of the Tares , where the deuill sow'd his Tares amongst the Wheat , A lesser ill to be possessed in bodie than in soule . it is said , That although he had not sowne them , yet the good seed would haue beene lost through the carelesnesse & negligence of the husbandmen , For negligence in things so necessarie is a greater deuil , than that of Hell . In this sence Saint Gregorie Nazianzen sayd of Arrius , Satius illi esset a daemonio vexari , It had bin better for him to haue beene tormented by a Deuill .

The second is , For that the goods of the bodie , are not comparable to those of the soule , Tange cuncta quae possidet , Touch all that he hath , Sayd the Deuill to God , when he talked with him concerning Iob. In a word touching the goods of the soule , the least thereof is of more worth than all the world . And the goods not beeing able to bee compared one with another , neither can their ill . Nay , rather to loose these goods of the bodie , turnes oftentimes to our greater gaine . Perieramus , nisi perijssemus , We had perished , if we had not perished , It was the saying of a Philosopher in a storme , when the throwing of his goods ouerboord , was the sauing of his life . But that Soule that shall cast his sinnes ouerboord , and drowne them in the bottome of the Sea , that they may neuer be able to rise vp in iudgement against him ; is a happinesse beyond all happinesse , and not to bee exchanged for the whole Empire of the World . What booteth it a man , to gaine all the world , and to loose his owne soule ? Therefore it is a lesse ill , to be possessed in Bodie than in Soule . For sinne onely is that true euill , which depriueth vs of true good .

Likewise , He that is spiritually possessed , is in worse case than he that hath a deuill in soule and body : And of this truth there are two euident reasons .

The one , that to haue a Deuill in the bodie , is no small occasion whereby the Soule is saued . Saint Paul said of the incestuous person , Let him be deliuered vnto Sathan , for the destruction of the Flesh , 1. Cor. 5.5 . 1. Tim. ● . 20 . that the Spirit may be saued in the day of the Lord Iesus . Whither it were by way of excommunication , ( as it seemeth good vnto Thomas ) the Deuills tormenting him , following his excommunication , ( as Caietan will haue it ) or whither he did deliuer him ouer to the Deuill , as to Gods Executioner , without excommunicating him , ( as Saint Hierome is of opinion ) or whither the Apostles had licence to doe all or any of these at their pleasure ; sure I am , that Saint Ambrose saith , That the deliuering ouer of these Sinners vnto the Deuill , was a putting of them into some paine or griefe of body by the hands of the Deuill , as he tormented Iob , to the end that they might be drawne to repentance for their sinnes . And this agrees with that of Saint Chrysostome , That Saint Paul did deliuer the incestuous man ouer to the Deuill , tanquam pedagogo aperiens ei poenitentiae ianuam , As to a Schoolemaster , opening to him the doore of Repentance . Saint Hierome saith , Tanquam Quaestionario , as to an Informer or Baylife : But they differ in this , That when the Informers accuse , & the Baylifes attach , it is commonly for others good ; but when the Deuill accuseth or layes hold of a man , it is for hurt . Saint Ambrose saith , That when the Deuill had got leaue to tempt Iob , hee got it for to worke his destruction . Wilt thou take the Deuill with a hooke like a Fish , or with a string like a Bird ? Yes , thou shalt lay that poyson for him as a bait , wherewith he thought to destroy thee . Wherein is to be seene the wisedome and omnipotencie of God , in that hee turnes these trickes and subtilties of the Deuill against Man , to Mans benefit ; who being willing to swallow him vp at a bit , choakes himselfe , and doth rather benefit than hurt him . Wherein is plainely to be seene , the good hap which this dumbe man had in suffering in his bodie ; for if his hurt had layne onely in his soule , they would neuer haue brought him to our Sauiour Christ , and it might haue so fallen out , that he might haue remained for euer in this his miserie : so that the torment of his bodie , was the occasion whereby he remained sound both in bodie and in soule ; as commonly those did whom our Sauiour cured .

The second reason is , That there is no Christian can bee supposed to bee so wicked , that it being put to his choice to chuse one of these two , either to be dumbe , deafe , and blind , or to be one of those blasphemous Iewes , who said , In Beelzebub eijcit Daemonia , In Beelzebub he casteth out Deuills ? would not rather make choyce of this mans misfortune , than of the Iewes hardnesse of heart .

He brings seuen Diuils worse than himselfe . When this foule Fiend enters into a man , he makes way for a great many more of his fellowes . For the Deuil being rather the Soules Bawd , than it's Bridegroome , he beares no loue thereunto ; but God , because she is his true Spouse , is tender of her , and will not suffer the least wind of sinne to blow vpon her , but will looke louingly and carefully vnto her . But of this we haue treated heretofore .

And it came to passe while he spake , a certaine woman amidst the multitude , lifting vp her voyce , &c. Our Sauiour Christs Sermon did not make the least gap in the hard hearts of the Scribes and Pharisees , but it wrought such great admiration in the brest of a certaine woman called Marcella , that lifting vp her voyce amidst the Doctours , and praising our Sauiour Christ , she cried out aloud , Blessed is the wombe that bare thee , and the paps that gaue thee sucke . These Pharisees condemns thee for one that hath made a couenant with Beelzebub ; but I say , that from the verie instant of thy conception thou wast a holy man , and that therefore blessed was the wombe that bare thee , &c. and that the leaprosie of originall sinne did not worke vpon thee , as it did vpon all the rest of Mankind . And that those paps which thou suckedst being likewise blessed , they could not giue milke to a Sinner . And because thy conception and thy birth were both holy , Gods blessing bee with that mother which conceiued and brought forth such a sonne . Saint Augustine saith , That it was not onely Marcella that vttered these praises of our Sauiour , but that many others also beeing taken with the strangenesse of this miracle , fell into an extraordinarie commendation of him . But if the Gospell make mention of one only , it may be vnderstood , that Marcella was the first that sung in that tune , and that many others followed on , and bore a part therein . And this sutes well with that of Saint Luke , They glorified him , saying , A great Prophet is risen vp amongst vs : One while confessing him to be God , another while , the Messias .

Of this applause and commendation of our Sauiour , wee haue two forcible reasons ,

The one , That generall good which Christ did here vpon earth , and more particularly that which he did to this poore miserable man : For , to doe good , but especially to the Poore , is a powerful motiue of praise . Confitebor Domino nimisin ore meo , in medio multorum laudabo eum , qui astitit a dextris pauperis , I wil acknowledge God with a loud voice ; in the middest of many will I praise him who stood at the right hand of the Poore : This doth that phrase ( as Saint Augustine hath noted it ) inferre , of Nimis in ore meo : not betweene the teeth , nor in some by-corner , but in medio Multorum , in the middest of the Congregation . And therefore saith Eccles. Splendidum in panibus benedicent labia multorum : He that succoureth the poore , he that slaketh hunger , all the World shall ring of his praise , and thousands of blessings shall be throwne vpon him . All Nations of the earth did euermore celebrate and honour those that were publike benefactors to the Commonwealth ; and the Citisens thereof , by erecting Statues vnto them , that there might remain an eternall memorie and immortall fame of their noble actions : As Pliny reporteth of Athens ; Plutarch , of Lacedemonia ; and many Historiographers , of Rome . Leo the tenth did bring downe the price of salt ; for the which Rome thought themselues so much bound vnto him , that they did set vp his Statue in the Capitoll , with a motto that spake thus , Optimi liberalissimique Pontificis memoriae . But your Kings and Princes now a dayes , doe make such a common practise of pilling and polling the Commonwealth , that to see any good come from them , may be held as great a miracle as that we haue now in hand . Ephraim is an Heifar vsed to delight in threshing . Now to thresh , Ose. 10 11. To th●esh , in Scripture , is to rule with tyranny . Isa. 25.10 . is taken oftentimes in Scripture , to rule with tyrannie and oppression . Arise , ô thou daughter of Syon , and fall a threshing . For in this mountaine shall the hand of the Lord rest , and Moab shall be threshed vnder him , euen as straw is threshed in Madmenah . The proportion of the comparison holds in this , That as your heifers do tread the corne vnderneath their feet , till it be troad all out of the eare ; so your Princes trample vpon their Subiects , till they haue drawne from them the greater part of their goods : and if here and there an eare escape him , and goe away whole , hee may crie , Godamercie good lucke ; Princeps postulat , & Iudex in reddendo est . The Prince , hee will haue some strange taxe or new imposition layd vpon the Subiect ; your reuerend Iudges they will inuent a way to do it , and say , There is good law for it ; and euer after it shall be a President , or a ruled Case . And whence doth this arise ? Marry from this , That the one is a thorne in the Subiects sides , and the other are brambles . And for this cause , in that Fable of the Trees , none did desire to be King , saue the Bramble . And this is the reason why Princes are soothed vp by their Flatterers , and Cushion-sowing Courtiers vnder Kings elbows ; but these Earewigs , howsoeuer their Prince may affect them , I am sure they are neither esteemed nor applauded by the People . And if these Flatterers grow fat and full , the Commons haue poore commons , and are poore and hungerstarued . But because this King of Heauen did good vnto his People , hee was praised and commended by them . So saith Saint Mathew , The Multitudes wondred ; and seeing the Dumbe to speake , the Blind to see , the Lame to walke , they magnified the God of Israell .

The other , The force of our Sauiour Christs words . Ecclesiasticus saith , That the words of a wise man are like so many nayles that strike the soule through , and wedge it fast . If a wise mans words haue that force , what efficacie shall Gods words carrie with them ?

Esay 45.15 . A certaine woman lifting vp her voice , &c. Esay called our Sauiour Christ , The hidden God , Verè tu es Deus absconditus ; Hidden in the Heauens . And for this cause some do deriue the name of Coelum , à Coelando . Iob he saith , Nubes latibulum eius . He was likewise hidden in his mothers womb ; Quem coeli capere non poterant , tuo gremio contulisti . Who would thinke that this immensitie which the Heauens could not containe , should bee shut vp in so streight a roome ? Hee hid himselfe also vnder his humanitie , insomuch that the Deuills eyes , beeing so sharpe sighted , and able to discerne things afarre off , could not know him , when his Diuinitie was hidden vnder those paines and torments which hee endured . Esay saith , Quasi absconditus vultus eius , It was hidden from the Worlds knowledge ; Quis cognouit sensum Domini ? Who knew the meaning of the Lord ? The greatest Clerkes in Ierusalem said , In Beelzebub eijcit Daemonia , Through Belzebub hee casts out Deuills . And if any man shall presse mee with that place of Saint Paul , That hee was manifested and made knowne to the World ; I answer , That he did hide himselfe , but the Father did manifest him in the Cratch ; hee hid himselfe in the manger , but his swathing cloathes driueled on by the Oxe and the Asse , and the reares that trickled downe his cheekes , did discouer him to be Man ; the Kings sought to conceale him , but the Sheepheards did reueale him in the Temple ; his mother , bearing him as a Sinner in her bellie , who was to redeeme the World , did hide and couer him , but Simeon and Anna the Prophetesse did proclaime him to the world ; his kneeling downe in Iordan before he was baptised , did hide his worth ; but the opening of Heauen , and the voyce of the Father did declare him to be his Sonne ; and the Holy-Ghost descending downe vpon his head in the forme of a Doue , did manifest his Maiestie . Vpon the Crosse , the Nayles , the Gall , the Vinegar , his wounds , his stripes , his shame , and his being forsaken of his Father , did hide his glorie ; but the Centurion , the Theefe , his Executioners , the Sunne , Moone , Stones , and Sepulchres rendring vp their Dead , did manifest his power . And here the Scribes and Pharisees calling him the Minister of Beelzebub , seeke to hide him ; but Marcella and her companions with a loud voyce , make him to be knowne what he was .

A certaine woman , &c. In the weakenesse of this woman God did discouer the greatnesse of his power . God is woont by weake means to confound the Mightie . Of Iudith it is said , That a woman of the Iewes did confound the pride of Nebucadnezar : And here it is said , That a Iewish woman gaue the lie to all the power and wisedome of Ierusalem ; striking the Scribes and Pharisees dumbe , confounding their vnderstanding , and making them ashamed . For Marcella●eeing ●eeing them thus conuinced by the reasons of our Sauiour Christ , she lifted vp her voyce aloud , in token of victorie , and to shew that our Sauiour had the better of them . King Balthazar in the middest of all his mirth and jollitie , was with a hand that he espied vpon the wall , strucken as dead as a doore nayle . Pharaoh with a blast of Gods mouth was drowned in the Deepe ; Flauit Spiritus eius , &c. These were strange things , but much more strange was it , That a poore sillie old woman should with two or three words confute the wisedome of Ierusalem , and put them to such a nonplus that they had not a word to say .

Blessed is the wombe that bare thee . Shee reckons it heere as a great blessing to the Virgin Marie , that she was the mother of such a Son ; which is an epitome of all her praises and excellencies . The Euangelist say no more , because all that may be said of her , is contained in this one word , Mother . And because some blasphemous persons had taken this name from her , in the generall Ephesine Councell , celebrated in the time of Pope Celestine and Theodosius the Emperor , whereat were present two hundered Bishops ; it was concluded , That the most blessed Virgin should be called Theotocos , that is , The mother of God ; for that our Sauiour was both Gods Sonne and hers , hauing his filiation from them both . The same was likewise defined in the Calcedonian Councell , vnder Leo the twelfth . So that the same Holy-Ghost which assisted these Councells , had prompted also this womans tongue . Saint Bernard saith , That this great name Theotocos is the greatest this diuine ladie hath , or can haue . And because the name of Mother of God , may seem to detract somthing from the sole omnipotencie of God , from his goodnesse , from his wisedome , & all other his excellent and singular attributes ; left men might sinne in ouerpraising her , & giuing too much vnto her in that kind , Epiphanius saith , It was fit that Heauen should put a taske and a tye vpon this our tongue , least it should lash out too farre . And therefore her Sonne when he was vpon the Crosse , and tooke his last farewell of his mother , he said vnto her , Woman , behold thy sonne , giuing her that name , rather than of Mother , least some superstitious people might attribute the Diuine nature vnto her , and so rob God of his honour .

And the brests which thou hast suckt . She praiseth her wombe and her brests . Christs conception in the heart , is presently discouered . There are two things entertaine a sweet correspondencie ; a womans conception in her wombe , and the manifestation thereof in her brests . Iust so doth it succeed with the Soule , in it's conception of God , and the brest of the iust man , who thereupon doth manifest the guest that lodgeth there . Betweene the Vine and the Wine there is that good correspondencie , that the floures of the Grape participating of it's sweetnesse , sends forth a most pleasant odour . So likewise when the floures of Christ beginne to bud in the Soule , the brest of Man doth streightway thereupon breath forth a most sweet and redolent odour .

Beatus venter , Blessed is the wombe .

This was Mans first Heauen ; the first place wherein God bestowed this his greatest happinesse and blessing vpon Man . It is a happinesse to Man , when his Vnderstanding sees God , and when his Will loues him , taking pleasure therein as in his chiefest good . Now , the first eyes that saw God , and the first will that loued God , and placed his ioy & delight therein , was that of our Sauior Christ ; and Maries wombe being the receptacle of this happinesse , it came to bee mans first Heauen . The first Adam was earthly , because formed of earth ; the second , heauenly , because formed of Heauen . Before this time he had no set habitation , For hee dwelt not in any house from the day that he brought the Children of Israel out of Aegypt , &c. His glorie was represented in Tabernacles & Tents , poore Pallaces , ywisse , for God : Salomon did better it with his Temple , which Fabrick was the worlds wonder ; but not so worthie God , that our eyes could see him ; well might our will be good . But this most blessed Virgin had fitted and prepared so rich a temple for him in her womb , that God himself came down to dwel there . Some seeme to doubt , or rather wonder , why God should so long deferre his comming in the flesh . He stayd so long , that the Holy-Ghost might prepare and dresse vp this Temple of the Virgins Wombe , Vt dignum filij tui habitaculum offici mereretur , spiritu sancto cooperante , praeparasti , Thou didst trim vp , ô Lord , the bodie and soule of this blessed Virgine , and didst furnish her with thy cheese Graces , that shee might be made a fit and worthy pallace for thy Sonne .

Blessed is the Wombe . This commending of the Sonne , was a great honor to the Mother . The common currant is , That children doe battle much vpon their parents worth . And therefore they doe so vsually blazon forth the noble actions of their Ancestors . And by how much the more antient they are , the more glorious is their coat of Armes . True it is , that fathers doe sometimes participate of the glorie of their sonnes ; according to that of Ecclesiasticus , Hee that teacheth his sonne , Eccle. 30.3 . greeueth the enemy , and before his friends he shall reioyce of him . Of meane men , they many times come to be famous and renowned throughout the World . Homer relates of Hylacius , that the valour of his sonnes did giue him ( amongst the Cretenses ) the name of God . And when the Senate of Rome did crown any of their Citisens , their fathers were innobled thereby . And Ioseph , hauing incurred the hatred and displeasure of his brethren , because he dreamt that the Sunne , the Moone , and the twelue starres did adore him , the sacred Text sayth , That the father , Rem tacitus considerabat , did lay it vp in his heart ; as one that did imagine , that from the prosperitie of the sonne , there might some honour redound to the father . Cornelius Tacitus relateth in his Annals , that the Emperour Tiberius beeing importuned by many , that amongst other his surnames , he would assume some one of his Mothers , for his greater honour ; made answere , That the Mother was not to honour the Emperour , but the Emperour the Mother .

Christs pedigree the noblest , & of longest continuance . But this their glorie is so short , that looking backe whence they came , they can make it scarce reach so farre , as their great Grandfathers . But the glorie of our Sauiour Iesus Christ , our Redeemer , did reach as farre as vnto King Dauid , and could draw his Pedegree from the Patriarch Abraham . Whome , that hee might honour them the more , he stiles himselfe in the Gospell to be their sonne , Filij Dauid , filij Abraham : where it is to be noted , that after so many ages , so many changes and alterations both of the times and the people , of Kings , Iudges , and Captaines , in the end , there being an interuention of two and fortie generations , the glorie of Christ attained to the hundred Grandfather . And by calling himselfe the sonne of Dauid and of Abraham , hee reuiued their remembrance , and made them thereby more famous . And if in so large a distance of time , it wrought so noble an effect , treading so neer vpon the tract of these latter times , that there was no wall now betweene the Mother and the Sonne , her blessed Wombe , and his most happie Birth ; what a glorie must it be vnto her , & what a happines vnto vs ? Emisenus treating in a Sermon of his , touching the assumption of our Lady , and with what honour shee was receiued into Heauen , sayth , Those great riuers of glorie which the Sonne had gained both in Heauen and in Earth , returned backe againe that day , imploying their best & speediest course in the honoring of his Mother . Saint Ambrose stiles her the forme of God ; Either because shee was the forme or mold through which God did thus transforme himselfe , by taking our humane shape vpon him ; or else , because the graces of God , though not in so great a measure , were translated or transferred ouer vnto her . A mould made of earth , is not bettered by the mettall which it receiueth , though it be neuer so good gold : But by the gold of Christs Diuinitie , the V●gines Wombe was much the better and the purer by it . And therefore it is sayd , Beata , quae credidisti , Blessed art thou that didst beleeue ; For all &c. the types & figures and promises of God , remained more compleat and perfect in thee , than in any other creature .

Quin imo , beati qui audiunt Verbum Dei , & custodiunt illud .

But hee sayd , yea , rather blessed are they that heare the Word of God , and keepe it . These words may carrie with them a threefold sence :

The one , That the word Quin imo may be aduersatiua , implying a kind of repugnancie or contradiction ; and that correcting , as it were , what Marcella sayd , he doth mend and better her speech . Doost thou ( saith hee ) terme my mother blessed ? Thou art deceiued ; for shee is not blessed for that shee bare mee , but because she heard my word . And this sence is taken out of two places of Saint Augustine .

The one , in his tenth tract vpon Saint Iohn ; where he saith , Mater quam appellas foelicem , non inde foelix , quia in ea verbum caro factum est , sed quia Verba Dei custodit ; That mother of myne whom thou callest blessed , was not therefore blessed , because in her , the Word was made Flesh , but because she layd vp the word of God in her heart .

The other , in his thirtie eight Epistle , which he writes to a Gentleman called Letus ; who being newly conuerted , was shrewdly layd at by his mother ( persuading him all that she possibly could , that he should not proceed in this his determination : ) And proouing vnto him , That in this cause he ought to denie and hate that mother that had brought him forth according to the flesh , and to follow the Church , by which he was regenerated & borne anew according to the Spirit . Amongst many other weightie reasons to mooue him thereunto , hee vrgeth this amongst the rest ; Thy King and thy Emperour Christ ( saith he ) had a mother , and such a mother as neuer man had the like : and being one day busie in preaching , ( which was Heauens businesse ) they told him , That his mother and his brethren were without at the doore , expecting that he should come forth vnto them . But he stretching out his hand to his Disciples , said , Quae mater ? Et qui fratres mei ? Who is my mother , and who my bretheren ? My mother and my brethren are they who doe the will of my Father ; as for any other Kindred or bloud I acknowledge none . Summing vp ( saith Saint Augustine ) in this number , etiam ipsam Virginem Mariam , euen the Virgin Marie her selfe . For the name of Mother is terrestriall , temporall , and transitorie ; but that kindred which is contracted by hearing Gods Word , is celestiall and euerlasting . If this doubt had had it's occasion thus , or that the case stood so , that this good and holy woman Marcella had not knowne and acknowledged our Sauiour Iesus Christ to be God , nor the blessed Virgin to be his mother , this ●ence had then beene verie plaine , and no scruple to be made of it : for the dignitie of mother should not haue come to a lesser degree of grace , than that which the Virgin inioyed .

The second sence or meaning is , That this particle Quin imo is comparatiua , The Virgin not blessed for bearing Christ but beleeuing in him . comparatiuely spoken , or by way of comparison . Thou callest my mother blessed , for that she is my mother ; thou sayest well : but more blessed is shee in that she heares my Word . This sence is likewise taken out of Saint Augustine , Libro de sancta Virginitatepunc ; Where he saith , Beatior suit Maria concipiendo ●ente , quam ventre , Marie was happier in the conception of her mind , than of her wombe . And anon after , Foelicius gestauit corde , quam car●e , She bore him more happily in the Spirit , than the Flesh. This opinion is followed by Saint Cyprian , Iustine Martyr , and generally by all the moderne Doctours ; and this of all other is the plainest , and that which doth best open o●r Sauiour Christs intention and purpose .

First , Because the Greeke word , which answereth to Quin imo , is neither a Negatiue , nor an Affirmatiue .

Secondly , because this happinesse beeing granted vnto those who saw and beheld our Sauior Christ with their eyes ; it is not to be supposed , that it should bee denyed to his Mother that had brought him foorth , and bred him vp . Besides , the Virgine said of her selfe , All nations shall call me blessed , Not only for that aboundance of grace which God had bestowed vpon her , but also for that he had inriched her with so many great priuiledges , whereof the dignitie of a Mother was not the least . Saint Austen indeering the greatnesse thereof saith , That the heart could not conceiue it , nor the tongue expresse it : And Anselmus , That next to the greatnesse of the Son , there was not any greatnesse either in Heauen or in Earth , which was any way comparable to that of the Mother : And S. Bernard , That by how much the more was her vicinitie with the word ; by so much the more was her excellencie in Heauen . Whence some Schoolemen inferre , that this dignitie doth exceed al those other treasures of grace which were to be found in the Virgine . Iustine sayth of Olimpia , that howbeit she might boast herselfe much of the Kingdome of Troy , from whence she was descended , & from other kingdomes which she might claime from her father , her brother , and her husband , who was Philip King of Macedon ; yet could she glorie in no one thing more , than that she was Mother to Alexander the Great , who was Emperor of the world . How much more strongly doth this reason hold in the most blessed Virgine ?

To bee the wife or daughter of a King a greater honour , than to be his Mother . Yet notwithstanding all this , nothing comparable is the dignitie of a Mother to that of a daughter or a wife . And if it had bin left to this our most blessed Virgins choice , whether she had rather haue been the Mother of God , or his Spouse and best Beloued , shee would questionlesse haue rather chosen to haue beene his Beloued . And the same is implyed by those seueral imployments of Martha and Mary . As the Virgin was a Mother , she did Marthas office , affoording her bre●●s to our Sauior Christ , wrapping him vp in his swadling clouts , breeding him and attending vpon him : But as she was a Daughter and a Spouse , she did Maries dutie , hauing her eare still eyed to his mouth , and diligently listening to those heauenly words that proceeded from thence . And there arising a quarrell betwix● these two sisters , which of them loued our Sauior best ; our Sauior soon decided the controuersie , when he sayd , Mary hath chosen the better part . And this is made cleere in the example of the Queene Mother , and the Prince that is heire to his Fathers Kingdome . The Queene no doubt hath a great part in the King and Kingdome ; But the Prince more , who must one day commaund all . King S●lomon honoured his Mother much , and as soone as he had taken possession of the Kingdome , he offered his seruice vnto her , and that he and all that he had was at her commaund , but in conclusion he left that to his sonne Rehoboam . Of his 〈◊〉 will ( saith Saint Iames ) begot he vs with the word of truth , that we should be at the 〈◊〉 fruits of his creatures . Vt Simus initium , One Commentator hath it , Vt principa●um habeamus , that we may haue principalitie . The Greeke , That wee may bee the Majorasgos , The elder sonnes and heires of his Kingdome . In the Stockes and Linages of men , there are innumerable differences of more , and of lesse ; of higher , and lower : But that which doth aduance and aduantage vs most , is the hearing of Gods word .

The glorious Doctor Saint Austen say●h ▪ That which passeth amongst Na●●ons , passeth likewise amongst Men. God preferred the Iewes before all other Nations , Non fecit taliter ●●ni nationi , &c. He had not dealt so with any other Nation , &c. Nor had they that oddes and aduantage of others , in regard onely of those great and many wonders that he had wrought for them , but because hee had reuealed his heart and bosome vnto them . The finenesse of friendship , and the pure alloy thereof , doth not consist in this , that my purse is open vnto thee , and that thou share with me in my wealth and riches , but that there is not that secret in my heart , which I doe not communicate vnto thee . I haue termed yee my friends , for whatsouer was deliuered vnto me of my Father , the same haue I made known vnto you . The Apostle Saint Paul askes the question , What aduantage the Iew had of the Gentiles ? And what Circumcision did benefit them more than others ? And his answer is , A great deale ; First , because God hath more particularly reuealed himselfe vnto them , &c. Many wore the fauours which God had done them ; but the greatest that euer he did them , was the reuealing of his Word vnto them , the imparting of his secrets vnto them , and trusting them therewithall . And so it passeth likewise betwixt man and man , where there is true loue and friendship indeed . It is said in the third of Saint Iohn , He that hath the Bride , Iohn 3.29 . is the Bridegroome ; but the friend of the Bridegroome reioyce●h greatly because of the Bridegroomes voyce . The Euangelist here treateth of Saint Iohn Baptist , and saith , That to the Husband of the Church , which is our Sauiour Iesus Christ , the Spouse meerly belongeth ; but for the office of a friend , such a one as was Saint Iohn Baptist , it appertained vnto him , to assist this louing Couple , and to keepe the Bridegroome and the Bride companie , and to hearken vnto them with a great deale of contentment and pleasure . Si Verbum Dei , ( saith Saint Augustine ) &c. If the Word of God which is preached in the Church , thou shalt receiue it with fulnesse of Faith , and trunesse of deuotion ; that Word shall become whatsoeuer thou wilt haue it to be : It shall be vnto thee like Manna , which fitted it selfe to all mens ta●tes , there being not that palate and appetite which it did not please and affect , according to it 's owne relish .

The third sence and meaning , which is no lesse literall than the former , presupposeth two things :

The one , That this woman was strucken into a double amazement or astonishment .

First , Of the strangenesse of the miracle .

Secondly , Of the incredulitie and obstinacie of the Pharisees .

The other , That these words are more directed to the praise and commendation of the Sonne , than the Mother . And therefore when as here Marcella lifted vp her voyce and said , Blessed was that mother that brought thee forth , and the paps that gaue thee sucke ; her maine and principall intent was , the commendation of her sonne , and inclusiuely an honouring likewise of the mother . But our Sauiour Christ was willing thereupon to shew and make knowne to the World , how vnequal an estimation this is , which we make of these kind of goods ; for , to cast out Deuils , and the doing besides of strange and wonderfull miracles , worldly men , and those that looke onely on the outside of things ▪ preferre them vsually before the iustification of their soules . And this woman crying out , occasioned by the greatnesse and strangenesse of this miracle , Blessed bee the wombe that bare thee , & the brests that thou didst sucke : He presently addes thereupon , Nay rather blessed are they which heare the Word of God and keepe it . If thou doost so much admire and wonder to see Deuills throwne out of mens bodies , thou wilt meruaile much more , to see them cast out of their soules . And being that my Word is so powerfull , as to free soules from this seruitude and tyrannie ; more happie ought yee to hold mee , for those famous and renowned miracles which by my Word I worke in your soules , than for those which by my workes I doe vpon your bodies . Thou therefore who preseruest both bodie and soule , bring vs to euerlasting life .

THE NINETEENTH SERMON , VPON THE MONDAY AFTER THE THIRD SONDAY IN LENT . LVC. 4.23 .

Medice , cura teipsum ; Quanta audiuimus in Capernaum facta ?

Physition , heale thy selfe , &c.

Nothing more fierce , than the fury of the people . THe Argument of this piece of Scripture , is a Plesto or Suit in law betweene our Sauiour Christ and the Townesmen of Nazareth , where our Sauiour Christ had beene bred vp . A wofull case , not onely because it was with an Incorporation , but with an ignorant companie of Townesmen , that were enuious , and apt to mutine , A tribus timuit cor meum , ( saith Ecclesiasticus ) There bee three things that myne heart feareth ; Eccle. 26.5 . Treason in a Citie ; the Tumultuous assembly of the People ; and False accusation . Homer said of Pallas the Goddesse of War and Discord , That she delighted much in three things :

The Owle .

The Dragon .

And , the common People .

The Owle is the emblem of Ignorance .

The Dragon , of Enuie .

The common People , of Furie .

These three Beasts did conspire against our Sauiour Christ ; laying to his charge , That he contemned his owne Countrie , because hee had not wrought such miracles there , as he had in Capernaum .

Entring one day into the Synagogue , and sitting him downe in the Chaire , he opened the booke of the Prophets , and the Law ; where hee lighted vpon that place of Esay , Esay 61.7 . The Spirit of the Lord God is vpon me , therefore hath the Lord annoynted me . And expounding that place of himselfe , he said , Vtique dicetis , Luke . 4. &c. Yee will surely say vnto me this Prouerb , Physition , ●eale thy selfe : Whatsoeuer we haue heard done in Capernaum , doe it here likewise in thyne owne Countrie . That Physition doth amisse , who is forgetfull of his owne house , and does famous Cures in other mens houses . We haue heard that thou hast done great miracles and strange wonders in Capernaum ; Fac & hic in patria tua , Let vs see if thou canst do the like in thyne owne . And this is the Charge , the Complaint , and the Accusation which they make against him .

Quanta audiuimus facta in Capernaum ?

The occasion of this Complaint , were needlesse jealousies . Generally , the whole Nation of the Iewes were jealous of their owne profit , and enuious of other mens prosperitie . Esay cals them Zelantes Populos , A jealous People . Esay 26. And the Nazarites did the rather picke this quarrell with our Sauiour , by reason of the neighbouring occasion that was giuen them .

Capernaum was a most faire & beautifull Citie , as well in regard of the goods of Fortune , as of the nature of the Seat ; it was scituated neere vnto the Sea , vpon the riuer of Iordan , in that most fertile and pleasant soyle of the Prouince of Galilee ; her buildings were stately and sumptuous , excellent was the commodiousnesse & conueniencie of it's scituation , for Hauens , for Shipping , for Traffique , & for it's number of rich and wealthie Citisens : but was made much more glorious by many other particulars , some whereof we shall repeat vnto you .

First , It pleased our Sauiour Christ to make choice of this place for his habitation ; The glory of Capernaum . whence it came to passe , that they called it his Countrie , and his Citie .

Secondly , Because he there first began to preach the Gospel ; fulfilling therein ( saith Saint Mathew ) that Prophecie of Esay , The darkenesse shall not be according to the affliction that it had when at the first he touched lightly the land of Zebulon , and the land of Nepthalie ; nor afterwards , Esay 9.12 . when he was more grieuous by the way of the sea beyond Iordan in Galilee , of the Gentiles ; The people that walked in darkenesse haue seen a great light ; they that dwelt in the land of the shadow of death , vpon them hath the light shined .

Thirdly , For those many miracles which he wrought therein ; as that of him that was sicke of the Palsey , and let downe from the house top ; that of the dumbe man that was possessed with a Deuill ; that of the Centurions Seruant ; that of the woman , who touching the hemme of his garment was cured of her bloudie Fluxe , which shee had beene sicke of so many yeares before . Heere did he raise vp the daughter of the Archisynagoguian ; and heere did hee giue sight vnto the Blinde ; besides many other , vnmentioned by the Euangelists .

Fourthly , After his Resurrection hee threw a thousand fauours vpon that Countrie . A few paces from that Citie he appeared to Peter , Thomas , Iohn 21. and Nathaniel , who had fisht all night and caught nothing ; willing them to cast the Net out vpon the right side of the Ship . And , as Brocardus reporteth it , vpon a stone of that riuer he left the print of the soles of his feet three seuerall times . With these his fauours he had stirred vp such enuies and jealousies in those of his own Countrie , that they said vnto him , Physition , heale thy selfe . But our Sauior Christ directed all these to the Nazarites good , to the end that these their jealousies might master their incredulitie and rebellion , and put spurres to their desires . A father hath two sonnes , one much made of , the other neglected and disgraced ; this kind vsage makes the better beloued of the two , obstinate , churlish , and vnquiet : And because that jealousies and enuie may breake this his hardnesse of nature , and mollifie this his stubborne condition , he calls this slouenly , tatter'd , and despised child of his , and sayes vnto him , Thou art my sonne and my beloued . This faire kind of course did God first take with the Iewes . For his loue to them did he plague Aegypt , diuide the sea , drowne Pharaoh , rob the Aegyptians of their Iewells , suffered not their garments to grow old , nor their shooes on their feet to weare out , fed them with bread from Heauen , gaue them water out of the rocke , a Piller seruing them by night for a Torch , by day for a Tent : In conclusion , these his ouer great fauours and courtesies toward them , made them so hard hearted and so vnthankfull , that they prouoked God by a Calfe , giuing thereunto the glorie of their deliuerance out of Aegypt . This their adoring of a Beast was a strange kind of beastlinesse . God hereupon called this ragged child vnto him , and threw his loue vpon the Gentiles , who liued before in disfauour and disgrace ; and said vnto the Gentile , Thou art my sonne . You see him now cast off , Deut. 31. that was yesterday a Fauourite , and carries that thom in his bosome , which doth continually pricke him : And therefore it is sayd , I will giue them a Spirit that shall sting them ; a worme that shall still lie gnawing at the verie heart of them . Yesterday God had his house & his habitation among the Iewes , his name was called vpon by them ; but now you see them cast off , trodden vnder foot , trampled on , hated , abhorred , infamous , without honour , without a Citie , without a Temple , without Prophets . The calling of the Gentiles , the miracles that are wrought amongst them , the many fauours that are affoorded them , are so many nayls driuen through their soules , & with tears guttring downe their cheekes , they now crie out with Ieremie , Our Inheritance is turned vnto strangers . Saint Ambrose saith , That God did doe this of purpose , that through an emulation of zeale , the Iewes might bee conuerted vnto Christ . Which is all one with that of Saint Paul , Rom. 11. Through their fall , saluation commeth vnto the Gentiles , to prouoke them to follow them . In a word , To be thrust out of fauour , and to haue another come in grace in his roome , cannot but be a great torment and affliction to the partie disgraced .

Quanta audiuimus ? What great things haue wee heard ?

T is naturall in all men to loue their Country . The reasons which they may alledge for themselues are these :

First of all , Amongst those good seeds which God hath sowne in our brest , one is , The loue of our Countrie : Many haue preferred it before the loue of friends , kindred , parents , nay , before themselues , their estates , and liues . Thomas saith , That next vnto God we ought not to beare so much loue to anything , as to our Countrie : he prooues it to be an heroicall vertue , to enioy that name , for the which we respect God , to wit , Pittie . And they that denie this loue vnto their Countrie , we hold them to be men deuoyd of pittie , barbarous , and cruell . Saint Augustine in his Bookes De Ciuitate Dei , Thomas , and Valerius Maximus , quote many examples of men most famous in their loue to their Country : As of one Codrus , whose enemies hauing receiued answer from the Oracle , That if Codrus should be slaine in the battell , they should lose the victorie ; entred in disguise , of purpose to be killed . Of Curtius , who for Romes safetie desperatly leaped into that deepe pit . Of Sylla's Host in Praeneste , who taking that city by force of Armes , and making Proclamation , That all the Citisens should be put to the sword , saue his host ; said , I wil not receiue my life from him that is the destroyer of my Countrie . Of one Thrasibulus , whom the Athenians went forth to receiue with so many Crownes as they were Citisens . Numberlesse are those examples which wee find in prophane stories . And in those that are sacred we meet with that one of Dauid , and that other of Iudith , who aduentured their liues for their Countrie . In a word , Nature ( as Saint Hierome saith ) planted this loue with that deepe rooting in our brests , that Lucian said , That the smoke of our owne Chimnies was farre better than the fire of other mens . And Plutarch affirmeth , That euerie man commends the ayre of his owne Country . Hierocles stiles this loue , a new God , and our first and greatest father . Silius Italicus introduceth a father notifying to his sonne , That not any fouler sinne did descend vnto Hell , than a mans opposing himselfe against his owne Countrie .

This loue being so due a debt , and so deseruing our pittie , it causeth no small admiration , that Christ our Sauior should grow so cold toward his owne Countrie , and multiplie such a companie of miracles vpon other the Cities of Iudea and Israell , and performe so few in Nazareth , where he was bred .

Secondly , This difficultie is increased by the Nazarites iust request ; alledging , That since he had preached in his owne Citie such a new and strange kind of Doctrine , there was a great deale of reason that he should confirme the same by miracles : For , put case that this had not beene his owne natiue Country , yet was it a generall debt , which he had paid to other Cities .

Thirdly , because in expounding that place of Esay , Esay 61.1 . The Spirit of the Lord is vpon me , because he hath annointed me , that I should preach the Gospell to the poore , he said , That that prophecie was fulfilled in himself , being that annointed Messias there spoken of : Which being so , it was fit that hee should prooue it by those signes and miracles which were prophecied of the Messias .

Fourthly , Marc. 6.5 . This difficultie is indeered by that which the Euangelist S. Marke reporteth of our Sauiour Christ ; to wit , That hee could doe no great workes in Nazareth : As if his vertue and power had beene hindered and debarred of doing them ; insomuch that it made our Sauiour Christ to meruaile much at it .

Fiftly , If the sinnes of Nazareth did thus bind his hands , more were those of Capernaum , which he compared to Sodome ; Luc. 10. For if the miracles had beene done in Tyrus and Sydon which haue beene done in you , they had a great while a goe repented , sitting in Sackcloth and Ashes . Therefare it shall be easier for Tyrus and Sydon at the Iudgement , than for you . Greater were those of Bethsaida and Chorazin ; Vae tibi Bethsayda , vae tibi Chorazin &c. And greater were those of Ierusalem ; Math. 11. whereof Ezechiel said , Samaria dimidium peccatorum tuorum non peccauit , vicisti eas sceleribus tuis .

Sixtly , He had done other greater honours to Nazareth ; there he was incarnated in the wombe of the Virgin Marie , which of all other miracles was the greatest . He tooke his name from Nazareth , as it appeareth by that his title vpon the Crosse ; by that which the Deuills roared forth ; and by that which our Sauiour himselfe said to Saint Paul , I am Iesus of Nazareth , Ego sum Iesus Nazarenus , &c. And therefore hauing giuen the more , it was not much hee should giue the lesse .

Seuenthly , Miracles were that milke which the Iews were bred vp with , and had beene antiently accustomed vnto , Iudea signa petunt , &c. The Iewes demand a signe . Esay importuned King Achab , That he would aske signes from Heauen , Earth , or Hell ; Pete tibi signum à Domino , &c. Moses and Gideon desired signes , and therefore his children should haue beene bettered thereby , and more especially those of his owne Countrie . After that Ioseph had furnished Aegypt with corne , he set open Granaries to the neighbouring Prouinces .

Lastly , It was prophecied of the Messias , That hee should bee no accepter of persons : He was Lord of al , & to al ( in al reason ) he should shew himselfe equall and indifferent : so that it seemeth to carrie a great shew of sorrow and resentment with it , which those of Nazareth obiected vnto him ; We haue heard what thou hast done in Capernaum , doe it here likewise in thine owne Countrie .

But for the better vnderstanding of that which our Sauior Christ did answer to this complaint and accusation of theirs ;

First of all , we must suppose , That our Sauiour Christ shewed himselfe with his most blessed Mother , in foure occasions : For albeit it bee a holy thing for the children to honour their parents ; yet this honour is to be done them when Gods cause interposeth not it selfe , who is the vniuersall Father of vs all . But when there shall be an incounter of our liking and loue towards two seueral fathers , he that created me , and he that begot mee ; wee are to haue recourse vnto our heauenly Father , in regard of whom , all the other fathers in the world are but Stepfathers . In this sence Saint Gregorie doth expound that place of Saint Luke , Luke 14. He that forsaketh not father and mother to follow me , is not worthie of me . Which is to be vnderstood in such things which appertaine to our spiritual saluation ; as it is noted by the said Doctor , and Clemens Alexandrinus .

Christs works of two sorts . Secondly , Saint Austen noteth , That in our Sauiour Christ two kind of works may be considered :

The one , Of a pure Man .

The other , Of a Redeemer and heauenly Master .

In the first , he was subiect to his mother , and his father Ioseph : so saith S. Luke , Et erat subditus illis .

In the second , he was to haue recourse vnto his heauenly Father ; And therefore he said , Nesciabitis , quod in his quae patris mei sunt , oportet me esse ? He was at the Wedding by his mothers appointment ; but when hee came to the working of the miracle , he said , Quid mihi & tibi Mulier ? Woman , what haue I to doe with thee ? And when they aduised him whilest he was preaching , That his mother and his Kinsefolkes were waiting there for him ; hee answered , Quae est M●ter mea , &c.

Thirdly , We haue two Countries :

Earth the one .

Heauen the other .

In that , our Bodies were borne .

In this , our Soules .

Now , when the desires of the Earth incounter with those of Heauen , our recourse must be to Heauen : following therein the aduice of Dauid , Audi Fili● , & vide , obliuiscere populum tuum , & domus patris tui , Heare ô Daughter , and see , forget thy owne people , and the house of thy father . Our Sauiours naturall Countrie was Heauen ; but here on earth , Nazareth . Now this Countrie did not desire miracles for to increase their beleefe , but for other respects , which wee will declare hereafter : And therefore Christ would not worke any miracles amongst them .

Why our Sauiour would worke no miracles in Capernaum . And assuming those reasons which Christ might alledge for himselfe :

The first is prooued by that Prouerbe which our Sauiour cited , No Prophet is accepted in his owne Countrie . Or as Saint Mathew and Saint Marke haue it There is no Prophet that is honoured in his owne Countrie , nay rather doth not suffer dishonour .

And this is made good both by diuine and humane learning ; and there are more instances thereof , than there are sands in the sea . Moses being but a child , his parents put him into the riuer , leauing him to his venture , to sinke or swim . Exposito autem illo ; which the Syriacke reads , Cumque fuisset expositus à populo suo . When he came to be a man , one of his own Nation put him in danger of his life , Act. 7. Exod. 2. Pharaoh sending after him to haue him apprehended . Afterward , being Captaine and Commander of the People , they did often mutinie , Num 23. and not onely did murmure in secret against him , but with open throat did publiquely blaspheme . Exod. 15. Num. 14. Aaron and Marie that were so neere allyed vnto him , vsed him like a Turke or a Moore , because he had married an Aethyopian woman . Dathan and Abiram vpbraided him to his face , asking him , Num. 16. Whither hee meant tyrannously to vsurpe the Gouernment ? Ioseph was so honoured by the Aegyptians , that they accounted him as a second King ; Vno tantum regni solio te praecedam . His brethren put him downe into a pit , and sould him for a Slaue . Dauid was beloued and honored of the people , and of all the whole land besides ; but his father in law , 1. Kings 19. and his owne sonne sought to take away his life and kingdome from him . Esay 65. Esay was spit at by the people , and ill intreated by them . Ieremie was mockt , scoffed at , Hier. 20. and di●esteemed ; and at last they set him in a paire of Stockes . Pashur the High-Priest smote Ieremiah the Prophet , and put him in the Stockes which were in the high gate of Beniamin , that was by the house of the Lord : And ( as Tertullian reporteth it ) was lastly stoned to death . At the Prophet Elisha , the boyes did hoot in the streets , crying out Bald-pate , bald pate . Elias , 3. Reg. ca. vlt. Micah . 2. was persecuted by King Ahab and his Queene . Michah , was continually clapt vp in prison , Et alij ludibria & verbera experti , &c.

In humane Stories we read , that Hannibal was banished from Carthage after he had triumphed ouer so many Romane Emperours . Lycurgus , was pelted out of Lacedemonia with stones , the Oracles hauing as it were celebrated him for a god . Solon , was thrust out of Athens after he had giuen them such wholsome Lawes . Themistocles , after hee had innobled his Commonwealth with sundrie honourable seruices , was forced to flye to the Persians , where King Xerxes receiued him with a great deale of honour . Bookes are so full of these examples , that it were an endlesse labour to relate them . That glorious Doctor Saint Ierome giues it as an aduice , That he who desires to bee famous , must forsake his owne Countrie . He that goes to Flanders , or to the Indies , after hee comes home is the better respected . Clement the Pope reporteth , That in the Primitiue Church the people would flock to the Sermon of a stranger . The fourth Carthaginian Councell made a Decree , that it the Bishops did passe through any Townes that were not within their own Iurisdiction , that the Gouernors of those places should inuite them to bestow a Sermon on them . In a word , The first in whose nose Lazarus stunke , was Martha . For there is no Prophet that is esteemed in his owne Countrey .

Some man may chance to aske me , vpon what this monstrousnesse in nature is grounded ? Saint Ambrose , Saint Ierome , and Saint Chrysostome are all of opinion , Luke 4. That Enuie is the leauen of this ill , as it was of all other euills in the World . Saint Chrysostome askes the question , what hurt a Prophet doth , that Enuie should thus bite him with her venimous teeth ? And I answer , Because she doth not enuie the bad , but the good . Caine ( sayth Saint Iude ) did therefore kill his brother because his workes were good .

Thomas sayth , That Enuy is a sorrowing or repining at another mans good ; The nature of 〈◊〉 . for that it is presumed , that it doth lessen and diminish their own honor . For the hurt which a man may do to himself and others , our wishes against that man proceeds not so much of Enuy as of Zeale . And so is it noted by S. Gregorie . A Tyrant goes foorth with the Vare of an Alcalde de corte ; it greeues me , and I am heartily sorry for the harme that hee doth to the Commonwealth , and his owne conscience . Saint Augustine prooues , That it is charitie to desire the hurt of a mans bodie , for the good of his soule . According to that of Dauid , Imple facies eorum ignominia , & confundentur , Fill their faces with shame , and they will bee confounded . Neither is that sorrow which I receiue for myne enemies good fortune , to bee termed so much enuie , as enmitie . Saint Augustine saith , That euerie equal , enuies his equall , because he hath got the start of him , and is crept before him . And this is the most vsuall and ordinarie kind of enuie , as it is deliuered by Aristotle in his Rhethorickes . The Inferiour enuieth the Superior , because he is not equal vnto him ; the Superiour , the Inferiour , lest he should come to equall him .

The principall harmes of this vice are three :

The first , It p●ts great incredultie into the brest of him that enuies the fel●citie of the Enuied . And this it easily effecteth : for , whatsoeuer is first soured by the Will , is euer ill receiued by the Vnderstanding .

The second , If the prosperitie be verie notorious indeed , it torments the verie heart of the Enuious , for that it is an eclipsing and obscuring of his reputation and honour .

The third , When the Enuious can no other way doe him hurt , he endeauors to take away the life of him that is enuied ; as Caine did Abels , and as Saul would haue done the like by Dauid . And for that those of Nazareth did behold our Sauiour Christ , when at most , to be their equall ; and seeing that hee dispeopled Townes , and peopled dispeopled Deserts , they did so much enuie this his glorie , that first of all they did not beleeue in him : secondly , they sought to discredit him ; and not being able otherwise to hurt him , they went about to breake his necke .

Some one perhaps will aske me , What aduantage the Naturall hath of the Stranger , for to set such an edge on our enuie ? I answer , That too much familiaritie causeth contempt , and this our Sauiours conuersing with them , was the cause of their neglecting of him . To be Towne-borne children , to be bred vp from the cradle to the Schoole , and from the Schoole , to boyes sports and pastimes , is a great enemie to the future conceiuing of a worthie opinion of that Prophet , Iudge , or Gouernour . And therefore it is well obserued by Saint Ierome , They doe not weigh his present worth , but haue an eye to his former infancie . They that are neerest Neighbours to a good Corrector or Inquisitor , are farthest off from conceiuing a good opinion of him . Plutarch saith , That the spots in the Moone arise from the vapours of the earth , for that the earth is neerer to this than any other of the Planets . And , as it is in the Prouerbes , Laruin vezinzad , siempre mancha ; None soyle and spot our name worse , than those that are our neerest neighbours , especially being ill conditioned .

Admiration waits not , but on things that are rare . Besides , Common things neuer cause admiration : according to that of Saint Augustine , touching the iustification of our soules . For though this bee a greater miracle than the casting of Deuills out of our bodies , yet we make no such wonder of it . And in another place he saith , That the motion of the Heauens , the influences of the Planets , the course of the Starres , the Waters , Winds , and Tempests , are meruailous miracles ; for albeit that they keep on in their course by the order of nature , yet , that nature should conserue this order for so many Ages , it is a verie great miracle : yet wee make no such wonder of it . And because our Countrie , and al that good which it containeth ( es pan casero de cada dis ) is euerie day bred with vs , wee make no such wonder of it , it is not dainty vnto vs ; and because it is common , we account not of it .

Againe , there is this difference betwixt secular and Ecclesiasticall Princes ; That in them we loue the succession of bloud , & much esteem of this line all discent in nature ; and for this cause we couet a naturall King , and abhorre the election of a Crowne or Scepter . But in these other , we couet strangers , and abhorre our owne bloud , it seeming vnto vs , That Wisedome and Prudence is treasured vp in some more hidden and secret place : making vse of that saying of Iob , Sapientia de occultis .

The second reason why our Sauior did not doe those miracles the Nazarites desired , was , To teach both Prince and Prelate not to haue an eye to flesh and bloud , but to worth and desert . Iudas his Bishopricke being voyd , two worthie persons were in competition for it , Matthias and Ioseph , who being our Sauiours Kinseman , had the syrname of Iust : but the lot fell vpon Matthias , because no man should presume to thinke , that flesh and bloud should strike the stroke with God . Math. 4. The Iewes had the descendencie of Abraham for their refuge and defence , but Saint Iohn Baptist did aduise them , That the boasting of their pedegree would be no safe Sanctuarie for them to flie from Gods anger . For the affection to flesh and bloud must not make a Prince to swarue from the way of justice , like those Kyne that carried the Arke to Beth shemesh . That there is a Melchisedech that neither acknowledgeth father nor mother , nor any genealogie , it is a great priuiledge of diuine both fauour and power . Ismael pretended the birthright by the flesh ; Isaac , by the Spirit : but when God came to sentence this businesse , he said , Eijce ancillam & filiumeius , Put them both out of house and home , mother and sonne . The mother was in no fault ; but God would not that the sonne should gather heart by his mothers presence . By the same Plea did Abimeleck the sonne of Gideon pretend the Kingdome ; Os vestrum & caro vestra sum , Iud. 9. I am your bone and your flesh . In the Pallaces of your earthly Princes this poynt is much stood vpon ; but the Prince of Heauen could not be drawne out of this respect to doe any miracles in Nazareth .

The third reason was , To chal●enge any thing from God as due , is the way to go without it . because the Nazarites seemed to claime these things of our Sauior , as it were by right , and as their due ; when as God doth confer these his heauenly blessings vpon vs , meerely of grace : we can challenge nothing , it is his bountie that we must be beholding vnto . Saint Ambrose saith , That our Sauiour Christ cured strangers , and not those of Nazareth that were his Countrimen , Because this medicine was of grace , not of place ; not tyed to their Nation , but his inclination . Diuine blessings are conferred by creation , not transferred by propagation : it is like vnto your shoures in May , which go scudding and coasting along , leauing ( as Amos saith ) one field wet , and another drie : and this is a kind of fortune or lot that falls vpon one that least thinkes of it ; and this Language of Lot is often vsed in Scripture . Those of Capernaum , Psal. 30. Wisd. 1. Coloss. 1. Eph. 1 those of Bethsaida , those of Chorazin , and those of Ierusalem , were happely greater sinners than they ; but God did not remooue from them neither his Miracles nor his Doctrine . But no farther reason hereof is to be required , than Gods owne wil , who may doe with his owne what he thinkes good .

The fourth reason for confirmation of what is past , may be the Nazarites curiositie ; Why more here , than there ? Or why more to that man , than to mee ? And other innumerable demands which the Flesh is woont to propose . It is a kind of rashnesse , not to submit our vnderstanding to Gods diuine prouidence : this is a smoke that blinds the eyes of Reason , it is a buzzing about the coelestiall flame , like the Butter-flie that flutters about the light of a candle , who , quaerendo lucem , inuenit lathum , seeking after light , scortches her wings , and procures her death . The generall cause ( aske thou neuer so many questions ) is the will of God ; this is causa causarum , the cause of causes . Why were more miracles wrought in Capernaum , than in Nazareth ? Voluntas Dei est , ( saith Saluianus ) Why ? God would haue it so . Now , to aske of God a reason of his wil , is , as if a slaue should aske the same of his Master , a Subiect of his Soueraigne , or the Clay of the Potter ; Esay 4● . Vae qui contradicit fictori suo testa de samijs , Woe be vnto him that striueth with his Maker , &c. And woe be vnto those that will seeke to know more than God , and that shall demand a reason of his actions . Shall the Clay say to the Potter , What doost thou doe ? or , Why doost thou make me thus ? Woe be vnto him that shall say vnto his father , What hast thou begotten ? or to his mother , What hast thou brought forth ? The best vnderstanding of man in things appertaining vnto God , is not to vnderstand ; and the truest knowledge , not to know . Thou condemnest that stranger , who makes a foolish judgement of the Lawes of that Countrie which he doth not truely vnderstand ; and darest thou be so rash , as to censure the Decrees of Heauen ? Iob 11.7 . Canst thou by searching finde out vestigia Dei , the steps of God ? Weigh well , I pray ye , the word Vestigia , and if too much curiositie in naturall causes , is counted a great fault , and that the soundest Phylosophie is that , which inquiring after the first causes , hath recourse vnto God ; What are we then to do in those things that are supernaturall and diuine ? Theodoret doubteth , Why Moses saying , That Tygris and Euphrates spring from Paradice ; so many other Authors should auouch , That their well-head is in the mountaines of Armenia ▪ Whereunto I answer , That for as much as some Riuers are hid vnderneath the earth , and begin to rise and shew themselues some leagues farther off ; so Tigris and Euphrates , hauing their springing from Paradice , are buried in the earth , and afterwards breake out againe into diuers parts ; God so ordaining it , That he might cut off mans superfluous curiositie . For there might haue beene some so curious , that following the rising of these Riuers , would haue pretended to haue made a discouerie of Paradice . But God did shut vp the passage to this their humane curiositie , lest they should haue gone on in the pursuit of this their entent , either through want of prouision in those sandie and desert places , or through the inaccessablenesse of those mountaines that interposed themselues ; or through the barbarousnesse and crueltie of the people bordering there abouts .

Math. 13. Morc . 6. Incrudelity , a maine stop to Christs , Miracles . The fift reason is set downe by Saint Mathew , and Saint Marke ; Hee wrought not many miracles there , by reason of their incredulitie : Not that he hated his owne Countrie , which he had so much honoured with his Conception , ( saith the Interlinearie ) but for Nazareths incredulitie . And this is made apparent by that Fac & hic in Patria tua : In other places they talke much of thy many and great miracles , but this Citie will not beleeue there is any such thing : and yet thou hast heere the same power thou hadst there ; Therefore , Fac & hic in patria tu● , Medice , cura teipsum . How can we beleeue , that thou doost such famous Cures in other Countries , when as thou sufferest thyne owne Countrimen and thyne owne Kinsefolke to be sicke ? The like argument was vsed by the Scribes and Pharisees at the foot of the Crosse , This man saued others , and cannot saue himselfe ; How should we beleeue , that by his power he freed so many , beeing hee cannot free himselfe ? Let him come downe from the Crosse , and saue himselfe , & then we will beleeue he is the Sonne of God .

Our Sauiour Christ prooued this their incredulitie by two examples :

The one , Of Elias , who when the Countrie was much oppressed with Famine , God sent him to a woman of Sydonia , to the end that she should sustaine him . And this poore Widdow woman hauing in all her house nothing more in the world but a little meale , onely with one words speaking of the Prophets mouth , spent a great part thereof in making a Cake for him , baking it on the embers ; repairing Elias his present necessitie with the hazard of her owne life and her sonnes : and hauing so much reason as she had on her side , to doubt of the Prophets promise , That she should neither want meale nor oyle till it should rain in Israell . For Elias not being able to succour himselfe , shee might verie well suspect with her selfe , How he should be able to relieue others . This was a great and wonderfull excellencie of Faith ; it is much celebrated by S. Ambrose and Saint Chrysostome ; and our Sauiour Christ counterponeth it to the incredulitie of Nazareth .

The second example is of Naaman the Syrian , who beleeued that she-slaue of Israel , who told him , There was a Prophet in Samaria that could cure him of his Leaprosie : and crauing leaue of the King , because he was Captaine generall of all his men of Warre , he came to the Land of Israell to seeke out Elisha , bringing great gifts and rich presents along with him : and washing himselfe in Iordan seuen times , ( though at first he beleeued , that with his word onely hee was able to cure him ) he left with his disease , the errour of his Idolatrie . In a word , hee well deserued that the Prophet should heale him ; but those Leapers of his owne Countrie did not deserue the like fauour , for their incredulitie . And other Cities receiuing the benefit of his miracles , these that were his owne Natiues missed of them . The word Audiuimus doth condemne them : For this alone was sufficient for their Faith , Fides ex auditu , Faith comes by hearing ; and the Gentiles had no other testimonies .

Besides , Nazareth was made partaker of many powerful testimonies ; as that testimonie of S. Iohn , of that voyce from the Father ; of the comming down of the Holy-Ghost in the likenesse of a Doue ; as also those Testimonies of the Scripture , which were seene to be fulfilled in him ; besides the testimonie of his Doctrine , For he taught them as one hauing authoritie , and not as the Scribes . Math. 7.29 . And the testimonie of his life , that was so blamelesse , that ( as Thomas saith ) it did qualifie his Doctrine . So that his life was a greater testimonie than his Doctrine ; and his Doctrine , than his Miracles : And hee that will not beleeue the more , will hardly beleeue the lesse .

The sixt , In not shewing any miracles amongst them , hee shewed therein the more loue to his Countrie : God somtimes neuer more our friend , than when he denies vs our requests . For if these his miracles would haue done Nazareth any good , this their accusation might haue seemed somwhat iust ; but being that they would haue turned to their hurt , and beeing that this their enuie towards him , would from a great good haue drawne greater hurt , and from a great fauour , greater ingratitude , and more incredulitie ; the lesse he did , the more was his loue . This did our Sauiour vtter by Saint Iohn , If I had not done those workes which none after euer did , they should haue no sinne . Mat. 26. And by Saint Mathew our Sauiour said the like of Iudas , It had beene good for him that hee had neuer beene borne . And Saint Peter saith of him that was conuerted , ● . Pet. 2. That for to put his hand to the Plough , and afterwards to looke backe , it had beene better for him , that he had neuer begun to walke in the way of godlinesse . S. Augustine saith , That God grants vs many things when he is angrie with vs , which when he is friends with vs he denies vs . So that he shewed himselfe a greater friend to the Nazarites , by denying them those miracles which they desired , than if he had granted their request ; because they would haue serued but for their farther condemnation . The Seruant that knowes his Masters will , and doth it not , Luk. 12. shall bee beaten with many stripes ; Vap●labit multis , saith S. Luke : but he that knows it not , and therefore does it not , Vapulab●t paucis , This mans punishment shall bee small in comparison of the others . Saint Chrysostome saith , That a bad Christian is like a treacherous Souldier , who being honoured and well payed by his King , turnes Traitour , and ioynes with his enemie . And Guaricus the Abbot saith , That to carrie a mans selfe in the Church like a Christian , and to talke like a Christian , but to liue like a Gentile , is , to march vnder Christs banner , and to take part with Antechrist And for these kind of men God hath stored vp treasures of his wrath .

The seuenth reason was , The Nazarits foolishnesse , in desiring miracles without any profit vnto them at all .

Fiue sorts of persons required miracles , but got them not .

1 The Deuill , in that his temptation , Dic vt lapides isti panes fiant . 2 The Pharisees , Alij tentantes signum de Coelo quaerebant . 3 King Herod , Quis est iste de quo ego talia audio ? 4 The rich Miser , Pater Abraham , mitte vnum ex mortuis , &c. 5 The Nazarites , Fac & hic in patria tua .

Miracles neuer wrought , but where Good was likely to ensue Whatsoeuer Miracles he had bestowed on these , they had been all cast away . In antient times God wrought some miracles , where his Omnipotencie seemed most to appeare : As in making the Sunne stand still ; and in diuiding the Sea in twaine . Others , wherein his Iustice seemed most to appeare ; as in the Flood , the burning of Sodome , and the swallowing vp of Dathan and Abiram , &c. But when he came into the World , in all his miracles his Mercie seemed most to appeare . For he wrought not any one miracle but was for mans benefit , respecting more others good than his owne fame . And in Capernaum , where he wrought so many miracles , Saint Basil and Saint Hillarie both affirme , that out of that Citie he chose many of his Apostles and Disciples . Beeing no more than what is declared in that verse of Dauid , Principes Zabulon , & Principes Nepthtalim ; to whose Tribes Capernaum did appertaine : as appeareth out of that place of Saint Mathew , Leauing Nazareth he went and dwelt in Capernaum , which is neere the Sea , M●th. 4. in the borders of Zabulon and Nephtalim , That it might be fulfilled which was spoken by Esayas the Prophet , saying , The land of Zabulon and the land of Nep●htalim , by the way of the Sea beyond Iordan , Galile of the Gentiles , &c. Many more besides were conuerted in Capernaum : And he that promised Abraham to pardon Sodome , if hee could find but ten iust men therein ; and he that left the ninetie nine sheep , to follow that one that was lost , and when he had found it , tooke it vp and kist it , and layd it on his necke ; and he that swept his house cleane , to looke his lost groat ; and he that suffred the tares to grow till reaping time was come , that hee might not hurt the wheat ; it was not much , that he should doe miracles in Capernaum , where the Centurion and his Seruant were conuerted , as also hee that was sicke of the Palsey , besides the chiefe Ruler of the Synagogue , and his whole house .

Whence it is to be noted , That what the Deuill could not effect with our Sauiour Christ , ( to wit , That he should do miracles to a needlesse and vnprofitable end ) the Nazarites went about to bring to passe , shewing themselues therein his true children . So that our Sauiour might verie well say that vnto them , which he said to the Pharisees , It is the nature of the Deuills sonnes , to fulfill the desires of such a Father . God commanded Abraham , That he should sacrifice his sonne ; and the Deuill being desirous to equall God , commanded the Gentiles to sacrifice their sonnes ; They did sacrifice their sonnes and daughters to Deuils . 〈◊〉 that wicked King of Israel , applying himselfe to the desires of the Deuill , the Scripture giues this touch , That he did sacrifice his sonne to Moloch , Insuper & filium suum consecrauit , transferens per ignem , secundum Idola gentium .

The eighth reason is , That faintnesse and weakenesse , that lukewarmenesse , or rather coldnesse , wherewith the Nazarites did desire these miracles from Christ . And these their poore diligences , may sufficiently bee prooued by this , That they neuer went out of their own Citie , nor left their houses , for to heare our Sauior , or to see his miracles , as those of Iudea and Ierusalem did by troups , and others that flockt vnto him from the vtmost borders of Tyrus and Sydon . Neither did they send any embassage or message vnto him , entreating him to come vnto them ; nor so much as bring any sicke bodie vnto him to bee cured . Whereas Capernaum did dispeople it selfe , to goe forth to heare his Word . The Centurion came forth likewise to seeke him , beseeching him humbly on his knee , That he would be pleased to make his Seruant whole . Others did vntile their house , to let downe him vnto him that was sicke of the Palsey , &c. The comparison of one that followes a suit in Law of his owne , which imports him much ; and of him that followes another mans cause , which concernes him little : the diligences of the one , and the carelesnesse of the other , are true emblems of the different conditions of Christians . Some follow the businesse of their saluation earnestly and industriously ; other-some negligently , The seueral conditions of Christians , in seeking their Saluation . making a meere jeasting matter of it , and a thing of nothing . Herod desired to see our Sauiour Christ , but he would not step a foot out of doores to looke after him : Whereas the Queen of Sheba came from the vtmost parts of the earth , to seeke after the wisedome of Salomon , onely vpon a bare report . But the Nazarits would not wagge a jot , to goe see our Sauiour Christ , hauing so short a journey as they had to make : And behold , a greater than Salomon heere . Quid , de nocte ? ( saith the Prophet ) What , by night ? The morning commeth , and the night ; if yee seeke , seeke . Hee borroweth this Metaphor from one that stands Sentinell , who heares the word that is giuen afarre off , Ha de la vella , Que hora es ? Ho , you of the Watch , What houre is it ? And he presently makes answer , Quien da vozes sin para que ? Who is be that calls without a cause ? I say , That the morning comes , and the night ; or rather , That the night succeeds the day , and the day the night . Who knowes not this ▪ If thou wilt farther informe thy selfe , come where I am . Those that dwelt in the mountaine of Seir , beeing persecuted by the Chaldaeans , sent to know of Esay , When that persecution should cease ? This is that Custos , Quid de nocte ? Sentinell , What seest thou by night ? It vexed the Prophet , and made him grow wearie of them , that sitting lazing on their tayles at home in their houses , they should send to know his mind . Onus d●ma ad me clamat de Seir , To Hierusalem did the Idumaeans crie out vnto me : Si quaeritis , quaerite ; Being in that great danger as thou art , doost thou stand off , doost thou hang taile , and wilt not make a little more hast to come vnto thy Sauiour ? If there were nothing more , this were enough to condemne Nazareth .

The ninth ; It might happely bee , That Nazareth did desire miracles , for the honour and glorie that might thereby redound vnto her ; as that it might be noysed abroad in the world , That a Citisen of theirs , a Towne-borne child of their owne , had done these and these famous miracles , such and such singular wonders ; and that she was to bee esteemed as Ladie and Mistresse of this so rare and rich a Treasure ; and that our Sauiour being borne there , he was bound ( as they thought ) to keepe house there , and to make Nazareth the onely seat of his ordinarie residence . The loue of honour amongst Citisens , is so sauorie and so sweet a thing , that Cicero in many places stickes not to say , That there is not any thing that Nature doth more couet : & that men are not so much to esteem the●● liues for the present , as that fame which is to liue in their posteritie . Celebremus nomen nostrum , said those of the Tower of Babell , That wee may get vs a nam● . And to this end are directed your Scutchions , your Armes , your Coats , your Tombes , your Sepulchres , and stately monuments . And if such a poore City as Peleas , remained so famous by the birth of Alexander ; if Ithaca , by Vlysses beeing born there ; it was not much , That Nazareth should boast her selfe , and think it a great glorie and honour vnto her , to haue the Sonne of God to bee he● Citisen .

The Nazarites likewise might verie well desire miracles for temporall ends , as well for the Citie in generall , as themselues in particular . As those of I●●escas desire , That the Virgin de la Charidad should do famous miracles , to the end that some might grow rich by entertaining of guests ; others , by selling of fruits ; others , by their seruice and attendance , &c. And so was it with these of Nazareth ; but they tooke their mark amisse , in seeking to shut vp such great glorie in so narrow and little a corner of the world , as that was , confining him to a Fac & hic in patria tua ; When Peter would in Mount Tabor haue had Christs glorie coopt vp in so streight and small a compasse , comming vpon him with a Si vis , faciamus hic tria Tabernacula , and If thou wilt , let vs make three Tabernacles . Two Euangelists say , Luke 9. Mark . 9. That he knew not what he said . And Origen addeth , That it was impulsu Diaboli , by the Deuils persuasion . The like may be said of Nazareths request , Fac & hic in patria tua . Christs glorie was to shew it selfe abroad to all the whole world , and to shine to al Nations ; and wilt thou Nazareth make a Monopolie of it , and take it all into thyne owne hands ?

The tenth and last , Because Miracles are neither necessarie , nor of themselues alone sufficient for our saluation .

Not necessarie , because many haue beene , and dayly are conuerted without them ; as S. Mathew , the good Theefe , and they of Niniuie .

Miracles not necessarie to Saluation , nor sufficient . Not sufficient , considering that so many and such strange miracles could not conuert a Pharaoh , a Iudas , or a Symon Magus , &c. Many do repeat in the church that Lesson of the Iewes , Signa nostra non vidimus . God doth not now work miracles in his owne Countrie , nor in our Church , his owne Spouse and best beloued . Those former times were much more happie , and farre more inriched , not onely with his miracles , but also with those of his Seruants : Peter did heale with his shadow ; Stephen saw the Heauens opened ; Philip in Samaria did cure by hundreds . There is no Arithmeticke that can summe vp the full number of those wonders that they wrought . And now it seemeth that the fountaine of his grace is drawne drie : But the truth is , That forasmuch as the Church then was in her infancie , and as it were but new crept out of the shell , there was a necessitie of the working of them ; but after that the Church was well growne vp ▪ & began to grow stronger & stronger in the Faith , there was no such great need of them . Saint Bernard saith , That the widdow of Sarepta had now no such great need to be relieued with Oyle and Meale . O ( sayth one ) if I could but once see a miracle , if an Angell should but speake to me , if a dead man should arise and speake vnto me , &c. What should I not then doe ? But the truth of it is , That he that will not beleeue the Scriptures , will not beleeue an Angell that comes from Heauen , nor one that shall arise from the dead . Though God neuer yet was , no● euer will be wanting to those that put their trust in him , by affoording them sufficient meanes for their saluation .

Nemo Propheta acceptus in patria sua .

It is an antient complaint , That Prophets liue vnhonoured in their own Countrey . Now ( sweet Iesus ) because thy Countrey does not honour thee , wilt not thou accomplish their desire ? In all that whole discourse of thy life , thou didst flye from honour ; When they sought to make thee King , thou didst shunne and auoyd it ; From that Inscription on the Crosse , thou didst wry the necke and turne thy head aside from that glorious Title of , Iesus of Nazareth , King of the Iewes ; Thou didst euer declare Humilitie , to be thy Daughter and Heire ; Discite a me , quia mitis sum , & humilis corde , Learne of mee , for I am meeke and humble . Thou wast that Butte , gainst which the dishonours of the World did shoote their shaftes . Opprobrium hominum , & abiectio plebis , the reproach of men and the outcast of the people . Hereunto I answere , That our Sauior Christ did direct all his miracles to this end , that thereby they might be brought to beleeue that he was the Son of God , and the promised Messias ; as it appeareth out of the tenth of Saint Iohn , Vt cognoscatis & credatis , quia pater in me est , &c. That ye may know and beleeue , that the Father is in me , &c. And in the eleuenth , Vt credant , quia tu me misisti , That they may beleeue , because thou hast sent me . And being thus receiued by vs , The desire of honour 〈◊〉 alwaies to condemned . to bee the Sonne of God , it turned to our saluation , and the Fathers glorie . And as that famous Phisition who desires to bee knowne , for the recouerie of those that are sicke , and for the conseruation of the Commonwealth ; and as that wise and learned Doctor who desires that his graue and good Instructions might be harkned vnto , not for his owne glorie , but for the benefit of those that heare him ; is not to be held an ambitious or vaineglorious fellow , but a verie honest man , and worthy much commendation : Euen so stood the Case with our Sauiour Christ . And Saint Gregorie doth prooue this Doctrine by Saint Pauls owne act ; 2. Cor. 11. Who writing to the Corinthians , speakes much in his owne commendation , not so much out of an hope-glorious humour , to broach his owne praise , but to bring others therereby to beleeue the Truth . For it is an ordinarie thing with the World , not to esteeme of the Doctrine where the person is disesteemed .

But I tell yee of a very truth , many widdowes were in Israell in the dayes of Elias , &c. God , in the dis●ensing of his fauors , respects no persons . He alledgeth these two examples , of the Widdow , and of Naaman , for to take away all suspition of partialitie . If thou shalt obiect that God was partiall towards women ; wee answere , That hee did likewise fauour Naaman . If towards great and noble persons , he did also sustaine the poore widow of Sarepta ; If towards the common and baser sort of people , Hee likewise cured Naaman that was a great Courtier ; If the richer , he prouided also for the poore ; If towards the poore , hee likewise cured Naaman that was rich ▪ If towards young folkes , such as was Naaman , he had also a care of the widow , who was an old woman ; If towards old folkes , Naaman was young , &c. In veritate Comperi , quia non est acceptor personarum Deus , &c. Of a truth I haue found , that God is no accepter of persons , &c.

Then al that were in the Synagogue were filled with wrath . Whether it were our Sauiours zeale , in declaring himselfe to be the Messias out of the authoritie of the Prophet ? Or whether it were for his comparing them to those of Tyre and Sydon ? Or for that hee had equalled himselfe with Elias and Elisha , which were the two bright Suns of that commonwealth ? Or that by the examples of Naman the Syrian , and the widow of Sarepta , hee did signifie vnto them , that the grace of the Iews was to be passed ouer to the Gentiles ? Or , for that he had taxed them of their incredulitie and vnthankefulnesse ? Or whether their hearts through Enuie did swell and rise against him ? Whether any one , or all of these together wrought vpon them ? Sure I am , Repleti sunt ira , The men of Nazareth are grown wondrous angrie .

This place pointeth out two things vnto vs .

The one , The good requitall Truth findes vpon Earth . When they should haue held themselues happie in inioying so soueraigne a good , and when they should haue beene prowd of hauing so heauenly a Cittisen , and haue humbled themselues on their knees before him , & adored him ; then , euen then , they grew hot and angrie with him : and transported with this rage , they would haue broken his necke by throwing him downe from a steepe rocke ; fulfilling th●● saying of Salomon , Prou. 15.12 . A scorner loueth not him that rebuketh him , neither will he goe vnto the wise . Amos 5.10 . Agreeing with that of Amos , They haue hated him that rebuked in the gate , and they abhorred him that speaketh vprightly .

Another cause of this their cruell determination , for to throw him downe from the rock , was as wel their Enuie as their Anger . Enuie she sayd , Do not you see how this Carpenter boasts himselfe ? Nonne hic est faber , & filius fabri ? & sorores eius , apud nos sunt ? Anger shee said , Cast him downe headlong from the Pulpit , or plucke him out of Moses Chaire , for a blaspheamer , by head and eares ; Enuie a dangerous beast . for that he goes about to make himselfe our Messias , and our King . A brace of fierce beasts , I assure you ; Enuie first opened the doore to all those euils that are in the world : By the Deuils enuie death entred into the world ; and by death , a troupe of miseries . For although the Deuill were the Author thereof , yet did Enuy put spurs to his heeles . The Trojan Horse was not that which did so much harme to Troy , as that Graecian who inuented this stratagem . Onely this one good , Enuie bringeth with it , That it prooues it's owners Hangman . And for this reason Saint Augustine compares the Enuious to the Vipers , who gnaw out the bowells of those that bred them . And Saint Chrysostome , That it is a lesser euill to haue a Serpent in our bosome , than Enuie ; for that was a curable hurt , but that of Enuie is not so . Ouid in his Metamorphosis paints forth Enuies house , and the qualities belonging to her person . Her house is seated in a very low bottome , whereunto the beames of the Sunne neuer come , no light , no ayre , no wind : for the enuious man hath not any thing on earth , wherein to take comfort ; being therin like vnto those that are condemned to the pit of hel . The qualities appertaining to her person , is sadnes of countenance , heauines of the eyes , bitternesse of heart , venimousnesse of tongue , & veines without bloud ; she loues solitude , shunnes the light , knowes no law , nor does no right , shee weepes when others laugh : In a word , she is Pestis mundi , porta mortis , the plague of the world , the doore of Death , the murtherer of Vertue , the pit of Ignorance , and the hell of the Soule .

Anger , a sin no lesse hurtfull than Enuie . And Anger is no lesse fierce a beast , than Enuie : Of whom Ecclesiasticus saith , That as Mildenesse resideth in the bosome of the Wise , so Anger abideth in the brest of the Foole. Who but a Foole ( saith Plutarch ) can suffer a cole to lie in his bosome ? Let not the Sunne goe downe vpon your wrath , neither giue place vnto the Deuill . He that goes to bed in anger , inuites the Deuill to be his bedfellow , There is not any vice that giues him so free an entrance , nor puts him into a more generall possession of our soules : for there is not that mischiefe which is not hammered and wrought in the forge of an angrie mans brest . Prou. 17.3 . A stone is heauie , and the sand weightie , but a fooles wrath is heauier than them both . Seneca saith , That as humane industrie doth tame the fiercest beasts , as the Lyon , the Tygre , and the Elephant , so ought it to tame Anger .

Now to say , Which of these two furies is the fiercest ? is not so easie a thing to be decided : For , if Enuie be kindled vpon light occasions , as that little short Song which the Dames of Hierusalem sung in Dauids commendation ; if it be so large sighted , that our neighbours fields of Corne , and his flockes of Sheepe seeme better and bigger than our owne ; Iosephs partie coloured Coate seeming better to his bretheren , than those Sheepeheards mantles wherewith themselues were clad : if it be the vice of little children , Parvulum occidi inuidia ; What shall wee say then to the impetuousnesse of Anger , and the violence of Wrath ? Or who is able to withstand it's rage ? Anger is cruell , and wrath is raging , Prou. 27.4 . saith Salomon ; but he concludes with this short come-off , Who can stand before Enuie ? Who will oppose himselfe to the violent and swift torrent of a Riuer that sweepes all before it ? Such a thing is Anger , for the time it lasteth : but that will slacke againe of it selfe , as your Spring-tydes fall backe againe into their owne beds . But Enuie will not so soone shift her foot , she wil abide by it , and neuer giue ouer . And Saint Cyprian renders the reason of it , Quia non habet terminum ; it is not to be limitted , but like a Worme or a Canker , by little and little rotteth and consumeth the bones ; Salomon calls it , Putredo ossium . But Anger is a thunderbolt that strikes a man dead on the sudden ; so sayth Seneca . And if Saint Augustine terme Enuie , a plague ; and if another great Phylosopher call it Monstrum monstrorum , the Monster of monsters , and the most venimous Vipar vpon earth : Saint Chrysostome here on the other side saith , That the Deuill being in mans bosome , is lesse hurtfull than Anger . Much hath beene spoken of Enuie , and much of Anger ; and that ill cannot be said of the one , which may not be affirmed of the other . So that this proposed doubt ( Which is the worst Beast of the two ? ) may remaine for a probleme ; which let others resolue , for I cannot . But ( which makes fit for our purpose ) beeing both such fierce Beasts as we haue deliuered vnto you , they did both conspire against our Sauiour Christ , leading him here to the edge of a hill whereon their Citie was built , to cast him downe headlong : and afterwards neuer leaft persecuting him til they had nailed him to the Crosse.

And they cast him out of the Synagogue . &c. Aristotle saith , That Man gouerning himselfe according to the Lawes and rules of Reason , is of all other Creatures the most perfect , or to speake more properly , the King of all other liuing Creatures : but if he shut his eyes , and wil not see reason , he is more fierce and cruell than all of them put together . The reason is , because other creatures neuer passe beyond the bounds of their fiercenesse and crueltie , receiue they neuer so much wrong ; Incursus suos , transire non queunt : Which ( as Seneca saith ) is for want of discourse . But man , who hath Vnderstanding for his weapon , is able to inuent such strange cruelties that may exceed the fiercenesse of the fiercest beasts . Nor is this any great indeering of the busines ; for both Bede & Ambrose say vpon this place , That the Nazarites were worse than the Deuil : the deuill lead our Sauiour Christ vp to the top of the pinacle of the Temple ; those of Nazareth , to the edge of the hill on the side or skirt whereof their city was built . The Deuill did onely persuade him to cast himselfe downe from thence ; but the Nazarites would haue done this by force . These ( saith Ambrose ) were the Deuills Disciples , but farre worse than their Master . Saint Paul saith , That there are some men that inuent new mischiefes , Inuentores malorum . And the deuill being the vniuersall Inuenter of all our ill , the Sinner that inuents new mischiefes doth outreach the Deuill , and goes beyond him . And questionlesse , in not passing the bounds of Gods diuine will and Empire , the Deuill is more moderate than Man : For the Deuill askt leaue of God for to tempt Iob ; but Man will not be so respectfull as to aske his leaue , but will not sticke to kill thousands of men without licence .

The Nazarits base demeanor toward● Christ Bonauenture saith , That they thrust him out of the Citie for a blasphemer , for proclaiming himselfe to bee the Messias . It is commanded in Leuiticus , That the Blasphemer should be carried forth of the Citie , and bee stoned to death . And therefore our Sauiour Christ , extra portam passus est , suffred without the gate ; Ieuit. 4. Act. 7 ▪ and Saint Stephen was stoned without the Citie . And our Sauiour had no sooner said in the presence of Caiphas , Amodo , &c. Henceforth shall yee see the Sonne of Man comming in the clouds of Heauen , but the Iewes presently cried out , Blasphemauit , He hath blasphemed . So likewise our Sauior expounding that prophecie of Esay , the Nazarites might also take occasion to say , Blasphemauit . And this their offering to throw him downe from the edge of the hill , doth no way contradict their stoning of him ; for they might haue done that after they had thrust him downe : dealing by him , as Saint Hierome reports Saint Iames ( whom they call our Sauiours brother ) was dealt withall ; they first threw him downe from the Rocke , and afterwards cut off his head .

To cast him headlong downe , &c. Methinkes it seemeth somewhat strange vnto me , That our Sauiour should come down from Heauen to Nazareth , for to giue life vnto men , and that Nazareth should seeke to tumble him downe , thereby to worke his death : That with the losse of his owne life , and the price of his most pretious bloud , hee should redeeme them from death ; and that they in this vnthankefull and vnciuile manner should goe about to take away his life . O , vngratefull People ! God was not willing to bestow any miracles on them , who would not entertaine so great a miracle . God vseth to requite the thankes of one fauour , with conferring another greater than the former . So doth Saint Bernard expound that place of the Canticles , He made his left hand my pillow , and I doubt not but he will hug and embrace me with his right hand . For I shal shew my selfe so thankefull for the one , that my Spouse will vouchsafe to affoord me the other . But those courtesies which Nazareth had receiued , they so ill requited , that euen to the houre of his death none did our Sauior Christ greater iniurie . Our Sauiour neuer any where so ill treated , as in Nazareth . Nay , in some sort this their wrong was greater than that which Hierusalem did him ; for this Citie treating of the death of our Sauiour , did obserue some forme of Iudgement , and onely the Ministers of Iustice had their hands in it : but Nazareth in a most furious manner , like the common people when they are in a mutinie , hasted vp to the edge of the hill , to throw him downe headlong , contrarie to all Law and Iustice . In Hierusalem there were some that did not consent vnto his death ; but in Nazareth , all of them conspired against him : Omnes in Synagoga repleti suntira , All that were in the Synagogue were filled with anger ; and that on the Sabboth day , when it was not lawfull for them to gather stickes and make a fire , &c.

How Christ is sayd to ha●e passed thorough them . But he passed through the middest of them , and went his way . The common receiued opinion is , That he made himselfe inuisible to them , and so got from them , leauing their will and determination deluded . Saint Ambrose and Be●● say , That he turned their hearts ▪ Cor Regis in manu Domini , & quo voluerit , &c. The heart of the King is in the hand of the Lord , and hee turneth it , &c. Like vnto those Officers of the Scribes and Pharisees who went forth to apprehend him , who altering their purpose , returned saying , Numquid sic loquutus , &c. Did euer any man speake thus ? He might likewise take from them their force & their strength , that they might not bee able to put forth a hand to hurt him ; and leauing them like so many blockes , might passe through the middest of them , as beeing the Lord both of their soules and bodies . And as he once left the Iewes with their stones frozen in their hands , so now leauing the Nazarits astonished , Per medium illorum ibat .

This Ibat doth inforce a perseuerance and continuation , in token that God wil leaue his best beloued countrie , & that citie which was most graced and fauored by him , if it be so gracelesse as to prooue vngratefull . When God carried Ezechiel in spirit to the Temple , discouering great abhominations vnto him , and said vnto him , These things my People commit , Vt procul recedam à Sanctuario meo , They giue mee occasion thereby to forsake them , and to get mee farre enough from them . So hath he departed from Israell , from Asia , Affrica , & many other parts of Europ , forsaking so many cities & temples so much heretofore fauored by him , and so much made of . Nazareth signifies a Floure , a Crowne , or a Garland ; and the Nazarites were once the onely Floures in Gods Garden , that is , in his Church ; they were religious persons that were consecrated to his seruice , and therefore Nazareth is by them more particularly called Christs own Countrie , for that therein he had beene often spiritually conceiued . But because of the Nazarits , Ierem. doth lament , Thatthey being more white than milke , were become as blacke as a cole ▪ by reason of their vnthankfulnesse . Therfore in Colledges and religious places , with whom God communicates his fauours in a more large and ample manner , they ought of all other to shew themselues most gratefull : for the more a man receiues , and the more he professeth , the more he ought to doe . Cum enim crescunt dona , rationes etiam crescunt donorum Dei , so saith Saint Gregorie .

But he passed through the middest of them , and went his way . We ought to p●ay against sudden death . Sap. 4. Howbeit death to the Iust is not sudden , nor can be said to take him hence vnawares [ Though the Righteous be preuented with death , yet shall hee be in rest , ] The Church notwithstanding doth not vse this prayer in vaine , A subitanea & improuisa morte , libera nos Domine , From sudden death good Lord deliuer vs . Saint Augustine in his last sickenesse prayed ouer the penitentiall Psalmes , and shedding many teares , sayd , That though a man were neuer so iust and righteous , yet was hee not to die without penitence . Saint Chrysostome tells vs , That when Feare at the houre of death doth set vpon the Soule , burning as it were with fire , all the goods of this life , she enforceth her with a deep and profound consideration , to meditate on those of that other life which is to come . And although a mans sinnes bee neuer so light , yet then they seeme so great and so heauie , that they oppresse the heart . And as a piece of timber whilest it is in the water , any the weakest arme is able to mooue it , but beeing brought to the shore hath need of greater strength ; so sin whilest it floateth on the waters of this life , seemeth light vnto vs , but being brought to the brinke of death , it is verie weightie , and it will require a great deale of leisure , consideration , and grace , to land it well and handsomely , and to rid our hands of it . Of this good , sudden death depriueth vs : And although it is apparent in Scripture , That God doth sometimes permit the Iust to die a sudden death , as Origen , Saint Gregorie , and Athanasius Bishop of Nice affirmeth ; as in Iobs children , on whom the house fell when they were making merrie ▪ and in those who died with the fall of the Tower of Siloah ; who according to our Sauiours testimonie , were no such notorious sinners , yet commonly this is sent by God as a punishment for their sinnes . Mors peccarorum , pessima , ( i. ) esse debet , An euill death was made for an euil man . And Theodoret expounding what Dauid meant by this word Pessima , saith , That in the proprietie of the Greeke tongue , it is a kind of death , like vnto that of Zenacheribs Souldiers , who died suddenly . And Iob treating of him that tyranniseth ouer the world , saith , Auferetur Spirit●● oris sui . Cajetan renders it , Recedet in Spiritu oris sui , He shal die before he be sicke , without any paine , in the middest of his mirth , when he is sound and lustie . Their life being a continuall pleasure , at their death they scarce feele any paine , because it is in puncto , in an instant . Sophonias requireth of them , That they will thinke on that day before it come , Esay 30. wherein God will scatter them like the dust . Esay threatning his People because they had put their trust in the succors of Aegypt , saith , This iniquitie shall be vnto you as a breach that salleth , or a swelling in an high wall , whose breaking commeth suddenly in a moment ; and the breaking thereof shall be like the breaking of a Potters pot , and in the breaking thereof there shall not bee found a sheard to take fire out of the hearth , or to take water out of the pit . And the word Requisita mentioned by the Prophet , intimateth a strong wall that is vndermined , & rusheth downe on the sudden . How much their securitie is the more , so much the more is their danger , because it takes the soldiers vnawares . But if this so strong a wal should chance to fall vpon a Pitche● of earth , it is a cleere case , that it would dash it into so many fitters & seuerall little pieces , that there would not a sheard therof be left for to take vp so much as an handfull of water , or to fetch a little fire from our next Neighbours house . This effect doth sudden death worke , it is a desperat destruction to a sinner : And therefore Christ ( though without sin ) seeks to shun it , that he might teach thee that art a Sinner , to auoyd it .

Secondly , our Sauior sought to shun this violent death , because his death was reserued for the Crosse , as well because it was a kind of long and lingering death , as also for diuers other conueniencies , which wee haue deliuered elsewhere .

God oft defers his punishments , that our sins may grow to maturity . Passing through the midst of them , he went his way . Our Sauiour Christ might haue strooke them with blindnesse , if he would , as the Angell did those of Sodome ; or haue throwne them downe headlong from the Cliffe : but because they complained , That he wrought no miracles among them , as he had in other places , he was willing now at his departure from them , to shew them one of his greatest miracles , by taking their strength from them , hindring the force of their armes , and leauing them much astonished and dismayed . Though now and then God doth deferre his punishments , for that the sinnes of the Wicked are not yet come to their full growth ; yet we see that he spared not his Angels , nor those whom he afterwards drowned in the Floud , nor those of Sodome , nor of others lesse sinnefull than they , nor his owne children of Israell , of all that huge number ( being more in number than the sands of the sea ) not suffering aboue two to enter into the land of Promise ; how is it possible that hee should endure the petulancie of this peremptorie people , these grumbling Nazarites , who in such a rude and vnciuill fashion , in such an imperious and commanding voice , should presume to say vnto him , taking the matter in such deepe dudgeon , Fac & hic in Patria tua . But as when the Romane Cohorts came to take our Sauiour Christ , they fell backward on the ground at his Ego sum , I am hee ; which was a fearefull Miracle ; for no cannon vpon earth , nor any thunderbolt from Heauen , could haue wrought so powerfull an effect : so now passing through the midst of them with a graue and setled pace , leauing them troubled , angrie , & amased , hee prooued thereby vnto them , That he was the Lord and giuer both of life and death , &c.

THE TWENTIETH SERMON , VPON THE TVESDAY AFTER THE THIRD SONDAY IN LENT . MAT. 18.

Si peccauerit in te frater tuus .

If thy brother shall trespasse against thee , &c.

OVr Sauior Christ instructing him that had offended his brother , what he ought to doe ; giues him this admonition , Offences how and when to be forgiuen , and reproued . Go vnto thy brother and reconcile thy selfe vnto him , and if thou hast offended him , aske him forgiuenesse . Notifying to the partie offended , that he should pardon him that offended , if he did intreat it at his hands : but if he shall not craue pardon , he instructeth Peter , & in him all the Faithfull , What the offended and wronged person ought to doe . If thy brother trespasse against thee , goe and tell him his fault betweene thee and him , &c. and if he heare thee , thou hast woon a brother : but if he will not vouchsafe to heare thee , proceed to a second admonition before two or three witnesses : and if he will not heare them , tell it vnto the Church : and if he shall shew himselfe so obstinate that he will not obey the Church , let him be vnto thee as a heathen man and a Publican . So that our Sauiour Christs desire is , That the partie wronged should pardon the partie wronging , and reprooue him for it : for if it bee ill not to pardon , it is as ill not to reprooue .

For to intreat of a matter so darke and intricate , In treating of diuine matters , we ought alwaies to craue the assistan●e of God . that the Vnderstanidng were to take it's birth from the ordinarie execution of the Law , there were not any thing lesse to be vnderstood : for there is not any Law lesse practised , nor any Decree in Court lesse obserued . I desire that God would doe mee that fauour that he did Salomon . God giue me a tongue to speake according to my mind , the pen of a readie Writer , cleerenesse of the case which I am to deliuer , true distinction , grace , knowledge , or ( as Bonauenture stiles it ) resolutionem in declarando ; Wisd. 7.15 . and to iudge worthily of the things that are giuen me . For , so many are the difficulties , the questions , and the arguments , as well against the substance of this Law , as against the manner of complying with it , that there will be necessarily required great fauour and assistance from Heauen , for to make any setled and ful resolution amongst so many sundrie and diuers distractions . But in conclusion , it is the best and the safest councell , to adhere to that which is the surest , and not to make any reckoning of that course which is now a dayes held in the World : not of that which is in vse , but that which ought to bee vsed ; not so much the practise of the Law , as of Religion . For if the abuses of the world , and traditions of men , were to tonti●ue in force by pleading of custome , & by that means made iustifiable , they would giue the checkmate , & stand in competition with the laws of God . Colloss. 4.6 . S. Paul saith , writing to the Colossians , Let your speech be gratious alwayes , and poudred with salt , that yee may know how to answer euerie man . And S. Ambrose expounding this place , saith , That the Apostle begs grace of God , that he might know how to speake with discretion , when time , place , and occasion shall oblige him thereunto : As also , when ( vpon the same termes ) to hold his peace . And this is that which I now desire of God .

If thy brother shall trespasse against thee . Here sinne is put downe in the condition of this obligation . Sin a monster , and why . For it is a kind of monstrousnesse which wee neuer , or seldome ought to see . Wee stiling that a monster which comes foorth into the world against the Lawes of Nature . And in this sence , sinne may be sayd to bee a monster , because it is against the Lawes of God . Ecclesiasticus sayth , That God did not wil any man to sinne , nor did allow him any time wherein to sinne , but alotted him a life , and place wherein to serue him , and a time to returne vnto him and to repent as oft as hee should offend his diuine Maiestie ; but to sinne , he neuer gaue him the least leaue in the world , Dedit ei locum poenitentia , He gaue him a place for repentance , sayth the Apostle Saint Paul ; so likewise sayth Iob. And therefore God hauing made the Heauen & the Earth , and al that therein is , he did not then presently make Hell ; For , if Man had not sinned there had bin no neede of it . For where no faults are committed , a prison is needlesse . The Prophet Esay was verie earnest with God , Esay 64. that hee would come downe vpon Earth , Oh , that thou wouldst breake the Heauens and come downe , and that the M●●●taines might melt at thy presence , &c. Hee alludeth to that Historie of Mount Sinay , where God descended to giue the Law vnto his people with thundering , lightening , and fire ; wherewith he strucke such a feare and terrour into them , that the people had great reuerence to the Law ; And therefore this holy Prophet sayth , What would they doe if thou shouldest once againe come amongst them ? A facie tua , montes fluerent ; The proudest of them all would let fall their plumes , and humble themselues at thy feete , which are here represented in the word Montes , or mountaines . And those soules which are now frozen and as cold as yce ( figured in the word Aquae , or waters ) would gather heat and be set on fire . With this desire did the sonne of God descend from the bosome of his father ; but he bringing that humilitie with him , that was able to make the highest mountaines to stoope , and to bring downe the proudest heart ; and fire , for to burne and dry vp many waters ; yet mens brests waxed colder and colder , and their soules were more and more swolne with pride .

The Glorious Apostle Saint Paul writing to the Romans , That God made his Sonne our propitiation ; Whome God hath set foorth to bee a reconciliation through faith in his bloud , to declare his righteousnesse by the forgiuenes of the sinnes that are passed , &c. He did exercise vpon his sonne the seuerest Iustice that euer was , or shall be seene againe ; for the remission of precedent sinnes . To the end , that Man considering how deere our former wickednesse and forepassed sinnes cost our Sauiour ; Man should be so affraid of offending , that hee should neuer returne to sinne any more .

Some may happily aske me the question , Why the death and passion of our Sauiour beeing so powerfull and effectuall a remedie against all kind of vices whatsoeuer , yet sinne still reigneth so much in the World , as neuer more . Wherunto I answere , That vpon the Crosse , our Sauiour Christ gaue sentence against all whatsoeuer , both present , past , and those that were to come . And depriued the Prince of the World of that Seigniorie which he possessed , so that all of them were to suffer death and to haue an end . But they did appeale from this sentence of death , to the Tribunall of our passions ; And for that they are such interressed & such blind Iudges , they haue set these our Vices againe at libertie , giuing them licence to worke vs as much , if not more harme than they did before . So that Gods sending of his sonne into the World , and his suffering death for our sinnes , did not generally banish all vice , but did serue rather to some for their greater condemnation .

If thy brother shall trespasse ( In te ) against thee . Saint Augustine expoundeth this In te , to be contra te ; and in this sence it ought to be taken : for it is the expresse letter of the former Texts , as also of those that follow , and generally agreed vpon by all the Doctors : The Interlinearie hath it , Si te contumelia affecerit . Saint Peter anon after askes our Sauiour , How oft shall my brother sinne against mee , and I shall forgiue him ? Whereupon Theophilact taking hold of this word Contra me , notes , That if his brother should sinne against God , hee could hardly forgiue him . Saint Luke deliuers the same much more plainly and cleerely , If thy brother haue trespassed against thee , rebuke him ; if hee repent , forgiue him : If hee offend thee seuen times a day , and seuen times a day shall turne vnto thee , forgiue him . Hugo Cardinalis hath obserued , That if the word In te be the ablatiue case , then it is the same with Coram te : but if it be the accusatiue , then it is all one with Contra te ; and the Greeke doth admit of no Ablatiues . In Leuiticus God had said long before , Thou shalt not hate thy brother in thy heart , but reprooue him . And vpon a second admonition , Take vnto thee two witnesses , and tell it to the Church . Manle doe concur and runne along with this sence , no difficultie in the world interposing it selfe .

The second sence , which Saint Augustine also treateth of in the same place , is , If he shall trespasse against thee , that is , before thee . This opinion Thomas followeth , and the greater and better part of the Schoolemen ; howbeit there are great arguments and strong reasons to the contrarie ; and many graue Authours , to whom this sence doth not seeme so plaine , as to ground thereupon any diuine precept . But leauing this to the Schooles , the precept of brotherly correction concurreth with any whatsoeuer heinous ●in , or grieuous trespasse , whither it be

Against thy selfe ; Brotherly corr●ction hath place euery where .

Against thy neighbour ; or ,

Against God .

For to prooue this truth , diuers Authors follow these two paths :

The one , That although our Sauior Christ in this his first instance , speake of that sinne or trespasse which is committed against my selfe ; yet by a necessarie kind of consequence he inferreth likewise any sinne that is committed against my Neighbour , and against God .

Against my neighbour , because I ought to loue him as my selfe , and to bee as sensible of his hurt as of myne owne .

Against God , Because I am bound to pr●ferre his glorie before myne owne good : And if I being wronged , God will 〈◊〉 I not onely pardon him , but that I also complie with the precept of brotherly correction ; how much more will he tie me , that I should deale ●indly in ●his kind with my brother , hee hauing not sinned against me .

The second part is , That this sinning or trespassing , whither it be against my Neighbour , or against God , Thomas saith , That I knowing it , it is done against me ; because by scandalizing and proooking of me , it doth hurt and offend me . And Hadrianus the Lawyer saith , That he that sinnes against God , sinnes against any whatsoeuer faithfull beleeuer , and leaues him iniured and offended . For he that wrongs the Father in the Sonnes presence , wrongeth also the Sonne ; and he that wrongeth the Master in the presence of the Seruant , wrongeth likewise the Seruant : besides , Loue , which makes things common , makes others iniuries ours . And if God take those iniuries which are done to thee , to be done to himselfe , ( as he said to Saint Paul , Why doost thou persecute me ? And by Zachari● , He that toucheth you , toucheth the apple of myne eye ) it is not much , that thou shouldest reckon those wrongs that are done to God , to be done vnto thy selfe . The zeale of thy house , & of thy honor & authoritie , seeing how the enemies of thy word slight & contemne it , consumes my flesh , & drieth my bones . The like loue must make vs sencible of the sins of our neighbor , for that they are members of this mysticall bodie of the Church . Who is sicke ( saith Saint Paul ) and I am 〈◊〉 grieued ? Either forgiue them this offence , or blot me out of the Booke of Life , said Moses , hauing a fellow feeling of his brethrens faults as had they beene his owne : and therefore begs of God , that he would either forgiue them , or blot him our of the booke of Life .

Againe , Another mans sinne prooues to be my hurt ; for Gods Iustice punisheth the Righteous with the Sinnefull . For the the sinne of Achan there died in Ay , three thousand souldiers : for the sinnes of the sonnes of Ely Gods people were ouerthrowne by the Philistines , Ios. 7. 1. Kings 4. 2. Kings 12. 2. King● 24. Ionas 1. Math. 8. and the Arke of the Testament taken captiue : for Dauids sinne in numbring the People , seuentie thousand of his subi●cts perished by the Pestilence : By Ionas his disobedience , they that went i● the same bottome with him were shrewdly indangered : the Apostles ranne the like hazard by Iudas .

Moreouer , Sinne is sometimes woont to make the earth barren , and to shut vp the windowes of Heauen , that they may not send downe any raine to water the drie and thirstie places of the Land : and so Sin being a generall hurt to all , it is generally done against all .

If thybrother shall trespasse against thee , &c. The verie name of a brother is a reason for this Precept : for it was condemned in the Leuite and the Priest , That they passed by , saying their prayers to themselues , but tooke no pittie of that poore man that lay almost for dead vpon the way , wounded by Theeues . Contrarie to that lesson of Ecclesiasticus , He gaue euerie man a commandement concerning his Neighbour ; Eccle. 17. and a Turke or a Moore may as well bee our neighbour as another : And if that housekeeper bee condemned that hath not a care of the Cat or Dog that liues within his doores , ( for al this did S. Paul vnderstand when he said , He that prouides not for those of his familie is worse than an Infidell , ) How much more then will God that thou bee carefull of thy brothers health , wh● hath one and the same Father with thee in Heauen , and to whom yee both da●●● say , Our Father , &c. And who hath one and the same mother with thee , to w●● , the Earth , in whose wombe yee were both ingendred , and borne anew by Baptisme . A●os 1.11 . For three transgressions of Edom , ( saith the Lord ) and for foure I will 〈◊〉 turne to it , because hee did pursue his brother with the sword , and did cast off all 〈◊〉 , &c. Edom was the Metropolis of Idumea , and her sinnes beeing come to the number of seuen , ( which in Scripture expresseth a kind of infidelitie God faith , I will not turne to it . But suppose they were fewer , yet some of them it should seem were verie foule ones ; & amongst the rest , this of their vnsheathing of their sword against their brother . The Idumaeans were descended of Esau , as the Iewes were of Iacob . And in the conquest of the Land of Promise God commanded his People , That they should not doe that hurt to the Idumaean , as they had done to the rest of the Nations ; Quia Frater tuus est , Hee is thy brother , and thou ougtest to procure his good as thou wouldst thyne owne . This benefit , by the Idumaeans was repayed to Gods People with a thousand iniuries , when the Philistines and those of Tyre ouercame the Israelites ; as you may read in the second of the Chronicles and the second : For the Idumaeans did buy many Iews with intent to make them their slaues . Likewise when Gods People had necessarie occasion ( asking leaue of the Edomites ) to passe through their Countrie in peace , they withstood them with their swords in their hands . In a word , the enmitie which Esay bare to Iacob for his messe of pottage , & the blessing that he had stolne from him , neither hee nor his posteritie could euer yet digest it ; though hee and his House had receiued many , and those verie good courtesies at the others hands . And therefore it is not much , that God should condemne an enmitie so antient , and so inueterated a hatred , especially of one brother against anothe● .

Tell him his fault betweene thee and him alone , &c. And this is the diuine Law , Charitie is to be practised towards all Men. Gal. 6.1 . as it appeareth by the Epistle o● Saint Paul to the Galathians , If a man be fallen by occasion into any fault , yee wh●ch are spirituall , restore such a one with the spirit of meekenesse , considering thy selfe , least thou also be tempted . Beare yee one anothers burthen , and so fulfill the Law of Christ . And in that of his to Timothie ; and in that of S. Iames , Iames 5. If any of you haue erred f●om the truth and some ma● hath conuerted him , Let him know , That he which hath conuerted the Sinner from going astray out of his way ▪ shall saue a soule from death , and shall hide a mult●tude of sinnes . Leuit. 19.17 . And in Leuiticus it is set downe as a Precept belonging to the Law of Nature , Thou shalt not hate thy brother in thy heart , but thou shalt plainly rebuke thy Neighbour , and suffer him not to sinne . Eccle. 17. God hath giuen euerie man a charge concerning h●s Neighbour , ( ●s we said before . ) Saint Paul drawes his comparison from the members of the bodie , which by the Law of Nature are bound reciprocally to succour one another in case of necessitie . And Augustine takes his from the thorne , which paining the foot , carries after it the eyes , eares , and hands , all the members of the bodie naturally inclining to the repairing of that hurt .

Another naturall reason which your holy Fathers , learned Doctors , and great Phylosophers render , is , That hee that can ( if he will ) hinder or put by a hurt that is readie to fall vpon his brother , and doth it not , is condemned to bee himselfe the hurter and harmer of him . Thy poore neighbor is readie to starue and perish through hunger , thou beeing able to relieue , doost not doe it ; hee dies , thou art his Deaths-man , thou art the murtherer of this thy brother . Si non panisti , ●ccidisti , saith Saint Ambrose ; Thy brother is sinking & readie to be drowned ; thou mayst saue him by reaching out thy hand vnto him ▪ thou deniest him thy helpe , it is thou that drownest him . Thy Neighbors house is on fire , it is in thy power to quench it ; thou wilt not doe it , it is thou that hast burnt his house .

Tell but a Blasphemer , a Drunkard , or any other lewd liuer , of his faults , though neuer so fairely , neuer so mild and gently , he will begin to swagger with you , and aske you , Who made you sir a Iustice of Peace ? meddle with that which you haue to doe withall , you take more paines than you haue thankes for your labour . But hereunto thou or any man else that is thus charitably minded , may make them this answer , I haue complyed with myne obligation ; I am a Christian , and am bound i● charitie and brotherhood , to tell you friendly my mind , and I can bee but sorie , that my councell cannot preuaile with you : this I am tyed vnto by the Law of God and of Nature . And this position wants no proofes .

The necessarie circumstances of this precept are many :

The first is , That the sinne which is to be corrected and reprooued by vs , bee certaine , and well knowne vnto vs : and this is prooued out of this word , Si p●●cauerit , If he shall trespasse , &c. as it is well obserued by Thomas . Wee must not find fault vpon a bare suspition or presumption , but must haue a good ground for our reproofe , He that would reproue an other , must first correct himselfe . and go vpon an assured knowledge . To goe about to pull out a sound tooth , and with a sharpe in●trument to open the gummes , it cannot chuse but be a great torment vnto him that without iust cause is thus cut and lanced . No lesse grieuous and paineful is it to hunt after wickednesse in the house of the Iust ; Prou. 24.28 . or ( as Salomon saith ) to be a witnesse against thy Neighbor without a cause . Many men are like vnto your Ferrets or your Bloud-hounds , they go nosing and hunting after faults in other mens grounds ; and as Iob saith in another place , When there is peace , they are iealous of treason . Of which kind of men Saint Auste● saith , That prying into other mens faults , they doe not looke into their owne . And therefore thou oughtest not to be so busie in reprehending what is amisse in thy brother , as inquisitiue in correcting thyne owne errours . And therefore Saint Bernard giues vs this Item , Tam diu quisque sua peccata ignorat , quam diu al●●na explorat , See how long a man is searching into other mens sins , so long is he ignorant of his owne . This is the condition of ill natured men , and such as complaine of the times , and of Fortune . The lesse fortunate things goe with vs , the more suspitious wee be , saith Tacitus : And this is a Fate that followes base and abiect minds ; and therefore the Vulgar neuer put a bridle vpon their jealousies . In a word , this is a hard course that they take , Iealousie a true Symptome of basenesse . and in all sorts of men blame-worthie , but most in those that haue most power : for albeit by their place and office they haue freer libertie to inquire ; yet when their wits are thus a woolgathering , they shamefully vse to erre , qualifying euill for good , and good for euill . And if mens iudgements grounded vpon good probabilities and faire apparances , proue many times false , and therefore haue this caueat giuen vs by Christ , Nolite s●cundum faciem iudicare , Iudge not according to the face ; suspitions will hardly fall out to be true . There are some things so notoriously bad , that it were foolishnes to think them to be good ; othersome , whom the intention makes to be good or bad , but are not so in themselues . The Good take these in good part , leauing the true iudgement thereof vnto God , ( as Saint Augustine hath noted ) and the Bad , in bad part . Mala mens , malus animus , A good Soule hath good thoughts ; but a bad Soule , bad imaginations ; idle suspitions and needlesse jealousies wait vpon them . Saint Augustine and Saint Hierome are both of opinion , That he that suspects ill of others , cannot possibly liue well himselfe . Dauid desired of God , That he would iudge him , According to the iudgement of those that loue thy Name , and take all things in good part . Iam. 4. And Saint Iames whispers in thyne eare , W●● art thou that iudgest another man ? Hee treats there of those that iudge the secret intentions of the heart , none but God hauing such iurisdiction ouer it . If thy brother fall ( saith he ) his sinne is not layd to thy charge ; and if hee rise againe , it is not put to thy reckoning ; he that now stands , may fall , and hee that is fallen may rise againe . That man from whom we expect least , may be a Saint , and that man from whom we expect most , may be a Sinner ; for neither is our loue certaine , nor our feare secured . In Leuiticus God hath commanded , That none should serue in his Sanctuarie , or presse to offer the bread of his God , hauing either too long or too short a nose , or a nose that stood awrie . Where that nose is taken to be somewhat of the longest , which goes nosing and senting after other mens liues and actions : and that of the shortest , which quickely takes snuffe , and frets and fumes at the wagging of a Feather : and that to bee crooked ; which wrests things indifferent , and to the worser part . And therefore God sayde by Ezechiel , That he would cut off the noses and eares of his People , Ezech. 23. and lay his indignation vpon them , and deale cruelly with them .

The second circumstance is , That the sinne which wee find fault withall , bee grieuous : for though light sinnes ( as Origen hath noted it ) deserue correction , yet we haue not so precise an obligation for the reproouing of them , as those that are more heinous . In this circumstance sute your graue doctors & your summists : and Saint Augustine prooues the same out of the words of the Text , Lucratus es fratrem tuum , Thou hast woon thy brother . Now that is not said to be woon againe , which hath not beene lost before ; wee doe not giue a brother for lost for light sinnes , and such as ordinarily accompanie our humane frailtie ; but when his sins are so notorious , that the Church doth proceed against them with Excommunications and grieuous censures . And if men will hardly beare with small faults in their brethren , God forbid but that they should haue an eye to those that are of a higher nature . Likewise , hee that will correct another man , must be free himselfe from that sinne which he reprooueth in another . Pro● . 20.9 . Who can say ( saith Salomon ) I haue made my heart clean , I am free from my sin ? Who ( saith Saint Augustine ) can so farre forth commend himselfe in this life , which is a continuall temptation , that he carries a cleane heart ? Saint Paul aduiseth thee , Gal. 6. when thou takest thy brother to task , & goest about to correct him , That thou consult and consider with thy selfe , least thou thy selfe stand on the like termes , and art liable to the same reproofe .

The third circumstance is , Old sores must not be rubbed vp . When wee see our brother doth still perseuer and continue in this his sinne . For , for a sinne alreadie past , and for the which there hath beene a precedent sorrow and amendment , correction is no further needefull ; for it being dismist Gods Court , and being blotted out of the book of his remembrance , man ought not to enter a new Action against it . If hee will not vouchsafe to heare thee , that is , obey thee , ( for Audire and Obedire is all one ; In auditu auris , obediuit mihi ) you may doe as in Christian charitie you see cause , alwayes carrying a discreet hand in the businesse . But if he shall forthwith hearken vnto thee , and obey thy instructions , thou must then forbeare to inflict any further punishment or correction vpon him , than his owne contrition and submissiue obedience . Saint Augustine tells vs , That the end of correction is , to put a bridle to our sinnes , [ In hamo & fraeno maxillas eorum constringe , Put a bridle in their mouth , and a hooke in their nosthrils ] and as to the Horse that carrieth himselfe well and handsomely with one bridle , it is needlesse to clap two ; so that Sinner that will be ruled and gouerned with the bridle of the feare of God , it is superfluous and more than needs , to check him with the curb of correction .

The fourth circumstance is , When wee haue some probable hope of doing good vpon our brother . The Physition is not bound to cure that Patient of whom there is no hope of recouerie ; much lesse if hee feare greater hurt will follow thereupon . And this feare or jealousie may bee occasioned two manner of wayes .

Either in regard of the hardnesse of heart , or obstinate condition of the partie that is to be corrected :

Or in regard of the foolis●nesse of the partie correcting .

For that it is a businesse that will require a great deale of discretion : and that amongst all other difficulties belonging to gouernment , there is not any poyn● that is halfe so hard as this .

First of all , For a stubborne heart and an obstinate brest , correction is no conuenient meanes ; the meanes must be regular , and make some good end the aime they shoot at . Now those meanes from which I can hope for nothing but hurt , ought not to oblige me to vndergoe so thanklesse an office ; Contest not with that man on whom thou shalt but cast away thy labour . A Father takes paines and liues poorely , and onely to make his sonne a Gentlemen ; Hee gathers together a grea● deale of wealth , but knowes not for whom : Did he but know that his sonne would prooue a Deuill , hee would sooner fire all he had , than leaue it to such a sonne . If the Goldsmith did but know before hand , that his refining of siluer would turne all to drosse , Some grow the worse for being reproued . Prou. 25.20 he would rather breake his bellows & crisols in 1000 pieces , than once offer to set himselfe about such an vnprofitable piece of busines . Now there are many men which are made worse by correction , Acetum in nitro , q●i cantat carmina , corde pessimo , There are some kind of persons , on whom to bestow reprehension , is to poure Vinegre vpon Nitre ; to bee like vnto him that singeth Songs to an heauie heart . It is lost labour to correct a Scorner , and such a one as makes but a sport & Maygame of sin . Among many other of Pythagor●● his Emblemes , one saith , Ignem gladi● ne laeseris , Doe not reprehend a cholericke Foole. When Dauid sent those his ten soldiers to Nabal , to entreat him to send him some prouision ; though hee returned a harsh and churlish answer , Abig●l being a discreet woman , said not one word to him till his anger was ouerpast . Ieremie brings in the comparison of a wild Asse , which is so wilfull a beast , and so violent and headstrong in the time of her lust , that if any shall seeke to stop or hinder her in this her course , shee will kicke and fling at him , and breake his bones in pieces . I●r. 2. Thou art like a swift Dromedarie that runneth by hi● wayes ; and as a wild Asse vsed to the Wildernesse , that snuffeth vp the wind by occasion at her pleasure , Who can turne her backe ? All they that seeke her will not wearie themselues , but will find her in her moneth . There are some Sinners of that knotty disposition , and so wedded to their owne will , that if you shall but crosse their humour , you will hardly escape without a stab . Si contuderis stultum in pila , non a●feretur ab eo stultitia ●ius , Though thou shouldest bray a Foole in a Mort●r , among wheat brayed with a pestle yet will not his foolishnesse depart from him .

Secondly , The little discretion of his that correcteth , doth disoblige him from that dutie . Ye that are spirituall , saith Saint Paul , restore such a one with the spirit of meekenesse . Gal 6. This is not a businesse befitting carnall men . For albeit one weake man is most affected with another mans weakenesse ; and one that is sicke , more sencible of another mans sickenesse ; yet I am sure , That the good , bewailes the miserie of the bad , and that the euill man is alwayes cruell . Correct him in the spirit of meekenesse . With that tendernesse , as a man would put a tent into a wound , or make cleane a Venice-glasse ; for our nature is more apt for a soft than a rough hand . Eliah , standing in the mouth of the caue where hee hid himselfe , flying from Iezabel●●urie ●urie , grew somewhat chollericke and angrie , that God should suffer his Ministers to be so much wronged : And God appearing vnto him , though his zeale for the Lord God of Hosts was great , yet because it had not its drammes of discretion to qualifie the eagrenesse thereof , a mightie strong winde rent the mountaines and brake the rockes before the Lord ; after the winde came an earth-quake ; and after the earth-quake , came a fire ; and after the fire , came a still and soft voice . And it is added in the Text , that the Lord was not in the winde , nor in the earth-quake , nor in the fire , but in that still and soft voice . Reprehension must be guided by discretion . Signifying thereby , that he had the weapons of the windes , of earth-quakes , and of fire , for to shake , ouerthrowe , and burne downe to the ground the tallest and strongest towers and walles of his enemies ; but withall , that he was of a sweet nature , and that his vengeance was milde and gentle . There are some corrections that teare vp the trees by the rootes , like a whirle-winde ; that shake and terrifie the Conscience , like an earth-quake ; and that burne and consume our honours to dust . But God is not in them . Hee that will correct another ( sayth Saint Paul ) must consider what manner of Man himselfe is . And that , as his brother hath sinned to day , so hee may sinne to morrow . To day , thou findest thy brother guiltie , and to morrow it may so fall out , that hee may come to bee thy Iudge . It is fit ( sayth Petrus Crysologus ) that there should bee correction , to serue as a bridle to those that are headstrong ; but withall , That as a loose rayne does no good , so too hard a hand may doe hurt . Lucian sayth , That our hart is a white , or marke whereat shafts be shot : Whereof some are deliuered with that force and strength of the arme , that passing quite through , they doe it much hurt ; others againe with so slacke a string , and that weakenesse , that falling short of the marke , they doe no good at all . Wee must draw them therefore with that cunning , and with so daintie a deliuerie , that wee may sticke iust in the white , and hit the right marke . That Arque , obsecra , increpa , of S. Paul , argues a quicke and nimble deliuerie . And that of Ouid , Precibusque minis regaliter addit , is somewhat too Lordly and Commaunding a stile . What sayth Ecclesiasticus ? If thou blow the sparke it shall burne , if thou spit vpon it , it shall bee quenched ; Eccle. 28.12 . and both these come out of the mouth . A kind word is as soone giuen as a curst , and costs vs but one and the same labour , as comming out of one & the same mouth . But as a hasty brawling kindleth fire , and an hasty fighting sheddeth bloud ▪ so on the other side mildenesse doth quench malice , and deads those coales of choller which are readie to breake foorth into flames of furie and madnesse . Sermo mollis ( sayth Salomon ) frangit iram , A soft answere putteth away wrath , Prou. 15. but greeuous words stirre vp anger . What sayes Iob ? His friends had giuen him a reprehension as foolish as it was sharpe and bitter . Whereunto hee answered , How shall the mouth that is distasted , eate that which is not seasoned with salt ? Or what appetite will a sicke and weake stomach haue to an egge , or a chicken that is not boyled with salt ? Yet farre more vnsauoury than either of these is an indiscreet reproofe , and words out of season . The Seuentie translate it , Who can eat bread without salt , or suffer imprudent correction ? And as distast in our meats may arise from too much or too little salt ; so correction may haue so little salt in it , that it may make the Sicke to dislike it , and refuse io eat it ; and on the other side , it may haue so much , that he will not be able to swallow it . What good can hee doe , who in his correction doth discouer the passion and hatred of one that is offended , the imperiousnesse of a proud spirit , the taunting checkes of a rayling tongue , and the intemperate ioy of an enuious heart ? In a word , No creature must be toucht with a gentler hand , than man , saith Seneca .

The fifth circumstance is , That he that hath a sullyed conscience of his owne , ought not to be the broome to sweepe another mans , so saith S. Ambrose , Saint Hierome , Saint Chrysostome , and Thomas . Therefore , ô man , art thou inexcusable ( saith Saint Paul ) for in that thou iudgest another , thou condemnest thy selfe . It is a wofull case , that thou being a Iudge , shouldest be found guiltie . This the Deuill doth onely , whom God stileth his brothers Accuser . Thy lips are like Lillies distilling Myrrhe : Myrrhe is bitter , but preserues from corruption ; and the Spouse saith , praising the lips of her Beloued , Although thy words ( saith she ) are bitter , yet I see that they make for the sauing of my life , and the preseruing of mee from de●th : In a word , they drop from white lips that are whiter than the Lillie . Saint Augustine saith , That a secret Sinner may reprooue a publique offendour ; but the cause being principally Gods , and he that reprooues him , his Minister , it must of force be some hindrance vnto him , with a leaprous hand to cure another mans leaprous●e ; or fearing lest God might say vnto him , Why doost thou take my Law in thy mouth ? &c.

Goe and tell him his fault betweene thee and him alone . Thou must not looke that he should come vnto thee of his owne accord , for no man will willingly come to bee corrected ; nor must thou send one to call him vnto thee ; for beeing not thy Subiect , thou shouldest shew little ciuilitie in it : nor would I haue thee to write vnto him ; for Paper being but a dead instrument , it may persuade but little , and perhaps runne the danger of losing . But I would haue thee to go to him in person , as the Physi●ion to the Sicke , and wait a fit time and oportunitie : for , albeit thy comming vnto him may carrie with it some inconuenience ; yet thou maist chance to see the gate set wide open vnto thee , and to affoord thee free entrance , and so giue occasion vnto thee to gaine a Brother . Our Sauiour saith of himselfe , That ●e went to winne those whom he knew wisht not wel vnto him : And therefore he likewise saith vnto thee , No ●eue●ge must be sought . Vade , Goe ; for he that seekes after his enemie , and speakes kindly vnto him , shewes that there is no impostume of malice remaining in his heart . Our Sauiour spake vnto him that gaue him the buff●t on the f●ce , not hauing ( as Saint Chrysostome hath noted it ) opened his mouth before , though he had many and sundrie occasions giuen him so to doe ; to the end that the standers by might vnderstand by his mild answer , that hee did not beare that iniurie in his bosome , to bee reuenged of him hereafter . Hee that swallowes an iniurie , pocketting it vp for a time , putting on the face of dissimulation , till he see his opportunitie , as Absalon did with Ammon , and as Ioab did with Amasa ; Prou. 19.28 . it is a manifest token that they meditated reuenge : The mouth of the Wicked swalloweth vp iniquitie . The Crocadile without a tongue , is the Hierogliphycke of inexorable enmitie . Quien calla , piedras opan̄a , saith the Spaniard , Hee that sayes nothing , is prouiding a stone to fling at thee . Which Prouerbe sutes more properly with a particular iniurie done to a mans owne person : but as for those other sinnes that are committed against our Neighbour , or against God , I am no more bound to seeke out the sin , or him that hath trespassed in that kind , than I am bound to seeke out a poore begger to giue him an Almes , beeing no Prelat or Magistrate , on whom this obligation is more strictly laid .

Goe and tell him his fault . This being Preceptum affirmatiuum , an affirmatiue Precept , it doth not alwayes bind a man to the performance thereof , but in it's due time and place . The Chyrurgeon doth not open an impostume till it come to it's ripenesse ; nor the Fisher strike at the Fish , till he hath swallowed the bai● , and offers to be gone . God stood waiting our first parents leisure , till they beheld their owne nakednesse , and saw in what poore case they were ; and afterwards fell to reproouing of them . Saint Augustine saith , It is charitie in a man to forbeare to reprehend , if he haue not a fit time to doe it . Euen in your Pulpit-reprehensions , a wise and discreet Preacher ought to obserue his times & his seasons , that those pearles may not be lost by being laid out to the furie of beasts . Because I know your manifold transgressions , Amos 5.12 . ( saith Amos ) and your mightie sinnes , as your afflicting the Iust , your taking of bribes , and your oppressing the Poore in the gate , &c. Therefore the Prudent shall keepe silence in that time , for it is an euill time . 'T is in vaine to correct a man in the heat and heigth of sinne . It was neuer counted wisedome in any man , to draw his sword against a foole or a mad man , though he come towards him with a naked weapon in his hand . Saint Gregorie in his Pastorall doth highly extoll the wisedome and discretion of Abigal , who forbore , while Nabal had digested his wine : applying her selfe to that rule of Ecclesiasticus , Controll not thy neighbour when he is in his cups ; 1. Kings 25. but let him alone till he come to be his owne man . You will not water your horse when he is hot , nor offer a Bull meat when he is bitten and baited , nor put forth to sea when you see a storme ouer your head . God stood looking a good while , to see whither Da●ids affection would yet slacken towards Beersheba , that when the heat of his lust was ouerpast , he might tell him his owne . Eccl. 8. Kindle not the coles of sinners when thou rebukest them , lest thou be burnt in the firie flames of their sinnes : For if a man should tell them of their faults while their choler is vp , you shall but kindle the coles the more , and worke both their and your owne destruction . The Spies that were sent into the Land of Promise , did raise vp such a feare fall fire amongst the Israelites , that without any more adoe , they would presently returne backe againe into Aegypt , and with a full and open mouth cursing one while Moses , & another while Aaron ; those two brothers layd themselu●s flat on the ground , suffering these Arrowes of the mutined Vulgar to flie ouer their heads . In a word , Men are to obserue fit times and seasons : Eccle. 20.19 . A wise Sentence loseth it's grace , when it commeth out of a Fooles mouth ; for hee speaketh not in due season .

And because this time and season is ver●e doubtfull , Caietan aduiseth thee , That if thou shalt forbeare to correct thy brother , it seeming vnto thee , that the vnseasonablenesse thereof doth quit thee of this obligation ; doe thou endeauour to make this preparation in thy mind , and when thou shalt see a fit time , take it , and tell him of his fault : for then this precept ties thee to reprooue him , and then vse thy best discretion to worke him to a sence of his sinne , that thou maist saue a soule .

●etweene thee and him alone . Thou must intimate his sinne vnto him in secret , Reprehension must be priuat . it mu●t be a priuate reprehension , hauing a care of his credit and reputation : for God would haue a Soule so to be woon , that the bodie may receiue no harme thereby . A good name is to be chosen aboue great riches , Prou. 22. Eccle. 41.12 . for that shall continue with thee aboue a thousand treasures of gold . A m●ns life endeth tomorrow , but a good name indureth for euer . Saint A●gustine calls him cruell , that is carelesse of his credit , & neglecteth a good report , but more crueltie is it , to hurt another mans good name . In a word , The cure of some Sickenesse is so much the more commended , with how much the lesse detriment it is done : And therefore , Corripe inter te & ipsum solum , With a great deale of secrecie burie thy brothers sinne in thy bosome . And as the Graue will not giue thee vp his Dead , though thou s●ouldest beg it on thy knees , ( for therein the Graue is inexorable , and not to be intreated ) so thou must not disinterre and open the secret of thy brother , nor reueale the same to any man whosoeuer , though he should importune thee thereto with teares , and beg it of thee on his knees . Fidens , quod non te disrumpet , He hath that trust and confidence in thee , that thou wilt not play the Viper ; then doe not thou breake open thy mothers bowells , but keepe that close which is committed to thy secrecie . Tell thy friend of his fault , for peraduenture hee did not perceiue ●is owne errour , or happely others might haue raised some false report of him : so that it may be a sinne proceeding sometimes from another mans malice , and sometimes from his owne ignorance . There are some tongues so slipperie , that sometimes they vtter that they would not . A Foole is readie to burst till he haue vnfolded a secret ; it is a crooked pin in his throat , he must out with it before euer hee can be at quiet . Ecclesiasticus fetcheth a comparison from the woman that is in labour of that she goes withall , who is in great paine till shee bee brought a bed , and deliuered of her birth : As also from the Dog who hath an Arrow sticking in his thigh , and is neuer quiet till he haue shaken it out . And such a kind of man as this , is incapable of correcting ; for hauing first published his brothers faults in the open Street , with what face can hee come vnto him to giue him a brotherly admonition . Ioseph being minded to open himselfe to his brethren , and to make knowne vnto them , Gen. 45. how vnbrotherly they had dealt with him when they sould him into Aegypt ▪ he commanded euery one to goe forth , insomuch that there was not a man besides themselues , that tarried in the roome where they were . God corrected Cain when hee found him alone by himselfe . Gen. 4. Num. 12. So when hee was angrie with Aaron and Mirian , and resolued roundly to chide them , hee called them aside , sharpely rebuking Aaron , and soundly punishing Mirian . Saint Augustine saith , Tha● open sinne deserues open punishment , and that publique faults must haue publique correction : but secret sinnes , secret admonition , vnlesse they be verie hurtfull to Church or Commonwealth , as matters of heresie , or Treason against the King and State ; and then it is fit to acquaint the Clergie with the one , and the Councell with the othet .

If he will not hearken vnto thee when thou hast him alone , tell him therof the second time before one or two .

This condition taken in the first sence de iniuria propria , touching an iniurie done to myne own person , is verie facile & easie : for hauing first taken him aside , and priuatly acquainted him with the wrong he hath done me ; if this faire proceeding will not preuaile with him , I may then lawfully tell him his own before one or two witnesses , that they may see ( as Euthymius saith ) that I complie with my dutie , and with that which God hath commanded me to doe .

In the second sence , touching the sinning against our Neighbour and against God , this seemeth to some somewhat too hard a course ; for the sinne beeing secret , the partie reprehended before two witnesses , may replie and say vnto me , That I lie , that there is no such matter , that I defame him and call his name in question , and complaining of me to the Iustice , he may prooue the defamation vpon mee , but I not prooue the delict vpon him . Saint Hierome saith , That these two witnesses ought likewise to bee his reproouers , and to put to their helping hand to raise him that is fallen : who cannot be Correctors of him , the sinne not appearing , in regard it is secret . Saint Augustine likewise saith , That he that correcteth a man must take one or two witnesses vnto him , that the correction may be the more effectuall , and the more substantiall . For , By the mouth of two or three euery word is confirmed , ( so saith the Law ) Id est , in testimonio vel sermone , by the testimonie or speech ; vsing the figure Metonimia , when the cause is put for the effect .

For this inconuenience sake , some say , That before I correct my brother the second time , I should make one or two witnesses acquainted with his fault , that they may ioyne with me in the correcting of him , and to the end that the correction may be the grauer and the more effectuall . And to him that shall replie , How can I reueale that sinne which in it selfe is secret ? They answer , That it is a lesse ill , that two or three should know of it , and that by them he should rather suffer losse in his fame , than in his soule .

Against these two witnesses we haue the authoritie of Saint Augustine , who willeth , That if any religious person shall commit any notorious sinne , or other scandalous action to his calling , thou shalt first teprooue him for it in secret , and if then he shall not amend his fault , to reueale the same to his Bishop or Superiour . And he sets it downe as a ruled Case , That it were rather crueltie than charitie , not to open the wound of the Soule . And his reason is , Ne deterius putrescat in corde , Lest it grow worse and worse , ranckling and festring in the heart ; as it is in the hiding of a wound in the bodie from the eye of the Surgeon . Nor let them thinke that you doe this out of malice or ill will , for you offend more in suffering your brother to perish by your silence , than by reuealing his fault for his good . T●is opinion of Saint Augustine made Thomas to confesse , That after the first admonition , I may reueale to the Prelat the delict of my brother , as to a father : for in verie deed , your Prelates haue in this kind farre greater authoritie . So that s●ch or such a sinne being to be reuealed , supposing two preceding witnesses , may be reuealed to the Prelat , as to a Iudge ; but no witnesses preceding , only by admonition , as to a father .

Against this Truth there is a great argument grounded out of the said Saint Augustine , In his rebus , &c. In those things wherein the sacred Scripture sets downe no certaintie , the custome of Gods people , or the d●crees of our Auncestors are to bee held for Law . And the custome and vse of our Ancestors is , That these delicts should be reuealed to the Superiors ; one while , by denunciation ; another while , by accusation , without any preceding admonition : so is it ordered in their Edicts , without exception of any kind of faul●s whatsoeuer . I answer , Your Edicts are so farre forth to bee vnderstood and approoued , as that they shall not any way thwart or infringe the Law of the Gospell , in that which appertaineth to admonitions & witnesses : & that therfore your superiors haue not put these things in their Edicts , for that they are to be presupposed .

And if he wil not vouchsafe to heare thee , tell it vnto the Church ; or make it known to his Prelat , for so doth Saint Chrysostome and Saint Hierome expound it . Nor doth our Sauiour Christ here treat of the secular Iudge , nor secular Lawes , but those that are Ecclesiasticall . And therefore he saith , Dic Ecclesiae , Tell it to the Church ; for the power of Excommunication did belong vnto the Synagogues , as appeareth by Saint Marke and Saint Iohn . Mark . 1. For the casting of the blind man out of the Synagogue , was the same as Excommunication is now amongst the Christians . But first of all , two witnesses are required , to the end that shame may worke the Delinquent to amendment of his fault : but if this medicine shal not cure this his maladie , then sharper corrasiues are to be applied to this Sore , Vt qui non potuit pudore , saluetur opprobrijs , That him whom shame could not recal , reproch should ; so saith Saint Hierome .

If he heare not the Church , let him be vnto thee as a Heathen and a Publican . Gods fauor towards his Chu●ch . Such Soueraigne authoritie hath the Church by the presence of Christ , and such is it's firmenesse , that it being as an immoouable Piller of Truth , The gates of Hell shall not preuaile against it ; And of such continuance Christs fauour towards it , that he seales this assurance with an E●ce , &c. Behold , Mat. 18. I am with you till the end of the world ; And such the especiall prouidence of the blessed Spirit towards it , that hee that shall despise it , his case is to bee accounted desperate . These two Truths the Church by long and many experiences hath made good vnto vs .

The one , That hee that honours and respects the Church , receiueth very great and singular fauours from Heauen ; He that shall glorifie me , ( and in mee my Spouse and Ministers of my Word ) I will glorifie him . And of these the Histories are full , both Diuine and Humane : Of Dauid , of Iosias , of Alexander Magnus , Theodosius , and Charlemaigne ; who triumphed ouer powerfull enemies , for that they had respected the authoritie and dignitie of the Church , preferring stil the same before the honour of their owne Crowns .

The other , That they who haue despised and contemned it , haue euer beene held base and vile . They that contemne me , ( and in mee my Spouse and my Ministers ) shall bee esteemed base and ignoble : As amongst the Hebrewes it was to bee seene in a Saul , an Ozias , & a Manasses : Among the Romans , in a Pompeius Magnus , who prophaned the sacred Temple of Hierusalem , yet durst not come to touch it's Treasure ; so Cicero affirmeth , &c. Thomas hath obserued , That God euer shewed himselfe more mercifull in reuenging his owne wrongs , than those that were done to the Ministers of his Church . The People of Israell worshipped a Calfe , and proceeded so farre in wronging the Maiestie of God , that they sticked not to say , Exod. 32. This is that God which with a mightie hand & out-stretched arme freed vs from the Captiuitie of Aegypt . God punished this their iniquitie with the death of some of the principall offendors . Dathan and Abiram rebelled against Moses , Num. 16. and the earth swallowed them vp aliue .

Sit tibi tanquam Ethnicus & Publicanus .

If he shall not be obedient to the Church , but shall despise the sentence of his Superiours , When the Salue can doe no good , the Saw must . Let him be vnto thee as a Heathen man and a Publican . In Leuiticus God commanded , That they should not offer vnto him any Sacrifice of honey ; but he required the first fruits thereof : hee will at first haue honey , that is , mild admonitions , gentle persuasions , and friendly aduice ; but if these wil not serue the turne , he vnsheaths his sword , and cuts thee off from the Church pronouncing this sentence against thee , Let him be to thee as a Heathen and a Publican . Hee doth heere poynt out two sorts of People , which Gods people did shun and auoyd .

The one , Him that was a stranger to his Law .

The other , Him that was a publique offendor therein : both which he wisheth vs to flie from .

From the one , That they may doe vs no hurt ; For , a little leauen will soure the whole lumpe .

From the other , That being thereby ashamed of their sinnes , they may repent and amend .

Wherein he seemeth to moderate the rigour of the Old Testament : for in Deutronomie he commandeth , Deut. 17. The Gospell more milde than the Law . That he that will not heare the High-Priest , that man shall die the death ; and that sonne that shall not be obedient to his father , shall be stoned to death . But God now shewing himselfe more mild and gentle , is contented that we should onely shunne the companie of such as are disobedient , being no better than canker'd and rotten Members , which may chance to infect and putrifie those other sound parts of the bodie . And albeit the excommunicating of those that conuerse with them ( which course the Church now taketh ) may seeme somwhat of the seuerest , for that it comprehendeth not onely the nocent , but the innocent , as well the not offending , as the offending ; yet said the Samaritan woman , The Iewes doe not vse to keepe companie with Samaritanes : And they accused our Sauiour Christ , for that hee did eat with Publicans and Sinners ; and because he did but talke with a Samaritan , they called him , by way of scorne , a Samaritan .

These latter conditions of denunciating my brother to the Church , and of vsing him like an Hereticke or a Moore , haue seemed to the World to be somewhat too hard teaching ; and baptizeth the Denunciator by the name of Delator , or priuie Accuser , or an Informer or Promoter . And euen in those Communities and Commonwealths which haue renounced the Lawes of the world , it hath been held a point of honour and of noblenesse , not to enter or stand forth by accusing or denunciating in causis alienis : For he that shall doe so , is accounted but a base minded fellow ; and one that hath no worth or goodnesse in him : and he had need haue an extraordinarie assistance of Gods spirit , that shall take this taske vpon him , when Zeale and Honour cannot agree vpon the point , one swaying this way , and another that : which distraction is made the more , the more great and powerfull the persons be that ought to be thus corrected .

First , I answer , That one and the selfe same thing may be said to bee soure and sweet , after a diuers respect . Saint Mathew saith , That the way to Hell is broad and large . The Damned , they say it is a hard way , Ambulanimus vias difficiles , &c. To correct and to be corrected shall be easie to the Spirit , but hard to the Flesh. And put case it be soure , yet the ajudas de Costa , those good supplies which the Iust shall enioy in this present life , and the hope of reward in the future , wil make it sweet .

Secondly , I answer , That Feare and Cowardise propose sometimes difficulties where there are none ; All feare and cowardise must be laied aside in the correcting of our Brethren . and he that is afraid that he sh●l not draw water from his brothers brest and eyes , How shall he hope to draw water out of a rocke or a stone ? There is a great deale of controuersie and much adoo touching that sin of Moses , for which God denied him entrance into the holy Land : S. Paul saith , That it was incredulitie . The opinion of the Hebrewes is , That this his sinne was , his not speaking to the Rocke . God spake vnto these two brothers , and said , Loquimini ad Petram ; which Moses strooke once or twice with his Rod , &c. Now if two words would haue beene sufficient for to draw water out of a rocke , Is it much that Man should draw it out of the heart ( though it were made of stone ) and conuey it , as by a Conduit , to the eyes ? Salomon saith , That many do excuse themselues of fulfilling Gods commandements , alledging their want of strength and abilitie ; That it stands not with their health , to fast on halfe holydayes , nor to eat Fish in Lent , or on Frydayes [ Vires non suppetunt . ] Hereunto I make a twofold answer :

The one , Deus est Inspector cordis , It is God that tryeth the heart and reynes , he knowes whither thou haue streng●h or no : thou canst not cozen him with a false Dye , thou maist cozen thy Physition with a lye , but thou canst not cozen God .

The other , Ipse intelligit ; God knowes well enough , That thou canst not doe any good thing without his helpe , for hee must assist thee with his grace in this life , and with glorie in the life to come , And will reward euerie man according to his workes . Leo the Pope saith , That hee that thinkes with himselfe , that it is a hard thing to be corrected ▪ must haue recourse to Gods mercie , & to intreat his fauour that he will free him from this his euill custome , and so to humble him , that correction may seeme sweet vnto him .

Lastly , Albeit at first the partie reprooued will shew himselfe harsh & soure vnto thee , yet vpon better consideration hee will con thee thankes , and like better of thy plaine dealing with him , than if thou hadst soothed vp his sinnes ; He that reprooues a man shall afterward find more grace than hee that deceiues him with a flattring tongue . To S. Austen , the corrections & admonitions of his mother were vnsauorie ; but afterwards he confessed , That he was much more beholding to her for hauing reduced him to the right way , than for bringing him forth into the world . Who is it that maketh me glad , ( saith Saint Paul ) but he that is made hea●ie by me . The Scripture is full of rewards and of threatnings , both in the fauour and disfauour of the Corrector and the Corrected . Of him that correcteth Crysostome saith , If thou shouldest giue innumerable riches to the Poore , thou shalt not worke that good thereby , as thou shalt by sauing a soule ; for there is no price comparable with that of the Soule : Fructus justi , lignum vitae , By liuing well himselfe , and by gaining his brothers Soule . Saint Augustine saith , That euerie Christian should desire that all should be saued ; and he that contemneth correction , doth in part denie this desire . And the Apostle Saint Iames , That he that shall conuert his brother , and remooue him from his errour , shall saue his soule from death : In which words are comprised as well his owne , as anothers soule . Thomas saith , Correction is eleemosina spiritualis , a spirituall kind of almes ; and of so much more price than any other alms , by how much the soule is of more price than the bodie , & by how much the goods of Grace are to be preferred before those of fortune and of Nature . He that succours the Poore , when hee giues most , hee can but lay downe his corporall life for him ; but hee that raiseth vp him that is fallen , bestowes a spirituall life on him , and performes the office of an Apostle . So that to correct and ●o be corrected , brings with it so much interest , and so much gaine , that euery man may account it for a great happinesse .

The incorrigible man is so threatned in the sacred Scripture , that the verie feare thereof is able to quell his spirits , Prou. 29. and to make him turne Coward . A man that hardneth his necke when he is rebuked , shall suddenly be destroyed , so saith Salomon : The Hebrew phrase is , Vir correctionum , he that liueth so ill , that a man had need to carrie alwayes in his hand a rod of correction for him ; and instead of amending his faults , dayly addes sinne vnto sinne , whereby hee is ouertaken with sudden death , which in a Sinner is of all other euils the greatest . Other lesser threatnings are set downe by Salomon , Pouertie and shame shall be to him that forsaketh discipline : and now here he saith , Sudden destruction shall come vpon him . So long may hee perseuer in the hardnesse of his heart , that Gods justice may ouertake him , and shorten his dayes by sudden death . The truth of this is apparent in Pharaoh , to whom so many faire warnings and admonitions serued but to make the heape of his sinnes the higher , till at last , with those heapes of waters hee was ouerwhelmed suddenly in the sea . It is written in the Booke of Wisedome , That those cruell and many stripes which were bestowed vpon the Aegyptians , could not draw so much as one teare from their eyes , nor procure the libertie of Gods People of hard-hearted Pharaoh : He that refuse●h correctio● shall bee o●ertake● with su●●en destruction . But when they saw the death of their firstborn , then they howled & wept , and Pharaoh himselfe was mooued and made pittious mone , and gaue present order for their departure . But here ( I pray you ) obserue with mee a fearefull kind of obstinacie ; for they had scarce dryed their teares , scarce had they couered the graues of their Dead , when lo , those that had intreated for their departure , as fearing they should all die the death , Omnes mori●mur , for so saith the Text , falling into a rash and vnaduised consideration , followed after them , as if they had beene a companie of Fugitiues , forgetting the former torments which they had indured . And a wise man rendring the reason of this so foolish a resolution , saith , This their hardnesse of heart carried them 〈◊〉 it were perforce to this so disastro●● an end ; to the end that those whom the plagues which God had sent among them ( as so many admonitions & so many warnings ) had not made an end of , sudden death might destroy , and supplie the defect of that punishment . O , that Sinners would bee so wise as to enter into discourse with themselues . The Adulterer , whom God hath freed from a thousand notorious dangers of his life and credit ; though his brethren haue not checkt him , yet hath his owne conscience corrected him with greater seueritie , and far more sharpely ; as also the sudden death of other his fellow Adulterers . A sudden stab takes him out of the world , Vt quae deerant tormentis suppleret punitio , That punishment may supplie what is wanting to his torments . Another in some bad fashion hazards his honour , God miraculously preserues him more than once or twice , that he may take warning thereby , and reclaime him selfe : he mixes a thousand bitter galls with his sweet delights , hee affrights him with sudden assaults , this doth no good on him : hee strikes him with a Lethargie that depriues him of his sences , & thus through his owne wilfulnes & hardheartednes , he is haled violently as it were by the haire of the head , to this so miserable an end ; Vt quae de●rant tormentis suppleret puniti● .

In fauour of the reward which the Corrected shall receiue , A patient eare shall reape great profit . Prou. 15. Salomon proposeth many graue sentences to that purpose ; The eare that hearkneth to the correction of life , shall lodge among the wise , not onely in earth , but in-heauen ; for , Quicquiescit arguenti , gloriabitur . Amongst other pledges , that a Soule may assure it selfe that God wisheth it well , is , the sending of a Legat vnto him to aduise him of his faults . Si corripuerit me iustus in miserecordia , hoc ipsum sentiam , ( it is Saint Bernards ) I will receiue him as sent from God . Labia ●ua distillantia myrrham primam : Cant. 4. Myrrh is bitter , ( as before hath beene said ) but preserueth from corruption ; so are the words of my Beloued , they are bitter , but are directed to the sauing of my life , and to preserue me from death . Saint Augustine drawes a comparison from him that is franticke , and one that is sicke of a Lethargie ; the one fals into follie , the other into a profound sleepe : he that bindes the one , and wakes the other , is troublesome to them both ; but beeing both recouered , they both giue him thankes .

Thou hast gained thy brother . This is the end ; and ( as Aristotle saith ) Finis est fundamentum omnium actionum nostrarum , The end is the foundation of all our actions , and the gaining of a lost brother is the end and scope of these our diligences . Where I would haue you to note , That hee that doth a wrong , doth euer receiue more hurt than he that hath the wrong ; Qui alterum ladit , plus sibi nocet , Hee that hurts another , doth most hurt to himselfe ; for the hurt that the wronged receiueth , is outwardly , and in bodie ; but the hurt of him that wrongeth is inwardly , and in soule . And therefore Saint Paul saith , Yee that sinne against your brother , sin against Christ ; he that despiseth these things , despiseth not man , but God . And our Sauiour Christ , He that shall call his brother Foole , is worthie of Hell fire : So that the wronged cannot receiue the third part of the harme of the partie wronging . Plato is of opinion , That hee that doth an iniurie to another , doth the greatest to himselfe ; and cannot ( if he would ) studie to doe himselfe a worse mischiefe . Dauid was much wronged by Absolon , ( for what greater offence could a sonne commit , than to rise vp in rebellion against his owne father ? ) but hee considering with himselfe , That his sonne had done himselfe the greater hurt , called out vnto the men of Warre , and said vnto them , Seruate mihi puerum Absalon , Spare my son Absalon , and see you doe not slay him . And therefore our Sauiour Christ teacheth vs this Lesson , If thy brother receiue the greater hurt of the two by the wrong and iniurie that he doth thee , doe not goe about to bee reuenged of him , but rather take pittie and compassion of him ; as thou wouldst be grieued for him , who thinking to giue thee a wound , should put a stoccado vpon himself , & die in the place . Reprooue therefore thy brother , and if he shal hearken vnto thee , Lucratus es fratrem tuum .

Thou hast gained thy brother . God hath a great desire , that thou shouldst win thy brother to thee , & gain his soule . To this purpose he put that Parable of the Sheepeheard that went forth to seeke his lost Sheepe ; of the woman that swept euerie corner in her house ouer and ouer , to looke her lost groat : Which are but expressions of that great care which God taketh in seeking after a Sinner , and the desire that he hath to reduce him to his obedience . To the like end did he propose that other Parable of the prodigall Child ; whose argument ends in the great ioy wherewith his father welcommed him home , after hee had giuen him for lost . And heere in this place hee wi●ls euerie one of vs by one meanes or other , The best seruice we can doe to God , is to reclaime a sinner from his sinne . to win our brother : first , to deale with him by faire meanes ; if that will not serue the turne , then by foule , making his fault knowne to the Prelats of the Church . So that it seemes , that God when hee cannot worke vs for Heauen by faire and gentle persuasions , by loue and intreaties , then will hee vse blows & stripes , & beats vs thither before him , making vs to feele the weight of his heauie hand . Hath not God commanded thee , That if thou meet with an Oxe that is fallen , thou shouldst not passe forward on thy way till thou hast holpe him vp ? 1. Cor. 9. And yet ( saith Saint Paul ) Nun est Deo cura de Bobus ? What doth God care for Oxen ? Yet if he will that thou relieue a sillie Oxe , how much more will he , that thou take pittie of a Sinner that is fallen ? Saint Chrysostome treating at large , How that Seruant was condemned by his Master , that kept his Talent wrapt vp in a Napkin , not putting it out to some good vse or other ; sayth , That there was sufficient cause enough to condemne him , that hee would not venture his Talent for his Masters profit , and the good of his brethren . God so inrich vs with his grace , that we may vse our Talent well , that when our Master Christ Iesus shall come and call vs to account , we may not be found vnprofitable seruants ; which God grant for his mercies sake .

THE XXI . SERMON , VPON THE WEDNESDAY AFTER THE THIRD SONDAY IN LENT . MAT. 15.

Tunc accesserunt ad eum ab Hyerosolimis Scribae & Pharisaei .

Then came vnto him from Hierusalem , the Scribes and Pharisees .

THis Gospell is an Embassage which the Scribes and Pharisees performed comming from Hierusalem to Gennezaret , Euuie , the guide that brought the Pharises to our Sauiour . a Countrie of Galilee where at that time our Sauiour resided . But so foolish an Embassage , from a Nation so graue , and from a commonweal●h so flourishing as that was ( as Saint Hierome hath noted it ) was neuer deliuered by any but themselues . The Carthusian sayes , That these Pharisees were of Zanedrin , that supreame Councell which succeeded those seuentie Elders chosen by God , for to assist his Seruant Moses in the gouernment of his People . And Theophilact saith , That the Pharisees were despised throughout all the Cities of that Kingdome ▪ but that those of Hierusalem were counted the grauest amongst them , more respected than the rest , and of all other the proudest and most insolent . Who seeing some of our Sauiours Disciples , To eat with unwasht hands , they made a journey of purpose vnto him . The occasion which added wings to their feet , & the determination which they had in their brests , was not that which they here published , but the many miracles which our Sauiour wrought in the Land of Galilee : for there was not that sicke bodie , if he could but come to touch his garmenr , but that he was presently made whole . And this ( as Saint Chrysostome hath well obserued ) was the cause of their comming vnto him . Tunc accesserunt , Then , and not till then did they stirre : his fame was now spread abroad , and when it had reacht to Hierusalem , it grew so great , that it strooke the Scribes and Pharisees into such astonishment , and stirred vp such enuie in them , that desiring to lessen our Sauiours honour , cut the wings of his fame a little shorter , and disgrace and discredit him in his person , they tooke hold of such a foolish and friuolous occasion , as the like was neuer heard of ; As his Disciples washing , or not washing their hands ; picking a quarrell with him : and to colour the matter the better , they pleaded Custome .

They came vnto Iesus .

It is a verie strange thing in my vnderstanding , That the Scribes and Pharisees making so little reckoning of that which did import them so much , they should now make such a doo about that which did import them so little . The rarest and greatest accident that the World euer saw , was Christs comming into the World . The Iewes did earnestly desire it , and beg it so instantly at Gods hands , that it was the verie marke and white whereat the sighes and prayers of the Saints did aime and shoot at . And when the fame of this his comming was blowne abroad , trumpetted farre and neere by the Kings of the East , the Sybels , and Prophets , the diligences of Herod , and the death of those innocent Babes ; the supreame Councell sent some of their Leuites to Iohn Baptist , To demand of him , What art thou ? For they standing much vpon their authoritie and greatnes , they would not stirre one foot out of doores themselues : but heere now they come in person from Hierusalem to Galilee , vpon so sleight an occasion as the washing or not washing of the hands , making much adoo about a matter of nothing . In ordinarie businesses we will trust our seruants , sending one this way , and another that way ; but in things that more neerely concerne vs , we will take the paines to goe about it our selues . But Enuie and Loue are woont sometimes to change hands , making Mountaines Mole-hils , and Mole-hils Mountaines ; little , much , and much little .

In point of Loue , we haue a plaine example thereof in Iacob , whom Leahs fruitfulnesse more importing him than Rachaels beautie , ( for Christ came from Iacob by Leah , and not by Rachael ) yet Iacob serued fourteene yeares for Rachael , an● was well contented with it ; whereas for Leah he would haue thought halfe a yeare too long a time . And such againe might haue beene his loue , that Leahs bleerenesse of the eyes , might haue seemed more pleasing vnto him than the faire lookes of Rachael : Ojos ay ( as it is in the Prouerbe ) que de lagan̄as se enam●ran , It is as a mans mind or fancie takes him .

In point of Enuie , many more are the examples , for the Enuious taking pleasure in the hurt of the Enuied , that he may doe him a little ill , suffers much himselfe , and neglecting his owne proper good , which concernes him much , hee desires much another mans hurt , which concernes him little . And much to this purpose makes that comparison of the Cow which is bitten by a gad-bree or dume-flie , specified by the Prophet Osce , Ephraim is become a wanton Heifar : Another Translation hath it , Like a Cow that is stung . A Flie makes a Cow to runne vp and downe as if she were mad , and makes her either headlong to breake her necke downe the Cliffes , or to bemyre her selfe in some Bog where shee is stifled . It is a strange thing , that so little a creature should thus trouble and disquiet so great a Beast . But this , and more than this doth Enuie worke vpon light occasions . Iosephs Dreame and his coloured Coat wrought much vpon his Father and brethren , though graue and wise persons . That little short Song , Sa●● hath slaine his thousand , and Dauid his ten thousand , did so disquiet Saul , that it thrust a thousand jealousies into his head , & much troubled him for a long time after . Saint Gregorie saith , That the enuious man doth suffer two Hells ; one in this life , and another in that other life : and in some sort , this is the greater Hell of the two ; for good beeing here a torment vnto him , he liues lesse tormented in Hell in that other life , where there is nothing but ill . Hence Antonio de Padua drew a discreet conceit , That Go● 〈◊〉 not doe the Enuious a fauour in affoording him Heauen ; for he receiuing ●o much torment from so short and transitorie goods as those of this life , hee would liue much more tormented in Heauen , where there is so much good , without any the least shew or signe of ill .

Why doe thy Disciples not wash their hands ? Here we are to consider , who it is that makes this criminall Accusation ; then , against whom it is made : painted , but rotten Sepulchres , whited , but stinking Dunghills ; against him that was blamelesse in his life , and in his Doctrine diuine and heauenly . The Apocalyps paints out a woman rounded and circled in on euerie side with Light , the Sunne being her Mantle , the Starres her Crowne , the Moon her Chapines ; and a Dragon waiting to deuoure the sonne which shee was to bring forth . Nor is there any thing ( saith Chrysologus ) whereon Enuie dares not to venture ; Coelum tentat , Terras vrit , Reges vrget , Populos vastat , It tempts Heauen , torments Earth , presseth Princes , and oppresseth the People . In a word , Enuie is growne so bold and so insolent , that it dares to set vpon God , not contenting her selfe , that men should bee only Homicides , Fratricides , Patricides ; but also Deicides , seeking to quit God of his life .

Why doe thy Disciples transgresse the tradition of the Elders , That they wash not their hands , when they eate ? They sayd before to the Disciples , Your Master eates with Publicans and Sinners : And here in this place , to their Master , Thy Disciples wash not their hands . Such whisperers , and mutterers as these , Informers as great a plague in a common weale as the flyes of Aeg●pt . are like vnto those flies which goe buzzing still about mens eares , and where they light and rest themselues , they vsually leaue behind them wormes and maggots ; And therefore , whereas Dauid sayth , Et in cathedra pestilentiae non sedit , And hath not set in the chaire of Pestilence . The Hebrew hath the word Susurronis , In the Tale-bearer or Informers Chaire . Because your flyes of Aegypt are a kind of plague 〈◊〉 pestilence . If Moses had not destroyed them , they had destroyed the Aegyptians . One little sparke is ynough to burne a whole house ; and one malicious tongue , to vndoe a whole Citie . Therefore shal God destroy thee and plucke thee from out thy Tabernacle , and thy roote from out the land of the liuing . Psal. 52.5 . It is the prophecie of King Dauid against Doeg ▪ the Edomite , who did whisper in King Sauls eare the releefe which Abimelech the Priest had giuen him of the Shewbread , and of his giuing him Goliah his sword ; wherewith he kindled such coales of wrath in the Kings brest , that he slew seuentie Priests of them when they were in their sacred robes , together with their wiues and children : He likewise ouerthrew their houses . And therefore the Prophet sayth , So shall God destroy thee for euer , he shall take thee and pluck thee out of thy Tabernacle , and roote thee out of the land of the Liuing , So that there shall not be any relickes of thy linage left aliue . A frogge is the Hierogliphick of a whisperer , or flattering sycophant , and of a Court tale-carryer ; his eyes are readie to start out of his head , to prie into other mens faults ; he leades his life in mire and mud , and the filthy puddles of sinne ; hee is tailelesse like an Ape , discouering still his owne shame , and yet is still mocking and gybing at other mens defects . The writer of the Reuelation , sayth , That hee saw issuing out of the Dragons mouth ( by which hee meanes Antichrist ) eight foule fiends , like vnto frogs . Apoc. 16. This similitude he tooke from the effects ; for that they are troublesome creatures , importunate , still balling and croaking out their malice , and liuing in the mudde , they no sooner stirre but they trouble the water that is cleere , still , and quiet . And this is the picture or representation of a Whisperer , who is euer troublesome , importunate , and a great babler , and liuing in the mudd●●●his vices , troubles the peace and quiet of the Commonwealth . The Naturalists doe much indeere the poyson of a certaine Fish called Torpedo , or the Crampe-fish ; of whom they report , That hee doth benumme the arme of the Fisher , the venome where of passing from the Hooke to the Line , and from the Line to the Cane , makes his hand to shake and tremble , that he is forced to let fall his Angle-rod . They likewise say of him , That he darts his poyson from the sea , on those that walke by the shore side : but your Whisperers and Tale-tellers diffuse their poyson a great deale further ; it is a wofull and wretched case , that any eares should bee found to receiue such poyson . Salomon saith , A mouth that speaketh lewd things I doe hate ; reading therein a Lecture to the Princes of the earth , That they should hate and abhorre such Earewigs . Pliny saith , That there is so great an antipathie and contrarietie betweene the Ash tree and the Serpent , that the Serpent will sooner passe through hot burning coles , than by the leafes or boughes of this Tree . And for a token that Princes should abhorre these venimous Serpents , these Court-whisperers , they were woont to weare Crownes of wreathed Ashe . Dauid puts it amongst those pledges of Heauen , Psal. 1● . 3 He that doth no euill to his Neighbour , nor takes vp a reproch against him .

Why doe not thy Disciples wash their hands , &c. Amongst other innumerable differences of the just man and the Sinner , foure fit well for our present purpose .

( 1. ) The first is , That the just hath no eyes saue to looke vpon his owne sinnes ; and the Sinner hath not any saue onely to prie into other mens faults . The Aegyptians had an eye , and that a strict one too , ouer the Children of Israell ; but so had not the Israelites ouer the Aegyptians : And the Booke of Wisedome rendring the reason thereof , saith , Onely vpon them there fell a heauie night , but thy Saints had a verie great light . Dauids eye-sight serued him to see the Sheepe that 〈◊〉 stolne from his subiect , but had neuer an eye to look out to behold his owne robbing of another man both of his wife and his life . Our Sauiour Christ said of the Pharisees , That they could spie a moat in another mans eyes , but not see the beame that was in their owne . Dauid , though he were in grace and fauour with God , yet did his sins so trouble him , that he thought no man was so great a Sinner as himselfe : Which made him to crie out , Peccatum meum contrame est ; and anon after to come vpon his knees vnto God , Psal. ●1 . 1 . with , Haue mercie vpon mee , ● God , according to thy louing kindnesse , and according to the multitude of thy mercies blot out my transgressions . Here he embarkes all the mercies of God , hee makes a stop and stay of them , he arrests them , that they may not goe from him , hauing so great need of them as he had . So must thou , and I , and all of vs , desire & beg the like at Gods hand ; and to thinke with our selues , that no mans sinnes in the world are more or greater than ours .

The second is grounded vpon a certaine kind of language & phrase of Scripture , The godly looke carefully to their wayes . which saith , That he that feareth God will looke wel vnto his wayes , haue an eye to his actions , and throughly examine his owne conscience : Qui timet Deum , conuertetur ad corsuum ; but he that doth not feare God , minds none of all these . And of this mind is Petrus Chrysologus , treating of the Prodigall , Abij● in Regionem longinquam , He went into a farre Countrie : This journey of his ( saith he ) was farther off in point of his vnderstanding , than of place ; for there is no Region more remote than that which remooues vs from God , and makes a Sinner to goe on in the wickednesse of his wayes . Saint Paul doth earnestly aduise vs , What is ●ent by 〈◊〉 of Time that we should redeeme the time , Because the dayes are euill , that is , so short , that they vanish in an instant . Iacob stiled a hundred thirtie eight yeares of his life , Malos annos , Euill yeares , for that they 〈◊〉 full of trouble and vexation . A man that is much imployed , and full of businesse , his ordinarie phrase is , No tengo bora mia , I am not myne owne man , no not for an houre ; I am so taken vp with businesse , that I am made as it were a slaue and drudge vnto them . Salomon called those , Euill dayes , which were spent in searching into other mens liues , in reading Histories , and other worldly actions which doe little or nothing at all concerne vs . The Apostle would haue vs to redeeme them ; Redeeme those thou hast sould and mis-spent ; for many were with me . Thy Angells did guard me . And amongst those many that had not an eye vnto their wayes , I had alwaies a care to looke vnto my steps .

The third is , That the Sinner lookes vpon the just , (3.) (3.) The godly make vse of the Sinner for their owne good , so doth not he of them Prou. 25. as on the Attorney that accuseth him , the Executioner that torments him , & the Crosse that grieues & afflicts him ; The Sinner doth behold the Iust with attention , and seakes to take his life from him , because in looking vpon him he beholds his owne condemnation . The Elephant troubles that water which represents his owne foulenesse vnto him : And the Ape breaks that glasse wherein he sees his own ilfauoured face . A righteous man falling downe before the Wicked , is like a troubled Well , and a corrupt Spring . But the just man lookes vpon a Sinner , as vpon a wand that beats the dust out of him ; as Gods Hangman , or the Instrument to execute his will . So King Dauid looked vpon Shimei when he cursed him ; so Gods People vpon Pharaoh and Nebucadnezar ; so the Prophet , on the Lyon which took his life from him on the way . Saint Augustine compares the Sinner to a Milstone and a Winepresse ; the one clenseth the Oyle , the other purgeth the Wine . But it is not so with the Wicked , for they are like dust that are scattered before the face of the wind : The Hebrew renders it , Like a Measure that leuels out a thing to it's iust bredth and length , & defends it from colds and heats . Saint Augustine expounding that place of Genesis , Major seruiet Minori , That Esau who was the elder brother , should serue Iacob that was the younger ; askes the question , Wherein Esau did serue him , being that he was alwayes an enemie vnto him ? And his answer is , That hee did serue him euen in his forsaking of him and his persecuting of him .

The fourth and last difference is , (4.) (4.) The wicked like the fly will be allwaies sucking as ●he botch . That there being many things worthy commendation , and of much vertue and goodnesse , in the Iust ; the Sinner will neither haue an eye to see them , nor a tongue to praise them ; but to find out the least moat or atome of ill , he is Eagle-eyed . And like vnto the Vulture , ouer-flying the pleasant fields , and passing by the sweet smelling pastures , pitches vpon the blade bone of an Asse , or the carkasse of some stinking Carrion : or like vnto the Flie , who hauing the whole bodie , and that a faire one too , to light vpon , makes choice to fall vpon no other place but some tumour , or swelling . Those that did accompanie the Spouse , enuying her prosperitie , Cant. 1. did murmure and gybe at her , saying , That for a Queene shee was somewhat of the blackest . Whereunto she answered , That indeed she was blacke , yet faire withall . Aaron and his sister Mirian murmured against Moses , Because hee had taken an Aethyopian to wife : Is it not a fine thing , ( said they ) that a Gouernor of so many Soules , a Ruler and Commander ouer Gods People , should marrie with a Blackamoore ? The Rule which we are to obserue , is matter of Vertue ; let vs fixe our eys vpon other folkes vertues , and turne them aside from those good gifts which are in our selues , Aemulamini charissimata meliora ; but in matter of vice we must do the contrarie , &c.

Why doe not thy Disciples wash their hands ? The seeing of one doe amisse , is many times the condemning of all : And this Leaprosie cleaues closest to the Vulgar . Saint Augustine saith , Th●t the state Ecclesiasticall hath more particularly a great vnhappinesse in this with the Common people : for though such a woman bee an Adultresse , yet for all this , other husbands doe not thinke a jot the worse of their owne wiues : And though such a mans sonne bee a Theefe , they doe not therefore hate their owne children . But if a Minister doe amisse , or a Churchman commit such or such a sinne , they presently crie out against the whole Bodie of the Clergie ; and what is but light in others , is heynous in them .

Why doe yee also transgresse , &c. Sweet Iesu , They hauing throwne so many iniuries vpon thee , & those in the highest nature [ In Beelzebub the Prince of deuils , &c. a Glutton , a Samaritane , and the like reproch full tearmes ] how comes it to passe , that thou didst then answer them so mildely , and now vpon so light an occasion as this , thou growest so angrie with them ? I answer , The occasions are many .

(1.) (1.) Patience once wounded , turns to deadly rage . First of all , They had so ouerlayed him with iniuries , and so wronged his patience , that it seemeth he desired but some good occasion to tel them their own , and what kind of people they were ; Quis dabit mihi Spinam & veprem exoptanti ? O , that I could but alter my nature , or change my condition ; O , that I could of a Rose become a Thorne . Moses his Rod was turned into a Serpent , and such a Serpent , that it deuoured those other Serpents of the Inchanters of Aegypt ; whereby God did then seeme to say , King Pharaoh hath made him a Dragon , thinking to deuoure my People aliue ; Ad te ô Draco magne , But I will turne my selfe into a Dragon , and will swallow downe whole both him and all his People .

(2.) (2.) Enuie hath more of the Deuils venom in it , than any other vice . Secondly , Howsoeuer light this occasion may seeme to bee , there lay a great deale of malice hidden vnder it , and a great deale of enuie . Other vices haue much of the Deuils venome in them , but none of them so much as Enuie . There was a great deale of enuie couered vnder those words , when the little childeren cried to Elisha , Baldpate , bald pate ; whereupon the Beares came downe amongst them from the mountaines , and tore fortie two of them in pieces . This punishment may seeme to exceed their offence ; but the name of Baldpate did include much malice . For it beeing a fashion amongst the Prophets , to weare long haire like Nazari●es , they in dirision call the Prophet , Baldpate . And Iustine Martyr farther discouereth this their malice , and saith , That some of the Iewes were of opinion , That the Deuill had dasht Elias in pieces on the top of some high mountaine ; and that these childrens meaning was , when they cried , Come vp thou Baldpate , that the Deuill would doe the like by him . This their malice was likewise holpen on by their Parents , who read this Lecture to their Children . And fit it was that Beares should be their Executioners ; for a Beare being at his birth an vnshapen lumpe of flesh , the Dam thereof by licking of it brings it's eyes , mouth , and nose into a forme . In like manner , the parents of these children had shaped them according to their owne mind , and informed them what they should say . In a word , These Scribes and Pharisees finding fault with the Disciples not washing of their hands , taxeth maliciously the vncleannesse of their hearts ; and from that little sanctitie that they would inforce vpon his Disciples , they would faine infer , That their Master had but little holinesse in him ; Wherein they shewed the great malice they bare vnto him .

Besides , There are some things which in Noblemen and Gentlemen are but toyes and trifles to speake of , which in those that professe a state of more perfection , are grieuous crimes . A young Gallant rounds the streets at night , courts his Mistresse at her window , entertaines her eares with musicke , and this in him is not held any disgrace at all ; but a graue Churchman , an old Deane , or a Chanon doth the like , this in him is a foule fault , and esteemed to be a heinous sinne . Dauid was a man of great strength ; Sampson stronger than hee ; cut off Dauids haire , and you abate not one iot of his strength ; but cut off Sampsons , & he grows as weake as water , and yee may do what yee will with him , because his strength was in his haire .

Thirdly , Saint Hierome saith in an Epistle of his to Demetriades , (3.) (3.) 'T is base in any , to seeke his owne credit , by the discredit of another . That nothing doth more discouer the basenesse of mans mind , and the vnworthinesse of his disposition , as to seeke to credit himselfe by discrediting of others , and to pretend estimation not by the good in himselfe , but the ill in others ; and comparing themselues with men of meane deserts , seeke to shine through others darknesse . Esay likens the heart of an ill natur'd man , to a troublesome and tempestuous sea , which seeking to cleanse it selfe , Esay 57. casts all it's filth vpon those shores which are next to it . The proud Pharisee kneeling before the Alter , boasted himselfe saying , I am not as other men ; these men are theeues , I am not so ; these men are couetous , I am not so , &c. In your ballances , the one cannot come vp vnlesse the other come downe ; the Moone giues not her light till the Sunne hides his head . Luke 18 , In a word , It is the manner of some men to rise by other mens falling , and to grace themselues by disgracing others . Pharaohs Magi could increase euils ; Moses caused Frogs , and they caused Frogs ; Moses , Flies , and they Flies : but they could not lessen nor stop euills ; bid them take away those plagues , they could not doe it . So there are some men , all whose worth and power consists in adding euills to euills , but not in taking them away . But God runnes a contrarie course , he alwayes doth good , but neuer does that is il : Sicut malum inter ligna syluarum , Some delight in nothing but doing euill . He is a Pippen among Thorns , he inuites vs with his Fruit ; they scratch & teare our flesh . And albeit the washing of the hands was a verie light fault , yet one little and another little comes in the end to make a mickle . His Disciples doe not wash their hands , they doe not fast with Iohn Baptist , their master keepes companie with Publicans and sinners , he obserues not their Fasts , he hath made a compact with Belzeebub , Non est à Deo , He is not of God . See what a malicious conclusion they make of these premisses .

Fourthly , It is a hatefull thing to God , That a man should commend Vice , and condemne Vertue ; Hee that iustifies the Wicked , and condemneth the lust , (4.) (4.) The wicked are wholy giuen to condemne Vertue and commend Vice . Esay 5.20.23 . both are an abhomination to the Lord . Esay repeateth the same lesson in the fifth Chapter of his Prophecie , Woe vnto them that speake good of euill , and euill of good ; that iustifie the wicked , and take away the righteousnesse of the righteous from him . And for the better qualifying of the greatnesse and heinousnesse of this fault , in one place the Scripture cals it abhominable ; and in another , bewailes it with a Vae , or Wo ; which ( as Saint Gregorie hath noted it ) is commonly athreatning of a perdurable punishment . And therefore Esay farther addeth , As the flame of fire deuoureth the stubble , and as the chaffe is consumed of the flame , so their root shall be as rottennesse , and their bud shall rise vp like dust .

Fiftly , Our Sauiour returnes the point of this weapon vpon their owne bosomes , by comming vpon them with a Quare & vos , conuincing ( as Saint Hierome saith ) this their slander , with a truth . (5.) (5.) He that would reproue an other , must ▪ first redresse himselfe . The like befell him in the case of the Adultresse , when the Pharisees askt him , If they should stone her or no to death , according as the Law commanded : whereunto he answered , Let him that is without sinne cast the first stone ; it is but a slouer●ly tricke to go about with foule hands to make another bodie cleane . Aristotle faith , That the eyes haue no colour , ( nature so holding it fit ) to the end they might the better receiue and discerne all other colours . In like manner , he that will reprehend other mens faults must himselfe be blamelesse . Dauids sinne was knowne to all the world , yet he made confession thereof onely vnto God , Against thee onely haue I sinned , &c. because God onely had the power to punish him . For he onely ( saith Saint Augustine ) doth iustly punish , in whome there is not any thing to be found that deserueth punishment ; The punishment of sinne belongs onely vnto God . and that man is fit to reprehend another , in whom nothing is to bee found worthie reprehension . Those of Israell sallyed twice out against those of Beniamin , desiring justice at Gods hands of that cruell sinne which they had committed , but were both times ouercome . Saint Gregorie saith , That they went forth against them to reuenge Gods honour , and the wrong that was done to their Neighbour ; but God did not giue them the victorie , because they had an Idoll amongst them which they adored . Now hee that will punish another mans sinnes , must first purge himselfe of his owne sinnes .

The representing of mans owne sinnes to himselfe , is a great Tapaboca , or stop-game , to play vpon other mens faults . To that Sinner who vseth to cast his sins like a wallet ouer his shoulder , God saith , Statuam contra te faciem tuam , I will make thee to see that which thou doost not see , and I will bring those sinnes which thou hast throwne behind thy backe , before thy face , to the end that being ashamed of thyne owne doings , thou maist not find fault with other mens actions . Esay . 6.5 . Woe is me , I am vndone ( saith Esay ) because I am a man of polluted lips . The Prophet had seene God in a Throne of great and wonderfull Maiestie , and hee would haue published and proclaimed the same to all the World , but hee sayth That he durst not presume to do it , because his lips were polluted . The Chaldae word is , Grauis ore , My lips are of too heauie a dulnesse for such high Misteries . The seuentie Interpreters render it , Vae mihi , doleo compunctus , My sinnes stop my mouth , when I consider myne owne life , I dare not question another mans . The Pharisee censured Marie Magdalen to be a Sinner , and our Sauiour Christ to be no Prophet ; but our Sauiour set●ing before him a reconuention of many grieuous sinnes , he left him amased and ashamed . God tooke away the poore innocent babe which Dauid had by Beersheba , pretending therein ( according to Theodoret ) to burie this his sinne vnder ground , because he beeing appointed by God to punish Adultrers & Murdrers , they might not tit him in the teeth & say vnto him , Rom. 3.5 . And why doe you the like ? Saint Paul askes the question , Is God then vniust ? And he answers thereunto , God forbid , else , How shall God iudge the world ? If thou shouldest aske a Phylosopher , Whither it were possible for God to sinne ? He would answer , It is not possible , because he is Causa prima , & norma vniuersalis , The prime cause , and vniuersall rule . But Saint Pauls answer is , That it is not possible that God should sinne , because he could not then conueniently gouerne the world . For he can hardly reforme sinne in another man , who had need to reforme what is amisse in himselfe . Three Kings did conspire against the king of Moab , 4. Kings 3. they besieged his Citie , and he seeing himselfe in a desperate taking , tooke his eldest sonne that should haue raigned in his stead , and offered him for a burnt offering vpon the wall . Cajetan saith , That this Sacrifice was not done to the God of Israell , as some haue imagined , but to those Idols which that King did worship ; and that after this so cruell an act , there insued so great a plague in the Israelites Campe , that they were forced to raise the siege . Facta est indignatio magna in Israel . The Hebrew hath it , Ira magna : The Vulgar renders it , Israel was sore grieued , and departed from him , and returned to their Countrie ; but the wrath of God entred into their Armie , for that they had sacrificed their sonnes & daughters to Deuils , according to that of Dauid , Sacrificauerunt filios & filias suas daemonio . By whose example the King of Moab learned to offer this kind of sacrifice ; and God was highly offended with them for it , and therefore would not suffer such as had playd the Idolaters in sacrificing their children , to take away the Kingdoms of other Idolaters , who perhaps were lesse faulty than themselues . Alexander layingit to a Pyrats charge , that with two ships he had robbed at sea ; hee returned him this answere , Thou rob'st all the World , and no man sayes any thing vnto thee ; and I , who to picke out a poore liuing , put foorth to sea but with two poore little barkes , must haue theft and pyracie layd to my charge . The like answere did a Bishop make to Pope Gregorie the second , when hee kept his Sea at Auignon , Who giuing him a shrewd checke , for that he did not reside in his Bishopricke ; he told him , It is now full three score and ten yeares that the Popes Sea hath beene kept out of Rome , and your Holinesse now reprehends me for liuing but three dayes from my Bishopricke . To this purpose sutes that answere which Vriah gaue to King Dauid . 2. Reg. 11. This valiant Captaine tooke vp his lodging , and layd himselfe downe to sleepe in the porch of the Kings pallace : And the King asking him , why he did not goe home to inioy the ease and pleasure of his owne bed ? He made him this answere , The Arke of God dwelleth in Tents , and my Lord Ioab Generall of your Army , and the seruants of my lord abide in the open fields ; shall I then beeing but an ordinarie souldier , goe into my house to eate , and drinke , and lye with my wife ? By thy life , and by the life of thy soule , I will not doe this thing . This was a seuere reprehension in Vriah , to his soueraigne . For if a subiect shall out of such honest respects refraine from going home to his owne house ; much more ought the King to haue abstained from lying with another mans wife . Nor is that Historie of Iudas much amisse , who being Gouernor of the people , and finding Thamar great with child , would needs execute that law against her , of adulterous women ; But Thamar proued , That he that was to iudge others , should not himselfe be a delinquent .

Now wee come to the last reason of this our Sauiours sharpe and quicke answere vnto them . There were two Truths prophecied of our Sauiour Christ :

The one , his Meekenesse and Gentlenesse . And of this , Christ as he was meeke in reproouing , so he was stout in reuenging . there are many prophecies .

The other , The stoutnesse and courage wherewith he was to reuenge the wrongs and iniuries done to the poore . Saluos faciet filios pauperum & humiliabit calumniatorem , He shall saue the children of the poore , and shall humble the slanderer . Saint Austen , Iustin Martyr , and many others , vnderstand this to be spoken litterally of Christ . For Calumniatorem , the Greeke reades Sycophantam . And so doe they call your Promooters and Informers . Whether it were , because in Athens they had a Law , that none should bring figges to that Citie to sell ; Or whether it was forbidden in Greece , that any should enter to gather figs in another mans orchard ; ( Whence he that informed thereof , came to bee called a Sycophant ) Or vpon that wittie conceit of Aesops , who , when a certaine seruant had eaten some figges ▪ and layd the fault vpon one of his fellowes , gaue order , that both of them should drinke luke-warme water , and the eater of them , hauing vomited vp the figges ▪ they called him Sycophant . Our Sauior then shal saue the poore , and humble the slanderer . Hee shall smite the earth with the rod of his mouth , and with the breath of his lippes shall he slay the wicked . Esay . 11. Iraeneus expoundeth this place to be spoken of Gods protecting and defending of the poore . He is their tower of defence in the day of trouble , their hope in distresse , and their shield of comfort in their tribulation . And that God doth reuenge with greater seueritie , the wrongs that are done to his friends , than those that are offered to himself , is a fauor so vsually with him , and so generally known , that I need not to insist therupon . One while , because hee thinkes himselfe much beholding vnto them , that they wil resigne vp their owne right , and leaue the cause of their wrongs to him ; and that they will put their hope , and their trust in him . Sub vmbra alarum tuarum sperabo , donec transeat iniquitas , i. Calamitas . Defend mee ô Lord , whilest this storme passeth ouer my head . Another while , that he may shew more loue to his friends than to himselfe . In the old Law , hee gaue great proofes of this Truth ; and in the new , hee gaue farre greater testimonies thereof . Esay drawes a comparison from the Lyon , who hauing his prey betweene his clawes , a companie of Sheapeheards come crying after him , making a great noyse and clamor , but he makes no great reckoning of it . And is all one with that saying of our Sauior , Non rapiet quisquam de manu mea , No man shall snatch them out of my hand . Abimelech tooke Abrahams wife from him , and God at midnight appearing vnto him , in the midst of his mirth and lust , he spake vnto him in a fearefull voice , E● morieris , Thou art but a dead king . The like befell Pharaoh . Procopias saith , That God did declare as much when he appeared in the firie bush . They did whippe his people with the rods of briars , and did burne them vp , by inforcing them to find straw for to heat the ouens wherein they were to bake their brickes ; and God sayth , De●t. 30. It is I that am whipped , it is I that am burned in the fire . Moses treating of this protection of God , takes his comparison from the Eagle , whose care and vigilancie in breeding vp of his young ones , Gods protecting of his children in the old Law , differing from that in the new . is exceeding great : but in the end , shews himselfe verie cruell to that young of his , whose eyes hee exposeth to the beames of the Sunne . All this loue and care , ran along with the written Law . But in that of Grace , giuing vs greater pledges of his loue , he drawes his comparison from the Hen , whose loue and care exceedes all other indeerings whatsoeuer . Mat. 25. Shee scorneth and contemneth her owne life for the safegard of her chicken ; she fasts , that they may feed ; she is content to bee leane , that they may be fat ; and now and then dyes that they may liue . Saint Austen hath obserued , that because the Deuill spake vnto Christ , That hee would make those stones bread for to releeue his owne hunger ; he refused to doe it . But if it had bin to releeue thine , or mine , he would haue done it . As he turned the water into wine at the wedding , not for himselfe but for others . And at that meale in the mountaine , where he multiplied the loaues and the fishes , whereof himselfe did not eat a bit .

Why do ye also transgresse the Commandement of God . He wounds them with their own weapon , & retorts the force of this their argument vpon themselues , and sends them away ashamed . He driues them to a demur , and puts them to ponder vpon this Vos custodias , Of the Law , These sunnes that were to lighten this commonwealth ; For a man to commit that which him●elf should punish , i● as strange as shamefull . Eccl. 20. these North-starres , by which the people were to saile through the sea of this world . Concupiscentia spadonis euag●nauit i●uencam . Eunuchs were appointed for the guarding and keeping of women , as the vse is now in Constantinople : But , that a gelded man through lust should defile a maid , beeing bound to preserue her honour : That he that should cloth the naked , should strip them bare : That hee that should keepe the Lawes of the Commonwealth , should bee the first that should breake them ; is as strange , as shamefull . Phi●●●● thrust Zambri and a daughter of the Prince of Midian through with his speare , and pinning them to the ground , did an acceptable sacrifice to God . Za●bri was of the Tribe of Simeon , who in the companie of his brother Le●ie , had taken that cruell reuenge of the Prince of Sichem , for the rauishing of Dinah , that they left not a man liuing , nor a house standing . Now his grandfather hauing vsed so great rigour in punishing of such a dishonestie , he of all other should not haue committed this sinne . For this reason the Angell vsed the like rigor with Moses , whither it were because he had not circumcised his children , or whither it were because he tooke his wife along with him in that his journy , or whither it were that he had manifested the cowardise & feare that he had of Pharaoh ; the Angell made semblance that hee would kill him : for hee that is a Lawgiuer , a Captaine , and a Gouernor , is bound to much more .

And why doe you also , &c. Here is a Why for a Why , they haue as good as they bring .

And here two considerations offer themselues vnto vs :

The one , That he that shall doe a wrong , shall bee paid in his owne coyne ; that verie day that a man shall doe an iniurie by taking away the good name of his brother , he puts a taxe vpon his own reputation , seales the same , makes it his owne Act , and is bound to make repayment thereof : And this is a Quare & vos , Why doe yee also , &c. This is to throw stones against Heauen , God payes euery man in his owne coyne . or to ●pit against the wind . Dauid cut off Goliah his head with his owne sword after that he had reuiled Gods people ; Iacob with Esau's owne cloathes , stole away the blessing from him , by putting on his hands and his necke the skinne of a Kid : with this deceit he grieued both his father and his brother , but he was paid at length in his owne coyne : Iosephs brethren sell him , they dip his Coat in the bloud of a Kid ; so the same tricke that he had put vpon another , was afterwards put vpon himselfe : Vzziah would needs play the Priest , and when hee was putting on that sane lamina , 2. Chro. 26. or Frontlet which the High-Priests did vse in their pontificiall Ceremonies , behold , he was leaprous in his forehead : see how he was payd in his owne coyne , he had no sooner put it on his forehead , but he was punished in his forehead . King Ahab did bring home the grapes of Naboths Vineyard in Baskets ; he is payd in his owne coyne , for the heads of his sonnes were likewise deliuered vp in baskets . A seruant of Alexander Seuerus sould lying fauour● , words that were but smoke ; but see how he was payd in his owne coyne , he was stifled to dea●h with smoke ; fumo pereat , qui fumo● vendit . It is noted by Saint Gregorie , That the great rich mans greatest sins lay in his tongue , and therfore he suffered more paine and torment in his tongue , than in any other part of his bodie . Saint Paul ▪ Before he was conuerted , busied himselfe wholly in chaines , gyues , fetters , and imprisonments ; hee went purposely to Damascus , with a full resolution not to leaue one man aliue ; but he suffered afterwards in that wherein he had sinned , and was payd home in his owne coyne : for , as it appeareth in the Acts of the Apostles , he himselfe had beene imprisoned sixteene seuerall times , and as one that had beene set vp as a sea marke , to bid others beware of running the same course as he had done , he aduiseth , Ne quis circum●eniat in negotio fratrem suum ▪ q●oniam vindex est Dominus de his omnibus .

The second consideration is , That the wrong which thou shalt doe vnto another , shall not onely be repaid thee in the same coyne , but with vse vpon vse , thou shalt pay double the principal ; Redditurum fanor● noris , saith Hesiod : And Iob , If any blot hath cleaned to my hands , let me sow , and let anotherreape , yea , let my plants be rooted out . And againe , If myne heart hath beene deceiued by a woman , Iob. 31. or if I haue layd ●ait at the doore of my neighbour , Let my wife grind vnto another man , and let other men bow downe vpon her . It is miserie enough to be payd home in his owne coyne , and men for the most part when they haue returned wrong for wrong , rest reasonably well contented therewith ; but with God , I must let thee know , that the case is far otherwise ; for it is vsual with him , to reueng wrongs seuenfold . The Prophet said to Dauid , 2. Reg. 12. Because thou hast taken the wife of Vriah to be thy wife , I will take thy wiues before thyne eyes , and giue them vnto thy Neighbour , and hee shall lie with thy wiues in the sight of this Sunne ; thou tookest one wife from thy Neighbour , and thy Neighbour shall take many from thee . This was that which Dauid charged Saul withall , when hee marched ouer the mountaines with his People , persecuting him to the death , The King of Israell is come out to seeke a flea , as one would hunt a Partridge in the Mountaines : 1. Reg 26. Why should the King my Lord be at so much paines and cost to take away my life from me , it is as if thou shouldst goe about to kil a flea , or take a Partridge . A great Lord goes a hawking with twentie Horse , and as many Spaniels , and I know not how many cast of Hawkes , hee returnes home at night with one poore partridge in his poutch , which is scarce , worth two Royals , the charge thereof comming to two hundred , and the tiring out of his bodie , to two thousand . Now if he should imploy all this in hunting after a Flea , farre greater were his follie . All the hurt you can doe me , is no more than the killing of a Flea ; but the harme that you receiue thereby is exceeding great , as well in regard of the wasting of your Treasure , as in the toiling and trying out of your person .

Yee also transgresse the Commandements of God by your Traditions . The zeale of good is good ; True zeale carries with it both lightning and thunder . but when men are zealous of the lesse , and neglectfull of the more , it is not zeale , but passion . When your lightning doth not accompanie your thunder , all is wind : there are some zealous Professors that are all thunder and no lightning ; they make a great noyse with their words , the wind whereof growes high , but the light of their good workes doth not shine to the World . The Pharisees were a kind of Alharaquientos , men that would make a great deale of doe and pudder about nothing ; they keepe a strange kind of coyle about the washing and not washing of the hands , a thing scarce worth the talking of ; despising in the meane while the keeping or not keeping of Gods Commandements . A Stacke of straw is on fire , and a Princes Pallace full of infinite riches is all on a flame ; thou runnest to saue the stacke of straw , not caring what becomes of the Pallace . Art thou more carefull of straw than of gold ? The like ( saith Saint Gregorie ) hapneth in mens vices ; Pilate tooke a great deale of care that Christs death might not be laid to his charge , and washing his hands , as if he had no hand in the businesse , sticks not to say , I am innocent , &c. but made no reckoning of deliuering him ouer to the will and pleasure of the people . The Iewes held it to be a heinous sinne , to enter into the Praetorium or Iudgement Hall , Lest they should be defiled ; but they accounted it no sinne at all , to nayle our Sauiour Christ to the Crosse , when they cryde , Sanguis eius super nos ; they held it a grieuous sinne , that the bodies of those that were crucified , out of the obseruance to their Sabboth , should hang vpon the Crosse ; but accounted it no sinne at all , to thrust a Speare into our Sauiours side after that he was dead , shewing in his death the loue they bare him in his life : they take no offence , that Christ calls them Hypocrites , false Prophets , and Transgressors of the Commandements of God ; but when he tells them , Hypocrisie straines at a gnat , & swallowes a Camell . That which enters in at the mouth , defileth not the Man , this is that they are angrie at , and this is Tragarse el Camelo , y desalar el mosquito , To swallow a Camel , and straine at a Gnat , to see a moat in another mans eye , and not the beame that is in his owne : Like vnto that Whale which swallowed vp Ionus at a bit , his bodie and cloathes all at once , and deuoures Pilchers one by one ; and this was the Pharisees fault . Origen obserueth , That the washing of the hands was now turned to superstition , for therein they placed a great part of their fouls saluation . Who can chuse but laugh at these mens ignorance and blindnesse , that they should swallow and digest many other foule faults , and should here be so nice and daintie , as to quarrell with our Sauiour about his Disciples washing or not washing of their hands ?

Your Traditions ; ( saith our Sauiour ) because for couetousnesse of gaine they had introduced many ; and amongst the rest , this of the frequent and often washing of the hands , Non manducant panem ( saith Saint Marke ) nisi crebr● lauerint manus , They eat no bread till they haue often washt their hands ▪ Theophilact reads it Cubitaliter , vp to the elbowes . At our Sauiours owne Table ▪ and at other places where now and then they were inuited , they euer behaued themselues in ▪ a decent & ciuil manner , as Petrus Chrysologus notes it vnto you ; but they made little reckoning of this superstition , and of many others which the Pharasaicall auarice had brought in ; as to denie sustenance to our Parents to sweare by the Temple , but not by the gold of , &c. for , by making the gold more sacred , they presumed men would feare to filch any of it away ▪ The Priests did purposely multiply Laws ; for where there are many Laws , there are many transgressions , and where there are many transgressions , there are many gainfull commings in . God complaineth by the mouth of Esay , Exactores spoliauerunt populum meum , Esay● . The Extortioners beat my people to pieces , and grinde the faces of the Poore . Vatablus renders it , Racemando spoliant ; for by plucking off now a bunch , and then a bunch , they leaue not in all the Vineyard a Grape that is scarce worth the gleaning . Nicetas by these Exactors and Extortioners vnderstandeth the Priests ; and saith , That as your couetous Misers , after they haue cutdowne their Corne and made it into great cocks , & carried home their haruest , fall a raking & a gleaning ouer and ouer againe , contrarie to the Leuiticall Law ; so these men hauing deuoured the greater part of the Richer sort , they fall a raking of the poore , and take from them that little that they haue , by ordaining most vniust Lawes . The Sonnes of Ely the Scripture calls , the Sonnes of Belial ; and farther sayth , That they did not know what did belong to the Priests Office , Nescientes Dominum , neque Officium Sacerdotum . Which Vatablus renders thus , Nescientes Domi●●● , ius fecerunt contra populum , Not knowing the Lord as they ought to haue done , they made a Law against the people , in fauour of their owne couetousnesse ● for they being to receiue the Offerings of the flesh sod , to the end that they might not pouder it vp , and keepe it to themselues , they brought in a new custome , That they should giue it them raw , that they might either put it into past , salt it , sell it , or otherwise doe what they list with it .

The World was alwaies and will bee still the same ; Many laws in a Common-wealth bring gaine to some , but losse to most . that which wee see the Scribes and Pharisees did then , the like course doe they now take ( which gouern the Commonwealth ) with your Vintners , your Victuallers , your Butchers , your Fruiterers , your Hearbe-wiues ▪ and a world of other Trades , imposing manie Lawes vpon them , not so much for that they import the good gouernment of the Commonwealth , as for the priuate benefit and maintenance of your Clerkes of the Market , your Alguazils , Attornies , Promoters , and all the rest of that rabble , which liue vpon these fees of Hell : And the knauerie hereof is to be seene in this , that when these Officers meet with false weights , or water mixt with wine , & the like , it is a wonder if they prohibit them to come any more to the Market , or to banish them the Country ; but rather clapping a mulct vpon them , they continue them , and keepe them still a foot , as an Inheritance that brings them in profit , or as a Farme that affoords a set rent to their purses . You shal haue a Vintner brought a dozen times one after another into the court , and as often fined , and yet be suffered still to sell wine ; ●ee the Officers wel , and yee shall fell at what rates and with what weights you will : In a word , No man breakes in his trading , but hee that cannot content these Exacto●s . 〈◊〉 saith , Couetousnes the onely God , that commands the world . That Couetousnesse is the onely God that commands the World ; and one while it incounters with a brother ; another , with a father ; and now and then with God , and is the onely Tyrant that doth most domineere ouer our soules . Saint Paul cured a certaine maid hauing a Spirit of Diuination , which gate her masters much vantage by diuining ▪ Acts 16.16 . but now when her Masters saw that the hope of their gaine was gone ; they caught hold of Paul , and bringing him , before the Magistrate they complained of him , That he troubled the Citie . For Couetousnesse is such a Deuill , that the Deuill himselfe cannot ( though hee would ) cast it out of doores , where it concernes a mans particular intere●● . And when the Deuill shall affoord a man apparell for his backe , meat for his mouth , and money in his purse , if God should cast this Deuill out , the partie possessed would complaine for the losse of his companie . In Andaluzia , out of meere couetousnesse they suffer their she-slaues euerie yeare to be got with child , that she may bring them a Turke or a Moore , ( as others keepe Mares for breeders ) that when they grow vp , and are able to worke for their liuing , they may bring them in dayly gaines , like horses that are hired out ; albeit they lead therein a course of life contrarie to all both humane and diuine Lawes . But they suffer this Deuill to dwell in their house for couetousnesse sake : but that this Deuill shou●● dwell in Priests , Sine miserabili gemitu ( saith Saint Bernard ) dicendum non est , It is a most miserable and lamentable thing .

For your Traditions , &c. Sometimes the cause of a sinne is greater than the sinne it selfe : To breake the Law , is ill ; but for to maintaine their Traditions , worse , for this is a contempt of the law , & of him that established the same . Euerie-foot the Prophets repeat , Haec dicit Dominus , Thus saith the Lord ▪ it seeming vnto them , That there can be no contradicting of this Proclamation , no reason giuen against it . For , to acknowledge God to be infinitely wise , and to alledge reasons withall against that which he commandeth , is to make him ignorant . In Leuiticus God said , Leuit. 16. Stand in awe of entring within my Sanctuarie ; notifying thereby vnto vs , That there should dwell in our soules such a reuerend opinion of Gods Maiestie and omnipotencie , that whatsoeuer was not God , we should account as nothing compared therewith . Amongst other his Robes and ornaments belonging to his place & Calling , the high Priest had his Rationale Iudicij , & his 〈◊〉 auream ; it was rayment of silke set with twelue stones , wherein were grauen the names of the twelue Tribes ; and in the middest thereof certaine letters which spake thus , Vrim & Thummim , Illumination and Perfection ; which our Interpreter expounds to bee , Doctrine and Truth ; in token that the Doctrine of the Law , which is the perfection of our vnderstanding , ought to bee grauen in the Priests brest , and communicated to the People . That same Zona aurea , or golden girdle , was that same Lamina or plate of gold , which beeing fastned to his Mitre , did serue as a frontlet to the Priests forehead : whereon was written Sanctum Domino ; signifying therby , That that which the Priest ought more especially to haue before his eyes , is the holynesse and purenesse of our Lord God ▪ To this end was directed that terrible thunder and lightning on the Mount , which strooke the people into such a feare , that they cryed out , Non loquatur nobis Domin●● , Let not the Lord speake vnto vs ; fearing least they should bee strooken downe to the ground in a swoone . Why , ô Lord , didst thou appeare in so terrible and feareful a manner ? That they might haue a respect to the Maiestie of God , and stand in feare of his power , that they might the better incline their hearts to keepe his Lawes .

The Sibarites , came to the Oracle of Delphos , to know how long their commonwealth should continue . Plato discoursing of a Commonwealth in general , in his Bookes de Republica hath put three signes or tokens of their duration and continuance .

The one , That their Princes should not lie .

The other , That the bad should not be more than the good .

The third , That the goings out , should not bee more than the commings in . For , That the Princes should bee Lyers , the good few , and their expences excessiue , are in all Commonweales sad vigiles of their end . But the Oracle made answere , That that Commonwealth should so long last and continue , whilest Man was not more esteemed amongst them than God . Whereupon they were persuaded , that their Commonwealth should indure for euer : It not being able to sinke into their heads , that so great a monstrousnesse as this should once succeede in their State . But it af●erwards happened , that a delinquent fled for succour to the image of Pallas , & the Gouernor willing his guard to lay hold on him , and to take him from thence , he shifted himselfe from the Goddesse , and clung close to the Statua of the Kings father , so that none of the Officers durst offer to touch him ; and so that Kingdome was ouerthrowne . So this despising of Gods commandements , and the preferring of their owne Traditions , was the dissolution of the Iewish Synagogue .

For , besides Apostolicall and Ecclesiastical Traditions , Traditions , how far forth to be regarded which carrie so great authoritie in the Church , treating generally of such Traditions , which are certaine antient Customes inherited from our fore-fathers ; there are certaine other Traditions in the World annexed to particular States , which in their owne nature are things indifferent . As your courtesies and complements amongst Courtyers ; The giuing of the right hand ; And your Titles of Worship , Lordship , Excellencie , and the like . Such a great Lord cals for drinke , his seruant brings it , and deliuers it him vpon his knee . Thou sneezest , hee that is next vnto thee puts of his hat , not that that does hinder thy farther sneezing , but because it is a Tradition , and a receiued custome so to do . Others , are reduced to Sanctitie and Holinesse . A Clergie man goes in a graue habit : A Friar , in a patch't frocke ; Thou respects him for this and holdest him the holier man , not that he is so , but because it is Tradition . The Dominicans , reckon lesse of those religious orders , that weare a hood of cloth ; the Augustines , of those that weare one of Linsey-woolsie : not because it mattereth much , but because it is Tradition . But to put as much obseruance in these Traditions , as in the Lawes of God , is a despising of God . Irritum fecisti mandatum Dei , Varietie of traditions . Thou makest the Commaundement of God of no effect . Of these Saint Austen sayth , That euery one should keepe that custome , that he finds shall make for the peace and quiet of the Church , as also of those wee conuerse withall . As much as in you lyeth , hauing peace with all men . Others there are , wherein the opinion of the world can doe more than the faith of God . Your great Lords will impawne their estate to maintaine a Tilting or a Tournying , or in making a Maske for to doe their Mistresse seruice ; They will bee liberall and bountifull to a common Buffoon , or Iester , but will scarce giue a royall to the poore . And this is Tradition . Iulian the Apostata made a Proclamation , that no Christian should inioy your Militarie ornaments ; and many tooke this for such an affront , that they who before would haue fried at the Stake for God , did denie him for worldly respects , and for the preseruing of their honour . Gentlemen , not measuring their expences by their meanes , it so fals out , that oftentimes they want a royall to buy bread to put in their mouths , yet their vanitie so farre ouerswaies them , that they will not be without a coach , a lackey , a page , an old beldame , and a squire . They take vp commodities at deere rates , they run in debt , neuer thinke of paying it , and in the end are vtterly vndone ; this also is Tradition . Your Captaines and Souldiers stand much vpon the Lawes of your Duell , and highly adore them ; which beeing well examined , are the greatest & absurdest fooleries man can imagine ? The Lye , must haue the bastonadoe ; the bastonado , drawing of bloud ; and drawing of bloud , death , &c. One shall strike thee with a cudgell , that shall breake thy shoulder-blade ; And the Souldier will say , He had good hap that hee did not lame him with a cane . And this is Tradition . Your hucking Merchants , your cunning Tradesmen , & generally all that buy and sell , vse to cog & lye : It is not good , it is not good , sayes euery buyer , And this too is Tradition . Your Catch-poles , pole their prisoners ; Tradition the Churches perdition . your Registers , register falsehoods ; And this is Tradition . Saint Cyprian sayth , That the Churches perdition hath beene , that Christians are not contented with sinning through weakenesse , through ignorance , or through malice , but through opinion ; whence it commeth to passe , that they seeke not excuses for their sinnes , but authoritie to maintaine them , thereby the better to perpetuate them . They that are condemned through error , are easily cured ; but when they haue opinion in their fauour , and a generall consent , and are authorised by custome , they are such currant money that none refuses it , nor seekes to remedie the same . Insanientium multitudo ( sayth Seneca ) fit sanitatis protectio , The madnesse of many , doth priuiledge madnesse . This passeth in these foresayd Traditions . And so are they receiued of all , &c. They sayd vnto Micheas , All the Prophets with one generall consent ▪ prophecie good vnto the King . But how doe they deliuer this message well , if God doe reueale it to be ill ? It is Tradition . But the Law of God , ought to bee the rule whereby wee are to leuell our actions , and the court wherein wee are to giue account of our doings . Tertullian sayth , That our Sauior Christ , Chist not called Custome , but Truth . was not called Custome , but Truth . Ego sum via , verit●● , & vita , I am the way , the truth , and the life . And Custome must bee qualified by Veritie , and not by Antiquitie .

For God hath commaunded , saying , Honour thy Father and Mother , and he that doth the contrarie let him dye ; But yee say , Though he honour not his Father or his Mother , he shall be free : Thus haue ye made the commandements of God of no authoritie by your Traditions . In this honouring of our Father and Mother , he likewise includes their maintainance , and that wee should not see them want . But ye say , That he that shall take from Father and Mother and giue it to the Temple , doth comply with the Law . Munus quodcunque ex me obtuler● De● , tibi proderit ; It will profit thee , but it is better to giue it vnto God . Origen saith , That this errour did arise from another that was more antient . For when men were not willing to pay a debt , they did offer it to the Temple , and did notifie the same to the Creditor . Corban , id est , donum est , I haue giuen it to the Temple , and therefore thou art not to require it at my hands . This was a rauening kind of couetousnesse . God would haue bread set vpon his altar , to the end that he that was in necessitie might be releeued ; Our offrings are no honor to God , when they harme another . which was Dauids case when he was hungrie and in want , and God tooke it well . But how can he take it well at thy hands , that thou shouldst take away the bread from thy hunger-starued Father , or from a poore needy soule , to offer it on the Altar ? Athanasius reporteth another effect of couetousnes far more brutish and abhominable , who when hee fled from Alexandria where he was Bishop , for feare of the Manichees and the Arrians , they exercised so many cruelties vpon the Catholickes , that treating them in a most inhuman and cruell manner , they condemned it to bee a sinne to succour the poore , and the streets being full of wretched and miserable people , no man durst looke vpon them , nor offer to releeue them , least they should be accounted sinners .

This people doth honour me with their lips , but their heart is farre from me . There are a certaine sort of Sinners that are boasting Sinners ; Two sorts of sinners , the one shamle●ly bold . one will boast himselfe so farre to be thy friend , that there is not the sinne that hee will not doe to doe thee seruice ; that he will slash this man , & slay that man , & sweare any thing that thou wilt haue him , though neuer so false : finding fault with such a one , That he is notworthie to be esteemed a friend , because thou canst not trust him with the murdering of such a man , the taking of such a purse , the robbing of such a house , nor with thy whoredomes nor adulteries , and the like . The Gentiles in the Primitiue Church did murmure against the Christians , saying , That they were an vnprofitable , impertinent , miserable , and nigardly kind of people ; and the reason of it was , for that they would not eat with them till they vomited vp their meat as they sate at boord , nor drinke with them till they were ouertaken with wine . Tertullian makes an Apologie in their defence , and saith , That Christians , should not only be Christians but also to seem to be that which they are . S. Augustine confesseth in his Confessions , That the World in his time was growne so shamelesse and so impudent , that it was held a shame not to be shamelesse . To be a Sinner is bad , but to boast of sinne ten times worse .

Another sort of Sinners there are , which seeme to be Saints ; The other seemingly hol● . 1. Tim. 1. Habentes speciem pietatis , ( saith Saint Paul ) Hauing a shew of godlinesse : Like vnto these Pharisees , who seeking outwardly to make great appearances and shewes of sanctitie , as rough and course cloathing , pale and wan faces , smokie countenances , publique prayers , humbling themselues on their knees in the Streets , their Fastings , their open giuing of Almes , their Philacteries , which were certaine skinnes of parchment wherin the Commandements were written at large ( Dilatant philacteria sua ) the skirts of their garments stucke inward with sharpe needles to let them bloud , Mat. ● 3. and the often washing of their hands vp to the verie elbowes ; yet notwithstanding all this , their conscience was a verie Dung-mixen , they were faire without , but foule within . Saint Chrysostome compares them to a Sword that hath a rich scabberd , but a leaden blade , Erue animam , & videbis pulchritudinem . Luke . 11. Here is a goodly faire shew , a beautifull appearance of sanctitie and holynesse ; but vnlace these mens brests , and looke into their soules and consciences , and then shall you see them in their true colours . Your great Merchants haue many suits of goodly hangings , rich Cloathes of State , faire Canopies , and costly Bedsteads ; but they haue their Brokers to sell them : besides , they haue great store of daintie delicate housholdstuffe , and other fine curiosities , as Rings , Iewels , and chaines , all choice ware ; but they are none of their owne , and therefore cannot be said to be rich . In like sort , the Pharisees were the Merchants & Brokers of this sanctitie and holinesse , they carried it about with them for to sel and to make their best profit of it ; and for that the people were much affectioned to this outward asperousnesse and strict-seeming course of life , they held them for Saints descended from Heauen . In Leuiticus God commaunded , That there should be no Linseywoolsey , no weauing of Woollen and Linnen together , because the one being so course , & the other so fine , it might be so curiously intermixt , and so cunningly carried in the workemanship , that it might prooue a cosening and cheating kind of commoditie . Iosh. 9. The Gibeonites deceiued Ioshuah with another inuention like vnto this ; they clad themselues in old cloathes , put old clouted shooes vpon their feet , layd old sackes vpon their Asses backes , full of drie and moldie bread , brought along with them old Leather bottles , with here a patch , and there a patch , as if they had had some great long journey of it , and had come from some remote region , they themselues reporting that they dwelt a farre off , when as indeed they were neere Neighbours ; with which sleight of theirs , Ioshuah giuing credit vnto them , was cosined . This deceit is to● oft ( I feare me ) put in practise ; a bare foot , a patcht frocke , a wan cheek , a lowly looke , a wrying of the head , a lifting vp of the eyes and hands , a knee-submission , a beating of the brest , and a weake whining voice , spinning out a Yes verily , and euerie other word they deliuer , to it 's ful length ; sell vs this simulated sanctitie and counterfeited holynesse , for that of Heauen , being meerely an earthly inuention , and an hypocritical tricke , Osee 7. of purpose to deceiue : it is ( as Osee sayth of Ephraim ) as a Cake on the hearth not turned , which is scortcht and burnt on the outside , but raw and dough-baked within . It is the inner part that God loues , it is the heart and soule of man that he likes best of ; as for the outward carriage of the bodie , a theefe or a villaine can put himselfe into his true postures , and feigne and dissemble the businesse as well as the best of them all .

Yet withall let me tell you , That God doth require of a Christian the semblance of a Christian , and that as he is a Christian , so he seeme to bee a Christian : for albeit the Root giues life vnto the Tree , yet if it haue neither leaues nor boughes , it is but an vnseemely sight . Modestia vestra nota sit omnibus hominibus , Philip 4. ( saith Saint Paul ) Let your patient mind ( for so the Vulgar render it ) be knowne to all men ; for if it bee wholly hidden in the soule , it will hardly be perceiued . Saint Augustine expounding that place of Saint Mathew , Beware of false Prophets , which come vnto you in Sheepes cloathing , but inwardly are rauening Wolues ; saith , It were fit that because the Wolfe puts on the Sheepes skinne , that the Sheepe should lay aside his owne skinne , and clap on that of the Wolfe . There were two Alters belonging to the Temple ; the one without , which was of stone , wheron the beasts were offred ; the other within , which was of gold , wheron Incense was offered . God was serued in them both ; but in conclusion , the inward Alter was so farre preferred before the outward , that Philon saith , That one poore crumme of Incense offered from a tender heart , and a merciful soule , was of more worth than all the sacrifices that were offered without ; Regard yee me not because I am blacke , Ca●t. 1.5 . for the Sunne hath looked vpon me . Saint Bernard saith , That the Spouses despising of this outward beautie , did arise from that great esteeme wherein she held the inward brightnesse and resplendour of the soule , which is a fire which consumeth and burneth vp the beautie of the bodie . Dauid calls the Church one while the Kings daughter , another while the Kings Bride ; but hee paints her richliest forth vnto vs in her soule . The Kings daughter is all glorious within : not despising also the beautie of the bodie ; Cloathed in a Vesture of gold wrought all with needleworke , and set forth with diuers and sundrie colours verie beautifull to behold . The Bridegroome aduiseth his Spouse , That shee should weare her colours in her heart ; and as if that were not sufficient enough , he wills her to weare them on her arme . Our Sauior Christ in his praying and other occasions , 1. Cor. 14. vsed these exterior acts . Saint Paul saith , I will pray with the Spirit , but I will pray with the vnderstanding also : There is the vse of your tongue set downe , If I pray with my tongue , the Spirit also praieth .

So that God will haue the exercise of soule and bodie both together .

First , Because God being Creator of both , it is fit that hee should bee serued by both .

Secondly , For mans satisfaction ▪ For in regard that Man cannot see mans Faith , nor that pittie and compassion that he beareth in his bowells , it is requisite that he should manifest the same by some outward signes ; for he can hardly shew himself religious towards God ; who is irreligeous towards Man . And therfore it is said , With the heart we beleeue vnto Righteousnes , but with the mouth we confesse to Saluation .

Occasion is offered to receiue the Sacraments , or a necessitie of giuing a testimonie of our Faith ; here euery Christian is bound to manifest the same by outward signes .

Thirdly , The sanctitie and holynesse of the Soule doth giue force and vertue to that of the bodie , and that of the bodie doth confirme and augment that of the Soule ; the heart giues vigour and vertue to deuout eyes , to hands lifted vp , and to knees humbly kneeling on the ground . And these outward ceremonies doe strengthen , increase , and inflame the Spirit and inward deuotion . Saint Augustine saith , That God hath no need of these ceremonies for the better manifestation of our mind , but that Man hath need thereof for to kindle & stir vp more zeale and feruour in himselfe , being that by them the hearts affection is the more set on fire . And Saint Cyprian , That by humbling our selues vpon our knees in the sight of God , we are not to endeauour to please and serue him onely with the thoughts and meditation of the soule , but also with the disposition of the bodie , and the voyce of the tongue . Dauid drawing neere to his end , a little before he died did much indeere this Doctrine to his sonne S●lomon , 3. Kings . 2. Haue a care that thou keepe the commandements of thy Lord thy God , and all the ceremonies belonging thereunto , as it is written in the Law of Moses ; that thou maist prosper in all that thou doost , and in euerie thing whereunto thou turnest thee .

But their heart is farre off from me . The whole man , take him all together , Of the whole Man , God most desireth the heart , why . may make sweet musicke in Gods eares , ( like vnto an Organ , which by different Keys makes different sounds ) but God delights most in the musicke of the heart , for the lips , the feet , and the hands being capable of suffering violence , the heart is not subiect thereunto .

The cleannesse of the heart ought to performe the exercise of all the vertues , but Fastings , Prayers , and Almesdeeds comming forth of a soule heart , like waters flowing from a foule conduit , corrupt those wholesome waters ; Abhominatio est mihi , saith God by Esay , This is to put new patches into an old garment , and new wine into old stinking Vessells . Saint Augustines saith , That that which God principally forbids in the Decalogue , are the desires of the heart ; whereunto the Schoolemen ad the exteriour act , though there is no wickednesse like to the inward wickednes : and if the outward be more punished , it is because of it's more hurt through it's ill example . The workes of Vertue are not all equall , yet al of them haue one ground & foundation , which is the loue & feare of God . Abraham was charitable , Dauid humble , Eliah zealous , Moses milde , Iob patient , Martha solicitous , & Marie deuout ; God must be paid in al these seueral coines . Let euerie man looke vnto the cleannesse of his owne soule ▪ and let him exercise himselfe in that which he is able ; crying out with the Psalmist , To thee will I confesse in the vprightnesse of my heart .

It was a great goodnesse of Gods mercie towards vs , to place our felicitie and our good in a thing so proper vnto vs , that no man is able therein to hinder vs . If he had inioyned vs Fasting , wee might haue complained of our weakenesse ; if Almesdeeds , we might haue complained of our pouertie , and so haue excused our selues ; but for the keeping cleane of our heart , and for to loue and feare our God , as none can 〈◊〉 vs thereof , so none ought to outstrip vs therein . For the expences of the Sanctuarie , neither might the Rich offer more , nor the Poore lesse ; and this was a type and figure of the spiritual offering of our ●oules , wherein we are all equal & alike : and that not without the great prouidence of Heauen , to the end that no man might haue cause to alledge an excuse . Hast thou trauelled abroad to plant Gods Religion amongst Infidels ? No : Hast thou kept thy bodie vnder by disciplining thy selfe ? No : Eatest thou flesh in Lent ? Yes . For th●se things euerie one may alledge many excuses , but for the foulenesse of the heart , there is no excuse . We read in the Legend , That the Deuil met with Machari●s , and told him , I haue the odds of thee in a thousand things ; thou fastest , and I neuer eat ; thou watchest , and I neuer sleepe ; thou sometimes takest paines , and I am neuer idle : yet thou hast one great aduantage of me , to wit , thou hast a cleane heart , and myne is full of rancor and malice , &c.

To pray with the tongue only , no● pleasing to God . This people honours me with their lips , but their heart is farre from me . This is an excellent Lesson for those that pray and sing in the Quire ; that prayer which is onely with the tongue , God makes little reckoning of it . Saint Cyprian sayth , That the Church doth admonish the People ▪ that at the time of diuine Seruice they should haue their hearts in Heauen , Sursum corda : And although their answer be , Habemus ad Dominum ; yet many doe repeat it by rote , like Parats , without any kind of attention at all . Thou desirest of God , That hee would heare thee , when thou art so farre off from thy selfe , that thou doost not heare thy selfe , and wouldest haue him to be mindfull of thee , when ( God knowes ) thou doost not mind thy selfe . It is a wofull thing , that men should say Seruice as if they did not say it , and that they should pray as if they did not pray , and that they should sing as if they did not sing . The Lateran Councell saith , Studiosecelebrent , & deuote quantum Deu● dederit : And they willed it so to be done , In virtute sanctae obedientiae . Saint Paul , Be fulfilled with the Spirit , speaking vnto your selues in Psalmes and Hymnes , Ephes. 5. and spirituall Songs , singing and making melodie to the Lord in your hearts . Whereupon Saint Hierome saith , Audiant hi quibus psallen●i in ecclesia officium est , Let your singing men giue eare to that which they sing in the Church . And Gratian puts it in the Decretals : And the Glosse saith , Non clemens , sed amans , clamat in a●re Dei , It is not the loudnesse of the voyce , but the louingnesse of the heart that rings in Gods eare . In a word , The power of Prayer must come from the Soule . Saint Gregorie saith , That Abels Sacrifice was so well accepted of God , because hee had first offered the same in his heart ; and that it was not so much esteemed for that it was of the best of his flockes , but for the deuotion wherewith he offered it vp : And Cains , out of a contrarie respect so sleightly regarded .

But in vaine they worship me , teaching for Doctrine mens Precepts . By these Precepts of men , he vnderstandeth those which are contrarie to the Lawes of God , as it is well noted by Irenaeus . And in those dayes there were verie many among them , as Thomas , Saint Hierome , and Epiphanius hath obserued . Saint Paul sayth as much , Improoue , rebuke , exhort , for the time will come when they will not suffer wholesome Doctrine , but hauing their eares itching , shall after their owne lusts get them a heape of Teachers , and shall turne their eares from the truth , and shall be giuen vnto Fables . Where Faith is indangered , there must wee not vse a soft and smooth hand . Now the Pharisees following Iewish Fables , and applying themselues to the precepts of men , did turne away from the truth , they placed their holinesse in outward ceremonies , they receiued the offerings of stolne things ; God abhorring nothing more . The Saduces did denie the immortalitie of the soule , the resurrection of the dead , finall judgement , reward , and punishment . The Galileans denied obedience to any saue to God . The Herodians did beleeue , that there was no other Messias but Herod . The Esseni , that men ought not to sacrifice in the Temple , nor sweare vpon necessitie , nor haue proprietie of goods . To all these our Sauiour sayth , They worship mee in vaine . They do but loose their labor in honoring me and in seruing me .

That which goeth into the mouth defileth not the man , &c. To the cleane all things are cleane . There is no meat in it's owne nature , that hurteth the soule . Saint Paul saith , To the cleane , all things are cleane ; but to the vncleane , nothing is cleane . For , the sinne is not in the meat , but in the vse thereof , and when we ought to abstaine . God saw all that hee had made , Gen. 1.31 . and l●● it was very good . The forbidden tree was good , but it was Adams disobedience that made it bad : Euery creature of God is good ( saith Saint Paul ) and nothing ought to beeref●sed , if it be receiued with thankes giuing . 1. Tim. 4.4 . But the forge wherein this is ill forged , is the heart .

Out of the heart come euill thoughts . The heart in Scripture , What is vnderstood by the Heart . Rom. 1. Mat. 16. Deut. 4. Mat. 22. is sometimes taken for the Vnderstanding , Their foolish heart was full of darkenesse . Sometimes for the Will , Where is their treasure , there is their heart allso . Sometimes for the Memorie , Let not my words depart out of thy heart all the dayes of thy life . And sometimes for the soule , Thou shalt loue the Lord thy God with all thy heart . From a good soule , come good thoughts and good workes ; and from an euill soule , euill thoughts and euil workes . As this fountaine is , so are the waters that flow from thence , either troubled , or cleere . And as to repaire a sicknesse , wee must haue recourse to it's cause ; so all your Saints adresse themselues to the soule . Dauid desired of God , that he would giue him a new heart , fearing that the heart that now he had , would neuer leaue it's woonted trickes , but runne according to it's old byas . Create in me a cleane heart , ô God ▪ and renew a right spirit within me . Psal. ●1 . And if that may not be done , then he desires an Amplius laua me . Wash me till my spots be taken away , and that I be whiter than the snow . Fiat cormeum immaculatum in iustificationibus tuis &c. At the doore of Paradice , God placed one , or many Cherubims . For Cherubin , is there in the plurall , beeing set there to cowe Man , and to keepe him backe . So many Cherubims were not set there for Man onely , but for the Deuill , who had taken of the fruit of the tree of Life , and deliuered it vnto Man . But the Deuill is farre more greedie of the heart of Man , than of the tree of Life . And therefore we are to desire of God , that he will bee pleased to set a guard vpon it .

From the heart , comes Murders , Adulteries , Fornications , Thefts , false Testimonies , and Slanders . Here is a powerfull hellish squadron which assaults the heart . Saint Paul makes a larger muster of all these souldiers , These are the knowne workes of the flesh , dishonesties , filthinesse , vncleanenesse , fornications , adulteries , witchcrafts , The Heart hath many enemies all within it selfe . sorceries , enmities , contentions , emulations , angers , debates , dissentions , enuies , drunkennesse , and murder . There are no countries , regions , nor cities , ( sayth Saint Chrysostome ) that containe such a companie of enemies , and all of them conspiring against a poore miserable heart . What , so many rauening wolfes , against one silly sheepe ? so many greyhounds let slip , against one cowardly hare ? so many kites , against one single chicken ? so many eagles , against one poore pigeon ? so many vultures , so many harpies , so many fowles of rapine ? and still the more , the more hard the prey is to bee got ; What then shall that heart doe , which hath not wherewithall to defend it selfe . And the greater is our feare ( saith Origen ) for that all this Armie of our enemies stands armed against vs euen within our owne doores . For sinne , is so farre foorth sinne , as it is voluntarie . For if our Will would but stand sentinell without , it were impossible for sinne to enter . So that the greatest enemie that wee haue , is our owne proper Will. And therefore our Sauiour sayth , That From the Heart , come murders , &c.

These are those spots wherewith mans soule is sullied ; These the staines , wherewith he is defiled . For those things which man eateth , Non coinquinant hominem , do not defile man . By the Prophet Esay , God prophecied of the wretched ruine and miserable desolation of Babilon , and paints it forth so to the full , that there shall remaine no more reliques thereof than of Hierusalem : It shall be made ( saith he ) a dwelling for Hedge-hoggs , and a standing Poole of filthie stinking waters , and as a Citie that is vtterly ouerthrowne and destroyed : all shall be as heapes of earth and hollow bankes , wherein shall be bread all kind of creeping wormes , and vermine , and venimous creatures ; all shall bee pits , wherein shall be puddles of water for to make an habitation for Toads , Snakes , Adders , and Serpents . This shall bee the wretched condition and miserable estate of this great Babylon . He farther addeth , That he will sweepe it with a broome ; a place so foule and so sluttish , as well in respect of those heapes of earth and rubbish , as also those filthie pooles and stinking puddles of water , How is it possible that he should come to sweepe it and make it cleane ? I will sweepe it cleane from it's sinnes . For all other kind of filthinesse whatsoeuer , in respect of the foulenesse of sinne , No fowlnes to that of sin ▪ are nothing filthie . The Hedge-hog , the Adder , and the Serpent , in the holes of the earth , nor the poysonfull Toads in the puddles of water , are not able to debarre vs of entrance into Heauen : but he that is sullied in sin , and is not washt cleane with the bloud of our Sauiour Christ , let him neuer looke to come there . The Hedge-hog with all his prickles shall not hurt thee , nor the Adder wi●h his teeth , nor the Serpent with his sting , nor all the venimous Vermine in the World : The standing pooles and stinking puddles shall not soile thee ; but the heaping vp of money , and thy keeping of it close in thy Chest , when the Poore are readie to starue for hunger , & haue not a peny to buy them a loafe of bread ; that is it shall soyle thee , and make thy soule all mud and filth . That foulenesse which shuts vs out from Heauen , is that of sinne , and nothing else but that . And therefore it is said in the Apocalyps , Nihil coinquinatum intrauit in regnum Coelorum , Nothing that is filthie shall enter into the Kingdome of Heauen . And therefore Saint Chrysostome aduiseth vs , That we should haue an eye vnto that which defileth vs , & seeke to auoyd it . Which that we may so do , God giue vs the grace for his mercies sake , &c.

THE XXII . SERMON , VPON THE THVRSEDAY AFTER THE THIRD SONDAY IN LENT . LVC. 4.

When he was come into Symons House , his mother in Law was held with a great Feuer .

OVr Sauiour Christ hauing throwne out that talking Deuill in Capernaum , and inioyned him silence , Christ refuseth no house , where there is a will to entertaine him . Saint Luke here recounteth his entring into Peters house ; not into that which Peter and Andrew had in Bethsaida , being Naturalls of that Countrie ; for neither that protinùs of the Euangelist , nor the Sabboth , wherein they were to walke but a mile , will giue way thereunto . And though Peter had not a house in Capernaum , yet his mother in Law might haue had one there , or hee might haue bestowed one on her daughter in dower . And albeit Peter had made a renunciation of the proprietie , yet might he haue a reseruation of the vse therof , as he had of the Nets & fishing Rods. S. Marke saith , That he went into the house of Symon and Andrew ; whither it were because it belonged to them both , or whither or no because it might haue been Peters fathers house , and the fathers house we vse commonly to call it likewise the sonnes house . And though the house was poore and meane , yet was it no such great wonder , that he who had left the Pallaces of Heauen , and made choice to bee borne in so poore a thing as Bethlem , should for one day make so mean a house his Inne , especially the wil of the partie that entertained him , being so rich as it was to doe him seruice .

And Symons wiues mother . Saint Ambrose in his booke De Viduis , reckons this mother in law of Peters amongst many other that were most famoused and renowned in the world . And from this name of Socrus , which signifies our wiues mother , or a mother in Law , Tertullian and Saint Hierome doth inferre that Peter was married ; for Mother in Law signifieth , an affinitie deriued from marriage . And howbeit it seemeth vnto Saint Hierome , That the wife of Saint Peter was alreadie dead , yet Clemens Alexandrinus affirmeth that she was aliue , and that she afterwards suffered martyrdome for maintaining the Faith of our Sauiour Christ . But in fine , it is a plaine case that he had a wife .

Iesus rose vp and came out of the Synagogue , &c. Our Sauiour Christ diuided his whole life into these two stations :

From the Synagogue to the Sicke ;

And from the Sicke to the Synagogue .

Where ( as Saint Luke reporteth it ) he preached the Law . Acts 15.

In Hierusalem ( saith Genebrard ) there was a principall Temple , which had in it foure hundred and eighty Synagogues , some more honourable than the other , and some lesse ; and in all the Cities of that Kingdome there was great store of them , which occasioned our Sauiour to say , They affect the chiefe places in the Synagogues . There , with a strange kind of silence did the people hearken vnto them , and it was counted a great punishment , to depriue any Citisen of this so great a good . In these Synagogues our Sauiour Christ spent the greatest part of his life , and when he went out of them it was to cure the Sicke , or to relieue others necessi●ies . And though now a dayes a Preacher comes sweating out of the Pulpit , and goes to a friends house where hee hath warme Napkins clapt about his necke , and is much made of ; yet our Sauiour Christ goes here from Maries businesse to that of Martha's , and from that againe of Martha , to that of Maries ; from the Synagogue to the house of Peter , because Peters wiues mother was sick . Chrysologus saith , That it was easie to bee seene , what was the motion that carried him along to Peters house , Vtique non discumbendi voluptas , sed iacentis infirmitas , Not so much for his owne ease , as to case the Sicke .

He entred into Symons house , and Symons wiues mother , &c. Our Sauiour Christ had a great desire to cure her , and this good Widdow had as great a care to welcome him and to serue him ; and her Feuer did more grieue her out of the hinderance of her seruice , than the cause of her torment : And Christ on the other side , did accept of this inuitation more for to recouer the Sicke , than to recreate hims●lfe . The Sicke did desire more to giue him kind entertainment , for to manifest her loue , than to receiue health for to mitigate her paine . Both their desires rested well satisfied ; that of Christ , in healing the Sicke ; and that of the Sicke , in seruing of Christ . And though the Angells might enuie this her care , yet did she seeke to outstrip the Angels in her desire to serue her Lord . Here may we see the practise of that which Ecclesiasticus recommendeth vnto vs , Eccl. 14. Let no● the portion of thy good desires ouerpasse thee , giue and take , and sanctifie thy soule , &c. Giue away the goods of the earth , and thou shalt receiue those of Heauen : According to that of S. Paule , 2. Cor. 8.14 . Let your aboundance supply their wants , that their aboundance may supplie yours ; for by this chopping and changing of pouertie for plentie , and of plentie for pouertie , neither of both haue cause to complaine . That embleme of Alciat is well knowne vnto you ; A lame man and a blind man met bo●h by chance at a riuer , the lame man guided the blind man , and the blind man carried the lame man on his shoulders . In like manner ( saith Chrysostome ) wee must succor one another ; the whole must cure the Sicke , and the Sicke must giue the whole louing and friendly entertainment .

Chr●st brings heal●han holinesse wheresoeuer hee comes . The whole house was inriched by this reception of our Sauiour ; the mother and the daughter , by being not onely made whole , but holy . If giuing entertainment to an earthly Prince inricheth the whole house that receiues him , with earthly blessings ; How much more shal their happinesse be , who feast the king of Heauen ? God hath often notified vnto vs the great content that he takes in hospitalitie , especially towards the poore & the stranger . That thou shouldst lodge and feast a King , thou countest it a great fortune and happinesse vnto thee , for honours , fauours , & rewards follow thereupon ; but in entertaining the poore , thou doost him this kindnesse for no other respect in the world , but because he is the Image of God . Hosp●talitatis nolite obliuisci , quidam enim , &c. Alluding to that hospitage of Abraham ▪ who thinking he had entertained strangers in his house , entertained Angels . And S. Austen and S. Gregory , Some men ( say they ) thinking that they only feed the Poore , they are mistaken , for therein they feast our Sauiour himselfe . Chrysologus saith , That in the brest of the Blessed it is not possible there should be any desire or longing ; but if it were possible to haue any , sure it would be that of relieuing the poore . The Sonne of God hath not a pillow whereon to leane his head . Why did Christ take pleasure in such a strange kind of pouerty ? Because thou shouldest take pleasure in giuing him entertainment . When Abraham went forth to meet the three men from out his Tent , bowing himself down to the ground before him who he thought was the chiefest among them , he said , Lord , if I haue now found fauour in thy sight , goe not I pray thee from thy seruant ; Gen. 18. let a little water I pray you be brought and wash your feet , and rest your selues vnder the shaddow of this Tree , and I will bring a morcell of bread that you may comfort your hearts , afterward yee shal goe your wayes . They accepted of his kindnesse , and thanked the good old man ; but he vsing none of these courtly complements , in his plaine countrie fashion assured them that they were heartily welcome , and that hee thought himselfe beholding vnto them , that they would take such as they found . Abraham he runnes me to the beasts , & takes me a tender and good Calfe , kills it , giues it to his seruant , who hasted to make it readie ; then he hies him in to Sarah , & wils her presently to make readie at once three measures of fine meale , to knead it quickely , and make Cakes vpon the hearth . The cloath is now layd , bread , butter , milke , and the Calfe which hee had prepared , is set before them ; they fall too , & Abraham he in the mean while stands by , and waits vpon them . When they had eaten , they tooke their leaue and went on their way , and hee likewise went with them to bring them on the way . This vertue Lot had learned from him : Saint Paul commends him highly for it : And Peter stiles him , Iust , He was righteous both in seeing and hearing . Chrysost. 2. Peter . 2. saith , That he staid waiting for these strangers in the street , & at the gates of the Citie , till it was late in the night , that they might not light into the vncleanly conuersation of these wicked Citisens . So that it was late ere hee met with these Angels and adoring them as Abraham had done before , he said vnto them , My Lords , I pray you turne in now into your seruants house : Gen. 19. And the Angells making shew that they would abide in the Street all night , hee pressed vpon them earnestly , and in a manner pulled them in by force ; Coegit illos , Hee was wonderfull instant vpon them . This inforced courtesie of his , they afterwards fully requited , by notifying vnto him , How that Sodome was to bee destroyed with fire from Heauen . And although the Angells made hast to be gone , and to haue Lot to get him packing out of the Citie ; yet they deferred the punishment a while , that he might haue time to warne his sonnes in Law to bee gone . Lot thereupon went out and spake vnto his sonnes in Law which had married his daughters , & sayd , Arise , get you out of this place , for the Lord will destroy the Citie ; but he seemed vnto his sonnes in Law as though he had mocked . Then the Angels hasted Lot , saying , Arise , take thy wife and thy two daughters which are here , left thou be destroyed in the punishment of the Citie . And as hee prolonged the time , the Angels caught both him and his wife , and his two daughters , by the hands , and brought him as it were forth by force , and set him without the Citie ; so he was saued , and the rest were burned . In this vertue of Hospitalitie there are manie famous women much renowned in the Old Testament ; as the Shunamite that entertained Elisha , and the widdow that harboured Elias ; Rahab who receiued the Spies that were sent to Ierico : All of them being so happie in this their hospitality , that it seemeth God sent them such good guests , more for the good of those that gaue them this friendly entertainement , than that of those who were entertained by them . And if a man shall pay so well for his Lodging , how much more will God requite it ?

Symons wiues mother was taken with a great Feuer . Many of the Saints haue beene at a stand , immagining with themselues , That being there is so great a difference betweene the Old Law and the New , betweene God and God , a God of Vengeance and a God of Mercie , betweene a Lyon and a Lambe ; that Christs friends should haue had a priuiledge , and that scarce a house of theirs should haue knowne what sickenesse , danger , or death had meant . In the Floud , Noahs house was preserued ; in the flames of Sodome , that of Lot ; and in that generall massacre of the First-borne of Aegypt , the houses of the Hebrewes were vntoucht : Ezec● . 9 4. And God sending the man cloathed with Linnen , which had the writers Inkehorne by his side , to take notice of the people of Hierusalem , hee commanded them to set a marke vpon the forehead of his friends , that hee might ouerskip them , and not touch them in the day of destruction . But here now , a friends house is not priuiledged , no not the house of Peter . What should be the reason of it ? There are many ; but the main reason is this , With God , tribulation was euermore a greater token of his loue & fauor , than prosperity : what said Iob when he sate scraping his sores vpon the Dunghill ? In my prosperitie I onely heard thee ; but now in my affliction I see thee . S. Chrysostome saith , That Cain in killing Abel , thought that Heauen would doe him those fauours which it did his brother ; but he was deceiued , for God did better loue a dead Abel , than a liuing Cain ; Non extraxisti , sed incendisti . Philon saith , That the fire in the bush was so far from consuming or burning it , that it left it fresher and greener than it was before . But for all this , our miseries in the Old Law were neuer seene to be so honourable as afterwards , when God had clapt the thornes ( which were the fruit of our sinnes ) vpon his owne head , The thornes of Christ are the triumph of our troub●●s then did they recouer so high a Being , and grew to that worth , that the heauier God layes his hand vpon vs , the more is his loue toward vs . The marke of our happinesse is the Sonne of God , not glorified , but scourged , spit vpon , crowned with thorns , torne with whips , and nailed to the Crosse ; and therefore to bee conformed to the Image of his Sonne , is fitting for vs . In the Apocalyps , Apoc. 1.15 . his feet are put into a hot firie Ouen . This was a ritratto or picture of his many troubles : and though this Ouen or firie Furnace speake them much ; yet sure they were farre greater , and beyond the tongues expression . The Angells did scatter the coles of Gods wrath abroad in the World , sometimes lighting in one place , and sometimes in another ; but whose coles could bee hotter than his , whose feet , like vnto fine Brasse , lay burning as in a Furnace ?

She was taken with a great Feuer . The Euangelist heere amendeth our vsuall manner of speech : Prosperitie the soules bane . for with vs it is commonly said , Tengo grandes calenturas , I haue a great Feuer , whenas indeed the Feuer hath thee . God often afflicts the soule in the sence , that the soule thereby may be made sencible . God , like the Bridegroome to the Spouse , speakes a thousand sweet words to the Soule , hee courts her & wooes her with an Aperi mihi , soror mea , &c. Open to me , my sister , &c. but this makes her the more to shut the doore against him . The Soule when it is in prosperitie , growes proud , it is deafe , and will not heare ; she must bee wrought vpon inter angustias , she must feele the rod before she will haue any feeling . Ionas in the Whales bellie , God is seldome thought vpon but in our miserie . the Prodigall in the pig-stie , the Sicke in his Feuer , thinks and calls vpon God : we listen vnto the Deuill when wee are in the middest of our Feasts ▪ our Banquets , our Maskings , our sports and pastimes ; but onely hearken vnto God inter angustias , when we are afflicted and in miserie . God being will●ng to cure those that were stung with the Serpents , made a Serpent of brasse , and caused it to be set vp , that by looking theron they might be healed . Gregorie Nissen askes the question , Whither it had not beene a shorter cut , and a more speedie and effectuall remedie , to haue made an end of all these Serpents at once ? But he answers thereunto , If he should haue freed them from those Serpents , Which of them would haue lifted vp his eyes to Heauen ? And therefore let those Serpents continue still , and those wounds of the bodie , seeing they cure those of the Soule . According to that of Salomon , Prou. 20. The blewnesse of the wound serueth to purge the euill . Saint Gregorie the Pope saith , That the wound of the Soule is taken away by making another wound of repentance and true sorrow . Euthymius citeth to this purpose that verse of Dauid , Qui dat niuem sicut lanam , Snow to the earth is as wooll , because it keepes it warme , and giues heat therevnto , for to bring forth floures and fruits wherwith to glad the Spring and beautifie the Sommer : Anno de nieues , anno de bienes , ( saith the Spanish Prouerbe ) A yere of snow , a yeare of ioy . The snow of sickenesse and of affliction , in stead of cooling the Soule , it giues it heat and fruitfulnesse , that it may bring forth floures and fruits of good life .

She was taken with a great Feauer . The Phisitions call a Calenture or burning Feuer , Calorem extraordinarium , An extraordinarie heat , or calidam intemperiem , a hot distemperature , which being kindled in the heart , and taking fire , disperseth it selfe through all the parts of the bodie , catcheth hold of them , offends them , and discomposeth that harmonie of the humors , wherein our health consisteth . Saint Isidore deriues it from Feruor , or that hast and speed wherewith it runneth and disperseth it selfe through our bodies . Valerius Maximus sayth , That in antient time they did offer sacrifice thereunto , as to a Goddesse , because of all other sicknesses , a Feuer is that which commonly comes to make an end of our liues . For as heat well tempered giues life ; so beeing distempered it brings death . But if we shall goe philosophising from the infirmities of the bodie , by way of analogie , or proportioning them to the soule ; Loue to the soule , is as Heat to the bodie . And when it doth not exceede the Laws of God , which is the life of our soule , it inioyes perfect health ; but when it growes once to an excesse , it falls into a Calenture , or burning Feuer . And this excesse succeedeth two maner of wayes .

Either by louing that more , which ought to be loued lesse .

Or by not louing that enough , which ought to be loued most .

The Spouse sayd of her Bridgroome , Ordinauit in me charitatem , Cant. 2.4 . Two things cause a feuer in the soule . He showed his Loue vnto mee , He made exceeding much of mee , He brought me into the wine celler , and Loue was his banner ouer me : He stayd me with flaggons , and comforted me with apples , when I was sicke of Loue : His left hand was vnder my head , and his right hand did embrace mee . Extraordinarie was this Loue of the Bridegroome to his Spouse , preferring her before all other things whatsoeuer . God likewise beeing the greatest in Nature and Essence , ought to bee the greatest in our Loue and Affection . How God ought to be loued . Next vnder God enter those goods of Heauen & of Earth . And Good , being the marke whereat our Loue shoots , our greatest Loue should direct it selfe to the greatest good . And this is to obserue an order and good temper in our Loue . Now touching the disorder of our Loue , our Sauiour sayd , Hee that loues Father or Mother more than mee , is not worthie of mee .

Againe , In not louing God , to whom wee owe so much loue , this excesse in the contrarie may turne to immodestie and impudencie ; And make vs breake out with those Cast-awayes in Iob , into these desperate termes , Get thee farre from v● , we will haue no knowledge of thy wayes .

Besides , In imploying our loue so wholely vpon the Creatures , we may chance to choake that loue which we owe to the Creator . Saint Austen expounding that place of Iohn , Loue not the World , neither the things that are in the world , saith , That our heart is like vnto a vessell , 1. Iohn . 2. which if it be filled full with the World , it cannot receiue God ; beeing like to that peece of ground , where the Tares did choake the Wheate : So that of force wee must emptie the vessell , and weede well the ground of our hearts , that the loue of God may fructifie in vs . This inordinate loue doth set the heart , like a Calenture , on fire . From the heart come all our euill thoughts , Mat. 25. and goe festring through the faculties of the soule . And ●inne , when it is finished , bringeth foorth death , saith Saint Iames.

She was taken with a great Feuer . As there are diuers kinds of Feuers , so haue they a correspondencie with the diuers infirmities of the soule ; your young men are soone rid of their Feuers , especially if their fits bee not violent : but an old woman that is taken with a great Feuer , wil hardly recouer her health . A prisoner will easily shake off slight and slender shakles , but those that are double chained and double bolted , he will hardly free himselfe from them . One single stick is easily broken ; but more beeing bound together , verie hardly . A threefold cord is hardly broken . The like reason may be giuen of old sinnes , vpon which , custome hath drawne a necessitie . Saint Austen treating of the State of his owne sinnes , sayth , That he was fast fettered with three strong chaines :

The one , of his owne Will.

The other , of an ill Custome that he had gotten .

The third , of a kind of necessitie , which did keepe him as it were by force in this so hard and cruell slauerie , Tenebat me , dura seruitus .

They besought him for her . The motiues of this intercession , were :

Pittie hath alwaies a prayer in readinesse for those that neede it . First , For that this good old woman , was of so sweet a disposition , and so louing a nature : Which was much in so old a woman ; and no small matter , considering shee was a Mother in Law . It may be , Mothers in lawe in those dayes , were more louing , and better beloued than they are now . And one great argument thereof is , That our Sauiour Christ should put the loue of the Mother in law and Daughter in law , in one and the same degree with that of the Children & Parents , as it appeareth in that place of S. Mathew . I came to set a man at variance against his Father , Mat. 10. & the Daughter against her Mother , and the Daughter in law against her Mother in law . Where you see he links them together all in one chaine . And so it ought to be : For , if the Husband and the Wife , by Matrimony remaine one flesh ; the Daughter in law ought likwise to be so with the Mother in law , though not in the selfe same degree , wholly and altogether .

The second motiue , was the intreatie of the Apostles , who ( as Saint Marke maketh mention ) interceded for her . And such pittifull hearts , and tender bowels as theirs were , beeing sought vnto by so good an Hostesse , who desired so much as she did , to serue them , could not chuse but take pittie of her , and speake a good word for her . Besides , the miserable paine she was in might haue moued the hardest heart to compassion , much more theirs , whose eyes had seene in what an ill taking she was in . And kind hearts are soone sencible of those sorrowes which the eyes shall impart vnto them .

Two things required , that our intercession may be ef●●ctuall . They b●sought him for her . In the intercession of Holy men , God attends two things ;

The one , That we persuade our selues that they are preuailent with God , and that they can effect much with his diuine Maiestie .

The other , That he is well pleased that we should make vse of them , for the honour that hee receiues thereby , & the good that we reape by it . A King is well pleased that men should haue recourse to his Fauorit , the more to honor him . It was a great honour to Christ ( saith Gregory Nazianzen ) that he was the Mediator betwixt God and Man . Saint Cyril giues the same attribute to the Apostles ; and Deutronomie , to Moses , Medius fui inter Deum & vos , Deut. 5. I stood betweene the Lord and you . But here is the difference , That the Saints haue need that others should intercede for them , but our Sauiour hath no such need , sed accedit per teipsum , ad interpellandum pro nobis . Al other Mediators are through our Sauior Christ ; & that prayer which hath not this mediation , Saint Augustine saith , That in stead of remoouing sinne , it reneweth sinne . And Saint Ambrose , That Christ ought to be the Mouth by which we are to speake , the Eyes by which wee are to looke , and the Hands by which wee are to offer . In a word , The Saints of God are verie powerful with God , through Christ our Lord . And therefore it is said , Whatsoeuer yee shall aske the Father in my name shall be granted vnto you .

Some make a doubt , Whither this be to be vnderstood of the Saints that are liuing , or those that are dead ? That it is meant of the liuing , there are many proofes thereof in Scripture . To Iobs friends God said , Goe to my seruant Iob , Iob 42. Gen. 20. and my seruant Iob shall pray for you ; for I will accept him , &c. Abimilecke hauing taken away Sarah , and God threatning him with death , and the King pleading ignorance in his excuse ; God said vnto him , Giue Abraham his wife againe , and he shall pray for thee , and thou shalt liue . Exod. 32. Moses by his intercession procured the pardon of sixe hundred thousand persons . The People said vnto Samuel , 1. Reg. 7. Doe not thou cease to pray for vs . Saint Stephen prayed for those that stoned him to death ; And by his prayer ( saith Saint Augustine ) Paul was reduced to the Church . In the Ship , the same Apostle by prayer , preserued the liues of two hundred seuenty six persons . Saint Basil cites that place of Dauid , Psal. 34. The eyes of the Lord are vpon the Righteous , & his eares are open vnto their crie . Those two sonnes which Ioseph had in Aegypt , Ephraim and Manasses , the one signifying forgetfulnesse , the other Prosperitie , Iacob adopted them for his owne , Sicut Reuben & Simeon reputabuntur mihi . Rupertus askes the question , Why Iacob hauing so many sonnes , would adopt these two of Ioseph rather than the rest ? And he answereth it thus , that Iosephs forgetting of his former troubles , and the prosperitie which he now enioyed , was procured by the prayers and teares of Iacob .

He stood ouer her and rebuked the Feuer . Our Sauiour vsed this ceremonie , Vaine-glorie euermore to be auoyded . saith Saint Chrysostome , the better to couer and dissemble the miracle , to the end that he might not as then make his Diuinitie so manifest vnto them . And as your Physitians are woont stedily to behold the colour and complexion of the Sicke , looke on his tongue , and feele his pulse ; so in a manner our Sauiour Christ vsed the like kind of ceremonies , hauing a vigilant eye ouer those that are soule-sick , and what course is to be taken for the curing of a penitent Sinner , and to know how to distinguish betwixt leaprosie and leaprosie . Many of the Saints did , the better to dissemble their miracles , vse ceremonies , though there was no necessitie of them , nor were essentiall for that businesse : so the Apostles by laying their hands on the Sicke did heale them .

Secondly , Saint Mathew saith , Tetigit manum eius , The touch of the hand was enough to cure the sick : for the flesh of our Sauior Christ , for that it was the flesh of God , gaue life and health to all that toucht it , Virtus de illo exibat & sanabat omnes , A certaine vertue went out from him and cured all men . Our Flesh will infect other flesh with it's sickenesse , but health and life was a priuiledge appertaining onely to our Sauiour Christs flesh , which ( as it is noted by Saint Augustine and Saint Cyril ) by the vnion with the Diuinitie did quicken and giue life . Spiritus est qui viuificat , caro autem non prodest quidquam , It is the Spirit that quickneth , as for the Flesh , it profiteth nothing : as an yron being heated doth burne by it's vnion with the fire ; so the Flesh of our Sauiour Christ , &c. And from this diuine Flesh , the vertue thereof did extend it selfe to his verie cloathes . Si tetigero tantum fimbriam vestimenti eius , saluaero , said the woman that was troubled with the bloudie Flux , If I can but come to touch the hemme of his garment I shall be whole . Malach. 4. Malachie prophecied thereof in these words , Sanitas in pennis eius , Health shall be vnder his wings ; and as feathers are to birds , so to man are his cloathes .

Thirdly , When a sicke bodie is growne so weake that he can scarce put forth his voyce , the Physition leanes downe his head the better to heare him : and when he is so weake that he cannot rise of himselfe , the Physition lends him his hand , Apprehensa manu eius ( saith Saint Marke ) curauit eam . This burning Feuer had brought this good old woman so low , that Christ did bow downe his head to hearken vnto her , and tooke her by the hand to helpe her vp . Nor was it much that our Sauiour Christ should raise those that were fallen , for that hee came into the world for this end , and had so great a desire thereunto , that hee was willing to fall himselfe , for the raising vp of vs . Nay , it was a Precept of old , That if a Beast should take a fall , a man should not goe on vpon his way till he had holpe him vp . This desire of his is much indeered by the Prophets ; He bowed the Heauens and came downe , he got vpon the Cherubins and flew , saith Dauid . And in another place , Stretch forth thine hand from on high , and deliuer me out of manie waters . The Sinner being almost drowned in the mud of his sinnes , cries out vnto God to lend him his hand to get him out ; but hee weighed so heauie , that he pulled God after him . Zach. 9. Zacharie saith , Thou also through the bloud of thy Couenant hast loosed thy prisoners out of the pit , &c. Where wee are to weigh this same , Thou also ; for though thou wert so great and powerfull a God , yet it cost thee the best bloud in thy veines , to take those out of the pit that were fallen thereinto .

Man for disobedience shal be condemned by the creatures . He rebuked the Feuer and it left her . He spake the word , and the Feuer obeyed ; he commanded it to be gone , and it was gone in an instant . Origen saith , That one of the foulest and shamefullest things that the Creatures shall lay to Mans charge at the day of Iudgement , is , That all other creatures from the creation of the World hauing beene obedient to Gods Empire , without digressing in the least point or tittle , onely Man hath beene inobedient , impudent , & shamelesse . This is the generall opinion : but to reduce this to our present purpose , and to shew how obedient this Feuer was , we know that God vseth his Creatures as so many whips and scourges .

One while he makes vse of those that are without life , as of waters & darkenesse , No creature but is pliable to the will of God . in those plagues of Aegypt , &c.

Another while , of those that haue life , as the Serpents of the Wildernes , the Lyons which in Samaria slew the Assyrians , the Beares which killed the little children which mockt Elisha , &c. All do mooue and obey at the becke of Gods brow , at the cast of his eyes , as the second causes at the motion of the Primum mobile . The like succeedeth in the Angells ; nor is it much , considering the great good which they enioy . But which is more , it succeedeth so in the Deuills , who tugge at the Oare in Hells Galley . Our Sauiour Christ commanded some Deuills , That they should not speake a word , nor offer so much as to open their lips , when their hearts were readie to burst because they might not speake their mind . But it is a lamentable case , that one man should serue to punish another man , and be made the instrument of his hurt , or become his Hangman . Pilat commanded the Roman Souldiers to whip Christ ; and they might haue bin excused , had they not exceeded their Commission . It was decreed in Heauen , & foretold by the Prophets , That he was to be whipt ; but the justice of God contenting it self with a few stripes , these bloudy villains gaue him 5000. & but that his houre was not yet come , they would if it had been poss●ible haue whipt him to death . A common Hangman dare not exceed the order of the Iudge ; but Man , when God makes him the Executioner of his wrath , breakes the bounds of his Commission , and runnes ryot . Man beeing set on by God , is like a Mastiffe that is set on by his Master , who is easily put on vpon Bull or Beare , but hardly taken off . Esay saith , That God made Zenacharib the rod of his wrath , Esay 10. and the staffe of his indignation ; and that he commanded him to take the spoyle , and to take the prey , and to tread them vnder feet , like the mire in the street ; but exceeding his Commission ( Gods purpose being onely to humble his Children , and bring them to repentance ) he afterwards scourged him soundly for it . Iudignatio mea in manu tua ; God had put this chastisement into the hands of a tyrant ( as his instrument ) who had not the wit to carrie himselfe accordingly , & therefore he punished him according to his desarts .

He rebuked the Feuer and it left her . Saint Augustine deliuereth some mens opinions , who affirme , That things without life , as Sickenesse , Pestilence , & Famine , were occasioned by euill Angells , one while for our good , another while for our hurt ; but alwayes for the seruice of God , and to shew themselues obedient to his Empire . And this is the true sence and meaning of Imperauit febri , He rebuked the Feuer ; and of Vocauit famem , He called a Famine . Psal. 10● . Not that a Feuer or Famine haue any eares to heare or vnderstand any thing , but because the Angell to whom the power is committed , doth heare and obey his will .

In this Article there are two manifest truths .

The one , That the Angells , as well good as bad , are many times ministers of our punishments , by famine , pestilence , barrennesse , tempests , sicknesse , & death . And this truth is made good by innumerable stories in Scripture ; as in that of Iob , whose Corne the Deuill destroyed , threw downe his Houses , carried away his Cattell , and killed his Children ; That of Sarah , who had seuen husbands slaine by Asmodeus the Deuill ; Those plagues of Aegypt , whereof ( saith Dauid ) the Deuills were the Instruments ; He cast vpon them the fiercenesse of his anger , indignation , and wrath , and vexation , by the sending out of euill Angells , Psal. 78.49 . where God makes them his Hangmen or Executioners . And in another place , Fire and haile , snow and vapours , stormie winds , which execute his Word , &c. Psal. 148. Of good Angels there are likewise many stories ; as that of those that came to Sodom ; and that of the Angell that slew the souldiers of Zenacherib .

The other , That to haue things without life to be obedient to the Empire of our Sauiour Christ , Euen things without sence are obedient vnto God . there is no such necessitie that they should bee mooued and gouerned by Angels , either good or bad , as Saint Hierome and Saint Augustine haue both obserued . For albeit towards vs , and in themselues they are insencible , yet towards God they are not so , He calls the things that are not , as if they were . Nor is it any thing strange , that the Heauens or the Earth should haue eares , or that those things should answer and obey at Gods call , whose end is Gods glorie : the waters at Gods command gather themselues into heapes , and when he sayes but the word , they againe withdraw themselues : he prescribes bounds to the Sea , [ Hitherto shalt thou come , and no further : ] at his Word againe , Psal. 106. the Sea is made drie land : he layes his command vpon the fire to giue light , but not burn , curbing this his actiue qualitie , as it did in the ●irie Furnace , when the childeren came forth vntoucht . At this Word the waters gushed out of the hard Rocke ; the Winds are at his command ; death and life , sicknesse and health , and al things else whatsoeuer , doe truly and punctually obey his will ; and so in this place , he had no sooner said the word , But her Feuer left her .

And rising vp , she presently ministred vnto them . In regard that shee was an old woman she might verie well haue excused her selfe from doing this seruice , but her health was so perfect , her recouerie so sound , and her strength so increased , that without further tarriance , She presently ministred vnto them . Your earthly Physicke is long a working , and the Cures prooue imperfect , but Gods physick workes contin●ò presently ; for , All Gods workes are perfect . But it is not so in nature . Pierius makes the Vulture the emblem of nature , Auolatus tarditate , being a kind of Tortoise in his flying .

First of all , it is intimated here vnto vs , What hast a Sinner ought to make to get vp . S. Peter being in prison , the Angell said vnto him , Surge velociter , Arise quickely ; Acts. 12. and without any more adoe , not staying vpon his gyues , chaines , the gates , or the guards , he presently riseth vp and gets him gone with all the speed he could . Noah puts the Crow out of the Arke , Dimisit Corvum , qui egrediebatur , & non reuertebatur : The Hebrew Text hath it , Exiuit , exeundo , & redeundo ; He began to make wing , but seeing such a vastnesse of waters , fearing to faile in his flight , he returned backe againe : but being entred , carrying about him the sent of those dead carcasses which had perished by the Floud , he went to and fro so long , till at last he went his way and was neuer seene any more . Many there are that will put one foot forward , and pull two backeward , make you beleeue that they meane to goe on well in vertue and goodnesse , but beeing discouraged with the difficultie of getting vp that hill , and hauing a monthes mind to follow the sent of their former stinking ( howsoeuer to them sweet seeming ) sinnes , at last they are vtterly lost and neuer more heard of ; so apt is sinfull man to leaue the best and take the worst .

He that hath receiued a benefit , must expresse his thankfullnes . Secondly , By this her seruice this good deuout old woman made known her bodily health ; and by the ioy and comfort shee tooke therein , shee manifested her soules health . At the verie first voyce of Ezechiel , the boughes began to mooue , but as yet they had not life in them , [ Ossa arida , audite Verbum Domini ] they were afterwards knit and ioyned together , and set in verie good order : but they had need of another kind of voice than Ezechiels to giue them spirit & life . Saint Augustine expounding that place of Saint Iohn , Verba mea , Spiritus , & vita sunt ; saith , That this Spirit and life is in himselfe , and not in thee . For that Poenitent which doth not giue some signe or token of life , hath not yet obtained life ; and that , He that in his seruice and attendance doth not make shew that he is free of his former Sickenesse , his health may iustly be suspected . Saint Paul giues vs this Lesson , He that steales , let him steale no more , but , &c. Hee must not onely content himselfe with not stealing , or with working for his liuing , and that it is enough for him to haue laboured hard ; but of that which hee hath got by the sweat of his browes , hee must giue part thereof to the Poore , if not for the satisfaction of his former thefts , yet to shew himselfe a good Christian by obseruing the rules of charitie . Zacheus did performe both these ; the one , in making a fourefold restitution to those whom he had defrauded by forged cauillation , the other , Ep● . 4. by giuing to the Poore the one halfe of his goods . Let all bitternesse , and anger , and wrath , crying and euill speaking ( saith the Apostle ) bee put away from you , with all maliciousnesse . First of all , there must not abide in your brests the least smacke of bitternesse , anger , wrath , euill speaking , nor any other maliciousnesse . But because it is not enough to shun euill , vnlesse wee doe also : he thing that is good ; he addeth in the second place that which followeth anon after , Be yee courteous one toward another , and tender hearted . For a good Surgeon ought no● only to take away the paine in the leg , but also to inable it to go .

Thirdly , She did discouer this beginning of her amendment and recouerie , by imploying this her health in the seruice of our Sauior Christ ; and by laying it downe at our Sauiours feet , she shewed that she was not ill bred . If he that is recouered of a sicknesse , when hee is able to set foot on ground , and to walke vp and downe his chamber , shall haue recourse vnto God , and giue him thanks for this his restored health , it is a signe that God gaue it him . Thankes slowly giuen ( saith Seneca ) lessens the benefit receiued . Aristotle tells vs , That the Athenians admitted no other Temple , saue that of Thankefulnesse , to the end that they might not be slacke and dull in making their acknowledgement . And if he be blamed that is idle and slow in rendring of thanks , What shall we say to him that neuer comes to offer his seruice , but is carelesse in committing of sinne , and offends dayly more and more ? The embleme of ingratitude The Moone may serue for an embleme to these kind of vnthankefull persons ; who receiuing all her light from the Sunne , in requitall of this so great a kindnesse , seekes to cloud him by her of●en eclipses . Being herein like vnto him who sets himselfe downe vnder the shadow of some Tree , and afterwards pluckes off the Fruit thereof , and teares downe it's boughes .

Now when the Sunne was downe , all they that had sicke folke of diuers diseases , brought them vnto him , and he layd his hand on euery o●e of them and healed them . They stayed till the Sunne set , for the obseruation of the Sabboth was so strict with them , that they held it not lawfull on that day to cure the Sicke , much lesse to bring them abroad in a bed or a chaire : And therefore said the Priests vnto the People , There are six days in which men ought to work , in them therfore come and be healed , L●c. 13.14 . and not on the Sabboth day .

Amongst those Sicke which receiued health , Saint Mathew saith , Why the Deuils ro●ed when our Sauior cast them out . That there were some possessed with Deuills , and that the Deuills did rore and crie , notifying the force where with they were driuen forth their bodies , and withall confessing him to be the Sonne of God : First , That he might let them alone ( saith Saint Augustine ; ) Secondly out of a pride of heart , to the end that none might presume , that any man ( as being but man ) was able to cast them out of their habitation , and depriue them both of their power and pleasure . But our Sauiour Christ , He s●ffred ●hem not to speake , because they knew him to be Christ . This proposition may admit a double sence .

The one , That this particle Quia , Because , is declaratiue : nor would hee suffer them to speake , Quae ? What ? T●a● our Sauiour was the promised Christ .

The other , That this particle is causall ; he would not permit them to speake , And why ? Because they knew he was the promised Christ . And as when Peter confest him to be Iesus Christ the Sonne of the euer-liuing God , Mat. 16.20 . He charged his Disciples , that they should tell no man that he was Iesus Christ ; so here he inioyneth the like silence to the Deuills , &c.

In this second sence , this sequell may be made , That the Deuils knew Christ ; but is not to be gathred from the former : for they might speak this , either mētiend● , or adulando , in a lyin● , or flattering manner , though they had not any knowledge of him : so that which of these two is most probable , it is yet depending to be prooued , whither they knew him or knew him not ?

In fauour of the former , to wit , that they knew him , we read in the Gospell , That the Deuils had thrice confessed Christ , To be the holy one of God , to be the Sonne of God , and the Sonne of the most Highest . In this verie Chapter one of these foule Fiends said vnto him , What haue we to doe with thee thou Iesus of Nazareth ? Luke 4.34 . Art thou come to destroy vs ? I know who thou art , euen the holy One of God . And now here , The Deuils came out of many , crying and saying , Thou art the Christ the Sonne of God . In the first Chapter of Saint Marke many Deuils said the like : And in the eigth Chapter of Saint Mathew , they called him the Sonne of the Highest .

Where it is to be noted , That albeit our Sauiour Christ permitted the Deuils to take the name in their mouthes , of the holy One of God , and of the Sonne of the Highest ; yet did he neuer suffer them to preach , that he was the Christ . For although the name of Messias and of Christ be all one ; yet the names of Christ and of the Messias , were the most notorious amongst the Iewes . Both the Wise and the Ignorant did expect him and beleeued in him ; but all of them did not know that he was to be the Sonne of God . And therefore our Sauiour Christ put this question to the greatest Doctors amongst them , pretending to proue the diuinitie of the Messias : What thinke yee of Christ ? Whose sonne is he ?

Math. 22. Againe , The name of Sonne of God , of Holy , and of Highest , may be attributed to any holy Prophet whosoeuer , that is the Sonne of God by Grace ; but the name of Christ was the name of their Messias , and of their King whom they looked for , and that he should come to redeeme Israell . And if the Deuills did publish him , they did withall put in the hearts of the Iews a great hatred against Christ ; as well by seeing the glorie of their Messias placed vpon so meane and poore a man ; as also by seeing him thus applauded and proclaimed to the World by the Deuills , presuming thereupon , that hee had made some Couenant and confederation with them . Before Pilate they layd two things to his charge :

The one , That he made himselfe the Sonne of God ; and of this they made least reckoning .

The other , That he proclaimed himselfe King of the Iewes . And this they held the heynouser crime . Two things Whereof the Iewes accused Christ . Luke 23. And Pilat hearing that hee was the Sonne of God , began to be affraid ; And would not take this for a sufficient cause to put him to death . But when he heard that he tooke vpon him the title of King of the Iewes , he presently pronounced sentence against him . And the Romane souldiers , flouting at his Kingdome , put vpon him the ensignes of a King ; a purple roab on his backe , a scepter in his hand , and a crowne on his head . So that the thing which did most trouble them , was , The name of Christ . And therefore they sayd vnto him , Si tu es Christus , dic nobis palam , If thou be Christ , declare it here openly before the people , and tell vs plainely of it . But because hee would not prouoke them nor giue them occasion before hand , least they might accuse him in the Tribunal of Rome , he would not make answer vnto them , nor giue them any farther knowledge that he was the Christ .

In fauour of the second , to wit , That they did not know him ; wee haue on our side the temptation of our Sauiour Iesus Christ : for if the Deuils had known him , they would not haue tempted him .

Secondly , They knowing him to bee the Christ and the Messias , they must likewise know him to bee the naturall Sonne of God : for the Deuils could not be ignorant of that in Hel , which the most learned in Iudaisme had attained to here on earth .

Thirdly , ( and it is the reason of that glorious Doctor Saint Hierome ) No man hath known the Father but the Sonne , and he to whom the Sonne was willing to reueale it . If the Father then did not reueale his Sonne to the Deuills , nor the Sonne himselfe reueale the same , why then surely they could not know him . But some one will say , That the Sonne did reueale himselfe to the Deuils , not by infusing any light of Faith into them , as hee did into those three Kings that came vnto him from the East , and to the Prophets that were before them ; nor the light of Glorie , as hee hath to the Blessed ▪ but by the light of his miracles and prophecies , and by some secret and hidden signes of his presence , ( for that is S. Austens opinion ) which the Deuils might better attaine vnto than men .

And this reason sufficiently proueth , That they knew him before they tempted him ; yea , that they knew him euen from his birth ; for then did they presently perceiue in Iesus Christ our Sa●ior and Redeemer , Miracles , Prophecies , and great signes of God . And albeit the miracles were not then so many as those which he wrought afterwards , when he had vnfolded and spred abroad the sailes of his Omnipotencie ; yet a few were enough to make the Deuill , who hath so great an insight into naturall causes , to conceiue and see how farre short Nature came in this great businesse .

Fourthly , 1. Cor. 1. The glorious Apostle Saint Paul treating of our Sauiour Christ by the name of Wisedome , saith , That none of the Princes of this World knew him ; for had they knowne him , they would neuer haue crucified him . And this may likewise be vnderstood of the Deuill , whom our Sauiour stiles the Prince of the world : but in case it be vnderstood of men , the Earth not comming to the knowledge thereof , to whom God might haue reuealed it , hell could hardly know it .

In this doubt there are ( me thinkes ) two truths that are most certaine .

The one , That the Deuill had not a full and assured knowledge , that our Sauiour Christ was the naturall Son of God : for his knowledge was not the knowledge of Faith , nor any cleere vision , but onely opinion . And as a man of verie great vnderstanding being without the light of Faith , howbeit by the miracles and prophecies of our Sauiour Iesus Christ , he might happely beleeue that hee was the Sonne of God ; yet some one doubt or other will be stil remaining , that he may not be that promised Sonne . So the Deuil , euer since our Sauior Christ was borne , had many , and those strong suspitions , that God was become Man : These jealousies and suspitions were dayly by so much the more increased in the Deuill , by how much the more our Sauiour Christ went dayly discouering the signes and tokens of his Diuinitie ; till at last , seeing himselfe as it were conuinced by the euidence thereof , that he might put himselfe out of this perplexitie , he first goes about to tempt him , and afterwards to solicite his death . And this is the opinion of that glorious Doctor Saint Hierome , vpon the eigth Chapter of Saint Mathew , where he saith , That all the Deuils did beat vpon this ha●●● , went nosing and winding of it out , and were wonderfull both fearefull & iealous of the same , but that none of them did assuredly know so much . And Saint Augustine in his bookes De Ciuitate Dei , saith , That our Sauiour and Redeemer Iesus Christ manifested himselfe so far forth to the deuils , as himself was willing , and he would no more than what was fitting , & thought that fitting , which was sufficient to daunt and terrifie them , & to free those that were predestinated , from his tyrannie . And this was the tracke that they did tre●d in , and all that they could gather out of his miracles and former prophecies . Gregorie Nazia●●●● saith , That the Deuils had a great deale of knowledge of the paines & torments which they did feele when our Sauiour Christ did cast them forth of the bodies which they had possessed . And of this knowledge , that is to bee vnderstood which is here deliuered by Saint Luke , Because they knew him to be Christ .

The other , That God did hold this their knowledge in suspence & in doubt , by taking flesh in the wombe of an espoused Virgine : Which was purposely done ( as Ignatius saith ) that hee might bee concealed from the Deuill ; for otherwise , the Deuils could hardly be ignorant that he was the Sonne of the Virgine Marie , and not the Sonne of Ioseph .

THE XXIII . SERMON , VPON THE FRYDAY AFTER THE THIRD SONDAY IN LENT . IOHN 4.5 .

Venit Iesus in Ciuitatem Samariae , quae dicitur Sychar .

And Iesus came into a Citie of Samaria , which was called Sychar .

This Storie a most excellent d●monstration of Gods mercie . Prou. 8. Prou. 2. IN matter of Conuersion , this action of our Sauiours seemeth of all other the most famous for the manifesting of Gods mercy .

In matter of Faith we know verie well , That hee that shall seeke him as he ought , shall find him : And of this Truth God hath giuen many testimonies in Scripture , They that seeke me● early shall find me : And in another place , If thou seekest her a● sil●er , and searchest for her as for Treasures , thou shalt find her . And elsewhere it is said , Seeke and yee shall find , Esay●5 ●5 . knocke and it shall be opened vnto you . Wee know likewise , that some haue found him that haue not sought him , I was found of them that ●●●ght me not : but none did light on him with so little labour , and at so cheape ● rate , Rom. 10. as this Samaritane . S. Paul was tumbled off from his horse on the ground , and was strooken blind ; the Adulteresse passed through a purgatorie of 〈◊〉 and confusion ; Marie Magdalen for her part poured forth a sea of teares ; and the good Thee●e was faine to betake himselfe to a great deale of faith , loue , patience , and hope : but this woman , I know not what labour or paines it cost her , more than the letting downe of a Bucket and rope into the Well to draw a little water . That such a dishonest woman as this was , whom fiue husbands could not suffice , and had entertained a Ruffian or Swash-buckler to be her companion and champion ; that so base and vile a woman as shee was ( consider her which way you will ) in her linage , her fortune , her life , her behauiour , her age , o● whatsoeuer else that sauours of basenesse ; that Christ should make choice of her to publish his name , to bee as it were one of his Euangelists and Preachers of his Gospell , cannot but appeare to the World to be one of the greatest demonstrations of Gods both bountie and goodnesse . This made Esay to crie out , Good newes , good newes I bring you , I haue ioyfull tydings to tell you , Fountaines haue gushed forth in the Desart , waters haue shewne themselues in the Wildernesse , and riuers appeare where there was nothing before but drie land . Grace doth vsually follow the steps of Nature , and though ordinarily your Brookes and your Riuers keepe themselues within their owne bounds and precincts , yet sometimes they leape out of those beds that were purposely made for them , and ouerflow those brinkes that bind them in , watering those thirstie places that stood in need of their refreshing . Iust so stands the case with Grace ; for although it commonly keeps it's vsuall and ordinarie course , yet now and then it swells aboue it's chanels , and riseth out of it's bed , making the wildernes a poole of waters , the barrainest grounds most fruitfull , and the greatest Sinners the greatest Saints .

And heere some one perhaps will say , I will wait for the like comming of Gods mercie : but let me tell him , whosoeuer he be , That this is not a going for water to the Fountaine , but that the Fountaine should bee brought home vnto vs . It is sufficient , that wee haue so franke and free a God that will now & then conferre these his great fauours vpon vs without our seeking of them : But what will not he doe for thee , if thou shalt seeke him with thy whole heart ? Such a one , our Sauior compares to that Merchant which sought after pretious pearles of inestimable value . Wherein he notifieth vnto vs that extraordinarie diligence wherewith we are to seeke after him ; and this is that Via Regia , or the Kings Highway in which we must walke , if we mean to find him ; and this was the track that was troad in by all the Saints of Heauen : Hi sunt qui venerunt ex magna tribulatione , &c. These are they which came out of great tribulation , &c. Others our Sauiour compareth to hidden Treasure , which is found by chance , and seldome hapneth ; and this it was this womans good lucke to light vpon , which was reuealed to some few , but from thousands of others hidden and concealed , &c.

He came into a Citie of Samaria called Sycar . The Saints doe render two reasons of this journey . Saint Cyril saith , That newes was brought vnto the Pharisees , That Christ had more Disciples than Iohn Baptist , though Christ himselfe did no● baptise ; which raised such an inraged enuie in the hearts of them , that it comming to our Sauiours knowledge , he left Iudea and went for Galilee , Being inforced to passe through the midst of Samaria . Wherein he gaue to the Ministers of the Gospell a twofold Lecture .

The one , A discreet feare is better than a forward boldnes . Math. 10. That they ought sometimes to preferre sufferance before boldnesse ; and rather to dissemble some feare , than to show themselues too forward ; and to flye from the sword of anger than to oppose themselues against the edge thereof . And therefore it is sayd , If ye bee persecuted in one Citie , flye into another . Many account it a great point of valour , and that they prooue themselues to bee stout men in standing stiffely to their Cause , and maintaining it with an vndaunted resolution ; but this is rather Weakenesse than Fortitude , For in some occasions , the greatest Victorie , is to suffer himselfe to be vanquished .

The other , ( and let this be the second occasion of our Sauiours iournie ) That the Minister of Gods word , who is to loue all , to desire all should bee saued , and that all should haue the hearing of the Gospell , not to sow all the seed of Gods word in populous Cities . Clemens Alexandrinus compareth our Sauior to the Sunne , which inlightneth the World , expelleth Darkenesse , augmenteth Plants , fomenteth Flowers , breeds Gold in the veines of the Earth , Pearles in the shells of the Sea , inricheth and beautifieth all Creatures , and leaues no corner of the earth , which hee doth not visite and comfort with the beames of his light and splendor . The Pharisees murmuring , that our Sauiour Christ cured the sicke on the Saboth , he said vnto them , My Father worketh hitherto , and I worke . It is said in Genesis , Iohn . 5.17 . Gen. ● . 2 . He rested from all his worke which he had made . True it is , that God had then put an end to all the workes of his Power , but not to all the workes of his Loue . For in doing good deedes , the three diuine persons neuer take any rest . And as his loue in it selfe is perpetuall , so doth it still continue towards his Creatures . Dionisius stileth Loue , Mobile , incessabile , ●eruens , & superferuens , Gods loue doth neuer rest , but is still working . He might likewise haue termed it Vniuersale ; for there is not that worme whereunto it 's vertue doth not extend it selfe . In a word , As that Husbandman in the Gospell , did not leaue out any part of the land , but did sow the same all ouer ; so our Sauior Christ did plough that holy Land , which had the happines to haue him set his feet thereon , and did sow in it the seed of his Word ; and by his Apostles did afterwards spred the same abroad through all the World : and here now , fals himselfe a worke at Sichar .

And there was Iacobs well . That the memorie of dead friends should be so powerfull with God , as to make him affoord fauours to the liuing , it is much ; But that the places where his friends liued , should worke this effect vpon him , it is more than much . But the Wel of Iacob teacheth vs this truth , & the good fortune that this woman had to find our Sauiour sitting there , where Abraham had erected an Altar vnto God ; where he had receiued those great promises for his posteritie ; where Iacob digg'd that Well , which was a great reliefe to that Citie . God treating of annointing Dauid King , willed it to bee done in Hebron . And why there more than in any other place , Abulansis renders this reason , That , that people did not deserue so good a King as Dauid , 2. Reg. 2. but a Tyrant like his predecessors . And because in Hebron , Adam , Abraham , Isaac , and Iacob were there interred , he would that it should be in Hebron , that the place might supply that defect which was wanting in the peoples desert . Our Sauior Christ being born in Bethlem , the Angells came to tell the tidings thereof to the Sheapheards . And why to the Sheapheards ? What aduantage haue they of Grace , Nature , or Fortune , aboue other men ? Saint Ierome sayth , That the antient Patriarchs had fed their flockes in those fields ; and that in this , as likewise in Rachels beeing buried there , consisted this their happinesse : So that , not onely the Saints of God , but those places wherein they liued , or dyed , will be a meanes for thee to meet with God . As in the place where sinners meet , as in your Conuenticles of Heretickes , and Witches , the Deuill comes amongst them , offering them imaginarie fountaines of delights : So , in holy places thou shalt presently meet with God , who will offer thee fountaines of liuing waters , &c. Tertullian treating of the Amphitheaters where men went in to kill one another , sayd , Tot daemones , quot 〈◊〉 , That there were as many Deuils there , as there were Men. And a woman that was a Christian comming from these sports , the Deuill entred into her . And beeing asked how he durst doe so to a seruant of our Sauior Christ , made answer , I found her within the limits of my Iurisdiction .

Wearied in the iourney . It was no wonder that he was wearie , it beeing a iourney , of such painefull circumstances .

First , In that our Sauiour went foot ; a trauaile which in long iournies is woont to tyre out the strongest and ablest men . Those Posts which foot it , and those Souldiers that march long and hard marches , remaine oftentimes surbated and lame of their feet . Dauid pursuing those theeues that had fired Ziklag , one part of his Souldiers were so tired out with their trauaile , that they aboad behind , and were not able to goe ouer the riuer Bezor . 1. Reg. 30. And Dauid afterwards flying from his sonne Absalon , the Storie sayth , That he and all his people were so wearie , that Achitophell being aduertised thereof , would haue set vpon him at midnight , presuming that beeing so wearie as they were , they would not be able to defend themselues . The Prophet Elias flying from Iezabel , 2 Reg. 16. came so bruised and so leg-wearie , to the shade of a Iuniper Tree , that he desired of God , that he would be pleased to take away his life .

The second circumstance was , The scortching heat of the Sunne , which in the Sommer time is so troublesome , that a Sheepeheard or Heardsman can hardly indure it . The Children of Israell were afflicted in Aegypt with the tale of their brickes , with the gathering of straw for to make them , with their skins rent and torne with rods of thornes and briars , and tormented with many miseries : And God leading them one Sommer through the Desart of Arabia , which was a hot sandie ground , it seemed vnto him , that it was intollerable trouble for them to trauell in such heats , and to march on as it were in despight of the Sun ; He spread a cloud ouer them like a curtaine . Which i● all one with that of Wisedome , Psalm . 78. Sap. 18. Thou madest the Sunne that it hurted 〈◊〉 not in their honourable Iourney . Ionas beeing parched with the heat of the Sunne in the Confines of Niniuie , did suffer such great torment , that he held death the lesser pain of the two . The Sun beat vpon the head of Ionah , that he fainted & wished in his heart to die ; and said , Ionoh . 4.8 . It is better for me , Lord , to die , than to liue . The glorious Doctor S. Austen saith , That the Sunne did not know our Sauiour Iesus Christ till the houre of his blessed death , and that his then retyring of himselfe , the hiding of his head , and the withdrawing of the beames of his light , was not onely in pittie and compassion of his Creator , but to shew his sorrow and repentance for that small kindnes which he had vsed towards him when he went his journeys .

The third circumstance was , The extream heat and drought of the Countrie of Samaria ; the heat of those sandie grounds being ( as the Poet saith ) very furious and raging ; Furit ●stus arenis . This must needs cause thirst and wearinesse in the hardest constitution whatsoeuer ; How much more must they work their painfull effects vpon so delicate and tender a bodie and complexion as that of our Sauiour Christ ?

Wearied with his journey . The ends which God intended in wearying out himselfe , were not without some deepe mysterie ; Non frustra fatigatur Iesus , ( saith S. Austen ) Iesus did not take this paines in vaine .

First of all , He was willing thereby to honour our sweats and our labours , and to giue a sauorie relish to our trauells and paines taking . Reasons why Christ would thus weare out himselfe . Psalm . 69. Those waters which passe through a golden Mine , are verie sweet and pleasing to the taste ; and your ●quae , waters , in Scripture are taken for poenae , punishments . Saue me , ô God , for the waters are entred euen to my soule . The many waters of affliction were not able to quench my loue . But these our paines passing through those veins which are farre better and more pretious than gold , doe giue a sweet and pleasing sauour to Heauen it selfe . The horne of the Vnicorne makes those waters wholesome , Psalm . 29. which before were full of poyson and venome : Ou● Sauior , whom Dauid calls a Vnicorne , makes our paines to turne to our good . In that day shall seuen 〈◊〉 take hold of one man , Esay 4. saying , We will eat our owne bread , onely let vs bee called by thy name , and take away our reproch . The name of Woman signifieth weakenesse , and the number of seuen , multitudinem , a great sort : whereas hee saith , That seuen women shall take hold of one man ; the meaning is , That our weakenesses , and our paines and punishments in this life , shall take hold on that one man our Sauiour Iesus Christ , and beseech him to take pittie of vs , and that he will do vs but that grace as to suffer vs to be called by his name , it is all wee will aske of him ; all the World will else shun and abandon vs , as persons affronted and disgraced : Aufer opprobrium nostrum , O Lord take this reproch from vs .

Secondly , S. Bernard saith , That God could haue redeemed Mankind at a lesse rate , but that he was willing by this so painfull a course to banish sloathfulnesse , lazinesse , and vnthankefulnesse out of mans heart . For if God journeying in the heats , suffering the scortching of the Sunne , and neither eating nor drinking , tireth out himselfe thus for thy sake ; How canst thou be so lazie and vngrateful to this his great paines and wearinesse , as to sit still vpon thy stoole to take thy ease and doe nothing ? How carefull were those two Tobies , in deuising how they might requite Raphael for the paines which he had taken in his journey ? What shall we giue him to content him ? If we should giue him halfe of that we haue , nay ( said the young Tobie ) if I should become his slaue , Tob. 12. I cannot recompence the loue and kindnesse that he hath shewne vnto mee . Esay treating of our Sauiour Christ , saith , Et factus est saluator in omni tribulatione eorum , & Angelus faci●i 〈◊〉 saluabit eos : The Seuentie translate it , Neque Angelus , sed ipse Dominus saluabit eos , He shall be their Sauiour in all their tribulations , not any Angell , but God himselfe . And here it is not an Angell that takes this paines , and thus wearies himselfe , but it is God himselfe . Is it much then , that thou shouldst be carefull and painefull , and toyle and moyle to doe good , seeing thy Sauiour hath set thee so good an example , and will so well accept and reward this thy labour and seruice ?

The reason whereof is much strengthened and increased , by considering what a powerfull God our God is , Esay 40. and what a poore thing is Man . All nations are as a drop of a Bucket before him , and are counted as the dust of the ballance , which is with a verie little , little lesse than nothing . And as it is in the booke of Wisedome , Sap. 11.22 . As the small thing that the ballance weigheth , so is the World before thee , and as a drop of the morning dew that falleth downe vpon the earth . S. Ambrose questions God , Why , ô Lord , so much for so little ? And his answer is , That this doth indeere thy ingratitude , and his loue . This is a thing to stunne a man , and to make him stand astonished ; that the Sea should goe after a drop of water , as if therewith it should augment it's immensitie and vastnesse ; that Totum should seeke after Nihil , he that is all in all , after a thing of nothing , as if thereby he should better his Being ; that God should seeke after a wench that was a water carrier , and being so wearie ( as he was ) he should sit him downe vpon Iacobs Well , and there entertaine himselfe in talke with her , How can she euer be able to requite so great and vndeserued a kindnesse ?

This reason is also the more indeered , considering how little it concernes God , and how much it imports man . What is it to God ? Nothing . What ca●st thou giue vnto him ? If thou shouldst vndoe thy selfe in his seruice , thou shalt not adde one dramme of glorie vnto him . What is it to Man ? The greatest happinesse that can befall him , in that God should tyre out himselfe for him who is not worthie the looking after . Much ( saith Saint Bernard ) ought man to meditate on this his wearinesse , considering how deere man did cost God . It were meere idlenesse in man , to thinke that God made him for nothing , or to sit still & be idle . In the sweat of thy browes shalt thou eat thy bread : This was poena culpae , a punishment appointed him for the fault he had committed , that euery bit of bread should cost him a drop of sweat ▪ and this lighted vpon our Sauiour himselfe , The great cost & pai●es that Christ was at for our redemtion . as being our Suretie : the debt was ours ; but he standing bound for vs , was forced to pay it , we failing therein . Meus cibus est , vt faciam voluntatem patris : And here the meat that he was to feed vpon , was a hard crust to gnaw vpon . The conuersion of this woman ; he was to tug for it and sweat for it , Esay 53. Hee shall see of the trauell of his soule ; and shall be satisfied . His bodie trauelled with wearinesse , his soule with thoughts and cares ; but he shall see that which he desired , and bee satisfied . Saint Ambrose discoursing of these our Sauiours paines , saith , That for that he did esteeme so highly of them , they are not to be considered as pains , but as the price of our Redemption . And if the price of thy ransome cost God a great deale of labour and sweat , it is not much , that the price of finding God should be thy labour and thy sweat . Laurentius Iustinianus saith , That God had contriued it so , that the Nin●uites should see Ionas gaping for breath , & al-to-berayed with the filthie slime and oyle of the Whale ; to the end that this so sad and sorrowful a spectacle , should be of equiualencie to those miracles which he wrought amongst them , and should persuade them to Fastings , Sackecloath , and Ashes , &c. Philon declaring that place of Deutronomie , Deut 20. That hee that had planted a Vineyard , and not eaten of the fruit thereof ; and that he that had built him an house , and not dwelt therein ; and that he that had married a wife , and had not enioyed her companie , should returne backe from the Warre : this learned Doctor saith , That the reason of this Proclamation was , for that it was not held fit , Heauen is not gotten with a Song . that another should for a song ( as they say ) and doing little or nothing for it , come to inioy the fruit of another mans labours . Will God , That thou shalt not enioy another mans house , or his Vineyard , for nothing ; and shall hee giue thee Heauen for nothing ? Zenon inferreth the selfe same consequence , from that place of Genesis , Gen 3. He will not but thou shalt get thy bread with the sweat of thy browes ; And doest thou thinke thou shalt purchase Heauen without taking of paines ? This is a strange and harsh kind of doctrine to our daintier sort of people and nice Worldlings , who cannot be without their coaches , their warming-pannes , their perfumes , their muffes , their banquets , their musicke , their Comedies , their Gardens of pleasure , &c. as if this were the way to goe to Heauen . But I would haue thee to know ( saith Greg. Nizen ) that Heauen may be here fitted and prepared for vs , but not enioyed . Doe not thou wearie out thy selfe in seeking after that which our Sauiour Christ could not find . When I see a man fare daintily and delicately , choise and nice in his dyet and his cloathes , and as greedie after his profit as his pleasure ; I would faine know of him , being so great a Louer as he is of a merrie and pleasant kind of life , being wholly giuen to iollitie , How he dares to goe treading and counting these his steps , towards Hell ? Doth he thinke to lead the same life there ?

Iesus then wearied in the iourney , sat downe on the Well . A Trauailer comes all dust and sweat , and exceeding wearie to a fountaine , hee washes himselfe , makes himselfe cleane , drinkes , sits downe , and so seekes to shake off his wearinesse . But our Sauiour comming extreame wearie to this fountaine , nei●her washes himselfe , makes himselfe cleane , nor drinkes , but onely sate thus , as beeing wearied , that this woman might take notice of his wearisomenesse , and this his troublesome iourney ; and so Caietane , and the Cardinall of Toledo , doe expound the word sic ; that he sate euen thus vpon the Well .

The ends why God exprest himselfe to be thus wearie , are no lesse deepe and profound , than the former .

First , Because out of this his wearinesse , the sinner might apprehend his loue . Theodoret deriueth the name of God from a Greeke word , which signifieth , To runne . And they gaue this name vnto God , who tooke the starres to bee Gods . Damascene , that hee was therefore called God , because he succours our miseries , and releeues our necessities with that hast and speede , that thereby we may perceiue how much he loues vs . Leo the Pope , expounding that place of Saint Luke , My God , my God , why hast thou forsaken me , sayth , That these words which our Sauiour vsed to his father , were not words of complaint ; but a Lecture which he read vnto Man , making vpon the Crosse a muster or beade-rolle of all those troubles , that he had both in his life and death suffered for him : And therefore cryeth out , I beseech thee ( deere Father ) that thou wilt giue Man eyes to see , The end why thou hast forsaken mee . For that thy naturall sonne , should come to this so miserable and wretched an estate , it was neither disaster nor disgrace , nor force , nor any thing else that could cause it , but the great loue which I bore vnto Man , seeing his disease was so desperate , that it was requisite that I should tast of this so bitter a potion , and that if I had been so necessitated and so sick as Man was , I could not haue done more for my selfe .

We haue two principall fountaines of Loue to consider in God .

The one , In his Creating of vs .

The other , In his Redeeming of vs .

In creating vs , hee poured forth the rich treasure of his Loue , Thy hands made mee , and fashioned mee , &c. The Beasts , Birds , and Fishes could not say so much . All the rest of the creatures had their beeing , God onely speaking the Word , Ipse dixit , & facta sunt . But when he came to the creation of Man , he sayd , Faciamus hominem , &c. Tertullian , and Saint Austen are of opinion , That God tooke the forme of Man vpon him , because he had created him after his owne image , and likenesse . Wherein hee manifested most strange pledges of his loue , not only because he was the workemanship of his owne hands [ howbeit Aristotle saies , that euery man beares a loue and affection to that which his owne hand hath planted , and for which he hath taken paines . As God sayd vnto Ionas , Thou weepest and takest on for thy Gourd , for which thou hast not laboured , neither madest it to grow ; ] but for the good affection that he had placed vpon man , and for that he had taken Mans likenesse vpon him . Gods loue to Man in his Creation . The like in his Redemption . But much more are wee bound vnto him , that he hath redeemed vs . He created vs by his power , but he redeemed vs by his loue ; so that we owe more to his loue than his power . His taking of our weakenesse vpon him , was our strengthening . Thy power did create me , but thy frailtie did refresh me , said Saint Augustine . He calls our Redemption a second Creation : And as we vse to sing in the Church , What benefit had our birth beene vnto vs , if we had not receiued the fruits of Redemption ? So likewise may we say , What good would our creation haue done vs , if wee must haue perished had we not had the profit of Redemption ?

Secondly , For to put a Sinner in some good hope & assurance ; for why should not I relie vpon Gods loue , being that he hath taken such a deale of pains forme , and hath wearied out himselfe to giue me ease ? Zacharie represents our Sauiour Christ vnto vs with wounds in his hands ; Zacar . 13. and asking the question , What are these wounds in thy hands ? How camest thou by them ? or , Who gaue them thee ? This answer is returned , Thus was I wounded in the house of my friends . Rupertus & Galatinus are both of opinion , That this is a metaphor drawne from a Labrador or Husbandman , who hath his hands hardned , and a kind of callum or thicke skinne growne vpon them through too much labour . So that seeing Man was condemned for his offence , to dig and plough the earth , Christ vndertooke that taske for him , as one that was willing to suffer for his friends . Za●har . 13.5 . I am a Husbandman ; for Man taught me to be a Heardsman from my youth vp : for , to ease them of this burthen , I was willing to beare their punishment . He then that shall take such pittie and compassion of me , he that shall vndergoe such a deale of trouble for my sake , makes me to haue a strong hope and beleefe , that he will denie mee nothing . Iacob wrestled all night with God , the Patriarke in that strugling got a lamenesse , and God grew so wearie , that he cried vnto him , Let me goe . Gen. 32.26 . But Iacob answered , I will not let thee goe except thou blesse mee . Was this a good time , thinke you , to craue a blessing ? Yes marry was it ; for I standing in need thereof , and God waxing wearie for my sake , What shall I aske , that hee will denie mee ?

Thirdly , Christ shews himselfe wearie , to the end that by this his great pains he might saue the sinner from perdition . Saint Augustine saith , Fatigatus Iesus , quia fidelem populum inuenire non poterat , That Iesus was wearie , because he could not find out a faithfull People . The Sheepeheard that seekes after his lost sheepe , may wearie out himselfe verie much in seeking of him out ; but much more will hee find himselfe so , if he doe not find him . It is not so much Gods paines that hee takes , but our sinnes , and our wandring so farre out of the way from him , that makes him so wearie . And if a Sheepe had but the vnderstanding to know the paines that the Sheepheard takes , the care and wearinesse that accompanies such a strange kind of stragling , besides his being indangered of being deuoured by that Wolfe the Deuill , which lies in wait for his destruction ; he would bee better aduised , and fall a bleating after his Sheepheard Christ Iesus , and hasten into the Fold .

Fourthly , The feare of a mans own hurt and condemnation ; for though God now shew himselfe vnto thee wearie , and as it were quite tired out in seeking after thee , who refusest to be found while it is day ; thou shalt see him hereafter in pompe and maiestie , to thy great feare and terrour . Now , he calls vnto thee , inuites thee , and intreats thee to come vnto him ; now , thou findest him heere , sitting and staying to see if thou wilt come vnto him , beeing meruailous willing and readie to doe thee good , and to supplie thy necessities ; hee is now all pittie and mercie , but hereafter he will bee all rigour and justice . Nothing hath put God to halfe that paines , as hath thy sinnes ; it is they that haue wearied him , they that haue wounded him , and they that haue crucified him : Our sins the cause of all Christs sufferings . and if therefore now thou shalt not take the benefit of these his paines , wounds , and crucifixion , they shall hereafter condemne thee . For you was my side opened , and yee would not enter in , saith Saint Augustine ; my armes were spred abroad to embrace yee , but yee would not come neere me ; and therefore these my wounds shall be the Atotrney to accuse you , and the Witnesse to condemne you : and all those things which heeretofore did represent vnto you reasons of confidence and assurance , shall now driue you into the depth of desperation , and make you call vnto the Mountaines , with a Cadite super nos , Fall vpon vs and couer vs . The Quaile keepes a mourning and complaining in her kind of language , when shee sees the Sunne ; and the Condemned they will likewise howle & lament , when they shall see Christ in the Heauens . The Angells did aske , Who is this that comes from the earth so glorious and so bloudie ? I haue fought a bloudie battell here vpon earth , triumphing like a Conqueror ouer the Deuil & Death , &c. But then they replyed and asked him , What , bloud and wounds in Heauen ? to what end , I pray you ? They are memorialls of the wrongs I receiued : And in the day of vengeance I shall say vnto you , Behold the Man whom yee haue crucified . Ye shall then take notice of these wounds , & of this Crosse of myne . So that those things that are now our strong tower , our defence , our protection , our assurance , and our loue , shall be our feare , our cowardise , and our condemnation . In Exodus God commanded , That they should not seeth the Kid in the milke of it's Damme . Lyra and Clemens Alexandrinus make this Glosse thereupon , That God would not haue that which was the beginning of it's life , to be the instrument of it's death . And this may be verified of the wearinesse and wounds of our Sauiour Christ ; neither the torments of the Deuill , nor the fire of Sodom , nor the water of the Floud which drowned all the world , nor hel it selfe ought so much to feare thee , as to see thy God thus wearied and wounded for thee .

Sedebat sic , He sate thus .

Saint Chrysostome , Euthymius , and Theophilact say , Sedebat sic , non in cella , aut in loco honoratiori , sed in terra , He sat thus , not in a chaire , or some more honorable place , but on the ground : Conforming himselfe according to the time and place , he sate him downe as well as he could , not being curious of the softnesse , easinesse , or conueniencie thereof . Wherein are condemned two sorts of persons .

The one , They , who for one houres paines , will haue a thousand dainties to delight themselues withall , and for one houres labour , a thousand refreshings . They indeere this storme and tempest of theirs more than any Galley-slaue that tugs at the oare ; they extoll their labour so high aboue the skies , that there is no earthly reward that can recompence their paines . It is such a strange thing for them to put themselues to any trouble , and so vaine is their presumption , that the sea and the sands are too little to content them . And this is commonly the condition of base people , that are preferred to honourable place .

The other , They who will not be pleased with accommodating themselues as well as they can , or content themselues with that which is sufficient for them , but are still seeking after more than is enough : And this is too common amongst vs .

Christ the only Well of refreshing water . He sate thus vpon the Well . A woman ( saith Saint Augustine ) eame to the well , and found a Fountaine there which she little thought of . And he farther sayth , That he sate him downe vpon the Well , to the end that we should not seeke to draw water out of this depth , but endeauour to draw water out of that Fountaine which is aboue all the waters in the world . This Well is the water of life , let vs draw from hence , that we may drinke of the cup of Saluation . One of the attributes of Christ , is Oyle or Balsamum poured forth and scattered abroad , whose propertie and qualitie is to swimme vpon the water . The water drawne from the Well giues a great deale of trouble , and little satisfaction ; it is a brackish water that quenches not the thirst : but this soueraigne Fountaine affoordeth vs that sweet and comfortable water which quencheth the flames of the firie lusts and affections of this life , and allayeth the thirst of our sinnes . Of that water of the mysticall Rocke which in those dayes of old did quench the thirst of sixe hundred thousand persons , Thomas and Lyra affirme , That it followed the Campe , and that God would not that any other water should giue them reliefe , but the water of the Rocke ; 1. Cor. 10. which was a figure of our Sauior Christ : This Water was Christ . This woman came for water to Iacobs Well , but this could not quench neither her nor thy thirst , but another Fountaine that sate vpon the lid or couer of this Well .

His Disciples were gone into the Citie to buy meat . Saint Chrysostome hath obserued , That our Sauior Christ and his Disciples had but little care of their bellie ; yet it being now high noone , and hauing had so long and painfull a journey , they were inforced to goe buy them some victuals . Esay● . W●● vnto that land whose Princes eat betimes in the morning , and Woe vnto them that rise vp early to follow drunkennesse . He that hath not broke fast at one of the Clocke in the afternoone , what will he say or thinke of him that rises vp to eat by day-breake ? Seneca saith , That Gl●ttonie hath reached farther than possibly the wit of man could reach . Nat●●e makes gold and pearles ; Art , money and jewels ; & of all this , Gluttony makes a daintie dish to please the palate . And in another Epistle he saith , That we need not so much wonder at our many sickenesses and infirmities , hauing so many Cookes and Kitchen Bookes , so many inuentions of sundrie sor●● of dishes and seuerall kinds of seruices , euerie one of them beeing it selfe a s●●knesse . Philon paints forth a Glutton , in the Serpent , to whom God said , Terram comedes .

First , Because he trailes his brest vpon the earth , which is his food . Gluttons compared to Serpents for diuers reasons .

Secondly , In regard of the poyson which he alwaies beares in his mou●h ▪ so the Glutton hath alwaies his mind on that which he is to eat ; and poyson in his mouth , because he goes eating of that which shortens his life .

Thirdly , For that God admitting the excuse of Adam and Eue , did not allow of the Serpents excuse : Maledictus super omnia animantia , Cursed art thou aboue all the Creatures , &c. Which was all one as if he should haue said , That others sinnes might receiue excuse , but to forsake God for to fill the bellie , is inexcusable .

They went into the Citie to buy meat . Saint Chrysostome saith , No Trauellers in this life ca● want that which is sufficient . That it is super●●uous prouidence in a Traueller , to carrie with him an Alforias , or a Walle● , because he shall neuer want vpon the way , that which shall be sufficient to ●●●●sfie his hunger ; and he farther addeth , That it is a needlesse care in the Souldiers of Iesus Christ . The fiercest beast dies not of hunger , nor the Corke tree in the Desert , though neuer so much pilled , at any time s●arueth . All the trees of the field shall be filled &c. And can the Seruant of God then want ? When I s●nt●yee forth without a scrip , was there any thing wanting vnto you ? If there be any need at all of prouision ( saith the said Chrysostome ) it is for our journy for that other life : for , besides that it is a long one and a narrow one , there is no bai●ing place by the way , no Inne , no Victualling house , no Fountaine , no Well , no Brooke , nor Sheepheards Cottage : It is a Sea voyage , wherein you must carrie all your Matalotage and prouision with you readie killed , & powdred vp . The rich Glutton , when he was gone hence , because he made not his prouision before han● ▪ could not meet with so much as one drop of water .

It was about the sixt houre . Saint Cyril saith , That the Euangelist sets downe this word About , in token that euen in the least things we should haue a great care of the truth , considering how hatefull a thing a lie is . And here hee giues a reason of his Sedebat , why he sate there .

The one was , His extreame heat and wearinesse .

The other , ( which was the maine cause ) His expecting of the woman of S●maria's comming to the Well ; waiting there for her , as an Hun●s●an for his Game ; and het want of water makes the way for her to come thither , Ies●● sitting there all the while . Saint Augustine saith , Sede●a● iuxta p●t●um , ●ed 〈◊〉 qui●s●ebat , He sate by the Well , but tooke no great ●ase ; his bodie rested it selfe , bu● not his soule . Philon saith , That a mans sitting doth not argue case , but to sit , and to leane the hand on the cheeke , as it seemeth our Sauiour vpon the Well-lid , is the posture of a pensatiue man , Exod. 2. and one that is full of care . Moses flying from Pharaohs Court , the Scripture sayth , That finding himselfe wearie he sate him down by a Well ; and that loosing the sailes to his thoughts , his mind was on Aegypt , casting with himselfe what they talked of him in the Princes pallace ; and beeing doubtfull what fortune should be fall him , got him to Midian . Ioseph● Bretheren ( sayth the same Doctor ) sate them down in Aegypt , vnloaded themselues of their sackes and wallets , as men that were willing to rest themselues ; but what with the sorrow that they tooke for their father , whome they left behinde them in the land of Canaan ; and what would betide them with Ioseph , they found but little ease . Esay painting foorth God in his Throane , circled about with Seraphins , Esay . 6. sayth , That euery one of them had six wings : With twaine he couered his face , and with twaine hee couered his feete , and with twaine he did flye . Saint Bernard askes the question , how they may be sayd to flye , and not to flye ? And his answere is , That this was a Miracle of Loue , that made them assist for Gods glorie , and yet flye abroad for mans good . It is a Type of our Sauiour Christ , who resting his bodie on the couer of the Well , set the cogitations of his soule vpon it's wings ; considering with himselfe , how farre those sheepe were gone astray , which he came to bring backe againe vnto the fold , and what a deale of labour and paines he was to take , being scattered so farre asunder as they were .

There came a woman of Samaria to draw water . Our Sauiour Christ beeing wearie , and this woman beeing likewise wearie , let no man in this life , be he righteous , or be he a sinner , looke for any ease or rest in this life . If Gods elect children come brused and broken to Heauen , passing through fire and water , broyled , roasted , sawne , dragged on the ground , whipt , and quartered , Sancti per 〈◊〉 vicerunt regna , &c. And if the places of Scripture , which indeere the torment of the just are many , many likewise are the indeerements of the torments which sinners suffer . So that both of them plie the oare in the Galley of this life . Si impius fuero , va mihi ; si iustus , non leuabo caput , &c. But the just hath a double aduantage .

The Iust yet haue a double aduantage ouer the Wicked . The one , That their paines are sauorie vnto them , because they suffer them for Gods sake . Saint Gregorie sayth , That in the midst of his greatest miseries , the iust doth inioy a kind of secret glorie . And that Iob vpon the dunghill did inioy this comfort , thinking vpon the peece of pot-shard which God had put into his hands ; weighing & considering with himselfe , that as the fire doth harden the clay , and makes it a purer and better kind of Earth than before ; so he himselfe should be much bettered by this fierie triall of his , and bee purified the more by these sores and boyles that brake out vpon his bodie . But the sinner doth not inioy this happinesse , euen his verie pleasures are painfull vnto him , and his solace turnes into sorrow .

The other aduantage is the end of the Iust. Saint Bernard treating of the two Theeues , sayth , That they came both wearie , and their bones broken , to that other life , They had the same prison , the same shackles , bonds , torments , & crosse . But Quam ●imiles cruces , quam dissimiles exitus habuerunt , How equall their crosses , how vnequall their ends .

Wanton women vsually subiect to two great miserie● S●e● came to draw water . This woman it should seeme , was borne vnder some vnhappie Starre , That hauing buried fiue husbands , she should be so poorely left amongst them , that she must be forced to fetch water her selfe at the Well , & be driuen to draw it vp . But there are two great miseries that accompanie your women that are wanton and lasciuious .

The one is , That they commonly come to a great deale of neede and want , scarce hauing bread to put in their mo●ths . Why ●unnest thou about so much to change thy wayes ? Thou shalt not p●osper thereby . The Prophet speaketh here of his people , I●rem. 2.36.37 . in the metaphor of an Harbor , who pilling this and that other m●n , and causing the richest & wealthest Citi●ens in Ierusalem , to wast and consume their means vpon them , come themselues in the end to dye in an Hospitall . She gathered it out of the hyre of a Harlot , and they shall returne to the wages of an Harlot . He followes the same metaphor still , Micah . 1.7 . proouing that the wages and riches of Harlots seldome thriue , and as they are wickedly gotten , so are they vilely and quickely spent . The price of a Whoore , is scarce worth a loafe of bread . So that , though such a one should chance to gaine a Million , yet ( as Salomon sayes ) were it a Kings patrimonie , it would be all wasted and consumed : For such a one shall be brought to that low estate , that she shall bee readie to starue for lacke of food . And albeit , speaking in the generall , our neuer offending of our God , bee a good meanes for the purchasing of prosperitie to our selues ; yet to grow into wealth by this base course , is but Vigilia inferni , Hels Wake-day ; a little pleasure , for a long torment . For that which generally happeneth to all , and in particular to women , is the extremest of pouertie .

The other is , She lets out her selfe , that she may hyre others . Ezech. 16.33 . That your H●rlot is 〈◊〉 to bestow money to maintaine her Louers and to find her friends . So Ezechiel complained of his people , They giue gifts to all other Whoores , but thou giuest gifts to all thy Louers , and rewardest them , that they may come vnto thee on euerie side for thy fornication . There are some Whoores that sinne out of Couetousnesse , I will goe after my Louers , Hose 2.5 . that giue me my bread and my water , my wooll and my flaxe , mine oyle and my drinke . Hose 2.8 . And because they doe not acknowledg whence this good commeth ; For she did not know that I gaue her corne and wine &c. they come to suffer great hunger . For God takes away those blessings from them , for the which they giue thankes vnto their Louers . Therefore will I returne , and take away my corne in the time thereof , Hos. 2.9.10.11 . and my wine in the season thereof , and will recouer my wooll and my flax lent , and discouer her lewdnesse in the sight of her Louers ; and no man shall deliuer her out of my hand ; I will cause all her mirth to cease , her feast dayes and all her solemne feasts , I will destroy her vines , and her figge-trees , whereof she hath said , These are my rewards that my Louers haue giuen me .

Others sinne out of lasciuiousnesse and wantonnesse , and these come to be so vile and so base , that they woo men both with their person and their substance , giuing money to boot . And the more that time flyes from them , and that their goods forsake them , the more they pursue their pleasures and indeauor to inioy them . Let it be in thy Letanie , That God would deliuer thee from this euill , That the more thy Vices fly from the , the faster thou shouldst follow after them : For when thy youth inuiteth thee therunto , and that thou inioyest these humane pleasures and delights , euen then it is bad ; but when Time goes away from thee , Age comes vpon thee , and that it is high time that thy Vices should leaue thee , or thou them ▪ that thou shouldst then follow after them , that is farre worse , and the very vtmost of Ill. 〈◊〉 My dayes ( saith Iob ) haue beene more swift than a Post , Iob 9.25.26 . they haue fled , and haue seene no good thing . They are passed as with the most swift ships , and as the Eagle that flyeth to her prey .

Woman giue me drinke . When our Sauiour craued water of her , waterdropped from him , and hee sweat hard for it . And Saint Chrysostome sayth , The first step to justification is mercy and pittie . That Christ was willing that the Samaritane should confesse this Almes vpon him , in token that the first step to our justification , should be mercie and pittie . Petrus Chry●logus saith , That our Sauiour Christ did craue this humane mercie of her , that towards her he might exercise his diuine pittie . If you withhold the water a while in the Fountaine , and keepe it backe from it's course , it gusneth foorth in greater aboundance ; so is it with the milke in the brest ; and so likewise is it with Almesdeeds , which still returne a double requitall . Saint Ambrose expounding that place of Saint Paul , Pietas ad omnia vtilis , saith , That the man that is pittifull , though he suffer weaknesse in respect of the flesh , Vapulabit , sed non peribit , He shall be beaten , but shall not perish . For there is nothing in a greater disposition to make God to pardon a sinner , than is Pittie .

Giue me drinke . God gaue way to his thirst , that he might make way the better to that hunger and thirst which he hath after the soule of a Sinner ; which is so great , that he onely is able to indeere the same ; it is meat and drinke vnto him , and so sauorie to his tast , that none is able to expresse the true relish thereof , sa●e onely he that knowes it . But here he made choice to manifest this his desire rather by his thirst , than by his hunger .

First , By taking occasion from the water which this Woman drew out of the Well .

Thirst a greater torment than hungar . Secondly , Because it is the more vehement passion of the two , and doth commonly more afflict and torment vs ; yet in the end , he did not drinke , drowning that his thirst in that other thirst which he had after this poore soule . The enamoured . Spouse did not eat , though shee were hungrie , because her Beloued was sicke , and had no stomacke to his meat . Our Sauiour seeing this Samaritane had no great mind to drinke of this liuing water , doth not drinke himselfe , though he were athirst , and much desired to quench it with this dead water . Sampson hauing a Fountaine neere at hand , would not drinke , though he were thirstie , til he had got the victorie ouer his enemies . Saint Augustine saith of S. Laurence , That he did not feele the fire of the Tyrant , so strongly was hee affected with that diuiner fire . While the Heart is aboue the starres , the heele hath no feeling of the Stockes . So our Sauiour was not sencible of his owne thirst , nor of his wearisomenesse , nor of the Sunnes heat , out of the desire that hee had to obtaine his pretended victorie . Saint Ambrose expounding that place of Dauid , Cucurri in siti ; saith , That it may be read , Cucurrerunt in siti : and hee prooueth it out of the Greeke word , as also that which followeth , Ore suo benedicebant , & corde suo benedicebant : The letter treateth of the Scribes and Pharisees ; so that our Sauior Christ had thirst , and they had thirst ; he thirsted for their life , they thirsted for his death . And this was one of the reasons why our Sauiour Christ did sweat bloud in the garden ; for that the Priests , the Scribes , and the Pharisees had decreed his death in that their sacrilegious Councell : for albeit they had alreadie treated before of his banishing of him from amongst them ; another while , of throwing him downe from the side of a steepe hill , and attempted many other disgraces and violences vpon his person ; yet were they not come til now , nor was it euer to be supposed that they would haue beene so cruel , as to desire the shedding of his diuine bloud , & to pursue him with that eagrenes as they did vnto death . And because no other desire could satisfie that their bloud-thirstie desire , than the desires of our Sauiours bloud , to leape out of those his sacred veines , for their and our good ; therefore , Factus est sudor sanguinis , &c. To this end tended that Fac citius of Iudas : he had alreadie driuen the bargaine , and the price for which he sould him agreed vpon , and his feet did now itch to be gone , that he might receiue his money ; in token that Christ had a greater desire to be sould , than he had to sell him : and therefore hee said vnto him , Quod facis , fac citius , That thou doest , do quickly . The like end he had in the institution of his blessed Sacrament ; the deliuerie was promised , but before Iudas deliuered him vp , he deliuered vp himselfe ; Praestabilis super malitia , ( saith Ioel ) not onely because Gods mercie ouercomes Mans malice , but because it preuents it .

How comes it , that thou being a Iew requirest drinke of me ? When this Samaritane woman did petition our Sauiour Christ , saying , Sir , giue me of that water ; he might haue made her this answer , How is it that thou bee●●g a Samaritane , askest drink of me ? But she was a woman , and weake , and therefore she spake as she did ; but our Sauiour would not touch vpon that string . For , to take too much libertie to our selues in our owne proper cases , and to vse hypocrisies and finesse in those of other men , is the condition of naughtie and ill natured people . Saint Chrysostome sayth , That when any scruple did arise , our Sauiour tooke vpon him to excuse it , Christum cauere oportebat , It concerned Christ to looke about him , Howsoeuer it did this Samaritan woman . Absalon beeing vp in rebellion against his father , when Hushai the Archite , Dauids friend , was come vnto h●m , and sayd vnto Absalon , God saue the King , God saue the King : Then Absalon said vnto Hushai , Is this thy kindnesse to thy friend ? 2. Reg. 16. & 16. He made no scruple to take his fathers Kingdome from him , and his life ; but could find fault with Hushai for forsaking his friend Dauid . So blind are men in seeing their own faults , & so apt to condemne others of that crime whereof themselues are most guiltie .

Yet notwithstanding , this woman was not quite disheartned herewith , shee was not cleane dasht out of countenance ; shee had her boughs rent and torne , like vnto Daniels tree , yet at the root shee had some greenenesse and sappe remaining . Saint Iohn sayd to the Bishop of Philadelphia , I know thy workes , Ther 's hope of a ●ree , if it be neuer so little greene . Apoc. 3.8 . for thou hast a little strength , and hast kept my word , and hast not denied my name . But a little strength , yet this little strength , this little vertue , may make the tree to waxe greene againe . Those trees that haue no shew of verdure , no signe of greenenes , are commonly condemned to the fire . Thou sufferest thy selfe to bee subdued by the world , the flesh , and the Deuill ; thou forgettest , if not forsakest thy God , thou runnest on in thy sinnes , and makest no reckoning of them ; yet there are some pawnes and pledges of Heauens loue , whereon thou mayest ground thy hopes , and betake thy selfe one day as seriously to Gods seruice , as thou hast earnestly followed thyne owne foolish pleasures . Ezech. 16. Ezechiell charging his people in the metaphore of a little pretie young maiden child , whom God had protected from her cradle , reckoneth vp one after another the many courtesies and kindnesses that he did her , the rich apparell and iewels that hee bestowed vpon her , and all to this end , that when she should forsake his house and run away from him , she might carry with her some memorials of his loue ; for Gods fauors neuer are forgotten , and are neuer vnwelcome , come they neuer so late . Take compassion , ô Lord , vpon me , when I cry vnto thee , Ierom. 3. For thou art my father and the guide of my youth . And God will then reply vnto thee , Bee thou still of this mind , and see thou forget not to consider with thy selfe that I am thy father and thy first loue , to whom thou didst make the first tender of thy good will and affection ; and let this be a Motiue vnto thee to make thee to leaue thy vile courses , and to repent thy selfe of the wrongs thou hast done mee , and to bewaile thy many slidings from me , that I may run with open armes to receiue thee and hugge thee in the bosome of my loue . It was an especiall prouidence of God , that the Babilonians burning and destroying all the jewels & spoiles of the children of Israell , they suffred them to carry along with them to Babilon their instruments of Musicke , which was , to put them in hope that they should one day returne againe to Ierusalem their beloued Countrey . For in a strange land they could not play vpon their Harps , nor sing the Songs of Syon , Quomodo cantabimus canticum Domini , &c.

Saint Chrysostome sayth , That this woman gaue wonderfull great tokens of her Predestination .

First , in those scruples that she made .

Secondly , in the desire and willingnesse that shee had to be saued . Scio quia Messias ve●it . But Hell is full of good desires . Gilbertus the Abbot sayth , That it is an ordinarie thing with sinners to say , O , how I do desire to liue a godly and a holy life ; and yet complying with all those other desires of the bodie , they neuer complie with those of the soule . Saint Ambrose treating of the good desires which the Prodigall had when he kept hoggs , to forgoe that base kind of life ( Surgam & ibo ad patrem meum ) saith , It little importeth to say , I wil goe , vnlesse I put the same in execution . Otherwise , these weake purposes of ours are rather deceits , wherewith the Deuill goes entertaining & deluding vs . And as it is a follie to put any hope or confidence in weake influences , which neuer take effect ; so those our idle and dangerous determinations , which possesse and hinder the will , and still crie Cras , Cras , are but the cords that draw vs along vnto death . Consider with thy selfe the great good which the desire of Heauen worketh on the Iust , and that little good which it worketh on thee , and thou shalt then plainly perceiue , that it doth thee more hurt than good .

Againe , Though this Samaritane discouered a great deale of ignorance in her discourse with our Sauiour ; Christ respects not our knowledge , but our Faith . yet Christ offering her the water of Life , shee said , Sir , thou hast nothing to draw with , and the Well is deepe . And this was not much to meruaile at in so meane and sillie a soule as shee was : Nicodemus was a Doctor of Law , and yet betraid his great ignorance ; Art thou a Master in Israell , & knowest not these things ? It was sufficient , that he shewed his care in matter of Faith . Our Fathers did worship in this Mountaine ; It was sufficient , that he discouered his affection to those things that concerned his soule . Sir , giue me of that water , that I may not thirst , nor come hither to draw . Our Sauiour hauing vsed this Woman thus kindly , and continued so long in conuersation with her , his Disciples at last comming vnto him , The leauing of sinne a sure marke of our Predestination thinking it now time to hie her home , leauing her Water-pots behind her , she made all the hast that shee could to the Citie , magnifying the person of our Sauiour Christ , and abhorring her former lewd life , shee turned ouer a new leafe , and made publique profession to all that she met with , for what end they were borne . Your Diamond will shine euen in a Dunghill , and your Mariners Needle in the darkest nights wil euer looke towards the North. Doe not alledge Peter vnto mee , saying , Lord , whither shall we goe ? thou hast the words of eternall life : nor his confessing of Christ to be the Sonne of the liuing God ; but when he was charged with the deniall of his Sauiour , with maledictions and execrations , then did he shew what he was . Lux in te●ebris l●cet , & ●enebrae eum non comprehenderunt ; Those thatare predestinated , are H●espe●es del Viti● , Vices Guests , and oftentimes entertainers of sinne . But as the Children of Israell being Captiues in Babylon , did vpon euerie light occasion discouer the loue which they bare to Ierusalem , [ Si non proposuero Ierusalem in principio l●titi● meae , &c. ] so this woman did presently discouer the embers that lay hid in her brest .

If thou knewest the gift of God , and who it is that saith vnto thee , &c. Heere begins this womans Catechisme ; Christ dealing with her as Schoolemasters do with little childeren when they teach them first to read ; or as Riders with yong Colts , before they begin to breake them , vsing them verie gently , and smoothing and stroking them with the hand . Saint Augustine vnderstandeth by this gift , the water of Life ; and by the water of Life , the holy-Ghost . And he alledgeth in fauour of this sence , that place of Saint Iohn , If any man thirsteth , let him come vnto me and drinke . He that beleeueth in me , as the Scripture saith , out of his bellie shall flow Riuers of liuing Water . And the Euangelist adde●h , That our Sauiour vttered this sentence , Concerning the Spirit , which Beleeuers should receiue . S. Cyril vnderstandeth thereby , the Grace of the holy-Ghost ; Theodoret , the Word of God ; S. Ambrose , Baptisme . The proportion consisteth in three things :

The first , That as liuing Water doth enioy an inseperable vnion with the fountain from whence it flow●th ; whence it followeth , that it can neuer be dried ▪ vp , nor haue any euill sauour , like those dead waters of your Cisternes and your standing Pooles , which are dried vp , stinke and putrifie , & breed fil●hie vermine : So in like manner the grace of the holy-Ghost , the Word of God , and the blessed Sacraments , inioy the selfe same vnion with that first beginning from whence they proceed .

The second , That as your liuing water doth enioy a kind of life , & vncessable motion , ( for which cause the Scripture attributeth thereunto the actions of life , The Flouds are risen , the Flouds haue lift vp their voice , the flouds lift vp their waues , Psal. 93. Eccles ▪ 1. &c. ) So the grace of the holy Ghost , the Word of God , and the blessed Sacraments , cause in the Soule the effects of life .

The third , That as your liuing Water doth ascend to the height of it's birth and Beeing ; so the Grace of the holy-Ghost , the Word of God , and the blessed Sacraments , ascend vp euen as high as to God himselfe , because they had their birth & Being from God , he being the Spring or Wel-head from whence they had their rising ; Fiet in eo sons aquae salientis in vitam eternam .

If thou knewest the gift of God . First , hee setteth downe the originall of all our ill ; which is , our not knowing , or our want of knowledge : Ignorance a maine cause of all our euill . According to that of Pope Clement , in an Epistle of his to the Councell of Toledo . And it is a most assured truth , That the first step to il , is the ignorance of good . Salomon saith , Without knowledge the mind is not good . Prou. 19. Hee calls it the knowledge of the soule , which is the onely thing that importeth vs for Heauen : As for the knowledge of the World , and the wisedome thereof , it is but foolishnesse with God .

Secondly , he doth not say , If thou didst but know who it is that talketh with thee , thou wouldst haue giuen him water without asking thee for it , All that Man can giue vnto God , is to praise him for what he receiueth from him & wouldst haue offered him to drinke , of thine owne accord : though comparing Man with God , Man cannot be said to bestow any thing on God by way of gift or donation ; all that good correspondencie which can be held on mans part , is to shew himselfe thankeful for the fauours which he receiueth from Gods hand . If God shall giue me wealth , he doth it to the end that I should serue him ; if he giue me honour , he doth it to the end that I should maintain his cause , & c.. Anna , Samuels mother said , O Lord , if thou wilt looke on the trouble of thy handmaid , 1 Sam. 1. and remember and not forget thyne handmaid , but giue vnto thyne handmaid a man child , then will I giue him vnto the Lord all the dayes of his life . Nor doth this earths pouertie owe ought more for those fauours which we haue from Heauen . This made Saint Augustine to say , Da quod iubes , & iube quod vis . And the truth of this is grounded vpon that which is deliuered in the last Chapter of the first of the Chronicles , when as Dauid and the Princes of the people made a plentifull rich Offering of three thousand talents of gold , seuen thousand of siluer , and as many of other mettals , 1. Chron. 29. &c. This holy King said , Who am I , and what is my people , that wee should be able to offer willingly after this sort ? for all things come of thee , and of thyne owne hand we haue giuen thee . None can offer vnto God , saue what they haue receiued from God ; Quis prior reddit illi , & retribuitur ei ?

Thirdly , Christ did lay a double bait before this woman .

Two baits at which women vsually bite . The one , Curiositie of knowledge .

The other , Desire of receiuing . Two things wherewith that sex of theirs is soonest taken : and as the holy-Ghost hath said , That in another third thing womans appetite is insatiable ; so likewise is it in these two : and for this cause they compare her to a Lampe , which goes still sucking in the oyle with which it must continually be maintained .

No doubt of Gods giuing , if there bee none in our asking . Fourthly , Gregorie Nazianzen hath obserued , That our Sauiour Christ did put a doubt in the Samaritans desire , forsitan petisses , he put a doubt in her asking , but not in his giuing .

To shew vnto vs , That albeit woman bee couetous in receiuing , yet God is more bountifull in giuing .

To receiue , is proper vnto Creatures that are in need and in want : all Creatures haue their mouths stil open , crauing their fulnesse from God ; and God he is alwayes readie at hand to satisfie their hunger . Open thy mouth wide ( saith the Psalmist ) and I shall fill it . The soule desireth but one onely thing , which is thy selfe , ô God , this will suffice her : Nam vnum est necessarium , for one thing is necessarie . But the Flesh through it's many longings , desireth many things ; yet let it desire neuer so many , it shall be sooner wearied with asking , than God with giuing , if it bee for it's good . Abraham did entreat for Sodome till hee waxed wearie of his suit ; and had he beene earnest therein , and not haue giuen it ouer , it may be God would haue spared that Citie . What shall I returne to the Lord for all that he hath rendred vnto me ; I will take the Cup of saluation , and will call vpon the name of the Lord . Man is disingaged by paying , and is impawned by receiuing : but God holds himselfe fully satisfied for those former fauours hee hath done thee , to the end that thou maist craue new courtesies from him ; hee lookes not to haue old scores paid , and desires nothing of thee but a thankefull acknowledgement .

And this is the reason why Christ became a suiter to this woman for a little water ; he was willing to beg of her a draught of dead water , that shee might beg of him a cup of liuing water : dealing with her as a father doth with his prettie little sonne , begging an apple of his child , that he may thereby take occasion to throw vpon him a thousand fauours . Phi●●p . 4. The Philippians made much of the Apostle , who thanking them for this their kindnesse , saith , I reioyce in your care for me ; I speake not because of want , for I haue learned in whatsoeuer state I am , therewith to be content . Notwithstanding yee haue well done , that yee did commun●cate to my affliction ; not that I desire a gift , but I desire the fruit that may further your reckoning . The rendering of thankes for one courtesie , is a requiring of another ; but I doe not thanke you to this end , but that yee may reape the fruits of your charitie extended toward me .

But some one will say , If God be so free handed , and so bountifull in giuing , knowing our necessities , why doth he driue vs to beg these his fauours ? Saint Augustine answers it thus , That God will haue vs to exercise our selues in the petitioning of our desires ; Vt possimus capere quae praeparat dare , That wee may bee made capable of those kindnesses which God is willing to conferre vpon vs . Thomas hee puts the question thus ; Either God will giue me this or that , or he will not giue it me : For his will is immutable ; and begging , be it in what kind so euer , seemeth to be Quiddam accessorium . But his answere is , That begging is the meanes which God hath appointed and preordained , through which you may receiue that blessing which God before all ages was determined to giue vnto you . So that Prayer , is that rope or cord by which we draw vp water from that deepe Well of Gods euer flowing bountie .

Lastly , another doubt is put , whether shee were willing to beg this liuing Water or no , at Christs hands ? For the sinner will euerie foote bee crauing of the goods for the bodie , but for those of the soule he often stands vpon a Forsitan , being carelesse whether he haue them or no. It is our dayly petition , that God would giue vs the dayly bread of this life , but take not so much care for that of the other . The sons of Reuben , & of G●d in passing ouer Iordan , saw certain fields that were verie fertile and fruitfull , and those pastures seeming good vnto them for their flockes , besought Moses and the Princes of the people that they might haue the possession of them ; loosing the desire of their promised Land . In like manner the sinner will be well content , to take for his inheritance and possession , the forbidden fields of the humane delights of this world , and forgoe the desire of those that are heauenly and diuine .

If thou knewest the gift of God . When the rich denies the poore a cup of cold water , a morsell of bread , an old shirt , or the like , a man may say vnto him , Si scires donum Dei , If thou didst but know what thou deniest , and to whom thou deniest ; Now thou doost not know so much , neither doost thou thinke so much , but the time will come when God shall say vnto thee , Thou sawest mee hungry , and gauest me not to eat ; To such as were wearie thou hast not giuen water to drinke ; Iob. 22. & hast withdrawn bread from the hungrie . A Cauallero comes into the Church , kneeling vpon one knee , like a fowler when he makes a shoot at a fowle , casting his eye on euery side of the Church , rowling them this way and that way ; O! if thou didst but know whome thou adorest , or if thou couldst but see the reuerence wherwith the Angels stand in Gods presence ! The Merchant , he wil swear and forsweare for his commoditie ; The Souldier , hee will turne Turke vpon point either of profit , or of honor ; The Gamester vpon euery bad cast , or euery little hard carding , will curse and blaspheme ; O! if thou didst but know whose name thou takest in vaine in that foule mouth of thine , or that thou wouldst but consider whom thou blasphemest , &c.

Lord , thou hast not wherewith to draw , and the Well is deepe . There is not any Historie that can more indeere the great reckoning that God makes of a soule , than to see how our Sauiour Christ doth here suffer , and indure the ignorances of this vile foolish woman . Doe but weigh & consider the Maiesty which God doth inioy in Heauen , not as he is in himselfe , for Mans imagination is but a thimble-ful in comparison of the incomprehensiblenesse thereof : but as the Scripture paints him foorth vnto vs . Daniell reckons vp his pages by thousands , his seruants by hundreds of thousands , the Heauen of Heauens ( sayth Salomon ) are straight and narrow Pallaces for his dwelling , Excelsior Coelo est ; 3. Reg. 8. The wheeles of his Caroch are the wings of the Cherubins . After that Iob had spent many Chapters in expressing his power , and relating his famous Acts , 2. Chron. 2. hee addeth Omnia haec ex parte dicta sint viarum eius . We heare little , and wee know lesse ; But if God should thunder out his greatnesse , who were able to abide it ? Quis poterit sustinere ? But that this God , onely Good , onely Holy , onely Mightie , onely Mercifull , and onely Infinite , should entertaine talke so long with a poore silly woman , beeing so lewd a creature , and of so euill a life , showes what a wonderfull great loue he beareth to a distressed soule .

Thou hast not wherewith to draw , and the well is deepe . Let vs suppose that the waters , in sacred Scripture ( as bef●re hath beene sayd ) did signifie troubles ; And let vs likewise heere deliuer vnto you , that they also signifie pastimes and delights : And not onely humane but diuine , so farre as to become the Symbolum and signe of happinesse . That they signifie humane happinesse , we may ground it vpon this reason , that they are inconstant , fugitiue , transitory , and slide away as water , Omnes morimur , & quasi aqua dilabimur , sayd the woman of Tekoah to King Dauid . Wee must needs dye , and we are as water spilt on the ground . And this Truth may be verified as well in mens persons , Ier. 2.13 . as their goods . They haue forsaken me ▪ the fountaine of liuing waters , to digge them pits , euen broken pits that can hold no water . Qui bibit , &c. ( sayth Iob ) Which drinketh iniquitie like water . Quasi aquam super aquam refectionis educauit me , Iob. 15.16 . &c. ( saith the Psalmist ) He maketh me to rest in green pastures , Psal. 23.2 . and leadeth me by the still waters . They are likewise the symbole or signe of happinesse .

First , Because Water is the Mother of fulnesse and aboundance . For that land that is without Water , voyceth out famine and hunger ; Sicut terra sine aqua tibi .

Secondly , Because nothing else can satisfie & quench our thirst , when we are taken with the Calenture of Gold , of Iewels , and Pretious-stones ; and then will the soule crye out for Water .

Thirdly , Because nothing in comparison of Water can sute so wel with a thirstie appetite .

This truth beeing supposed , the Samaritan woman vttered one most certaine and approued Experience ; And one most grosse and foule Ignorance .

Worldly contents not ●ttained without much toyle . The Experience is this , That the Water of humane content , must be drawne out of so deepe a Well , and with that strength of the arme , that not any thing can cost vs more deere in this life . Dalila placed her content in knowing where Sampsons strength lay ; and the Scripture sayth , that she did sweat and toyle , and take no rest , Iud. 16. till she could come to the bottome of this Well . Ad mortem vsque lassata est . It was death vnto her , til she had obtained her desire . Saint Ambrose compareth humane pleasures and delights to the Serpent , who all his life time goes trailing his bellie vpon the earth , and eateth and licketh vp the dust therof . Boaetius compares them to the hony in your Bee-hyues , which although it bee sweete , yet it leaues a painefull sting sticking in vs . Seneca doth celebrate that saying of Virgil , who cals them Mala mentis gaudia . The water that came vp to Tantalus his chinne and glided away by him , signifieth as much . And to take such a deale of paines in the pursute of these transitorie pleasures and delights , as it betraies our Ignorance ; so it makes vs to thinke that the sweet tast of this liuing water , is tyde to the rope and bucket .

Whosoeuer drinketh of this water shall thirst againe . But whosoeuer drinketh of the water that I shall giue him , shall neuer be more athirst . Our Sauiour here sets downe the aduantages , which the liuing water hath of the dead ; The cheifest wherof is , That he that shall drink of the water of this Wel , shal soone after be athirst again . For , Aunque haze troguas , no assienta pazes , Though he make a truce for a time , yet doth he not conclude a finall peace . Saint Austen vnderstands this difference touching the thirst of the body ; but diuerse other Doctors , of the the thirst of the soule . But the Plainest and the surest is , that it imbraceth both , and to cleere this opinion , Let vs first of all suppose , that ( laying aside the thirst of the body ) all do generally suffer the same in the soule . And he that from the clouds should behold this vale of the world , shall perceiue it to be like a desart , full of filthy standing pooles of stinking water , and that all men goe thirsting after the same . And Saint Austen saith , Ipsum desiderium sitis est anim● . For , as a man cannot liue without the desire of the soule , so can he not liue without thirst . Inquietum est cor nostrum , donec ●eniamus ad te . This our saturity and fulnesse is reserued till wee come vnto God , who is our Center . Satiabor , cum apparauerit gloria tua , I shall bee satisfied , when thy glorie shall appeare . In the interim , we must of force liue tormented with hunger , and thirst .

Secondly , We are to suppose that this liuing Water , whether it bee the Holy Ghost , be it Grace , or the Word of God , or Baptisme , doth not in this life quench either that thirst of the bodie , or that of the soule . Touching that of the bodie , we know that many Saints of God , rauished with some deepe contemplation , haue forgotten al hunger and thirst , without any torment or trouble , euen to the abhorring of meate . Nor is it much that the holy Ghost should worke this effect in man , seeing that the vehement passions of sorrow and of ioy , though in a different manner do dayly cause the like . For this our not eating nor drinking occasioned by passion , doth debilitate our forces , and weakens our strength ; but beeing assisted by the helpe of the holy Spirit , it doth not onely conserue , but renew our strength , and put as it were new mettle into vs ; as was to be seene in Elias , who with that water and bread which the Angell gaue him , went vp to Mount Horeb , & there fasted 40 days . And diuers weake men haue ( holpen by Grace ) indured such hunger & thirst , as hath made the world to stand amased at it . But the holy-Ghost doth not alwais worke these effects , saue only when it seemeth good vnto him ; nor at all times , nor towards all persons , no not to the verie Saints themselues ; for those that haue beene the greatest Fasters , haue come in the end to suffer hunger and thirst .

And if we shall treat of the thirst of the soule , it is a plaine case , that this liuing water doth not quench it , but that the holy-Ghost doth to the Righteous adde more thirst after the goods of heauen , and those coelestiall ioyes : According to that of Ecclesiasticus , Qui edunt me , adhuc esurient ; so that till wee come to see God , no man shall see himselfe voyd of thirst .

Thirdly , The thirsting and hungring after these earthly goods and humane blessings , many seeke to quench the same by filling themselues full , and not denying to their eyes ( as Salomon saith ) any thing whatsoeuer their heart desireth vnderneath the Sunne . But their thirst growes still more and more , and their hunger increaseth , like him that hath eaten salt meats , or drunke brackish sea water . All that is in the world ( saith Saint Iohn ) is either the lust of the flesh , the lust of the eyes , or the pride of life . Imagine three Riuers to thy selfe ; one of delights , 1. Io●n. 2.16 . The Riuers of this world are three . a second , of riches , and a third of pride and vanitie : this is all the good that the world affoordeth , and hee that shall drinke of the water of any of these three Riuers shall still be more and more thirstie . And for this cause it is called Aqua concupiscentiae , the water of concupiscence ; a lusting with desire : and as hee that shall drinke and swallow downe these his desires , cannot chuse but grow more and more thirstie ; so hee that shall drinke of this water , shall desire to drinke more : And ( as Salomon saith ) hee shall follow the birds which flie in the aire . The truth whereof is well prooued by that rich man in the Gospell ; who hauing food sufficient for many yeares , yet did toyle and labour ( as if he had been in great want ) to fill his barnes and his Granaries as full as hee could cram them , making more and more store , as if he should neuer haue prouision enough , hee thought all the roomes that he had were too little , I will pull downe my Barnes and make them bigger .

Ob. And if any man shall aske me , If this rich man shall not be able as long as hee liues , though the yeares of his life were neuer so many , to eat out that which hee hath stored vp , why he should take such a deale of carke and care for his diet and his drinke ? I answer , That for the feeding of his bodie much lesse might haue sufficed him , Sol. a little thing would haue serued the turne ; but it seemeth in the Storie , that hee sought to satisfie his soule , and that hee inuited his soule to feast it selfe , and to make merrie , whose thirst is insatiable . Saint Gregory saith , That man , not finding in the pleasures and pastimes of this life , any humane delights answerable to those which his heart desireth , seeketh after change and varietie of sports ; Vt quia qualitate rerum non potest , saltem varietate satietur , That if the qualitie could not , yet the varietie of them might some way giue content : In a word , as well doth the Couetous as the Prodigall die of hunger . Salomon after that he had entred into such a full riuer of del●ghts , and enioyed such a plentiful haruest of all kind of worldly pleasures , hauing the World at will , comes forth with two Horse-leeches of that insatiable appetite , that they still followed him , and neuer left crying , Affer , affer : And who could not finde in his heart to curse that Creditor almost to the pit of Hell , who shall still baule vpon a man , & be as discontented being paid , as if he were vnpaid .

Others there are , which seeke to satisfie this thirst with the goods of Heauen , taking onely from the earth as much as is sufficient for them ; like vnto Gideons souldiers , who passing along by the riuer side , tooke vp water in the palmes of their hands . God approouing in the warfare of this life , that wee should inioy the goods of this life by snatches , and not to lie at racke and manger , Enioying this world as they enioyed it not : Whereas those that lay down vpon their brest , and like dogs lay lapping vp the water , were reprooued by him .

Now by this time the aduantage appeareth cleere vnto vs , which liuing water hath ouer that which is dead : he that shal drink of this water , whither it bee this naturall water , or the symbolicall water of humane delights , he wil quickely become thirstie againe . For neither with the one water is the thirst of the bodie allayed , nor with the other of humane pleasures , that of the Soule : but hee that shall drinke of that liuing water that I shall giue them , shall thirst no more , reseruing it's satisfaction and fulnesse to that other life . This sence the Cardinall of Toledo followes . Yet me thinkes there is a plainer explication of this place , to wit , That he that shall drinke of this dead water , be it naturall , or symbolicall , shall haue thirst both here and there , in this , and in that other life : in this , because the more water he drinketh , the more hee thirsteth : in that other , because Hell is a lake where there is no water . The couetous rich man could not there get so much as one poore drop of water ; the thirst there is too raging and too hot to be quenched . So that this verie word Iterum , Againe , doth implie an eternitie in their thirst ; but hee that shall drinke of the liuing Water , shall not suffer an eternall thirst , because this his thirst shall bee allayed in Heauen .

Shall thirst no more . In part , it may be verified of the fulnesse of this life .

First , Because albeit the holy-Ghost doth augment the thirst of those diuine goods , giuing the Righteous a taste thereof , as he did in Tabor to the three Disciples , when he gaue them a relish of his glorie ; yet that thirst & desire which they had at first to enioy that good , was not wearisome and troublesome vnto them , but rather that one little droppe , that one small crumme , seemed so ●auorie to Peter , that hee could haue rested well contented therewith for many Ages . So that those drops of water which are deriued from the fo●●●ain of that celestiall Paradice , howbeit they augment our desire , yet they giue vs withall such a pleasing taste , that Christ calls those happie that enioy them . And Ecclesiasticus saith , That they surpasse in sweetnesse the hony and the hony combe ; The remembrance of me is sweeter than honey , Eccle. 24.23 . and myne Inheritance sweeter than the honey combe . They that eat me shall haue the more hunger , and they that drink me shall thirst the more : And Saint Augustine saith , That as in Heauen there is fulnesse without fastidiousnesse ; so on earth there is a desire & a hope , but no grieuous torment . Whereof we haue proofe from many places of Scripture , which inuite vs to drinke of these liuing Waters : As in Esay , All yee that thirst , &c. Thou sweatest and labourest , and all to no purpose , because thou betakest thy selfe to those false brackish waters ; haue recourse rather to those faithfull Waters , which , as Ieremie saith , make that good which is promised in Ecclesiasticus ; Eccle. 5 23. Draw neere vnto me yee vnlearned , and dwell in the house of Learning ; Wherfore are yee slow , and what say you of these things , seeing your soules are verie thirstie ? Your soules perish for verie thirst , and only the water of Wisedome is able to quench it . And this is the Argument of the eight chapter of Wisedome , which is verie excellent to this purpose .

Secondly , He that tasteth the well of life will no more relish the bucket of Samaria Because this liuing Water doth in the Righteous quench the thirst of humane delights : and this woman heere had scarce heard the newes of this Water , but she leaues her bucket and her rope behind her , as if she cared not now any more for earthly water , or worldly pleasures . Melior● sunt vbera t●a vino ; [ Another letter hath it Amores tui ] the wine of the Vine makes me sleepe , but the sweetnesse that I taste from thee , and thy deere loue ( my Beloued ) doe in a manner rauish me , and quite alienate me from my selfe , and doe assuage in my brest my disordinate appetites . One drop of the water of Heauen is able to quench the flames of Hell fire : And this made the rich man in Hell , to beg the same of Abraham : Introduxit me rex in cellam vinariam , in domum vini , [ Saint Ambrose reads it , Et ordinauit in me charitatem ] He gaue me to drinke of the wine of this cellar , and my loue was reformed . Before I loued , but now I abhor that which I loued , and loue that which I abhorred : Wine is vsually a spurre to sensuality , but my Beloued did not giue me of this Wine , but of that which King Lemuel gaue to those that were comfortlesse , and of a sorrowfull heart . Noli Regibus dare vinum , &c. It is not fit for Kings to drinke wine , nor for Princes strong drinke , Prou. 31. lest he drinke , and forget the Decree , and change the iudgement of all the ch●lderen of aff●●ction : giue yee strong drink to him that is readie to perish , and wine vnto them that haue griefe of heart ; let him drinke , that he may forget his pouertie , and remember his miserie no more . True it is , that in this life our thirst cannot be fully quenched , by reason of those manifold sinnes whereinto out of our weakenesse we cannot chuse but fall , and that verie often , while we beare these bodies of sinne about vs .

Domine da mihi hanc aquam .

Lord , Giue me of this water . Our Sauiour Christ had so indeered this water , Men vsually couer , what is specially commended . that he set an edge vpon this womans desire , to enioy it . The Serpent spake so much of the forbidden Fruit , that Eue , contrarie to Gods commaund , did eate thereof . The Queene of Sheba heard so much good spoken of Salomons wisedome , that she vndertook a wonderful great journey , that she might both see and heare him . Abigal did so highly recommend to Dauid the noblenes of pardoning of an offence , that of a fierce Lyon , she made him as gentle as a lamb : the woman of Tecoa told Dauid so handsome a tale , that he pardoned his sonne Absalon .

Some do seeme to wonder , that the sinne of dishonestie beeing so hatefull a thing in Gods sight , that permitting other sinnes in his Apostolicall Colledge , as Pride , Couetousnesse , and Treason , he did neuer winke at this kind of sinne ; and hauing antiently so seuerely punished them , that hee should now with this woman deale so mildly and so gently . The drowning of the World was for wantonnesse , & such like dishonesties ; the burning of Sodom , for vnnaturall vncleannes . The punishing of Dauid by the vntimely death of Bersabes son , & by visiting himselfe with sicknesse , was for his adulterie with Vria●s wife . Ezechiell cals Ierusalem a pot , and the Princes thereof flesh ; because that Citie was much giuen to sensualitie . And he sayth , that he will put fire thereunto , vntill all the flesh be consumed , Ob. and that the pot be melted . How is it ( ô Lord ) that thou we●t then so seuere , So● . and art now become so milde ? I answere , That it is wisdome in a Physition to apply different medicines ; sometimes Lenitiues , and sometimes Corasiues . The sinnes of Ierusalem were growne hard and brawnie , ( saith Ieremie ) Why cryest thou for thine affliction ? 〈◊〉 30 . 1● . Thy sorrow is incurable ; because thy 〈◊〉 were increased , I haue done these things vnto thee . All these bals of wilde fire were no more than thy hardnesse of heart had neede of . But those sinnes of this Samaritan , and those of this Adulteresse , were sinnes of weakenesse , and these must be discreetly dealt withall by the soules Phisitions . There are some that we must preach nothing vnto but thunder , death , hell , and damnation . Others , grace and mercie , and win them to amendment of life , by affectionating them to the delights of Heauen , Considering thy selfe , least thou be also tempted : For if thou bee sharpe , Gal. 6.1 . tart , and bitter against weake consciences , God may chance to suffer thee to fall into the like frailties . Iudge charitably of thy neighbour , and censure him by thy selfe ; and seeke rather to comfort , than cast downe a soule , &c.

Lord , giue me of this water . How powerfull a thing is priuate interest ! This woman found excuses not to giue , but none not to aske . The Antients did paint forth Interest , in Mercurie the god of Wisedome , with a bunch of keyes in his hand ; for the couetous man opens another mans brest , for to receiue thence , and shuts his owne , that he may not giue : and for both these things he is verie prudent and wise . The Pharisees had many reasons and places of Scripture , for to persuade themselues that Iohn Baptist was not their Messias ; to wit , for that hee was of the Tribe of Leui , that he wrought no miracles , that hee liued in the wildernesse , and remooued from the conuersation of men , contrarie to that prophecie of Baruc , Baruc. 3 . 3● . Cum hominibus conuersatus est , He dwelt among men . The only thing that did speake for him , was , That he was a holy man , and a Saint of God : and ( as Saint Chrysostome hath noted it ) this one reason they pretended should preuaile against al the rest , because it was in fauour of their owne particular interest . And it is a strange case , that the holynesse of Saint Iohn should bee sufficient to make them to conceiue that he was the Messias , but not sufficient to make them doe that which he commanded them .

Voca virum tuum , Call thy husband .

Wiues ●ot to doe any thing without the 〈◊〉 of their Husb●●d . Ma●ach . 2. Theophilact gathers this note from hence , That Christs willing her to call her husband , was to aduise vs , that a wife is not to craue or receiue any thing , no not so much as a pot of water , without the leaue of her husband , and by order from him , being so made one flesh , and so one spirit by marriage , that they are not to be seperated . Malachie treating of a married wife , saith , Nonne residuum spiri●●● eius est ? Is she not the remainder of his breath ? Whither the allusion bee made to the formation of Adam ( as Saint Chrysostome hath obserued ) for that with the same respiration wherewith God had created the soule in Adam , hee likewise created that of Eue ; or whither it haue relation to the husband , for that the selfe same spirit which giues life vnto him , is to giue the same likewise to his wife . Saint Augustine in a mysticall kind of meaning vnderstands by the man , the vnderstanding ; but the plainer & truer meaning is , That our Sauior in willing her to call her husband , would therby giue her occasion to confesse her fault , & not to dismerit the mercie that was offered vnto her : for , to draw from a womans brest such immodest and dishonest weakenesses , will require a great deale of dexteritie and cunning . The seruant that ought ten thousand talents , presently confessed the debt , and the King forgaue it him ; Inconfessione debiti solutionem inuenit , His confession was his solution , so saith Saint Chrysostome . But he was a man , and his fault lesse foule ; but for an old woman to lie at rack and manger with her Louer in these her elder yeres , will aske much labour , and no lesse skill , to bring her to confession . Obstetricante manu eius eductus est coluber tortuosus , To take the subtill winding Snake out of mans bosome , we had need of Gods helping hand ; that 's the Midwife that must doe it . For to sinne ( saith Saint Chrysostome ) the Deuill putteth great confidence into the brest of a sinner ; but to confesse the same , he infuseth far greater shame : so that dishonestie doth not onely disjoyne vs from God , but remooues vs , like the Prodigall sonne , a great wayes off from him , in regionem longinquam , into a farre Countrie . God hath giuen vs so noble and so gentleman-like a nature , ( saith Saint Hierome ) that Sinne doth make vs melancholly and sad ; but Vertue , cheerefull & merrie . And from hence ( saith Saint Augustine ) arise those remorcements of conscience , those inward stings of the soule , which like the flies of Aegypt disquiet a Sinner . Our Sauiour Christ therefore did here make mention of her husband , ( Como mentado la soga , en casa del a horcado : as if one should talk of a halter in the house of one that hath bin hang'd ) to the end that her sinne might trouble her conscience , worke some remorce in her , and make her to confesse the foulenesse thereof , to the intent that by this meanes she might come to tast of the liuing water .

Thou hast had fiue husbands , and he whom thou now hast is not thy husband . Womens incontinencie . S. Chrysostom saith , That not any one of these was her husband ; & some modern authors follow this his opinion . And this may be grounded vpon that which Saint Hierome hath in an Epistle of his to Rusticus , Post sex viros inuenit Dominum , After six husbands she found the Lord . Irenaeus saith , That all saue the first were Adulterers . But these seuerall sences suit not with this Text. Athanasius saith , That they had a Law in Samaria , that they might not marrie aboue fiue times ; and that the incontinencie of this woman was so great , that hauing buried fiue husbands , she tooke a friend into her house : to whom Saint Hierome adding those fiue which had beene her husbands truly and indeed ; said , Post sex viros , After six husbands . And though these were not Adulterers , yet is it ▪ sufficient proofe , that Sensualitie is a brackish kind of water , which causeth more thirst ▪ and , for that Woman is an impatient creature , and much subiect to long after this & that other thing , Ecclesiasticus stiles her Multi●●la . If she be thirstie , and one cannot satisfie the same , she will solicite sixe , nay sixtie to allay this her thirst . And therefore Saint Hiero●e equalls viduall continencie with virginitie , in regard of those her forepassed pleasures : for like the Phoenix she reuiues againe , by kindling the fire with the wings of her owne proper thoughts ; and therefore in that respect preferres chast widdowhood before Virginitie . For in euerie kind of vice one sin calls vpon another ; but it is most seene in these two , to wit , sensualitie , and heresie : And this peraduenture is the reason , why the Scripture commonly calleth Idolatrie , Fornication . Saint Ambrose treating of 〈…〉 in lawes burning fits of her Feauer , saith , For●asse in typ● mulier● illiu● , 〈…〉 languebat varijs criminum febribus , Peraduenture in the figure of that 〈…〉 flesh languisheth vnder the Fea●ers of diuers crimes . It may likewise be 〈…〉 it was a stampe of this old woman , who was all this while in a hot burn●●g ●e●uer . When Abimelecke fell in loue with Saraah , some make her to bee 〈◊〉 yeares of age ; when Paris stole away Helena , she was fiftie yeares of age and vpwards ; In that Sea voyage of the Argonauts , wherein went ●as●or and 〈◊〉 her brethren , she was about some twentie yeares of age ; and from that time to the destruction of Troy , Theodoret puts thirtie yeares , and Eusebius ninetie . So that according to one account she must be fiftie , and according to the other , ●n h●●dred and ten : and yet notwithstanding all this , shee was married afterwards to Deiphoebus , Theseus hauing stolne her away the second time . Isiodore saith , That aged dishonestie is the sweetest and the hardest to be left off .

But because many times the tyring of our selues out with sinne , makes vs to grow wearie thereof , and at length to loath it , and vtterly leaue it off ; God is woont to deale with Sinners as Fishers doe with their Fish , who giue them li●e enough till the poore fooles haue played themselues wearie , and then will easily land them where they list . — Et quae non puduit ferre , tulisse pudet , saith Ouid. I was not then ashamed when I did the sin , but I had no sooner done it but I was ashamed . They haue painted the god of Loue with Torches and with Wings , to shew , That there is a time wherein these pleasing delights doe flame out-right in vs ; and a time againe wherein they betake them to their wings , and flie away from vs , and are neuer seene againe . Dauid , as it were by way of hyperbole , said of a Sinner , Astitit omni viae non bonae , malitiam autem non odiuit ; It is an ordinarie thing with most men to loath sinne at last , and to fall into a dislike thereof : So did Salomon , Sinne at one time or other growes loathsome through sa●●etie . who after so plentifull a haruest , such a fulnesse of pleasures as he had , yet cryed out at last , Vanitas vanitatum , & omnia vanitas . 〈◊〉 likewise saith in another place , Non est timor Dei ante oculos eius ; he paints forth a sinner that hath cast behind his backe the feare of God , and the shame of the world , and hath so wholly deliuered himselfe vp to all manner of delights , that hee comes at last to abhorre his owne wickednesse . Moses Varceras in his Booke which he made of Paradice , saith , That when Eue had eaten of the forbidden Fruit , it seemed then as loathsome and vnsauorie vnto her , as before shee tasted it , it appeared sweet and pleasant to the palate . Saint Augustine reporteth in his Confessions , That the Diuine prouidence did deferre his Conuersion many dayes , as if it had beene necessarie for the cleering of his errour , that hee should lie a little longer in the mire of his sinnes , Quasi necesse esset adhuc S●rdi●●●e . And the reason of this truth is , Worldly pleasures whereunto compared . That worldly pleasures haue a faire shew and a sweet appearance ; but if a man be drowned in them , and come once to the lees , there is not any Rododaphne more bitter : they shine & giue a light at the first like lightning , but anon after they leaue vs in a more than Aegyptian darknesse . This ●ence may be giuen to that place of Micah , where treating of his people , he saith , Ad Babylonem venies , & ibi saluaberis , Thou shalt come vnto Babylon , and there thou 〈◊〉 be saued . And to that which Salomon hath , Impius , cum ad profundum peccat●●●● veniet , contemnet , The Wicked when hee comes to the depth of Sinne , hee shall contemne it .

The Disciples did wonder to see him talke all alone with a woman ; Though none of them did aske him what he made with her . And had he not beene as wel God as man , they might haue had some ground for it . For conuersation with women ( according to Saint Basil ) is that leauen which soureth the soule ; bee a man neuer so holy , neuer so good , Tamen in ipso congress● , &c. In the verie meeting yet , the diuersitie and sex is soone discouered : And therfore he saith , That that man is happie which hath least to doe with them , but most happie that doth neuer see them . S. Cyprian saith , That for a man to be inuironed on euerie side with flames of fire , and not bee burned ; Nazianzen , That Flaxe should bee neere the fire , and not take flame ; that a young man should bee in familiar conuersation with a young handsome maid , and not bee tempted with an euill thought , is a miracle . Theophilact deliuers vnto vs , That after that miracle of the Loaues and Fishes , the Apostles remained in the companie of certaine deuout women which had followed our Sauiour Christ into the Desert , and were indeering vnto them the greatnesse of Gods power ; and that to diuert them from their conuersation , Coegit illos , he inforced them to imbarke , and to put forth to sea ; and a fearefull tempest followed thereupon : in token , that amongst those rough billowes , furious waues , and tempestuous winds , they did runne lesse danger , than in the conuersation of those good and holy women . One of the names ( amongst many other ) which the Phylosophers and diuers other godly men haue giuen vnto women , was , Tumulus Viuorum , The Graue or Sepulchre of the Liuing . And as vpon your Tombes and Sepulchres there are Epitaphs written , which speake thus , Hic jacet , &c. Here lies such a one ; so vpon this liuing Sepulture , innumerable Epitaphs may be put : Here lyes the Prophecie of Dauid ; here lyes the Wisedome of Salomon ; Heere lyes the strength of Sampson ; Here , the valour of Hercules : for woman is that shelfe or quicksand , wherein the valiantest , the wisest , and strongest men in the world , haue hasarded both their liues and reputation .

THE XXIIII . SERMON , VPON THE SATVRDAY AFTER THE THIRD SVNDAY IN LENT . IOHN 8.

Perrexit Iesus in Montem Oliueti .

Hee went into the Mount of Oliues , &c.

OVr Sauiour Christ the euening before , had preached in the Temple til that the drawing on of the night inforced him to make an end of his Sermon . Euerie one of his Auditors hied them home to their owne houses to ease and rest themselues ; but our Sauiour Christ , who had neuer a house of his owne to put his head in , nor was inuited to any of theirs , betooke himselfe to the Mount of Oliues , as at other times he was woont to doe ; which stood in that distance from Hierusalem , that it was but a walke , as it were , or easie Sabboth dayes journey : in the middest whereof was that little Brooke beset with Cedars , bending towards Bethania , where Martha and Marie dwelt . Heere our Sauiour Christ spent that night in prayer , but early in the morning came againe into the Temple , and all the People flocking about him to heare him , this Historie hapned of the woman that was taken in adulterie ; whereof we are now to treat .

What is typified by the Mount of Oliues . He went into the Mount of Oliues , &c. Saint Augustine in a Sermon De Verbis Domini , ( taken out of that Tract which he made vpon Iohn ) calls the Mount of Oliues , Montem chrismatis & vnguenti : And Bede addeth , That the top of this Mount doth typifie the heigth of our Sauiour Christs pittie and mercie . And the Euangelist here aduiseth vs , That hee came from the Mount of Oliues to the Temple , where this Storie succeeded ; because a worke of so great mercie and clemencie , could not conueniently come from any other place . Moses descended downe from Mount Sinay , but with so rigorous a Law , that he brake the Tables in pieces , that all the People might not thereby indanger their damnation . Sinay is a Bush , and from Bushes what can be expected but bruises and brushings , and all sharpenesse of rigour ? But from the Mount of Oliues , nothing could come thence but Oyle , which is that common Hieroglyph of mercie and compassion .

First , For it's softnesse and sweetnesse ; and therefore did the Diuine prouidence so order the businesse , that Priests and Kings should bee annoynted therewith , signifying thereby , how louing , milde , and gentle they ought to be .

Secondly , Because it strengtheneth and inableth those members which are weake and feeble . Deus ol●um permisit ( saith Clemens Alexandrinus ) ad leuandos labores . Your Wrestlers did vse to annoynt themselues with Oyle , not only that they might slip the easier out of their Aduersaries hands , but also because it made their joynts and their limbes more strong and nimble .

Thirdly , For that it is a soueraigne salue for all kind of wounds ; for there is not any thing that doth so comfort , so supple , so assuage and disperse any malignant humor , and cure any festred sore , sooner than your pretious Oyles . The Samaritane cured with Oyle the wounds of that Traueller whom hee found wounded on the way to Ierico . Esay complaineth , Luk. 10. That no man would sucke and draw forth the bloud from the wounds of his People , Esay 1.6 . nor annoynt them with Oyle ; Vulnus & plaga tumens non est circumligata , nec sota oleo .

Fourthly , For it's stilnesse , softnesse of nature , and little noyse that it maketh ; beat it or batter it neuer so much , poure it out neuer so violently , it makes no noyse , but shews it selfe still and quiet ; whence grew that adage mentioned by Plautus and Plato , Oleo tranquillior , More still than Oyle .

Fiftly , For the vertue that is in it for allaying of storms at Sea , and repressing of the rage of the billowes , for ( as Plinie and Celius affirme ) Oleo mare tranquillatur , With Oyle the sea is calmed .

Sixtly , Because there is not any liquor that doth more spread and diffuse it selfe ; Oleum effusum nomen tuum , Thy Name is as an oyntment poured out , sayd the Spouse to her Beloued : Cant. 1. And the Saints declare the same of the person of our Sauiour Christ .

Seuenthly and lastly , Because amidst all other liquors it is still vpppermost ▪ and is alwayes swimming aloft , and euermore keeping it selfe aboue the rest ; all which are proprieties of pittie and compassion , of mercie and louing kindnesse , which is soft , supple , and sweet this is that which giueth ease to our troubles , and remedie to our paines ; this is that which refresheth and strengthneth our weake and feeble Members ; this is that which cures our wounds and assuages the swelling of them ; this is that which suffers and sayth nothing , though neuer so hardly vsed ; this is that which composeth differences , turbulent strifes , & the raging enmities of this Worlds sea ; and this is that which is a generall salue for all sores , a friend at need , and the greatest representation of Gods glorie : for he is not seene in any attribute that he hath , so much as in this , Misericordia eius super omnia opera eius , His mercie is aboue all his workes . And to this purpose Pieri●s reporteth ▪ That it was concluded by a ioynt consent , that the Images of the gods , should be wrought of no other kind of wood saue that of the Oliue .

He went vnto the Mount of Oliues , and came againe into the Temple , &c. Our Sauiours ordinarie Stations and employments . These were our Sauiours stations , from the Mount to the Temple , and from the Temple to the Mount ; in the Mount he prayed , in the Temple he preached . These are those two imploiments of Martha & Marie , figured in Lea & Rachael ▪ herein is sum'd vp the perfection of Christian religion . Where it is to be noted , that Marie was still rauisht as it were , with the loue of our Sauior , and the swee●nesse of his words ; and Martha with the care to doe him seruice . Rachael was verie faire , but barren ; Leah foule & tendereyed , but fruitfull . The contemplatiue life is wonderfull beautiful , but not fruitfull ; Action is to be preferred before contemplation . the actiue life is foule and bleere-eyed ( nor is it any wonder , hauing it's hands continually busied about wounds and fores ) but is fruitfull in children and he that inioyes the beautie of Rachael , and the fruitfulnesse of Leah , the contemplation of Marie , and the practise of Martha , hath attained to the heigth of Vertue and Holinesse . Ecclesiasticus commendeth the sonne of Onias for these two qualities , As a faire Oliue tree that is fruitfull , and as a Cypresse tree which groweth vp to the Clouds . The Oliue is the embleme of fertilenesse , for it's fruit and it's multitude of branches , and sprigges sprouting forth of it , sicut nouellae Oliuarum . The Cypresse is the Symbole of beautie ; for although it beareth no fruit , yet it shoots vp like a Pyramis , to an extraordinarie heigth : and both of them make the stampe of a holy Prelate , whose mercie and compassion is most fruitfull , and whose prayer is most beautifull and pleasing : for there is not any thing that man can imagine to bee more faire , than that a creature by this meanes should come to grow so sweetly familiar with his Creator .

Ob. And all the People came vnto him , and he taught them . Some man may doubt , How the effects of Gods Word beeing so powerfull and so full of life , [ Viuus est Sermo Dei , & efficax poenetrabilior omni gladio ] and this People shewing themselues so deuout in hearing him ; it should come to passe , that our Sauiour comming so early into the Temple , and tarrying there all day long , to teach and instruct them in the truth , they fell into so many sinnes as they did , and in the end into the greatest that euer was heard of ? Sol. But that may be answered of those the Faithfull that were then , which Saint Bernard speaketh of those that are now , That many professe themselues to be Christians , and applie themselues to all those obligations that are befitting Christians , and performe all other Christian actions , and come ( out of custome ) to Sermons , to diuine Seruice , to the celebration of the Sacrament , & adoration in the Temple . And this is no great matter for them to do , considering they are borne and bred amongst Christians ; in farre stricter duties is the Moore tyed to his Mahomet , and to the Lawes of his Alcaron ; and in a farre more rigorous manner is the Gentile bound to his false gods , for that they sacrificed their sonnes and daughters to Idols ; Immolauerunt filios suos , & filias suas Daemonijs , For myne owne part , I confesse ( saith this holy Saint ) in all humilitie , That as the young Heifar being accustomed to eat and tread out the Corne , takes the yoke patiently ; so doe I come to these duties of a Christian , and of a religious man , Most Christians are led by custome more than by deuotio● . more out of custome , than deuotion . Would to God that what this Saint said of himselfe in humilitie , might not too truly bee said of many Christians amongst vs , who submit themselues to the yoke of the Law , for the feeding of their bellie , and out of long custome .

Adducunt ei mulierem deprehensam in adulterio , & statuerunt eam in medio .

They brought vnto him a woman taken in adulterie , and set her in the middest , &c. This woman was peraduenture drawne to commit this foule sinne , out of the assurance that she had that this businesse would be closely carried , and out of that good loue and affection which shee bare to the Adulterer , and hee to her ; who happely had sworne vnto her , That for her sake hee would bee content ( if need were ) to lay downe a thousand liues . But this loue did end in leauing her vpon the Bulls homes , with danger both of her life and honour ; and this secret came to light in the sight of all Hierusalem .

There are foure manifest truths in matter of secrecie .

The first , Not to relie vpon secrecie ; because , Nihil opertum , quod non re●detur , There is nothing so closely carried , which is not at last brought to light : the rea●on is , because there is no sinne , be it committed in neuer so secret a corner , which doth not come forth in the end , and vtter it's voyce aloud in the gates of the citie . So God said vnto Cain , presuming that that fratricide of his , because it was done in secret , should haue beene buried for euer , and neuer haue come to light , If thou doe well , thou shalt be rewarded for it ; if ill , sinne lieth at the doore . Gen 4. And when Cain made himselfe as if he had been ignorant what was become of his brother Abel ; the Lord said vnto him , The voyce of thy brothers bloud crieth vnto mee from the earth : And in Scripture it is an ordinarie kind of language to say , That our sinnes doe crie out for vengeance . When one of Ioshuahs souldiers hid a wedge of gold , Nicholaas de Lyra noteth , Sin , if nothing , will be it owne discouerer . Iob. 24.14 . That the originall word signifieth likewise a Tongue ; for though it were hid and buried vnder ground , yet did it crie out . Iob painteth forth the warinesse of an Adulterer , He waiteth for the twilight , and saith , No eye shal see me ; and disguiseth his face ; Like the Owle , he comes not abroad till it be darke night , he pluckes his hat downe in his eyes , he muffles his cloake about his face , he first lookes on this side , and then on that , lest any one should chance to espie him : In a word , such lewd liuers as these , like vnto your wilde beasts , keepe themselues close , watching for the darkenesse of the night : Psalm . 104.20 . In ipsa pertransibuut omnes bestiae agri , Thou makest darkenesse , and it is night , wherein all the beasts of the Forrest creepe forth ; and so it is with these beastly minded men . Salomon makes another kind of description thereof ; A man breaketh Wedlocke , and thinketh thus in his heart , Who seeth me ? I am compassed about with darkenesse , Eccle. 23.18 . the walls ouer mee , no bodie seeth mee , whom need I to feare ? But the truth is , That Walls haue eyes as well as eares ; besides , the eyes of the Lord are ten thousand times brighter than the Sunne , beholding all the wayes of men , the ground of the deepe , and the most secret parts . And this man that thinks himselfe so close and so cunning that no eye can find him out , shall bee punished in the streets of the Citie , and shall be chased like a young horse-Foale , and when hee thinketh not vpon it , he shall be taken : thus shall he be put to shame of euerie man , because hee would not vnderstand the feare of the Lord . Saint Augustine saith , That none seeke to carrie these kind of businesses more secretly and more cunningly , than your married woman , that hath a care of her reputation and honor ; but she also , for all her slie cariage , shall bee brought out into the Congregation , and examination shall bee made of her children ; her children shall not take root , and her branches shall bring forth no fruit ; a shameful report shal she leaue , and her reproch shall not bee put out . Salomon after hee had made mention of foure things that left no signe behind them , nor were to be traced out , or followed by the track ; to wit , The way of an Eagle flying through the ayre ; of a Serpent gliding through the Rock ; of a ship sailing through the sea ; & of the wayes of a young man in his youth ; hee further addeth , Talis est via mulieris adulterae , The way of an Adulteresse may verie well be likened vnto these , for that great artifice and cunning wherewith she dissembleth this her treacherie , as being only priuie to this her foule play , and wiping her lips , she sits downe full gorged at her husbands boord , and tells him that shee will fast , contenting her selfe with bread and water ; to the end that by this her fasting and leading a godly life , shee may gaine a good report , and be free from the razors of malicious tongues : but in the end , ( as before we haue said ) Nihil occultum quod non reueletur , Nothing so secret which shall not be reuealed . For Sinne euermore leaues a print behind it , like those footsteps of Baals Priests ; those steps of our forefather Adam ; that coare of the cut Apple that choaked all Mankind ; and those crummes and reliques of their feastings , who said , Nulium sit pratum quod non pertranseat l●xuria nostra , Let there be no meadows in which our ryot may not reuell . The Deuill , who assures vs most of secrecie , takes off this cloake which he casteth ouer vs , and discloseth these our secret sinnes , when he hath a mind to open our shame . Dauid beeing a wise and discreet King , tooke extraordinarie care for the concealing of his adulterie ; Forsitan tenebrae conculcabunt me , tu fecisti abscondite : hee carried the businesse so closely , that he thought it should not be discouered ; but by those Letters that he wrote vnto the Generall of his Armie , That he should put Vrias in the forefront of the battaile , and where the greatest danger of death was ; Ioab smelt out Dauids drift , and shewed the Kings Letter to some of his Captaines ; who did blaspheme God , for that he had set a King ouer them , who for to satisfie his lust , set so little by the life of so braue and valiant a Souldier , and so seruiceable as Vrias was , and so well deseruing of his Maiestie .

Sin cannot bee concealed from God . The second , That though a sinne be kept secret from the eyes of men , yet is it not possible that it should bee hid from the all-seeing eye of God . The Sunne hath not so cleere an eye-sight as God hath ; The Sunne pierceth into the bowells of the earth , it discouereth the bottome of the Deepe : in the one he hath certaine Shops or Worke-houses , wherein gold , siluer , and pretious stones are wrought ; in the other , Pearle , and diuers other rich commodities , as Corall , Amber , and the like . But although the Sun reacheth to the vtmost corners of the earth , and the most hidden secret places of this Vniuerse , by his vertue and heat ; yet are there many which he cannot come neere vnto with his light and splendor : but from the eyes of God there is not that veine or least crannie in the earth , nor that shell , though neuer so small in the sea , that can hide it selfe ; Sicut tenebra eius , ita & lumen eius , As the darkenesse is his , so is the light also . In that beginning when God created the World , he diuided the night from the day , and the light from darkenesse : but this was done for humane eyes ; but to those diuiner eyes there is no night at all , and innumerable are those places of Scripture which prooue the truth hereof vnto vs .

The third , That God many times affoords vs a greater fauour in publishing a secret sinne , than in letting it lie hid and reserued against the day of Wrath , for our eternall and publique confusion . Sin while it is hid , more dangerous to the Soule , than when it is discouered . The Schoolemen make a question , Which is the more grieuous , the publique or the secret sinne ? and it is a plain case , that the publique carries with it more grieuous circumstances of scandal , harme , and infection ; and therefore Dauid stiles it a Plague or Pestilence : but the secret sin is always more dangerous , because it is in some sort incurable ; there is no neighbour to admonish thee of it , no witnesse to denunciate against thee , nor no judge to punish thee for it , nor no Prelat to reprehend thee therefore ; for sinne once reprehended in persons that haue any shame in them in the world , turnes to amendment . Saint Augustine reports in his Confessions , That his mother had two Maid seruants , one a well growne wench , the other a little girle ; and that when they went for Wine to the Tauerne , the bigger would drinke a good heartie draught , the lesser did but sip a little ; but by sip after sip she grew by degrees to be a good proficient : and falling out one day before their mistresse , the bigger complained of the lesser , That she did drinke vp the Wine ; whereof shee was so ashamed , that she would neuer after so much as offer to take it . Publique sins , all labour to amend : When a house is on fire , there is not that Tyler or Carpenter , or any neere dweller , but will hast in and helpe all they can to quench it . Secret sinnes are like a smokie fire , which lies smothering & not flaming forth , wasts and consumes inwardly : and this is the cause that it is conserued and continued like a secret Impostume , which occasioneth our death because it cannot be cured . Iosh 7. Vpon Achans sinne they did cast lots by Tribes , by households , and by particular persons ; and when the Delinquent was discouered , Ios●●ah sayd , Giue thankes vnto God , that thy sin is brought to light and made knowne to the world , and that thou shalt smart for it in this life ; for had it beene kept secret , thy punishment had beene immortall . Dauids Adulterie being brought forth vpon the open stage , [ In consp●●tu Solis huius ] and Nathans reproouing him for it , was the future occasion of all his good . It could not chuse , to this adulterous woman that was thus taken in the manner [ Con el hurto en las manos , with the theft , as they say , in her hand , ] but be a wonderful griefe & vexation , that shee should be carried publiquely through the streets , all the boyes of the Citie hooting at her , men and women poynting at her with the finger , and crying shame vpon her , and that at last she must be brought into the Temple , and there be set in the middest of that reuerend Auditorie and Assemblie , as a spectacle of shame and infamie . But the opening of this her wound , was the curing of it ; this which shee thought was her ruine , was her remedie ; & this her marring was her making . The World held her to be a most vnhappie woman ; for there being so many Adulteresses in the Citie , Whorings had ouerspread the land , and bloud had touched bloud ; that this flash of lightning should light vpon her alone , Hose. 4. and that this sudden thunder-clap should not onely voyce her dishonour , but her death . Whereas the Adulterer was by all adiudged to be a happie and a fortunate man , that by good hap he had escaped out of the hands of Iustice , either by flight , or greasing the Officers in the fist . Others stickt not to say , Siempre quiebra la soga , por lomas del gado ; the weakest still goes to the wall : howsoeuer , the more certaine truth is , That she was happie , and the Adulterer vnfortunate .

The fourth , That euerie sinne is to bee made publique either in this present life , or in the life to come ; and this sayth the aforesaid Letter , Nihil opertum quod non reueletur ; and not onely publique notice to be taken thereof , but to bee accompanied also with shame and confusion . And this the Scripture prooueth vnto vs in many places ; and for the amending of these two mischiefes there is no meanes so powerfull , as to haue recourse to repentance ; from whence proceed these two effects :

The one , That it couers our sinnes , Blessed are they whose sinnes are forgiuen , and whose iniquities are couered .

The other , That it doth blot them out of Gods rememberance , according to that of Ezechiel , At what houre soeuer a Sinner shall repent him , I will no longer be mindfull of his sinne .

Haec mulier modo deprehensa est in adulterio .

This woman was taken in adulterie in the verie act , &c. Mans disrespect is oft an occasion of the womans fall . All these words carrie w●th them a kind of emphasis which indeere the aggrauation of the Accusation , Haec mulier : For howbeit the sin of adulterie may be greater perhaps in the husband , by giuing by his little respect and his bad example , occasion to his wife to play the Whore . [ For as Thomas saith , He that treateth with another mans wife , se & suam discrimini exponi● , exposeth himselfe and his own wife to a great deale of hazard ▪ because he soweth bitternesse in the marriage bed , contrarie to that rule of Saint Paul , Husbands loue your wiues , and be not bitter vnto them . For which cause they tooke out the gall from that beast which was sacrificed by married men vnto Iuno , for that the Head ( which is the man ) ought to be obliged to more continency , to more vertue , to more wisedome , & more fortitude , as Saint Augustine tells vs ] yet notwithstanding , this fault is held fouler in the woman . Eccle●iasticu● treating of an Adulteresse , saith , ●he getteth shame to her selfe , and her reproch shall neuer be blotted out . I know not whence it comes to passe , that the remembrance thereof is so soone blotted out in man , and that it should sticke by a woman all the dayes of her life .

Adultery how punished in former times . She was taken now . Now , euen in the nick : it is not a sin of any antient standing , it cannot plead prescription , that it was so many yeares since , or time as they say out of mind : for time doth either couer or lessen the offence ; or it may be pleaded , that it was formerly punished . But this is not a quarter of an houre old , now , euen now did we take her in the manner , In adulterio , in the verie act of adulterie . And here notifying the same vnto our Sauiour Christ , they fall a aggrauating the heinousnesse of the offence ; and this is prooued vnto vs by foure forcible arguments .

The first , That there were punishments ordained against Adulterers by all Nations whatsoeuer .

Some did burne them aliue , if we may beleeue Lucian ; so the Philistines burned Sampsons Spouse ; and so Iudah gaue order to haue his daughter in law T●mar burned .

Some againe did vse to quarter them ; and Euclides makes mention of a King that executed this law vpon his owne sonne .

Others pluckt out their eyes , as Valerius reporteth it .

And others did whip them and cut off their noses , as Siculus stories it of the Aegyptians .

Others ( saith Caelius ) did hang them .

Others did stone them to death , and that was Moses his Law .

Others did tie them to two trees , which beeing bowed downe by violence , letting them suddenly goe , did with a jerke rent one limbe from another , &c.

Hence may bee argued Gods chasticement ; Per me Legum conditores iusta decernunt . Prou. 6. Salomon saith , That as it is not possible that a man should carrie fire in his bosome , and his cloathes not be burnt , or goe vpon coles , and his feet not be burnt ; no more is it possible , that a man should lie with another mans wife , and that the justice of God should not take hold of him . And therefore it is sayd , Non erit mundus cum tetigerit ●am , He that goeth in to his Neighbors wife shal not be innocent , whosoeuer toucheth her : The Hebrew letter hath it , Innocent , indemnis : The Septuagint render it , Insons , impunitus . So that for other our sins , it may be God will let vs escape vnpunished ; but in matter of adulterie , let no man expect the like fauour . And therefore hee commaunded , That in the Sacrifice of the Adulteresse they should haue no Oyle ; to signifie , that it was a fault that deserued little or no mercie .

The foulnesse of this sin , and how heinously the Saints haue thought of it . The second Argument of aggrauation is , that many of the Saints haue giuen to Adulterie the name of the greatest and foulest offence . Philon sayth of it , Ad●●terium malificiorum maximum , Of all wickednesse Adulterie is the worst . Cornelius Tacitus affirmeth the like in his Annals . Pope Clement reporteth , That Saint Peter was often woont to say , Quid in omnibus peccatis Adulterio grauius ? That amongst all the sinnes there was not any more heinous than Adulterie . Iob by way of hyperbole breatheth out this , Iob. 31. If I haue sought to betray my friend , and haue layd wait at the dore of my neighbor , let my wife grind vnto another man , and let other men bow downe vpon her . In the Booke of Iudges it is called Magnum nefa● , ●●●quam tantum piaculum factum est in Israel , Iud. 20.6 . A villenie , the like was neuer committed in Israell . And a little before , Adulterie is sayd to bee Iniquitas maxima . And a great proofe of this truth is , the comparing of it with other ●innes , and the heynousnesse wherewith they qualifie it aboue the rest . The murdering of 〈◊〉 seemed a lesse sinne to Dauid than his adulterie with Bersheba . And Saint Chrysostome prooues this out of that act of Abrahams , who intreated Saraah to giue out , that she was his sister ; for if it should be knowne that she was his wife , making lighter of murder than adulterie , they would not sticke to kill him . Dan. 13. Susanna esteemed lesse of death , than the dishonour to her selfe and her house . Homer stories it of Vlysses , That when he was absent from his wife Penelope , hee was solicited and earnestly layd at by Circes the Sorceresse , who promised to make him immortall : and howbeit hee did verily beleeue that shee was able to make good her word , yet did he lesse reckon of immortalitie , than of committing adulterie . Salomon proues , That theeuing is a lesse offence ; for many men steale meerely out of pure hunger , vt esurientem impleant animam , that their hungrie soules may be satisfied . But the Adulterer hath no excuse at all ; the Theefe may make satisfaction , Reddet septuplum , He shall restore seuen fold ; the Law requires no more of him : but the Adulterer , with all that hee hath , is not able to make satisfaction ; all the wealth and lands that a man hath , cannot ballance ( bee they neuer so heauie ) the wrong that is done by an Adulterer . In a word , The sinne of Adulterie is without all question of all other sinnes the greatest . Summus saeculi reatus , Tertullian calls it . Saint Cyprian , Summum delictum . And yet the Scripture confounds these two , and stiles Idolatrie , Adulterie : As in that of Hosea , Omnes adulterantur , quasi clibanus succensus , They ha●e all committed adulterie , Osee 7. they haue runne a whoring after strange gods , and are all as hot as an ouen . Saint Hierome vnderstanding here vpon this place , The Idolaters , &c.

The third argument is , The harme which insues vpon this sinne : Clemens Alexandrinus termes Adulterie , Pestem maximam . Iob , a fire that sweeps all away , makes hauocke and ruine both of root and tree , and euerie branch thereof , omnia eradicans germina , Rooting out all the Plants , euen to the children and nephews . Iob. 3● . Such adulterated Plants ( saith Wisedome ) though they take deepe rooting , and spread abroad their branches , yet shall they not inioy any stabilitie or firmnesse . The Roman Emperours made good proofe hereof , for such as were giuen to Adulteries , neuer saw any succession of their owne . The like did Herod , who robbed his brother Abimileck of his wife : and so diuers others . Filij tui sicut n●●ellae Oliuarum , which are neuer ingraffed into any other Tree . And the Church , though she be so cockering and indulgent a mother , doth disfauour them and reprooue them .

The fourth & last is , Natures dislike therof , Adulterie disalowed euen by Nature . which thinks her selfe extreamly wronged and iniured thereby ; Which seemeth much to aggrauate the qualitie of the offence .

First , In the men ; who perhaps though they doe not come thereby to bee infamous , yet they are not able with all that they haue , to recompence this so foule an affront ; so saith Salomon . Alexander writing to his mother Olympias , Prou. 6.35 . stiles himselfe the sonne of Iupiter ; but therein he exceedingly wronged his mother , in making her an Adulteresse , though it were by the greatest Deitie of Heauen .

Secondly , In the beasts , in whom there is a resentment of ●his wrong . In which kind , Plinie , Aeli●● , and diuers other Historians tell strange tales .

But aboue all , God holds himselfe therein greatly offended ; especially this sinne being committed by Christians .

First , Because Matrimonie is a Mysterie , which represents the vnion of the marriage of God with his Church . And for this cause God calls them both but one flesh ; They are 〈◊〉 more twaine , but one flesh , let not man therefore put ●sunder that which God hath coupled together . Where if you note it , hee speakes in the singular ; for o●herwise they would not conueniently represent so strict a vnion .

Secondly , Because God is the authour of marriage ; God created man and woman , and being wedded each to other , he said , For this cause shall man lea●e father and mother , and cleaue vnto his wife . And for Dauid his adulterie , the Lord said vnto him , 2. Reg. 2. The Sword shall neuer depart from thy house , because thou hast despised me , and taken the wife of Vriah the Hittite to be thy wife ; it was not Vriah , but I th●● was despised . Where I would haue thee to weigh well the word Me , who in the beginning of the world did authorise marriage ; Me , who in the Law of Grace was personally present at my friends marriage , and there vnfolded the sailes of my Omnipotencie , working there and at that wedding my first miracle . S. Paul saith , If the husband be of the houshold of the Faithfull , and the wife of the Vnfaithfull , non dimittat illam , let him not forsake her : but if she shall be vnfaithfull to her husband , 1. Cor. 7. he may lawfully then leaue her . So that God seemeth to be more offended , that she should not keep her faith toher husband , than that she should not professe the Faith of Christ .

But this they said to tempt him . They put on a shew of zeale , and feigned a dissembled desire of knowledge , and to be satisfied concerning this point : but the truth was , that they went a fishing , to see if they could catch our Sauiour in some answer that he should giue them contrarie to the Law , to the end that they might accuse him as a Transgressour . The Scribes they were jealous of their Law , the Pharisees of their Religion ; the one sought to picke a hole in his coat vpon some quirke and quiller of the Law ; the other , for the wronging of their Religion : and therefore they said vnto him , Seeing thou art a Master , to whom it belongeth to expound our Lawes , and that thou takest vpon thee at euerie bout to vnfold Moses his meaning ; Moses law commandeth , That such should bee stoned ; Leuit. 20. Deut. 22. What sayst thou therefore ? Euthimius saith , That they tooke our Sauiour Christ to be so mercifull a minded man , that they did well hope that hee would wrest and wind the Law which way he listed , if not vtterly ouerthrow it . And they did ground these their suspitions vpon some Sermons of his which he had preached , wherein he had deliuered to the People , That it was lawfull to cure the Sicke on the Sabboth day ; which was a new kind of doctrine in their Law . Saint Gregorie and Saint Ambrose doe both affirme , That they did verily persuade themselues , That our Sauiour Christ could not chuse but ●e caught in the trap , and necessarily fall into an errour , one while by pardoning contrarie to the Law ; another while by condemning , contrarie to Grace .

Iesus autem inclinans se deorsum .

But Iesus stooped downe , inclining his head towards the ground . Saint Chrysostome saith , That for the Pharisees it was a most seuere act of Iustice ; but for the Adultresse , a most noble act of mercie . These Hypocri●● hee depriued of ●is sight , and would not cast his countenance towards them , which is one of Gods seuerest chastisements ; Thou turnedst away thy face from me ( saith the Psalmist ) and I was troubled . For a King to turne away his face from a Fauorite , it wil shrewdly trouble him ; What perturbation must that then cause , When God shall not cast his eye towards vs , but turne his fauourable countenance from vs ? Hide not thy face , ô Lord , from me , lest I be like vnto those that descend into the pit ; O Lord , to denie the light of thy countenance , is to condemne me vnto Hell : and the greatest torment of the Damned is , that they are debarr'd thy sight ; Cur faciem 〈◊〉 abscond●● , & arbitrar●● 〈◊〉 inimicum tuum ? All my happinesse consists in those thy eyes , and to denie them vnto me , is to vse me like an enemie .

Towards the Adulteresse our Sauior carried himselfe as became a soueraigne Prince ; for it is a common thing with Kings and Princes , to turne their eyes aside from a woman that is shamelesse and of a lewd and infamous life ; the sight of a husband is a fearefull thing to a wanton wife , so is the eye of a seuere father to a gracelesse sonne , so the austere looke of a King to his seruant that hath played the Traitor : how then shall Gods countenance skare vs , when hee shall looke askew vpon vs , and knit the brow of his heauie displeasure ? When the Adultresse did behold her selfe in that Crystall Glasse , Christ Iesus , in whome there was no spot nor least specke of blemish in the world , and did see what a freckled soule she had of her owne , how foulely bespeckled with a loathsome morphew of this ouerspreading sinne ; In what a confusion must she needs bee , and how dasht out of countenance ? Dauid was as valiant a King , and as braue a soldier as euer drew sword , & one that fought the Lords battels ; yet he considering the foulnesse of this his adulterous sin , weeping & sorrowing for the same , when he saw Gods eye was fixed on his fault , and that hee had withdrawne his woonted fauor from his person , he felt such torment in himselfe , that in the bitternesse of his soule he was forced to crie out , Turne away thy face , ô Lord , from my sinnes . What then should this weake , this poore and wretched woman do in this case ?

Iesus stooped downe . Saint Cyril saith , That our Sauiour herein did aduise your Iudges , that before they proceed to sentence , they should well and truly consider of the cause alone by themselues , and proceed with a great deale of leisure & deliberation . Before that God did condemne the pride of those that built the Tower of Babell , he said , Descendam & videbo , I will goe downe and see what they doe . And the crie of the sinnes of Sodome comming to his eares , hee sayd the same againe : for there is no wisdome nor discretion in it , as Nicodemus said , to condemne a man , Vnlesse he first heare him speake for himselfe , Iohn 7.51 . and know what hee hath done . This is that which Dauid said , Doe righteous iudgement , ô ye sons of men . Suting with that of our Sauior , Iudge not according to the face or outward appearance . Daniel summarily shuts it vp all in this , The Iudgement was set , and the Bookes opened . Dan 7.

He stooped downe . For albeit a Iudge ought to beare himselfe vpright , Iudges must incline to mercie . yet he ought still to stoope and incline himselfe to mercie . Christ looked downe vpon the earth , and considered with himselfe , that he had made this woman of earth . If a Iudge may euen in justice saue a Delinquent , if hee shall find a way open for mercie ; he may comfort himselfe , that it is Gods fashion so to doe , and this may be his warrant . Elisha said vnto Elias , by way of petition , I pray thee let thy Spirit be doubled vpon me : This was a hard suit . Theodoret askes the question , Ob. Wherein the difficultie did consist ? And he answereth , Sol. That it did not consist in miracles , nor in grace , but in that Elias his Spirit was so sharpe and so bitter : I destroyed the Israelites with fire from Heauen , and punished that people with three yeres famine ; if my spirit should be doubled vpon thee , vpon the like occasion thou wouldst consume them all , and make an end of them at once .

He lift vp himselfe . When he was to giue sentence he stood vp ; for albeit a Iudge should in the medijs incline vnto mercie , yet in principio , and in fine , hee ought to deale vprightly , and exercise integritie . Let a Iudge vse a Delinquent with a great deale of courtesie and sweetnesse , let him seeke out all the meanes that he can , to saue him and to set him free ; but in the apprehending of him , and the sentencing of him , let him be vpright and sound in that hee shall resolue vpon ; And in point of Iustice , let not the beame of the ballance lean aside , nor his fancie ouersway him , nor any feare of great mens displeasure terrifie him . Gratious an● righteous is the Lord , Psal. 25. therefore will he teach sinners in the way . The Lord as he is sweet and gratious , so is he vpright and iust ; and therefore it is fit that a Iudge should not onely know the Law , but should also sincerely execute the Law , not interpreting the same according to his owne pleasure , but according to reason and equitie .

With his finger he wrote on the ground . All that comment vpon this place , do agree in this , That he wrote in this manner , and why he did it :

And first of all , Saint Hierome saith , That hee wrote on the ground the sins of those that had accused this Adultresse : According to that of Ieremie , They that depart from thee shall be written in the earth ; Ierem. 17.13 . their names shall not bee registred in the booke of Life : wherewith he left them confounded and ashamed , and did prooue thereby vnto them , that they had neither any zeale to the Law , nor any desire to obserue the same . This was a blazoning forth of the honour and glorie of our Sauiour Christ , beyond that of the Romans ; here was a parcere subiectis to the purpose ; and a debellare superbos with a witnesse . And whereas the Scribes and Pharisees set vpon him in this their pride and brauerie , when they saw their own sinnes set downe before their eyes ( which to a Sinner is a terrible and most fearefull sight ) they let fall their plumes , and hung downe their heads for shame , being so basely deiected , as none could be more . I will lay all thy abhominations before thee ; O , this is a sad and heauie spectacle , What humane eye can indure to behold them ? especially when God shal raise vp our old sinnes , which we thought had beene forgotten and buried in the pit of obliuion . O , how true is that of Ieremie , and how pat to our present purpose , The yoke of my transgressions is bound vpon his hand , they are wrapped and come vp about my necke . My heauie sinnes are continually before his eyes , as he that tieth a thing to his hand for a remembrance ; the horrour whereof hath made my strength to fall . What a dismall thing is it , to see those my wickednesses which I thought had beene quite out of his remembrance , and that he had cast them behind his backe , to be brought before my face , and he to hold the beadroll of them in his hand , written in great capitall letters , Circumuoluta sunt in manu eius , like a piece of corke vnder a clew of thred . Esay paints forth certaine impudent and shamelesse Sinners , and presently anon after saith , Their destruction is written downe , and when I see my time I will speake thereof . Iob. 13. O how doth Iob complaine hereof , Thou writest bitter things against me , and makest me to possesse the iniquities of my youth . He calls these bitter things , the sinnes of his youth . Saint Chrysostome saith , That hee borrowed this metaphor from a Iudge , who takes the penne in his hand for to pronounce sentence , setting downe the offences of the Delinquent . And therfore Iob saith , I see that thou lookest narrowly vnto my paths , as though thou wouldest pronounce sentence against mee . And therefore Saint Hierome saith , That Christ wrote on the ground . And as a Iudge exposeth a Butcher to publique shame , by hanging his false weights about his necke ; so thou , ô Lord , hauing readie written in thy hand the yoke of my transgressions , thou exposest mee to shame , by wrapping them about my necke .

Saint Ambrose sayth , that our sauiour wrote that which Ieremy prophecied of Ieconiah , Terra , terra , s●r be hos viros abdicatos , O Earth , earth , write these men destitute , Ierem. 22. &c. And in one of his Epistles he sayth , Thou seest a moat in thy neighbours eye , but not the beame that is in thine owne . A late Commentator hath this note hereupon , That our Sauior wrote downe the sinnes of this Adulteresse , that he might see them satisfied ; bearing himselfe like a pittifull Iudge , who freeth a poore debtor , but takes a note of the debt that is to bee payd ; Wholly to forgiue the same , the party not beeing satisfied , could not stand well with his Iustice ; and to condemne her wholly , could not sute well with his Mercie . And therefore he was bound to pay the debt for her . Supra dorsum meum fabricauerunt peccatores . Another letter sayes , Scripserunt . He entred into bond for vs all . But although it be most certain , that he wrote some letters , or some sentence , against the sinnes of these her accusers ( and therefore the Greeke text sayth , Hoc digito scribebat in terra ) yet what that was which hee then writ , there is no certaintie thereof . And it is a great indicium or token that they did not well vnderstand those Characters , because vpon that writing they did not depart and goe their way . But vpon those words which our Sauiour afterwards said vnto them , Qui sine peccato est , Let him that is without sinne , And presently thereupon the Euangelist addeth , Audientes haec vnus post alium abijt , That hearing these things , they went their way one after the other .

Secondly , Saint Austen saith , That he wrote on the ground , for to signifie that the names of the Accusers were not writ in Heauen . Alluding vnto that which he said vnto his Disciples ; Reioyce , because your names are written in heauen . Or , for to show that it was he himselfe , which with his own finger had writ the Law in those Tables of stone ; and withall to intimate , that the new Law was not to bee written in ragged stone , but in fruitfull ground ; not in the roughnesse of the Law , but in the softnesse of Grace . And Saint Ambrose in the Epistle formerly alledged , doth in a manner repeat the verie same words . So that by all these circumstances , it plainely appeareth that hee noted them out to bee transgressours of the Law , and to bee such a kind of people that had not the feare of God before their eyes , beeing neither iust in their Iudgements , nor mercifull in their Workes .

Let him that is without sinne , &c. He had recourse to the rigour of the Law , by condemning the Adulteresse to be stoned to death , which was an infamous kind of death , Achan , Naboth , those false Iudges that wronged Susanna , and good Saint Steuen suffered in this kind . He had recourse likewise vnto his mercy , by absoluing her of this her sinne . For their condemning of her to be stoned , who were faultie in the same kind themselues , was a kind of absoluing her . And this limitation ( as Saint Cyrill hath obserued it ) was iuridicall , and according vnto Law . For as she was to be stoned by the Law , so she was to be stoned according to the Law ; But the Lawes doe not permit that the transgression of the Law , should bee righted by those that are transgressours of the Law . So that when our Sauiour sayd , Let him that is among you without sinne cast the first stone at her ; hee vnderstood by sinne in that place , the sinne of Adulterie , for otherwise it had beene contrariam actionem intentare , and the reconuention had not beene so strong and forcible . When the Pharisees found fault with Christs Disciples for their not washing of their hands , he retorted their owne weapon vpon them with a Quare & vos ? And here treating with him touching this womans Adulterie , hee giues them this answere , Qui sine peccato est , &c. Saint Austen makes a question , whether the Adulterer himselfe were there or no ? And his resolution is , that the rest were there . So that in the Accusers there were two foule faults to be found , which are inexcusable .

The one to let goe a Delinquent for particular interest , and priuate gaine , as wee read in the Maccabees , of Ptolomeus his freeing of Menelaus from his accusation , notwithstanding he was the cause of all the mischiefe wherewith he was charged , and a man that deserued death in the highest degree : the Text there saying , that he was Vniuersae malitiae reus .

The other , That they who should haue beene preseruers of the Common-wealth , and maintainers of Iustice , should be the Caterpillars of the Common-wealth , and the ouerthrowers of Iustice .

And if any bodie shall aske me , how they being faultie themselues , should dare to accuse this woman of the same crime . Saint Austen in his Confessions renders this answere , Fortis inscriptio , quam nulla deleuit iniquitas . Though God hath pri●ted with such deepe letters in the paper of our Consciences , the hatefulnesse of sinne ; yet notwithstanding those many sinnes of our owne , wee will not forbeare to condemne other mens sinnes , though we be faultie of the same our selues . A Merchant apprehends a poore petty Theefe , brings him before a Iustice , and causes him to be whipt , not considering that himselfe is the greater Theefe of the two . Diogenes told the Iudges and other subordinate Ministers of Iustice , That the greater Theeues did hang the lesser . Dauids adulterie beeing put in the third person , 2. Reg. 12. hee told the Prophet Nathan , As the Lord liueth , the man that hath done this thing shall surely die , Filius mortis est . How doest thou condemne that in another , which thou dissemblest and smootherest in thy selfe ; Fortis inscriptio , quam nulla deleuit iniquitas . Absalon had a great Councellor called Achitophel ; Dauid had another as wi●e as hee , called Cushai : now when Cushai saw that Achitophel tooke part with Absalon , he said vnto Dauid , I doe not so much feare thy sonne , as this Councellour of his ; for he hath a shrewd pestilent pate of his owne : wherefore I thinke it verie fit , That by your Maiesties leaue I should get me likewise to the Campe , to see if I can ouerthrow his councell . Thither he hasted , and kneeling downe before Absalon , he said vnto him , I am come vnto thee , because I see that God doth fauour thee ; and I had rather worship the Sunne rising , than setting . Thy father is old , &c. Notwithstanding all this , Absalon titted him in the teeth , saying , Is this thy loue to thy friend ? Where it is to be noted , That though the Sonne had rebelled against his Father , yet it seemed ill vnto him , that a Seruant should bee false to his Master ; Fortis inscritpio , quam nulla deleuit iniquitas .

Satisfaction must goe before absolution . Woman , Where are those thine accusers ? Hath no man condemned thee ? Before that he would absolue her , he would infrome himselfe , Whither any bodie did accuse her or no ? For as long as any partie found himselfe agrieued , his absolution was of no force . If the oppressing of the Poore crie for vengeance , What shall the dishonouring of a Virgine , and the adulterated bed doe ? And therefore this Memento is giuen thee before thou offer thy Sacrifice , Thou shalt call to mind , whither thy brother haue any thing against thee or no : First make attonement with thy brother , and then present thy Offering to God . Abimelech crauing pardon for his offence , Gen. 20. God said vnto him , Deliuer the man his wife againe ; This must be done first .

No man , Lord . And Iesus said , Neither doe I condemne thee . It is a great happinesse in a Sinner , Mercie an argument of goodnesse , in whomsoeuerit be found . Hosea 11. to fall into the hands of God . Man , the wickeder hee is , the crueller he is ; and the more ill , the lesse pittifull . But God , by how much the more good he is , by so much he is the more mild and mercifull ; I will not destroy Ephraim in my furie , because I am God , and not Man . There was not that man then , that would haue borne with Ephraim , nor excused his backeslidings : But I am God , and therefore patient , long suffering , and full of goodnesse . Daniel when he was put in the Lyons den , the King commanded the doore to be sealed with his owne seale , Ne quid fieret contra Danielem , Lest they should change their purpose concerning Daniel , and plot some other villanie against him ; conceiuing the hands of these men to bee lesse secure than the clawes and teeth of those hungrie Lyons . 2. Reg. 24. And this was the reason why Dauid when hee was to take his option of those three Scourges which God had set before him to make choice of , vpon that vanitie of his in numbring the People , either Famine , War , or Pestilence ; flying from the hands of men , hee would by no meanes admit of Warre or Famine , but of the Pestilence , that he might wholly put himselfe into the hands of God . God of his infinite goodnesse , &c.

THE XXV . SERMON , VPON THE FOVRTH SVNDAY IN LENT . IOHN 6. MAT. 14. LVC. 9. MARC . 6.

Post haec abijt Iesus trans Mare Galileae .

After these things , Iesus went his way ouer the Sea of Galilee , &c.

OVr Sauiour Christ , in that matter of multiplying the loaues and the fishes , prouiding for the necessitie of those people that did follow him , wrought two miracles as famous as they were cheerefull .

In the one , he gaue food to foure thousand persons , besides women and children , with seuen loaues & a few fishes , and they beeing all satisfied , there were twelue baskets full remaining . This miracle is mentioned by Saint Mathew and Saint Marke .

In the other , That which the Church doth this day solemnise , which was the more famous , not onely for that the guests were fiue thousand , besides women and children , the loaues fiue , the fishes two , and the leauings twelue baskets full ; but for that all the foure Euangelists wrote thereof ; and much the more , for that it was an occasion ( as it is obserued by Saint Chrysostome ) because our Sauiour did preach that excellent Sermon of the Mount , for whose Doctrine that miracle was most important .

After these things our Sauiour went , &c. Saint Augustine and Saint Hierome are of opinion , That the occasion of our Sauiours withdrawing of himselfe was , the death of Iohn Baptist ; the ioy for whose birth beeing so generall , it was not much , that the sorrow for his death should be great . And this sutes well with that Text of Saint Mathew , When the Saints either dye , or other●wise depart from a places it is much weakned . who reports it to be after the death of Saint Iohn ▪ This his departure thence , shewed his sorrow for his friends death : but that kingdome had greatest cause to lament and bewaile Saint Iohn Baptists death , and Christs going from them ; for what is a Kingdome without them . The Saints of God are the force and strength of Kingdomes , the walles and bulwarkes of Cities , the hedges about a Vineyard , the foundation to a Building , bones to the bodie , life to the soule , and the chiefe essence and being of a Commonwealth . And whilest they had Christ and Saint Iohn among them , there was not any Citie in the world so rich as that ; but the one being dead , and the other hauing left them , Ieremie might verie well take vp his complaint , and bewaile their miserie and solitude . Esay treating of the misfortunes that should befall Shebna the High-Priest , sayth , Auferetur paxillus qui fixus fuerat in loco fideli , & peribit , quod pependerat ex eo , The Naile that is fastned in the sure place , shall depart , and shall be broken and fall , and the burthen that was vpon it shall bee cut off . Now paxillus is that which in poore mens houses is called the Racke whereon they hang spits , or a shelfe whereon they set their vessels ; which in rich mens houses is called Aparador , a Court-cupboord , whereon is placed their richest pieces of plate , and such as are most glorious to the eye . And hereof mention is made in the one and thirtieth Chapter of Exodus , and the third of Numbers . But your poorer sort of People , that are not scarce worth a paire of Rackes , strike in certaine pinnes into the wall ; and as the shelfe falling , all falls with it that depends thereupon , so when the High-Priest ( being a good man ) dies , all good perisheth with him in the Commonwealth , because the chiefe good of the State dependeth thereupon . The Homic●de had fiue Cities to flie vnto for shelter , but hee could not returne home to his owne Countrie till the death of the High-Priest . And Philon rendring the reason of this interdiction , saith , That the High-Priest is a Pariente or Kinseman of all those that liue in his Commonwealth ; Qui solum habet ius in viuos & in mortuo● : as euerie Citisen hath his particular Kinsemen , to whom he owes an obligation , to acknowledge the benefits he receiues from him , and to reuenge the wrongs that are done to him ; In like manner , the High-Priest is the common Kinseman of the Liuing , to whom hee owes an Obligation to accord their discords , to cut off their suits in Law , to quit their wrongs , and to desire the peace and prosperitie of them all . In conclusion , he being as it were a common father to all , in so great a losse , in so sencible and generall a sorrow , when a common misfortune should compound particular wrongs , when all mens hearts are so heauie , their eyes so full of teares , their minds so discomforted , it is a fit season for a Homicide to returne home to his Countrie . And if the death of a High-Priest , who happely was no holy man , causeth in a Commonwealth so generall a griefe ; the death of Iohn Baptist , and our Sauiours departure from this People , What effect of heartie sorrow ought that to worke ? God threatned his People by Esay , The Lord shall giue you the bread of aduersitie , and the water of affliction . Esay . 30.20 . When the King of Israell commanded Micheas to be cast into prison , hee said vnto him , Su●●enta tecum pa●e tribulationis , & aqua angustiae , Feed vpon the b●●ad of affliction , 3. Reg. 22. and the water of affliction . In the Hebrew both places beare the same words : but Esay afterwards saith , That though Gods hand shall be heauie vpon them , and that he shall afflict them with many miseries , yet he will not take away their Doctors and Teachers from amongst them , nor the light of his Doctrine . I haue threatned you with the famine of my word , I will send a famine in the land , Hose. 8.11 . not a famine of bread , nor a thirst of water , but of hearing the Word of the Lord . But God recalls this threatning oftentimes , Et non faciet auolare à te vltra Doctorem tuum , and will not cause thy Teacher to flie from thee . But Iohn Baptist being dead , and our Sauiour withdrawne himselfe , that Countrie could not rest in a more wretched estate .

Secondly , The death of Iohn Baptist made him leaue the land , and put forth to sea , making a seperation betweene him and them : for when God gets him gone from thy house or thy citie , thou art beaten out of doores ( as they say ) with a cudgell ; euen then doth a man go turning backe his head , like a Hart that is hunted and pursued by Hounds , neuer letting him to be at rest , but chasing him with open mouth from place to place . God cannot absent himselfe from his Creatures , nor can his immensitie giue way to the vtter abandoning of this goodly Fabricke , and wonderfull Machina of the World : yet so great is the hatred which he beares to sinne , that he also commands vs to get vs out of that Citie where Sinne doth raigne ; signifying thereby vnto vs , That if any thing can make him to absent himselfe from vs , it is our sinnes . God had his house and his residence in Hierusalem ; so sayes Esay : Esay 31.9 . God had his house and his hearth there , as if hee had beene one of their fellow Citisens , and a Towne dweller amongst them : but their abhominations made him to abandon that place . Ezechiel saw the glorie of God how it went by degrees out of the Temple , staying one while here , & another while there , resting it selfe now against this pillar , now that , till at last , The glorie of God was cleane gone out of the Temple . Their abhominations did as it were driue him out by head and shoulders , & shoov'd him forth by little and little . Esech. 8.6 . The great abhominations that the House of Israell committeth here , causeth me to depart from my Sanctuarie . Iosephus in his booke of the Warres of the Iewes saith , That when Titus and Vespasian came and besieged Hierusalem , the gates of the Temple flew wide open , in token that their sinnes had thrust God out from thence . And Cornelius Tacitus addeth , That they made a great noyse at their opening , in token of his loathnesse and vnwillingnesse to leaue them : howbeit he spake like a Gentile , hauing reference to the multitude of their owne gods . The Poets likewise haue feigned , That Troyes vices were Troyes ruine , and had banished the gods from them ; for had they beene present with them , neither the fire that consumed their Citie , nor all the power of the Gretians had beene able to haue done them the least harme in the world : So says Saint Augustine in his bookes De Cinitate Dei . The Syrians tied their gods to the Alters of their Temples , with fetters and with chaines . And albeit Saint Chrysostome saith , That they did vse them as they deserued , yet the intention and purpose of that People was not to detaine them there as prisoners and malefactors , but onely to haue them in safe keeping , and to make them sure from getting away from them ; thinking themselues vtterly vndone if they should depriue them of their presence . W●e vnto them , when I shall goe from them . If God be with vs , no ill but is good ; if God be not with vs , no good but is ill . Deut. 31. Because God was not with me these miseries came vpon me . Sampson as long as he had God with him , neither Hercules , Milo , nor Theseus , were comparable vnto him ; but when God left him , there was not any man more cowardly ; Iud. 16.20 . He thought to haue escaped as at other times , but he knew not that the Lord was departed from him .

Saint Marke , renders another reason , Marc. 6. ●● . Come yee apart into the Wildernesse and rest awhile . So great was the number of those that followed him , that hee had not any fit place for to giue them entertainement , and to make them to sit downe and eat . And our Sauior well witting that these his followers were faint and wearie , he was willing to giue them a little ease & rest . The soule is a strong and able Spirit , immortall , incorruptible , vnweariable , like vnto that of the Angells ; but the bodie is weake , feeble , and mortall : It had need in the midst of it's labour to rest it selfe , that it may returne afresh thereunto . Mens bodies beeing like vnto yron tooles , which being dull'd with working must be ground a new , that they may haue an edge set vpon them , and performe their worke the better . In the Statua of Nebuchadnezzar , the Gold , the Siluer , and the Brasse were lasting mettalls ; but the Clay was not so : And though the stone had not broken it , by little and little it would haue mouldred away of it selfe . Sambucus made an Embleme of this subiect . The bow cannot alwayes stand bent ; nor the treble string of a Viall stand still strained to it's highth : Birds cannot alwayes flye , nor fishes swimme , beasts cannot continually labour , nor the eyes watch , nor the feete walke , nor the earth , nor the plants thereof still affoord vs fruit . In a word , Quod caret alterna requie , durabile non est . Aristotle saith in his Problemes , That he that walketh vpon a plaine euen ground is wearied more through that vniformitie of motion , than if he went vp hill and downe hill , which doth giue a greater ease vnto the ioynts and muscles , &c. In like manner , vniformitie of life is commonly wearisome and tedious vnto vs , and there is no life which is wholly moulded after one fashion , that is held happy , vnlesse it inioy some variety . Euen those exercises which are most sauorie vnto vs , are ( if wee doe nothing else ) most wearisome vnto vs . Eating , sleeping , hunting , and gaming , if wee continue them long , how vnsauorie , and how vnpleasing are they vnto vs ? And the reason of it is , that our nature will by no meanes suffer and indure any continued exercise , whether it be weightie , or light , but holds it a meere tyrannie , and extreame crueltie . Ieremie doth complaine , for that in Babylon they did not allow the Captiue Israelites any time of rest : Our neckes are vnder persecution , we are wearie and haue no rest . Saint Luke saith , Oportet semper orare ; Saint Paul , Sine intermissione orate . Luk. 11. The one bids vs to pray continually ; The other without ceasing or intermission . But that word Semper , doth not implie a continuation of time , but a complying of our obligation , and the full performance of our dutie in that kind . Our Sauiour Christ therefore , seeing his Disciples were wearie , and being sencible of his owne wearinesse , when he sate downe to rest himselfe by the Well of Sichar , he was desirous that they should take their ease , and said vnto them , Come rest yee a while .

R●st is to be ●ounted pains w●e● we take i● but to enable vs for further paines . Let no man thinke it strange , that hee that vndergoes so painefull an office as preaching , should vnbend the bow , and rest himselfe a while ; who onely rests himselfe the more that he may take the more paines . Whence it is to be noted , that God is so franke and so liberall , that the Rest that is taken to this end , God puts it to the same account as his paines-taking , and rewards it as any other the best seruice that he doth him . So doth Saint Basil expound that verse of Dauid , I will alwayes giue thankes vnto the Lord , Psal. 34. his praise shall bee in my mouth continually . Now Dauids thankes giuing , and praising of the Lord , was not continuall ; For , he had his houres of sleeping , of eating , of conuersing with his friends and seruants , and other his houres of recreation ; but because those houres of taking this his ease and rest , were directed to the better inabling him to serue God , God accounts of them as if they had been continually imployed in his seruice . True it is , that those houres of our rest and recreations , ought to bee few , and short , a Requiescite pusillum , Rest a while . A short come off . Let those that weild the world , and their ministers take their rest ; but let them rest but a while , for if thou allowest thy selfe eight houres to sleepe , sixe to play , and foure for to walke , thou robbest thy obligation of it's true time , and makest those that are suiters , to shed teares . And this is contrarie to Christs doctrine , and condemnes it in thee , when he sayth vnto thee , Requiescite pusillum , Rest a while : And here will I also rest from further prosecuting of this point .

And a great multitude followed him . The Gospel sayth , That the men that followed him , reckoning those to bee men ( which the Scripture vsually so vnderstandeth ) that are from twentie vpward , were to the number of fiue thousand ; S. Vincent Ferrar saith , That with women and children , they were some fifteene or twentie thousand : neuer any Prince in the world retyring himselfe into the Desert so well accompanied , and yet so all alone ; so well accompanied , in regard of the multitude of the men ; and so all alone , because all or the most part of this people followed him either out of necessitie , curiositie , or out of malice . All the Court doth attend and wait vpon thee , because thou commandest all ; but thou art neuer more alone , than when thou hast most companie : for all those that accompanie thee , are not all of thy companie ; they goe not along with thee , but with themselues , following thee not so much out of affection , as affectation , more to see thy miracles , than to receiue thy instructions . The pledges of true friendship indeed , are , to hazard a mans life for his friend , to condole with him in his miseries , and to reioyce with him in his happinesse : but since wicked presumption ( as Ecclesiasticus speaketh ) hath sprung vp to couer the earth with deceit , Eccles. 37. and that priuat interest , like the Iacke-Daw , hath only learned to prattle the language of loue , there is no trust to be had in these pledges . A true friend hard to bee found . There is some friend which is onely a friend in name ; and hast thou not seene , that when heauinesse remaineth vnto death , a companion and friend hath bin turned to an enemie ? There is some companion which in prosperity reioyceth with his friend , but in the time of trouble is against him : There is some companion again , that helpeth his friend for the bellies sake , & taketh vp the buckler against the enemie ; There are perhaps some such , that dare , nay will not sticke to lay downe his life for a good friend indeed : And there are some likewise , which for their own interest wil hazard both goods and life , and all that they haue ; but if they did thinke they should faile of their ends , and that it should not turne to their greater aduantage , they would not venture one farthing , though it were to saue thy life . When Adoniah vsurped the Kingdome , and proclaimed himselfe King , 3. Reg. cap. 1. the Princes of the Bloud tooke part with him , Ioab , Dauids Generall , besides diuers other principall Captaines and Commanders , and most of the valiantest men of Warre , as also Abiathar the High-Priest : In a word , the Clergie and the Laitie were both mainly for him ; and yet hauing all these on his side , he was all alone . All the strength of the Armie was not with Adoniah : many vnderstand this of the Kings Guard ; but for our purpose , it may be better vnderstood of all those who profest themselues to be Adoniahs f●iends , but were not true in heart vnto him , nor did not sticke so close vnto him as they made shew ; for they did not so much respect Adoniah , as their owne ends . The Kings sonnes thought he would prooue their best brother ; the Nobilitie , their best King ; Ioab , that hee would pardon his murdering of Amasa and Abner , and that hee should hold his place of Generall ; Abiathar , That he would not put him out of the Priesthood , though there was I know what prophecied to the contrarie . But the proclaiming of Salomon was no sooner heard , but they left one by one , and went their wayes , till they had left him like a single proposition to stand alone by himself , hauing no champion to make good his Title . Seneca pressing this Argument , saith , Many Flyes come to the Honie , many Wolues to the Sheepefold , many Ants to the Wheat ; yet the flyes are no friends to the honie , nor the wolues to the sheepe , nor the ants to the corne : Nor art thou to esteeme those thy friends that accompanie thee , for they are no better than flyes , wolues , and ants , which seeke not thee but themselues . And if thou shouldst but heare , after they haue profest themselues thy friends , fawn'd vpon thee with flattering tearmes , and vow'd what a deale of loue and affection they beare vnto thee , what they talke of thee behind thy back , and what they mutter and whisper of thee in by-corners , thou wouldst then see and perceiue that all thy prosperitie , is the fable and common by-word of their wrongs and discontents .

Because they saw his Miracles , which he did on them that were diseased . All the Miracles of our Sauiour Christ , were directed to the repayring of our miseries .

First , for the furthering of our Faith , which depending vpon the Will , comes by benefits to bee well affectioned thereunto , and to incline to Knowledge and Vnderstanding .

The other , To show by sencible signes , the end which caused him to come into the world , which was to cure our Soules infirmities .

The third , That it might appeare vnto Man , that the onely motiue thereunto , was his Mercie .

Now the Iewes did neither fixe their eyes , nor their thoughts vpon any one of these ; but onely vpon their owne proper ends . Either because hee should heale them , or fill their bellies . And therefore , albeit some say , that the Euangelist did set downe this reason , that he might thereby aduise vs , that our Sauiour was bound as it were to doe that he did , for these people that followed him , yet I doe rather beleeue , that he set downe this passage , to giue vs thereby to vnderstand how vnobliged he stood to doe them this so great a fauour , and how kind hee was of his owne accord , to those that did so ill deserue any kindnesse at his hands . And therefore hee discouereth their mindes , layeth open their intentions , and manifesteth their priuate interests . Because they saw his Miracles , &c.

And therefore Saint Paul saith , He did shut vp all in vnbeleefe , That is , Hee did permit , that they should all fall into the net of sinne , that hee remaining wholly disingaged , his obligation should by his mercie & his pittie of them , be the more esteemed , by how much the more it was vndeserued .

Quia videbant signa . As if he should haue said , That they sought rather after meat , A true friend hard to be found . than after him that was to giue it them ; and therefore hee said vnto them elsewhere , Yee haue followed me because I haue filled your bellies , and giuen you fulnesse of bread . For there are some people that seeke after God for worldly blessings , and neuer thinke vpon him but in time of want and necessitie , and then if God doe not relieue them , they care not a pin for him . Elisha was with Ieh●ram , 3. Reg. 3. and reprooued him because he neuer sought after him , but in time of hunger and thirst . Micah went weeping and crying after those that had stolne away his siluer god , but because hee made vse thereof for his owne priuate interest , when a greater conueniencie of gaine was offered vnto him , Iud. 18. hee forgot the former , and thought thereof no more : It is better for thee ( sayd they ) that thou shouldst bee a Priest of a whole Tribe , than of one particular House . Philon commenting vpon Cains answer vnto God , [ the Seuentie rendering this Translation , Si proijcis me à facie tua , à facie tua abscondar , If thou cast me from off the face of the earth , let me be hid from thy face ] saith , That it was all one as if hee should haue said , If thou wilt not bestow vpon mee the blessings of the earth , keepe those of heauen to thy selfe ; if I may not enioy the pleasures & delights of this world , let vertue and goodnesse for me goe a begging , I care not for it . Many make vse of God as they doe of a Felt , to defend them from the Sunne and the raine , which heats and stormes being ouerpast , they hang it vp against the wall ; seruing God as many seruants serue their Masters , not so much for loue , as gaine . And this ariseth from hence , that they know no other good saue that which their sences set before them , and this is the marke whereat they shoot .

And hence it followeth , that in the predicament of those things that are good , God of all other is the most disesteemed , and least accounted of . According to that of Saint Augustine , Omnia diligimus , omnia amamus , & solus nobis vilis est Deus . For the good of this life , men will doe much more than they will for God ; they will goe I know not how many leagues , some by sea , others by land , for these temporall respects , but will scarce stirre a foot out of doores for Gods seruice . If they would but take halfe that paines for their saluation , as they doe for their damnation , they would all of them be Sainted in Heauen . Out of the pleasure that some take in hunting , they care not whither they eat or no for two or three days together ; but it goes against their stomacks to fast but one day for Gods sake . Out of the delight that some take in play , or in rounding the streets , they will scarce sleepe in thirtie nights one after another ; but will not watch one in humbling themselues vpon their knees , and praying vnto God : For these worldly vanities they will not sticke to impawne their whole estate , but it goes against the haire with them , to spend so much as one poore Royall in Gods seruice . Vpon a Prince , or the Princes Fauourite , they will make no bones to bestow some great and costly Present , but grudge to offer vp to God a poore hunger-starued Lambe . Of these kind of men Malachie much complaineth , Yee offer the lame and the sicke , and yee snuffe at it when yee haue done , Malach. 1. No labour or cost more tedious to man , than that which is bestowed vpon Religion . and thinke yee haue beene at too great charges with God , as if the worst of your Flocke were not good enough for him . Caligula gaue to the repairing of the Walls of Rome sixe thousand Sextercios , which are fifteene thousand Crownes ; and vpon one of his Mistresses hee bestowed as many Sextercios to buy her a Kirtle , making his Whore equall in cost with the Commonwealth . Tibi soli peccaui , & malum coram te feci : These words of Dauid are diuersly commented ; but one of the sences vpon that place is this , O Lord I haue onely offended thee , against thee onely haue I sinned , thee onely haue I despised ; I was careful that the people might not come to the knowledge of this my sinne , and that it might be hid from Vrias his house ; I was more fearefull of mens eyes , than I was of thine , which are brighter than the Sunne . And hereunto did that holy King Dauid allude in his 48 Psalme , Wherefore should I feare in the euill dayes , when Iniquitie shall compasse me about , as at myne heeles ? That sinne which he made least reckoning of , and cast behind him as it were at his heeles , were those cords that did most wring him . It was an old Prouerbe , Oculus habet in solea ; that which hee should haue made most reckoning of , he put it vnder the sole of his shooe : but God , whom hee should haue esteemed aboue all , him hee made least account of .

When Iesus lifted vp his eyes and saw , &c. Saint Mathew and Saint Marke both say , That he went , together with his Disciples , into a Barke , and that hee crost ouer to the Desert which was on the other side of the Riuer , and the people that followed him taking notice of the voyage that he was to make , whither it were that they wanted ship-room , or that the wind was against them , they ran on foot thither out of all Cities , and came thither before him , waiting for his comming . Our Sauiour being disimbarkt , went vp to the Mount , saying vnto his Disciples , Rest a while . He went forth to see the people that followed him , and when hee saw them , beeing mooued to pittie and compassion of them , because they were like Sheepe that had no Sheepheard , hee entertained them with much courtesie and kindnesse , and hauing instructed them in many things concerning the Kingdome of God , he afterwards cured those that were sicke . And when the day was now farre spent , his Disciples came vnto him , saying , This is a desert place , and now the day is farre passed , therefore I pray you dismisse them and let them depart , that they may goe into the Villages and Townes about , and buy them bread , for they haue nothing to eat : but he answered and said vnto them , It is better that yee should giue them to eat .

When Iesus had lift vp his eyes . To behold one earnestly , is a token of loue and care : and herein our Sauiour not onely shewed a token of his affection , but also of his prouidence . That it is a signe of Loue , Esther said vnto King Assuerus , If I haue found fauour in the sight of the King : Esther . 5. she did take the eyes to bee the Archiue of fauour ; and therefore did petition him , That he would entertaine her suit with the eyes of grace and fauour . The Prince of Poets painting forth Iupiters fauouring of the Trojans , being driuen by tempest on the Affrican Coast ; expresseth it thus ; — Libiae defixit lumina regnis : — Inclining Dido's brest to take pittie and compassion of them , and to supplie their wants , and to feast them in her famous citie of Carthage .

That it is a token of Prouidence , Ioues Statue with three eyes doth exemplifie it vnto vs ; beholding things past , things present , and things to come . This agrees with that other , Firmabo super te oculos meos , I will fixe my eyes vpon thee . But this looking here , must be a looking with care and attention : and therefore we haue here a Seeing and a Seeing , it is ecchoed and redoubled vnto vs , Cum subleuasset oculos , & vidisset , videns vidit afflictionem suam : Vide Domine , & considera me .

There are some eyes which looke , but doe not see : Of the rich Foole Iob said , Iob. 27.19 . He opened his eyes and found nothing . Your Hares sleepe with their eyes open ; and Hermolaus reporteth the like of Iupiters Guard . Of your Images and Idols Dauid said ▪ They had eyes , but did not see . And S. Luke saith of S. Paul , Beeing open eyed he saw nothing .

Others there are who see , but will not see ; these see a poore Soule , but turne their eye aside from him , because they will not see him : contrarie to Salomons councell , Turne not away thyne eye from the Poore . They will not affoord them their eye , lest their heart should follow after ; such men will not take notice of the wretched estate of the Poore , lest the pittifulnes of so miserable a spectacle might chance to mooue them to charitie , and draw something out of their purses . Saint Bernard cites the Spanish Prouerb , Ojos que no veen , cora çon que no quiebra , What the eye sees not , the heart rues not . Boaz knew well enough the great want and necessitie wherein Ruth and Naomi liued ; but hee did not relieue this their pouertie , because he did not see it : but when he saw the one of them gleaning the skattered eares of corne that were left in the field , his eyes wrought vpon his heart , and taking compassion of her , hee aduised his Reapers , That they should purposely leaue some eares for her to picke vp . O Lord ( said Martha to our Sauiour ) Hadst thou beene here my brother had not beene dead ; for hadst thou but seene thy sicke friend , and the affliction of his sorrowfull sisters thy seruants , thou couldst not chuse but haue taken pittie of vs . The Chroniclers of those Times report of Alexander the Great , That he had Cor durum , & auarum , a hard and couetous heart : but his couetousnesse he ouercame by his ambition of command and empire ; and his hardnesse by his eye-pittie . Diodorus storieth , That seeing in Greece a great number of poore soules that were naked and distressed , the teares trickled from his eyes , and tooke order that they should be furnished fo●thwith both with cloaths and money . If then a heart that is naturally hard , ●annot indure to see men in miserie , and not relieue them ; How much more shall God , who is made all of mercie and compassion , extend his pittie towards vs ? The Princes of the Philistines found this to be true , 1. Sam 6. when making the similitude of their loathsome and painfull disease in gold , they presented them before the Arke , conceiting with themselues , That God but looking vpon the meere similitude of their Emerodes , his bowells would bee mooued with compassion towards them . Pulchriores sunt oculi tui vino ; Wine quickens the spirits , it comforts & cheereth the heart ; but the eyes of God are more louely to looke to , and far better than the best wine .

Cum subleuasset oculos Iesus , & vidisset .

There was a time when God did put the repairing and remedying of our miseries in our eyes ; Sicut oculi ancillae in manibus Dominae suae , ita oculi nostri ad Deum Dominum nostrum , &c. As the eyes of a louing and faithfull handmaid are alwayes attending on her Mistresse , obseruing euerie the least cast of her countenance ; so our eyes should be still bending , & as it were hanging continually ouer that diuine Fountaine , till we draw from it the water of Mercie and of Pittie . O Lord , thou art bound to take pittie on me , The eye is a preualent orator with God . because I haue myne eyes fixed and nayled as it were to thy mercie . This care God did represent vnto vs , when he commanded Moses to erect that dead brasen Serpent , to the end that those who were stung by those liuing serpents , might by looking thereupon bee healed ; As many as are bitten , and looke vpon it , shall liue . Num. 21. That Precept of Leuiticus tended to this purpose , The seuenth yeare shall be a Sabboth of rest vnto the land , Leuit. 25. it shal be the Lord● Sabboth , thou shalt neither sow the field , nor cut the Vineyard . This was Natures feast of rest ; obliging vs to lift vp our eyes to Heauen , and to beg of God our dayly bread . For too much plentie & aboundance doth make vs oftentimes to abandon Gods prouidence , and to grow forgetfull of the care that he hath of vs . Out of the same reason he would not that the promised Land should be Locus rigatus , a watred land , like to that of the ouerflowing of Nilus , but that they should expect and looke for their water from Heauen : for in Aegypt , the power that they had to open at their pleasure the waters of Nilus , and to inrich their grounds therewith , was no small meanes to make them forget God .

But Experience crying out with a loud voyce , That our eyes do not endeauour to looke vp so high as they should , and that when they ought to lift them vp to heauen , they cast them downe to the ground : The remedying of our miseries was made ouer to his eyes ; giuing vs thereby such good securitie , that to behold his eyes , and to be cured , is all one . The Fabricke of the Temple being ended , Salomon made a most deuout prayer vnto God ; wherein hee did earnestly petition him , That he would be pleased to looke downe vpon this his house with a gratious and fauourable eye ; for , ô Lord , if thou shalt but vouchsafe to grace this Temple by beaming forth thereupon the resplendent rayes of those thy eyes , which are the light and life of the Church , I shall giue it for granted , that it shall surely stand in thy grace & fauour ; Let thyne eyes be open to this house night and day . 3. Reg. 8.29 ▪ There is no gage or pledge so sure , as God setling of his eye vpon vs : for mens eyes do commonly follow the desires of their hearts ; and because our good , and the best estate we haue , cannot rest well assured in the hands of our desires , for that for the most part they are our greatest enemies , and oftentimes proue our Hangmen and Executioners , God gaue them ouer to the lusts of their owne hearts : so that there is no trusting to our owne eyes . God left Adam to his owne libertie , and trusted him with the Empire and domination of the whole earth , but hee lost it in the turning of a hand , to giue content to his longing wife . Ne contristaret del●●ias , saith the glorious Doctor Saint Augustine ; fearing more her sorrow , if hee should not haue satisfied her longing , than the losse of Heauen , Earth , and God . Afterwards , God fearing the like frailtie in man , when he had shut vp that small remnant of mankind in the Arke , ( which he was willing to free from the furie of the Flood ) he shut it too , tooke away the key , and hung it at his owne girdle ; doubting with himselfe , That if he had left it in Noahs hands , though hee were so good and holy a man as he was , it would not be safe in his keeping .

Amongst other innumerable reasons , there are two that we may specially relie vpon , and confidently build vpon them :

The one , That the eyes of Gods prouidence are still watching ouer vs , and taking care of our good . Saint Cyrill saith , That our Sauiour looking vpon this hungrie people , and that had followed him thus afoot , did represent Gods beholding from the top of that high hill of his eternitie , all those things that either are , were , or shall be . For as Boaetius saith , Cunctorum , spectator est Deus , God ouersees all . Of men Saint Austen saith , That all that haue beene , or are in the world are poore beggars which eat of the crummes which fall from Gods Table ; And as your poore wandring beggars which are almost hunger-starued , stand at the gates of a rich man that is a great almes giuer , with their scrips and pilgrime staues , expecting an almes ; so all men both great and small , rich and poore , from the king to the beggar , stand waighting at this great House-keepers gate , looking for some releefe from him . Nor is there any man so rich , or so happy , that is not forced to be one of Gods beggars . And that Kingly Prophet Dauid saith the like of the beasts of the field in diuers places , The eyes of all waite vpon thee ô Lord , Psal. 145. and thou giuest them their meat in due season , Thou openest thy hand , Psal. 147. and fillest all things liuing with plentiousnesse , Hee giueth fodder vnto the Cattell , and feedeth the young Rauens that call vpon him . By Cattell , hee vnderstandeth whatsoeuer beasts of the field : And by the Rauen , whatsoeuer fowle of the ayre . And hee did purposely and more particularly put here the Rauen , either because those old ones doe not acknowledge their young , for that they are white when they are hatcht , the damme and her mate beeing of a contrarie colour : Or because it is such a rauening bird , that according to Ari●●otle and Pli●ie , the old ones doe banish their young ones as soone as they are able to flie , and shift for themselues , into some other region further off , that they may not rob them of their food and sustenance . In a word , great and small , high and low , haue their maintenance from God ; Who is it but God , that feedeth the yong Rauens when they call vpon him ? Of the trees and plants that holy King Da●id sayth , Saturabuntur ligna campi , & Ce●ri Libani , &c. Of the Angells , Planets , & Starres , a Phylosopher saith , Greges Astrorum semper pasci● . And as the Sheepheard numbreth his sheepe , and puts a marke vpon euerie one of them ; so our Lord God doth number the multitude of the Starres , and ca●●eth them by their names . The glorious Saint Chrysostome tells vs in a metaphoricall language , That in those immense spatious walkes in Heauen , there are other more beautifull fields , other Fountaines , other Floures , other Groues , and that God doth sustaine and maintaine them all , All liue vnder his protection . Since then that all things liue so secure vnder his diuine prouidence , Why should man distrust , especially seeing that he hath an eye and a care to his wants and necessities ; Who is like vnto the Lord our God , who dwelleth in the highest clouds , and yet doth behold from aboue , whatsoeuer is in heauen or in earth ? The sight is not qualified by seeing great things , but by perceiuing the least atomes or motes that are in the Sunne . In an Epistle which the glorious Apostle Saint Paul wrote to the Romans , he calleth God , the God of Hope ; for he looking downe vpon vs doth inrich vs with such assured hopes , that we may hold them more firme and sure vnto vs , than any present possession of those lands or goods which we enioy .

The second reason is , That if any thing can grieue Gods heart , it is our miserie and necessitie ; and therefore he makes such hast to helpe vs , as if it were his owne case ; My sister , my Spouse , thou hast wounded my heart with one of thyne eyes , and with one haire of thy necke . Cant. 4. ● . The haires are the symbole of thoughts and cares , for as the head is full of haire , so is it full of care . The ●ye of the Huntsman doth more harme than the Arrow which hee shoots ; for he that doth not throughly eye his game , seldome kills : and therefore the Spouses Beloued sayes vnto her , Euerie one of thy cares , especially when I see thee looke vpon me , are so many darts sticking in my heart . Abbot Guaricus discoursing of the Prodigall , saith , That when his father saw him so ill accoutred , compassion did more strongly possesse him , than the passion of sorrow for his sins did his sonne . When Abraham was swallowed vp as it were with sorrow , Gen. 22 as hee vnsheathed his sword to sacrifice his son Isaac ; Dominus videbit ( saith the Text ) id est , prouidebit ; which was the good old mans answer , when his sonne askt him , Vbi est victima , pater mi ? My father , where is the Lambe for the burnt Offering ? The Septuagint read Apparebit ; the Tigurine , Videbitur . For God seeing vs suffer for his sake , is of it selfe a present helpe in our time of need . Many of the Saints do ponder the griefe which God did discouer for that dearth which Israel indured , 3 Reg. 17. and the care that he tooke in allaying the sharpenesse and tartnesse of Elias his austere and sowre disposition , who when he had caused the windows of heauen to be shut vp for three yeares , yet he appointed him a Rauen to bee his Steward , to bring him in prouision , that hee might not suffer in that common cala●●●tie ; yet giuing him this checke by the way , It is not fit that thou alone shoulde●t eat , and 〈◊〉 the rest of my people starue ; but since I haue past my word , this Rauen shal take care of thee . Saint Chrysostome saith , Gods care to work his children to mercy That this was a seuere reprehension of the Prophet Elias . That a Bird that hath no pittie of her owne brood , should take pittie of thee ; that a bird that by nature is cruell , and liues vpon rapines and spoyle of others , should be a Minister of mercie vnto thee : and thou that shouldest haue been a mediator betwixt God and his people , shouldst be a prouoker of him to vengeance ; he cries out against him , Absurdum est , ô Elias , Thou hast committed a great absurditie , ô Elias . Saint Augustine further addeth , That the Rauen which heretofore shewed himselfe vnthankefull , in not returning again to Noahs Arke , is now so farre altred from that he was , that he brings thee bread and flesh , affoording thee thy dayly food ; it had not been much for thee to haue expected an alteration likewise in the Children of Israell . Procopius tells vs , That the Rauen is an vncleane creature by the Law ; and beeing that I , who was the Law-giuer , did dispense that thou shouldest take thy food from him , Why mightst not thou as well haue asked a dispensation of me , for this so long an interdiction .

And he entertained them kindly . The griefe which our Sauiour had conceiued for the death of Iohn Baptist , did not cause him to withdraw his sweet and comfortable countenance from others . For the mourning for the Iust , is not a hooding of the face to conceale our selues and our sorrow from the world ; The Saints of God , lament the losse which the Earth sustaines by the taking away of the righteous from amongst vs , but not their death . For hee beholdeth not his death with the eyes of death , but quickely passes it ouer . It is the foole that thinkes all is ended with them in death . But it is nothing so .

Good counsell the only prop of euery commonw●ale . Eccl. 22.16 . Whence shall wee buy bread , that these may eat . He here tooke counsell , what were best to be done in this case ? It beeing ( as Plato sayth ) amongst all other things the most Sacred and the most Diuine . And Ecclesiasticus telleth vs , that counsel makes things stable , durable , & secure . As a frame of wood ioyned together in a building cannot bee loosed with shaking ; so the heart , that is established by aduised counsel , shal feare at no time .

Whence shall wee buy bread . Here our Sauiour consults with Philip , how , and which way this may handsomely bee done . This is a prudent proposition for a Prince , when occasion is offered of some extraordinary expence , to treat with his Counsell , how and which way these monies are to be raised and ordered ? Hee that goes about to build him a stately pallace , will first aske counsel of his purse , how he shall bee able to compasse it . A King that breakes his League , and is to enter into a War with his neighbour Prince , will first consult with his subiects , how he shall vndergoe it . For , to goe out with tenne thousand against an Enemie , that brings twentie thousand into the field , is not wisedome . And he must haue an eye vnto this V●de , whence , and which way he shall leuie both men and money ? For if it must bee from the bloud of the poore , that bloud which is thus wrung from them , is to draw the best bloud out of his owne bodie , to the indangering of his life , if not of his soule . Those Princes seldome or neuer thriue , who misseled by euill counsellors , say with Rehobaam , Whereas my Father did burden you with a greeuous yoke , 3. Reg. 12. I will yet make your yoke heauier ; My Father hath chastised you with rods , but I will correct you with scourges ; And my least part , shall be bigger than my fathers loynes . So vnmerciful and intollerable are the greeuances & oppressions which Kings Ministers exercise vpon the poore , that the widdow weeps , and the orphant sheds teeres , & the teeres thatd , ●ckle from their cheekes , howsoeuer Kings may conceiue they fall to the ground , I must boldly tell them , that they ascend vp as high as Heauen , and are there turned into flashes of Lightening , and their cries into Thunder , against those Ministers that are the cause thereof , and those Princes that suffer the same , and consent thereunto .

They must consider vpon what ground they goe , For if the cause be honest , pious , and necessarie , as to keepe souldiers from staruing , that lye in garrison ; to bridle the insolencies of the enemies of the Faith ; to supplie the necessarie prouision of the Kings house , and the like , it is well and good , and God forbid but we should think● that to be verie well imployed , which is so spent ; and it is fit that euery man that is of abilitie should contribute to the charge . But to impouerish some to inrich others , to pill the Commonwealth to make fat a fauorite , to dispeople townes for to make forrests , & to put Naboth out of his lawfull possession , nay and his life too , to make thy selfe a house of pleasure , and gardens to feast and banquet in , &c. I will leaue this to their owne consideration , without pressing this point any further , least contrarie to Salomons Counsaile , by wringing the nose too hard , I might happen to draw bloud , and so offend the head .

Whence shall we buy bread ? From the beginning of the world vntil then , Christ neuer commanded vs to sheare the sheepe , but to feede them it was neuer propounded in any Princes Councell , how the Hungrie should be fed , or any care taken , how the Naked should be cloathed : But how to raise money for the Princes expences , for the more magnificent maintenance of his Maiestie , and for the vpholding of his Estate , this is euerie dayes example . And if the royal Patrimonie shall be impawned , there shall be sitting vpon sitting , proiect vpon proiect , how to bring him out of debt , & to fill his Coffers , and all of them will put a helping hand to lay more and more burthens on the backes of the Poore ; but whence the Poore should be fed , how your decayed Townes should bee repaired , how your ruined Commonwealths restored to their former honour and greatnes ; let the great ones aduise vpon that , ( if it stand not with the hurt of their greatnesse ) for I can say little vnto it . Saint Bernard hath obserued , That our Sauiour Christ said thrice vnto Peter , Pasce Oues meas , Feed my Sheepe : but that hee neuer said vnto him , no not so much as once , That he should sheere them . Signifying thereby , That it is the office of a good Prelat , to haue an especiall care that his Sheepe be well fed , both with spirituall and corporall food , and not to studie the raising of his Rents , the racking of his Tenants , nor his owne priuate profit .

Whence shall we buy bread . Our Sauiour Christ consulted with all his Disciples concerning this businesse . And therefore he sayd vnto them , Giue yee them to eate . And although the Disciples tooke care for the prouision of these things , they did not lift their eyes vp any higher , then to the distribution of their almes . But our Sauiour being willing to tax them for this their little faith , he would first make a verification of those few loafes that they had in their keeping . Quot panes habetis , &c. How many loaues haue yee ? He began first with Philip , eyther perhaps because he was not present at what had passed ; or because hee seemed to take the greatest care , how these should haue wherewithall to eate ; or because he was lesse frugall and prouident than the rest ( as Saint Chrysostome noteth it ; ) or because he was not so quicke witted , and of that nimble apprehension as his fellowes , ( as it seemeth to Saint Cyrill . ) In conclusion , two necessities incountring together ; one of the body , another of the soule ; one of bread , and another of fayth ; our Sauiour Christ began first with that of the soule , hauing recourse to that his office of a Sauiour , who made more reckoning of the more , than of the lesse .

Two hundred penny worth of bread is not sufficient for them . Saint Marke saith in the name of the rest , Let vs goe and buy two hundred penny worth of bread . Wherunto Philip answered , that two hundred penny worth of bread would not bee sufficient for them ; nay two hundred royalls would not come to a bit a man . Philip regarded more Christs purse , than his power , and so doe many their owne . At which time he had turned his eye aside from our Sauiours omnipotency , placing his eyes vpon his purse strings to see how strong they were : Whereas the blessed Virgin casting her eyes off from the Master of the feast , threw them on her sonnes omnipotencie . So short sighted is mans wisedome , that in seeing ordinary meanes faile , he holds the relieuing of his wants desperate , not so much as once thinking what a thing it is to put our trust in God . And it is a fearefull thing to thinke , that man sinning , hopes that God will pardon him ; and that suffering hunger and nakednes , God should not helpe him . Thou committest a mortall sinne , thou reckonest not much of it , hoping that God will be good vnto thee , and forgiue thee thy trespasse ; thou sufferest hunger and nakednesse , and yet despairest of comfort , fearing more to be starued to death , than to be damned to hell . Canst thou hope then for so great a fauour as to be saued by his mercy and pitty towards thee , and shalt thou despaire in these lesser things of the infinite prouidence of God ? It is a great shame for thee so to doe , and such a fowlenes , as none in a Christian can be more .

Hence is it that thou hast recourse to euill meanes , for to free thee from hunger . But this is a strange kind of ignorance in thee :

First , because the diuell hath not the power to do thee good in this kind . Pharaohs inchanters did adde plagues to plagues ; flyes to flyes ; frogs to frogs ; serpents to serpents ; bloud vnto blood ; but take them away they could not . All the diuells in hell cannot slacke that hunger which God sendeth .

Psal. 65. Secondly ; because God hath reserued this care to himselfe , Thou preparest them corne , for so thou appointest it . The Hebrewes hath it , Because it is thy preparation , and thou prouidest it for vs . Thou ô Lord doest furnish vs with foode , because it appertaineth to the office of thy prouidence . Act. 14.17 . Neuerthelesse hee left not himselfe without witnesse , in that he did good , and gaue vs raine from heauen , and fruitfull seasons , filling our hearts with foode and gladnesse . So that the Euangelist Saint Luke saith , That albeit the Creator of heauen and earth , did not suffer himselfe to be seene by humane eyes , yet he left testimonies behind him , whereby they might know him ; as by his preseruation of the world , his cheering of mans heart with food and gladnesse : and for this cause hee commands , That wee should beg our dayly bread of him . And as he onely can giue vs the Spiritual and Sacramental bread , so he onely can giue vs that materiall bread that must sustain our bodies , as that other doth our soules .

There is a little boy here , which hath fiue barley loaues , and two fishes , But what are they among so many ? Whether this were a boy belonging to the Apostolicall Colledge , ( as it seemeth to Euthimius ) or some boy of one of the Towns thereabouts , as Chrysostome and Theodoret would inferre , I will not stand to dispute it : but it seemeth somewhat strange vnto me , That there was not any one man in all this Apostolical Colledge , which did not seek to rid their hands of this people , or despaire of their being able to giue them entertainment . Some said , Dimitte eos , Send them away , dismisse them , what should they doe here ? Saint Philip he comes in with Ducentorum denariorum , Two hundred penniworth of bread will not serue the turne . Saint Andrew , Quid inter tantos , What 's a pound of butter amongst a kennell of hounds ? What 's this amongst so many ? Onely our Sauiour Christ vseth them with a great deale of courtesie and ciuilitie , he onely fauours them , and is willing to bid them welcome . Saint Ambrose saith , That if they had bin fiftie thousand , as they were but fiue thousand , they should all of them haue gone away satisfied and well contented . Iob saith , If I restrained the Poore of their desire , &c. The multitude of the Poore did neuer cause feare in me , as being wel assured , that God hath enough in store for them . Now if man beare so braue a mind , because he is made after the image of God ; What a noble mind must there be in God ? In a couetous mans house there is too much penurie for the poore , but too much excesse for vanitie . When Nabal denied bread to Dauid and his souldiers , the Scripture saith , That hee had prouided a feast for a King . And the rich Glutton in the Gospell hauing his table plentifully furnished , denied the crummes to poore Lazarus , that fell from his Table . There are three things which my soule hateth ; whereof one of them is , A rich man a lier . Saint Augustine by this rich man , a lier , vnderstandeth the vnmercifull man , who though he abound in wealth , still answers the Poore , No ay , I haue not for you ; but the mercifull minded man still saith , Para todos ay , I haue for you all ; but the couetous man , No ay para nadie , I haue for none of you .

Here is a boy that hath fiue l●aues . It was great charitie in God , Onely our Sauior impouerished himselfe to make others rich . to giue away the prouision of his owne Colledge . Seneca treating of the liberalitie which one man ought to vse towards another , saith , Dabo egenti , sed vt ipse non egeam ; succurram perituro , sed vt ipse non peream ; I will be mindfull of the Poore , but not forgetfull of my selfe ; I will relieue him that is readie to perish , but will looke to it that I may not perish my selfe . For , What rich man did euer make himselfe poore to make a poore man rich ? Onely our Sauiour Christ did so , When he was rich , hee made himselfe poore , that by his pouertie we might be made rich . To giue of our superfluities to the Poore , is a vertue ; to part with part of that which doth not superabound , as the Widdow of Sarepta did , is more than a vertue ; but to giue all away that is necessarie and needfull for a mans owne life , onely our Sauiour Christ did this . By whose example , many Saints afterwards became excellent Almoners ; who were contented to suffer nakednesse and hunger themselues , that they might fill the bellie of the Hungrie , and cloath the backe of the Naked . And amongst the rest of these Worthies in their time , ( whose memorie shall neuer be forgotten ) verie memorable was that of Paulina Bishop of Nola , who to free another from slauerie , became a slaue himselfe .

Make the People sit downe . Saint Austen saith , That the circumstances made this miracle the more remarkable .

First , it is the fashion of the World , to haue the meat set on the boord , before the guests sit downe . At that Feast which the King made at his sonnes wedding , Behold , I haue prepared my dinner , myne Oxen , Mat. 22.4 . and my Fatlings are killed , and all things are readie , &c. Ester 1. King Assuerus made a great banquet for the Princes of his Kingdome , in the Court of the Garden and the Kings Pallace ; but the Vigiles were farre longer than the Feast . But Gods Feasts haue no need of preuention or solemne preparation . God created the earth rich in hearbes and plants , before it inioyed the benefit of either Sun or Water , ( as Saint Chrysostome hath noted it ) and therefore Christ had no need of Sunne or Water , to furnish and set forth a full table for man . He tooke all his Disciples opinions , and they all agreeing , that there was not bread sufficient for them , nor mony wherewithall to buy it ; when they held it to be a desperate case , then did our Sauiour say vnto them , Cause the People therefore to sit downe . Where the word Therefore is to be considered . Saint Chrysostome saith , That he went about to prooue by this Therefore , that which he afterwards said to the glorious Apostle Saint Paul , He calleth those things that are not , as though they were . In like manner , that which is not , heareth and obeyeth God , as though it were .

The second circumstance is , That from so poore a prouision there should be so rich an ouerplus . In the feasts of this world , there is much remaining , because there is much prouided , which doth commonly extend it selfe more to vanitie and ostentation , than necessitie . And that of much , much should be left , it is not much : But of a little , to make a great deale ; God can onely doe it . Of much to make a little , is euery dayes practise ; for your Cookes and Manciples know how to licke their owne fingers , and for the most part are all of them theeues , and vnfaithfull Ministers . But of a little to make much , is a Blazon that onely belongs vnto God : For ( as Saint Augustine saith ) he did feast this people , Non solum pro bonitate , sed pro potestate ; Not onely out of his goodnesse , but also out of his power : For God was not here willing to expresse himselfe onely to be good , mercifull , and pittifull , but likewise to shew himselfe powerfull and liberall . Iosephs brethren seeing their sacks full of corne that before were emptie , and finding their moneyes in the mouthes of their sacks , they sayd one to another ; What Miracle is this that God hath wrought amongst vs ? Ioseph was the man that did it , but they could not beleeue that such an extraordinary kindnesse could come from man , but from God . Men , when they fill their sackes with come , they empty their purses ; But to fill the sacke and the purse too , that is onely proper vnto God .

The third circumstance , is the order therein obserued : Per quinquagenos , & centenos . They sate downe by rowes ( saith S. Marke ) by hundreds and by fifties . Whereas in your great feasts now adayes , all is disorder and confusion . Homer saith , That when the guests be many , nothing can be fauourie , for commonly all is noyse and disorder for want of good gouernment . Plutarch reporteth , that the Emperour Paulus Aemilius was wont to say , That no lesse prudence was required for the well ordering of a feast , The Church why stiled a well ordered Armie . where there are store of guests , than for to marshall a great Armie . The Holy Ghost stiles the Church , a well ordered Armie .

The one in regard of it's beauty ; for which it deserueth to be beloued .

The other for it's order ; for which it ought to be esteemed .

In this feast there was good order taken for their sitting downe , as also for the equalitie in distribution of their fare . And where this decorum is kept , a little will suffice many , and where it is not , much will not suffice a few . Those houses where this order is obserued , liue alwayes in plenty ; where that is lacking , there is pouerty and want . ● . Chron. 22. Dauid was a poore King ; In pa●pertate mea ( saith he of himselfe ) According to my pouertie , I haue laid vp such and such talents for the building of a Temple to the Lord : But because Dauid was a good husband , and liued in an orderly fashion , neuer any King bestowed so many and so rich rewards vpon his Subjects as he did , nor was at greater charge when occasion required it . For the materialls of the Temple he had disbursed a hundred thousand Talents of gold , and a million of Talents of siluer . He made shields of gold , he had gathered together a great masse of yron , and other mettalls , besides a world of wood ; and yet when he died , left the patrimonie royall disimpawned , hauing in his Treasurie three thousand Talents of gold , and seuen thousand of siluer , which being reduced to our moneyes , would hardly come to be summed . Salomon was so rich a Prince , that all the garnish and seruice of his Pallace , and other his houses of pleasure , were of the finest and purest gold . And siluer , the Scripture saith , Want oforder brings in all confusion . was in no price or estimation in his time , being as common as the stones in the streetes . And yet , he hauing no warres , nor any forcible occasions of other extraordinary expences , layd taxe vpon taxe , and tribute vpon tribute vpon his subiects , and dying in the end very poore , he left the reuenewes of his Crowne so deepely indebted , that his sonne Rehoboam was inforced to impose new tributes and taxations , by which he came to loose ten parts of his Kingdome . The holy Prophet Ieremy noted this disorder in Eliakim King of Iuda , the sonne of Iosias , Thou alleadgest ( saith hee ) that the Maiestie Royall doth suffer want and necessitie ; and that for this cause , thou oppressest the poore , the fatherlesse , and the widow . Thy father , was not he King as well as thou ? Did not he maintaine the state and greatnesse of a King ? Did he not affoord many fauours for the ease of his subiects ? yet we doe not heare any complaint of his grinding of the faces of the poore , nor of his wringing and racking of his vassals .

Partiality in all things to be auoided . The fourth circumstance , is the equalitie and fidelitie of his Ministers , for although they were but poore , yet did they not regard their priuate interest . For although many of the guestes were knowne vnto them , and that they had beene particularly beholding vnto some of them , yet did they carry an euen hand towards them all . The Ministers of Princes should be like vnto the stomacke , which doth equally and faithfully repart that which it receiueth , through all the parts of the bodie . Dauid , that regall Prophet , prints out the stampe of a perfect King ; and one of the conditions is , That he should fix his eyes vpon Ministers that are faithfull , euen-handed , full of integritie , disinteressed and true both in their words and deeds . The gouernment of Traian was famoused throughout the world , for that he neuer suffered to be about him a lying Minister , a couetous thiefe , nor any that dealt vnfaithfully ; for from the Ministers vnfaithfulnesse , of force an ill name must fall vpon the King . And put case , that we must of force indure one of these two mischiefes , eyther a bad King , or bad Ministers , it were the lesse hurt , that the King should be bad . For the Ministers being the Kings hands to dispatch all businesses , they would amend what is amisse in his decrees and proclamations , and the like .

The faults which in Ministers ought most to be shunned , Ministers of State seldome good , if needy ; if couetous , neuer . and for which they ought most to be reprooued , is , to be poore and couetous . For all that is poore , and hath no good estate of his owne to trust to , will take away that which is another mans , vnlesse the King shall giue him sufficient allowance for to maintaine him . And hence it is , that we see many Ministers , who entring into their office with fiue bare barly loaues , it seemeth vnto them that our Sauiour Christ hath made them dispencers of his bread , and that it is multiplyed by their hands , since that in so short a time they haue so many baskets ouer and aboue full of bread . When Ioshua made a partition of the land of promise , and euery man was to haue his portion proportioned forth vnto him , he layd out nothing for himselfe , expecting that the people should allot him out some conuenient share . For as Theoderet hath noted vpon that place , Magistrates are not to treate of their owne particular profits , but of the common good . The like noblenesse and faithfulnesse Philon hath noted in Ioseph , who being able ( if he would ) to haue interessed himselfe in that immense masse of wealth , which by his industry did accrew to the patrimony royall , did not acquire to himselfe one single peny more than his stipendary allowance from the King . There are some who are like vnto Bells Priests , who deuouring the Kings treasure , and feeding themselues fat with his wealth , make him beleeue , that the God Bell did eate vp all that which was brought in vnto them . The Spleene or Milt in mans body , is the stampe or Hieroglyph of these kind of people , which the fatter it growes , and the more it swels , the feebler and weaker are the rest of the members of the body .

Lesse conuenient is that Minister which is couetous , Couetousnesse neuer satisfied for though he haue neuer so much , yet is he neuer satisfied . Valerius Maximus reporteth , That it was propounded in the Senat of Rome , That two persons should be nominated to goe for Spaine against Viriatus , and the worthiest of the two to be made choice of ; the one was Seruius Sulpitius ; the other , the Consull Aurelius ; and the Senators referring the choice to Aemilianus Scipio , to elect him whom hee thought fittest for that imployment ; his answer vnto them was , I like of neither of them ; for , Alter nihil habet , alteri nihil sat est , The one of them hath nothing , and to the other nothing is enough : not approouing the one , because hee was too poore ; nor the other , because he was too couetous . Your full fed Flies are woont to bee lesse painefull to the wounds of the Poore , because their fulnesse hath it's bounds and termination . But this example is nothing to the purpose for your richer sort of Ministers ; for your Flies , and so all other birds and beasts , haue their limits and bounds in their fulnesse , whereupon they rest and dwell , as the sea doth in the sand : but your couetous men , the richer they are , the greedier they grow , and more hurtfull to the Commonwealth ; for a poore Minister will content himselfe with smal matters , but the rich Miser is insatiable . The Prodigall keeping hogs at a Farmhouse in the Country , suffered a strange & raging kind of hunger , but when he could get no better food to satisfie the same , he was well content to take part with the Swine . The rich man in the Gospel had the world at wil , wanted nothing , neither for his backe nor his bellie ; Thou hast much goods ( said hee of himselfe ) laid vp for many yeares : but all this would not satisfie his insatiable desire ; The Barnes are not big enough , & my Granaries too little for my hunger , I will plucke them downe and make them bigger .

Iesus tooke the Loaues , and when he had giuen thankes , he , &c. It is first of all to be noted , That our Sauiour tooke the Loaues and the Fishes first into his owne sacred hands , that he might thereby shew himselfe to be the author of this miraculous multiplication .

Secondly , He did lift vp his eys vnto Heauen , in token that he had this power from Heauen .

Thirdly , He gaue thankes vnto the father , as he was Man , because he was pleased to worke so great a miracle , for the spirituall and corporall good of man , which he accounted as a kindnesse done vnto himselfe .

Fourthly , He did blesse the loaues and the fishes , giuing them the vertue and power of multiplication .

Fiftly , The partition and diuision of them , he did put them into the hands of his Disciples , that they might diuide them amongst them , and minister them vnto them . And all this was a type of the blessed Sacrament .

He could haue as well created loaues and fishes anew , but then peraduenture the people would haue thought that God had sent them down from Heauen , as he did raine at the prayer of Elias , or Quailes in the Desert , or as Manna ; and so they would haue diuerted their eyes & their thoughts from the vertue of those diuine hands . And therefore it was fit & conuenient , that he should adde an augmentation vnto them , but not create them : as at the wedding he turned the water into wine , which he could ( if he would ) haue created anew . Saint Augustine saith , That this multiplication began in the hands of our Sauiour Christ ; Saint Chrysostome , That it inlarged it selfe in the hands of the Apostles ; Saint Hilarie , That it indured till it came to the hands of the Guests : The vertue was all one , but it extended it selfe to all , that the seruice might be the better performed , and the miracle made the more notorious and manifest .

Our Sauiour Christ was willing that this multiplication should bee by the hands of his Apostles , for to fasten vpon all Clergiemen this liberalitie & bountie , Clergie men ought to be liberall . in distributing of bread , and doing almesdeeds . A Bishop puts on his Pontificiall robes in the Church , and in the Church hee puts them off againe ; and when he comes forth , his office is to inrich the widdow with his purse , and to spend his portion vpon Orphans and fatherlesse children . Iudas returned the money for which he sould his Sauiour , to the Temple , and the Priests entring into councell , What they should doe with it ? they decreed , That it should bee spent vpon the Poore , because it was the price of the bloud of the High-Priest , who was the Father of the Poore . Saint Bernard saith , That the Priest that hath his part here vpon earth , must not looke for a part in Heauen ; Si quid habuerit prater Deum , Then God haue mercie vpon many . pars eius , non erit Deus . Saint Cyril , That when Bishops seruants passe vp and downe the Streets , and enter into vnknowne houses , he that lookes vpon them ought to presume , That they go in there to seeke after the Poore to relieue them . And Saint Iohn saith , That the Disciples presumed this of Iudas , Iob. 13. when our Sauiour said vnto him , Quod facis , fac citò . Many sticke not to say ; I shall dye ere long , and then I will giue all vnto God . What an ill account do these men make ( saith Saint Cirill ? ) All Clergie men haue to their heires those that are their enemies , who euery moment desire their death . And because their enemie shall not haue it , they say ; Let vs giue it vnto Christ . Nihil inuenerunt viri diuitiarum in manibus suis , The rich found nothing in their hands . Saint Augustine giues the reason , Quia nihil posuerunt in manibus Christi : Because they deposited nothing in the hands of Christ .

They did all eate , and were satisfied . Eusebius Emisenus saith , That there was a very sauorie contention betweene fiue loaues and fiue thousand men , besides women and children ; And that euery one did resolue to make an end of their peece of loafe and their fish , as well for to satisfie their hunger as for that it was so sauourie to the taste . And in that bread which they thought would haue beene but two bits a man , they had thirty , and the same imperceptibly and insensibly increasing , those fiue loaues were too hard for those fiue thousand persons and their hunger .

Our Sauiour Christ was herein desirous principally to prooue , That in his house , there are all sorts of dainties and fulnesse . The world seekes to disgrace Gods hospitalitie , and good house-keeping ; alledging , that to be his friend , and to dye of hunger , is all one : And , that God is good for heauen , but not for earth : Because he doth interdict their pleasures and delights . This vniust censure of theirs , is repeated by many of the Prophets in the name of the cast-aways of this world . As Malachy for one ; It is in vaine to serue God , and what profit is there in keeping his commandements ? This is the scoffing and flouting of fooles , at those who serue God . Saturati sumus panibus ( saith Ier. ) & benè nobis erat , & malum non vidimus . The Hebrew hath it ; Eramus boni , id est , foelices . The Prophet doth reprehend his people , That through their Idolatries they were come to those miseries of their captiuitie , and that if they did not labour to amend , he would lash them with sharper whips . And this stubborne people replyeth ; Nay rather , since we haue forsaken God , the world goes well with vs ; for we eate and drinke , we are merry , sound and lusty , and happier than before . But since we left of sacrificing to the Moone , our life hath beene a continuall misery , and a perpetuall pouerty . Peccaui ; quid mihi accidit trifte ?

Secondly , God was willing to doe this for his owne honours sake , and for the good of those whom the world had deliuered vp into his hands hungrie , surbated , and sicke . All these he heales , all these he fils , and all these hee comforts , to the end that it may remain as a registred and notorious truth , That God is a good God , both in heauen and on earth . When God did descend from the Mount to giue the Law , Exodus saith , The children of Israel saw God , and did eate and drinke : so that their seeing of God did not put them beside their eating and their drinking . And our Sauiour Christ said , That which enters in at the mouth , defiles not a man , And by Esay , My seruants shall eate and drinke , and be merry , and ye shall perish . Abbot Gilbertus saith , That the Prodigall forsaking his fathers house , entred into a stricter kind of order , where he had fasting enough , whereas in his fathers house , the very hindes , and meanest of his seruants had their bellies full of meate .

The world is a Cosiner and a Cheater , it promiseth mountaines of gold , The worlds entertainment meane and vncertaine . but performeth molehills of nifles . Her prouision is on the one part very bad , and on the other very poore and miserable . She will giue you bread , but it shal be the bread of lying , moulded vp with stones and sand . Suauis est homini pani● m●ndacij , ( saith Salomon . ) This bread hath a goodly outside , and carryes a very faire show with it , but when thou commest to the chewing of it , it will breake thy teeth . Postea impl●bitur os eius calculo : Like vnto that which they gaue vnto Ieremias when he was in prison . Cibauit me cinere . It is a counterfeit confection to proffer you that wine that shall prooue to be your poyson . Fel draconum , vinum eorum , venenum aspidum insanabile . What stomacke can digest such bad bread , and such bad wine ? This seeming fairenesse , this sophisticated beauty , may very well reui●● the remembrance of Eues Apple , and that face of the Serpent , which ( according vnto Beda ) had the appearance of a verie faire and beautifull Damsell . And Ecclesiast●cus , alluding hereunto sayth ; Flie from sinne as from the face of a Serpent . Ecc. 21. Wherein poyson comes couered with a golden coat .

Besides , her prouision is so poore , that if she should giue all to one , she would leaue him stil as hungry as if she had giuen him nothing at all . So that he remains hungry , to whom shee giues little , & he also to whom she giues much . She gaue the Prodigal very little , & he remained hungry . She gaue Salomon very much , & it seemed vnto him , that all was but ayre that he had eaten , Vanitas vanitatum , & omnia vanitas . S. Ambrose citeth to this purpose the fable of Midas , who was all his life time hungring after gold , and besought the gods , that whatsoeuer hee toucht might be turned into gold ; and they granting his petition , hee perished through hunger , For his meate and his drinke turning it selfe into gold , his hunger increased ypon him , till it had wrought his death . Saint Iohn saith , in his Apocalips , That hee saw a blacke horse , Et qui sedebat super eum , habebat stateram in manu sua . By the blacke horse , Beda vnderstands sinne ; by him that sate thereupon , the Deuill . The ballance which he held in his hand , was not that of Iustice , but of scaricitie and miserie , for to weigh the bread which hee giues in allowance to his seruants , Apoc. 6. which he deliuers out vnto them by ounces , and by drams . And anon after he says , that he saw another vpon a pale horse , and his name was Death . Who had power to aflict with hunger the foure quarters of the world . These were the horsemen on the one side ; but there was heard from the other side , a loud voice , which sayd ; A measure of Wheat for a pennie , and three measures of Barley for a penny . But yee that take part with the blacke horse , must not touch neither on the wine nor the oyle there mentioned , it is not for your mowing ; signifying thereby , that when the vassall of the Deuill , of the World , and of the Flesh , perisheth of hunger , the Iust shal haue their food good cheape .

They eat and were satisfied . There is no mention made in this feast of drinke ; because meat doth increase thirst , and drinke doth quench it . And of Gods good blessings wee remaine alwayes more and more thirstie . Dionisius the Carthusian sayth , That he gaue vnto the loaues and the fishes the vertue and power of quenching their thirst .

Liberalitie must be waited o● by frugalitie Take vp that which is left that the fragments may not be lost . Our Sauiour here sh●wed great care for the sauing and gathering vp of that which was left .

First , for to discouer the vertue of Almes deedes , as Saint Cyrill obserueth it . Saint ●●sten sayth , That the field of the poore is the fertilest , For he that sowes in that ▪ receiues a hundred for one : Nor there is not any Merchant that hath so quicke a returne of gaine , and so plentifull , as that husbandman that sowes his seed in such a peec● of ground . And he that gets least , is hee that ventures least . But some one will say , How can I want , or bee in need , if I keepe my fruits safe vnder locke and key ? &c. I answere , that because thou keepest them so close , thou maist want them ; but if thou shouldst scatter them abroad , thou shouldst haue Gods plentie . He that sowes not , reapes not ; Date , & dabitur vobis , Giue , Luc. 6. and it shall be giuen vnto you ; and if your store shall not increase , Come and blame mee ; Haue I peraduenture beene to my People like a Wildernesse without fruit ? Ier. 2. The like conceit doth S. Chrysostome touch vpon , expounding , Communicating to the necessities of the Saints . Saint Gregorie treats the verie selfe same Doctrine , vpon that place of Iob , If I despised him that passed by because hee was not cloathed . And Saint Ambrose in a Sermon which he makes of Fasting , puts this difference betwixt paying that which thou owest , and giuing of almes to the Poore , to whom thou art not indebted ; that the one is in profit of him that receiues it ; the other in profit of him that giues . And therefore in Scripture Almes is called Benedictio , A Blessing , which is that which augments our wealth .

Secondly , Our Sauiour was willing that they should gather vp the fragments , to the end that the greatnesse of the miracle should be the more notorious , and that they should see of fiue loues twelue baskets full of what remained , besides that which they carried away in their bosomes , their sleeues , and their pockets , especially your women and your children . And howbeit some of them might keepe them as reliques of this so rare and strange a wonder , yet the diligence therein vsed might bee verie wise and deuout . Saint Chrysostome giues vs this note , That albeit this miracle ought to haue left a firme and assured confidence in euerie one of them , yet they were so wholly forgetfull thereof , that our Sauiour was driuen afterward to put them in mind thereof , Mat. 16. Marc. 8. and taxe them of this their obliuion . There are other morall reasons giuen for it , writ by diuers vpon this place , which I purposely omit .

When the men had seene the miracle that Iesus did , said , This is of a truth the Prophet that should come into the world . They considering the greatnesse of the miracle , but not so much potentiam , as qualitatem & nouitatem , the power , as the quatie and noueltie thereof ; they cried out , This is the Prophet whom the World expecteth . Saint Augustine saith , That greater is that miracle which God worketh vpon the multiplication of their wheat haruest ; but because it is so common , they make no great wonder of it . It is natural vnto vs more to admire new , than great things . Seneca treating in his Naturall Questions , of our extraordinarie comets , which do so much amase the world , saith , That the Heauens , the Stars , the Planets , strike no admiration into vs , though it bee a meruailous and strange worke , because wee see it is so ordinarie with vs . The Sunne is the fairest Creature that euer God dispatched out of his hands [ Vas admirabile , opus excelsi ; ] yet the beautie of it's beames doth not draw on any admiration ; but it's Eclipses , because they are rare and seldome . So likewise in the harmonie and concord of the Heauens , their influences , and their Starres , together with their disposition , and the beautie of the Orbs ; Knowest thou the course of Heauen ? &c. The Greekes expound this place , of the Clouds ; Iob. 38. Who can declare the nature of the Clouds ? Who , it 's musicke and harmonie ? Who can make the musicke of the Thunder to cease , or stop the course of the Lightning ? &c. And all these , though they be such strange wonders , do not mooue vs to admire them ; but vpon any change or alteration , wee stand astonished at the noueltie thereof .

When Iesus therefore perceiued that they would come and take him to make him a King , &c. Courteous behauiour is the greatest gaine . Our Sauiour Christ had gained so much good loue and opinion amongst them by this his kindnesse that he had shewed toward them , that after the people were dismissed ( as Euthimius hath obserued it ) they determined to make him their King , not onely offering him the Crowne , but seeking perforce to set the same on his head . And if the consideration of his miracles had beene the occasion thereof , they could not haue taken a more discreet resolution ; and not onely they , but all the world had a great deale of reason to put their helping hand thereunto .

For first of all , he is painted forth to be so wise , that all Ierusalem was strucken dumbe at the wisedome of his words . Fit qualities for a King .

Secondly , Hee was as faire and beautifull to see to , as the Sunne in all his glorie .

Thirdly , He was of that force and power , that he did driue out of his temple with whips and scourges , the greatest power of the world .

Fourthly , He was so open handed , so liberall , and so bountifull , that with fiue Loaues and two Fishes , hee did fill the bellies of fifteene or twentie thousand persons .

Fiftly , He loued man so well , that for his sake hee willingly layd downe his life , and offered vp his most pretious bodie and bloud vpon the Crosse. So that there beeing so many strong and forcible reasons to draw vs to loue him , Who would not willingly make choice of him to be their King ? But let vs that are Christians , acknowledge him to be our King , and shew our selues so louing and obedient vnto him , that we seruing him in holinesse and truenesse of life , and wholly relying vpon his loue and fauour towards vs , may come at the last to be heires of that his heauenly Kingdome . Which God grant for his mercies sake .

THE XXVI . SERMON , VPON THE MONDAY AFTER THE FOVRTH SVNDAY IN LENT . IOHN 2. MAT. 21. MARC . 11. LVC. 10.

He found sitting in the Temple , sellers of Sheepe , Oxen , and Doues , &c.

OVr Sauiour went vp to Ierusalem to the Passeouer , The greatest miracle that ou● Sauiour euer wrought , was this . & entring into the temple where the law was read , where the Laitie did pray , he met with a most base & vile market , where they sould Sheepe , Oxen , Kids , and Doues , Money-changers , and Vsurers , hauing their bankes . Wherewith inraged , like a Lyon he sets vpon the owners of them , vpon the beasts , birds , and tables ; and making him a whip of the cords that bound their fardles , or those halters wherewith they tied their beasts , there was neuer any Roman Cohort that did that as hee did ; hee ouerthrew their tables , scattered their moneys downe on the ground , and falling to whipping and scourging of them , he chased them out of his fathers House . Saint Hierome and Saint Chrysostome reckon this of all other to be the greatest miracle that euer our Sauiour wrought , preferring it before the giuing of sight to the Blind , of hands and fee● to the Lame , of life to the Dead , &c. And without doubt it is a thing much to be wondred at , that one single man , and such a one as amongst the Iews ( especially those of the Temple ) was held in such base esteeme , should venture to trample them vnder his feet , and to whip both great and smal , and that not any one of them should dare to open his mouth against him . Which was such a disco●ering of his Omnipotencie and Godhead , that wee must imagine it to bee a most foule fault in them , either not to acknowledge him to be their Messias , or not to lay hold on him and bind him in bonds , for a mad man ; as they afterwards said , Sure he is mad .

He found them in the Temple selling Sheepe and Oxen , &c. The Messias was prophesied in the dayes of Iudaisme , to be mild , gentle , louely , and peaceable ; Zephan . 2. Ier. 11. Esay 16. Es●y 60. Qu●rite mansuetum , saith Zephaniah : Ieremie , Quasi Agnus mansuetus : Esay , Reparabitur in misercicordia solium eius : And in another place , Decl●nabo quasi fluuium Pacis . For his first comming was to bee in all mildenesse and peaceablenesse ; and therefore amongst many other circumstances which made this act so famous , the greatest is , That his modestie should so breake out beyond it's woonted bound● , so many other affronts and iniuries hauing not beene able to mooue his patience . And albeit reprehending the Pharisees , his patience found it selfe offended , that he did not stick ●o tell them to their face , You are of your father the Deuill : & preaching to the People , the hinges of the dore to his words did creake , and did noyse forth his displeasure , causing great admiration in the hearers , Hee that hath ears let him heare , &c. yet he neuer took a whip in his hand , as he did now , to punish either them or their faults ; which is a manifest signe and token , that as his diuine furie did exceed it's bounds , so did the occasions by them giuen .

First of all then let me giue you to vnderstand , That Gods brest can by no meanes brooke the auarice and couetousnesse of the Priests . Saint Cyril , Saint Chrysostome , and Saint Augustine say , That those lashes were not onely laid on the flockes of Sheepe , and droues of Oxen , but also on the Merchants and Priests . And Pope Anacletus , and Iulius the first , affirme , ( which is no more than the Text saith ) Eiecit omnes de Templo , He draue them all out of the Temple , as many as there bought and sould : where the Pr●ests ( as it is noted by Beda ) reseruing those beasts aliue , which were offered vp in the Temple , they made sale of them for money ; some of which beasts did passe from one master to another , ●ix or seuen times , like a jewell that is brought into an Almoneda or publique out-crie , to be sould . Deut. 14. In Deutronomie God commanded , That those that liued farre off from the Temple , might make sale of th●ir first fruits and tenths at home , turning it into money ; and when they had so done , to take that mony along with them , and comming to the Temple , to bestow the same either in Oxen , or Sheepe , or Wine , or whatsoeuer else he had most mind too : but these Priests for their own greater gaine , had their Cattell and their moneys there in a readinesse , for to trucke to their aduantage , and make profit by putting it forth to vse . Now our Sauior Christ not permit●ing the Merchants to make his Temple a house of contractation , would much lesse giue way that the Ministers of his house should be Merchant-men , and such as should trade and deale in the world . Saint Gregorie writing to Nepotianus , saith , Clericum negotiatorem , ex paupere diuitem , v●pestem fuge , A Clergie man that shall driue a trade in the world , an● bee a great Negotiant , whereby of a poore Minister he becomes a rich Merchant , flie from him as thou wouldest from the plague . Saint Crysostome is of opinion , That a Merchant seldome or neuer can please God . And in another place he saith , That few of them are saued . And Saint Augustine renders the reason of it , That out of their greedinesse of gaine they liue in an euerlasting kind of lying , blaspheming at their losses , and forswearing for their profit . And ●s Aristotle saith , There is no great gains without great fraud ; Quoniam non cognou● literaturam : Which Saint Augustine renders in another letter to be Negotiationem tuam , introibo in potentias Domini , Because I neuer traded nor contracted in this dealing and winding of commodities too and fro in the world , I hope through Gods mercie , to see my selfe with him in his glorie . And if in a Lay man trading and negotiation bee so dangerous ; What shall it bee in a Clergie man , whome the Cannons of the Councell so grieuously censure and ●ondemne .

The honor of Priesthood . The Priesthood is so soueraigne and so diuine a calling , that in it's purenes , it admits of no Medium in it's sliding or slipping , but fals from one extreame to another . And therefore God walkes alwayes with a wand of iustice in his hand , to beate out the dust of their imperfections . This made him say vnto Moses , Sanctificab●r ab ijs , qui appropinquant m●hi . Origen discoursing , That God is a fire speaketh in his name , Exod. 28. Qui iuxtà me est , iuxtà ignem est , He that is neere vnto me , is neere vnto the fire . Now then , if a Priest being partly apparrelled in linnen , and partly annoynted with oyle , shall draw neere vnto this fire , he had need be very circumspect and carefull , that not so much as the least sparke thereof light vpon him . Paulus Scaliger saith ; That the Antients painting forth a Priest , place in one of his hands , a diall or marriners compasse , and in the other the sunne . The compasse , to shew , that he should be the loadstone of the Common wealth . The sunne , that he might giue such cleere light , that no tongue might be able to taxe him : That they might make good that saying of Pythagoras ; Aduersus solem ne loquaris . And because the clouds of the earth should not darken the purenesse of their light , God did ordaine , that in the land of Promise , those of the tribe of Leui , to whom the Priesthood did appertaine , should haue no inheritance allotted vnto them . Who then ( will you say ) shall find them foode and rayment ? It is answered , The Lord himselfe is the●r inheritance . Numb. 18. They had the Lords portion amongst them , and did inioy the fruits of the earth without any labour . Alij laborauerunt ▪ & vos in laborem illorum introistis . The Priesthood serued them ( as Pelusiota saith ) as a Mediatour betwixt God and man , being bound to serue and honour the one , and to correct , and instruct the other . And therefore this Doctor saith , That the Priest ought to be all eyes , and onely blind to Couetousnesse . But many haue turned their eyes into nayles , to scratch and scrape together a great deale of wealth . Iudas out of couetousnesse sold the Sauiour of the world . And would to God he had stayed there . But when he returned the money to the Temple , he recommended couetousnesse to the Priests , and making them heires of all that he had , he left nothing for himselfe , ( as the Bishop of Hostia hath obserued ) but a halter to hang himselfe .

Hence it commeth to passe , that the first step of a Priest , is Couetousnesse , and euen the first desire , wherewith he entreth into those sacred Orders . And when he gets in by this dore , you may giue him for lost , and count him the child o● perdition . Ezechiel painting forth the abhominations of the Temple , places at the entrance of the gate , the Idoll of Zeale . The Seuenty interpret it , Statuam possidebitis , To wit , the Idoll of Auarice . And if the roote of all euill be placed thus at the entrance , it is not much that the Temple should be full of abhominations within .

The second occasion , was the Priests cloaking of this their Auarice , Couetousnes worst , when cloked wit● a shew of Holinesse . with the colour of Holinesse , and seruice of God . And to make of scandalls , seruices ; Gods breast could not brooke it . It is the common fashion of the world to disguise a lye , with an apparence of truth , and to dawbe vice with the colour of vertue ; These are the ordinary impostures of Hypocrisie . But some hold them to be so hurtfull , that if they should be suffered and borne withall any long time , the world would be vtterly vndone by it . That a woman should dissemble her euill feature , and the fowlenes of her skin , with rich and well made clothes , and with borrowed colours , and that her beauty being not her owne , but a falshood and lye from the head to the foot ; she should make it to appeare as a truth : That a Merchant should carry the name of a very rich and wealthy man , though he owe a great deale more than he is worth : That a Huckster should sell Barajas Oliues for those of Seuill , &c. Let it passe , Mundus in maligno positus est : It is a naughty world . But that an Apothecary should put vpon a boxe of poyson , a Rotulo , or written Scroll of wholesome physick , and say rats bane is sugar , it is not a thing to be indured . Lesse are we to suffer deceits in the medicins and confections for the soule . He that should haue seen the beasts , the birds , the boords , & the store of money that was there , and the great noyse of the sacrifices that were there to be made , would haue thought it had beene the Priests zeale , diuine worship , a relieuing of the poore , and an easing of those that came a farre off to the Temple ▪ that they might with the lesse trouble performe their deuotions , but all this was nothing but couetousnesse , and their greedy desire of greater gaines . And perhaps for this reason , Saint Iohn called it the Passeouer of the Iewes . Erat proximum , Pascha Iudaeorum , The Iewes Passeouer was at hand . Not my Passeouer , but yours ; where you doe not treate of my honour , but of your owne profit , Vias vestras , & sabbatha vestra , odiuit anima mea , ( saith the Prophet Esay . ) And the Prophet Malachie calls these their solemne feasts , dung ; Behold , Malac. 2.3 . I will cast dung vpon your faces , euen the dung of your solemne feastes . Not because they were so in themselues , but because theirayme was their owne priuate Interest , which is no better than a dunghill in the sight of God .

The third occasion , was their disrespect to the Temple ; where God euer pretended , that his Maiestie should be more especially respected . Regna●it deus super omnes gentes , sedet super sedem sanctam suam . The Maiestie regall vpon earth is respected throughout the whole iurisdiction of his Crowne , but much more where he hath his throane and chaire of Estate . God , as he is King of Kings , and Lord of Lords ouer all the nations of the earth , ought much to be respected ; but more especially , where he hath his throane in euery one of his Kingdomes . In heauen , at the right hand of his father , which is the supreame throane of his greatnesse and Maiestie . In the Synagogue he had the Propitiatorie ; and in the Temples , Iosh. 5. the Sacrarium . When the Angell appeared vnto Ioshua with a drawne sword , and commanded him to put his shooes from off his feet , diuerse graue Doctors doe concurre in this , that this Angell was the Sonne of God , as hee had before appeared vnto Moses in the bush , commanding him the like . Wherein he notified two things vnto them :

The one ; the reuerence that they ought to beare to that place , where he did so especially manifest himselfe ; For the ground wherein thou standest is holy ground . By our feete , are meant our affections ; by our shooes , our cares . And many nations tooke from thence the putting off of their shooes , when they entred into the Temple .

The other ; That against those , who should loose this respect to that place , the sword was drawne to slay them , and fire prepared to burne and consume them . Ezechiel painting out the abhominations of the Temple , saith ; Behold there came sixe from the way of the vpper gate , which looketh towards the North , and euerie one of them had , Vasa interfectionis , the vessels of slaughter in his hand . The 70 translate it , Septem secures , Seuen hatchets . It is Theodorets obseruation , that against all Zenacharibs Armie , God sent forth but one Angell onely ; but against the prophaners of his Temple , six , according to the number of the dayes of the Week : because there should not that day passe ouer their head , wherin some new Executioner or other , should not but rise vp to torment them . In multitudine misericordiae tuae introibo in domum tuam , adorabo ad Templum sanctum tuum in timore tuo . Caietan reades it , In multitudine gratiae tuae . He that is predestinated to saluation , hath that respect to Gods house , that if hee did not persuade himselfe that he stood in his grace and fauour , he would not dare to presume to put his foot within the doores thereof : and should he presume so to do , he would leane himselfe against the corner of the first pillar he came at , not daring ( like the Publican ) to lift vp his eyes . But your Pharasaicall Hypocrite makes as bold with gods house as with his owne : He lies here and lies there ; sweares here and swears there ; murmures here and murmures there ; he liues there as if there were no God ; and liues here as if God did not see him . And that which causeth the more feare and horror is , That many times they meet at the Church for to treat and talke of their greatest villanies . Saint Ierome against Vigilancius saith , Confiteor timorem meum , I confesse my feare . When entring into the Temple of the Martyrs , I conceiue any anger or euill thought in my mind ; or when sleeping I haue had any euill dreame , it makes my body and soule to tremble : Now then , when entring into Gods house , I quake and tremble when I am to receiue , what can I doe withall ? By Ezechiell , God complaines of those rich men that built their houses neere vnto his , Qui fabricati sunt limen suum iuxta limen meum . Ioyning wall to wall to my house , they haue prophaned my name with their abhominations , And I consumed them in my wrath . Being then , that God cannot indure such bad neighbourhood , Wil he beare with those impudencies that as it were in despight , ye doe before his face ? Saint Ierome hath noted vpon Esay , that amongst other things that Salomon offended God in , one was , That hee had built vp such a high Turret in his pallace , that it ouertopt the Temple , and did ouerlooke it . For Gods house ought not to be inferiour to mans ; What shal we say then to those that make it a den of theeues ?

It hath beene obserued , That all those great and powerfull Princes which haue presumed to presse into Gods Temples , haue come to an euill end . Sabellicus reports of Pompey , that hauing bin formerly verie fortunat , after thathe had presumed to prophane the Temple , by entring into the Sancta sanctorum , nothing afterwards prospered with him .

The fourth occasion was , Christs great zeale to his House , The nature of ●●ue zeale . Zelus domus tuae come●it me , The zeale of thy House hath deuoured me , or eaten me vp . Where it is to be noted , That it is one thing to eat and feed vpon the zeale of Gods House , and his seruice ; and another thing , to be eaten of it : one while there is an Ecclesiasticall ; another while a secular Iudge , which is verie diligent in his office , out of the hatred that he hath to Delinquents , and hee is held to bee a verie zealous man . But hee eats , growes fat , and waxeth rich with this his zeale ; and such a one eats of the zeale of the house of God , but is not eaten of it . But there are others that are dried vp and consumed of the zeale which they beare to the Seruice of God ; [ Tabescere me fecit zelus meus ] who wasting their wealth , their health , and their liues in this their zeale , doe more resent the wrongs that are done to God , than those that are offered to themselues . Saint Paul saith , Quis scandalizatur , & ego non vror ? Which made Saint Chrysostome to say , That of six hundred thousand miracles , one cannot bee found that may bee compared with this his zeale : his owne tribulations and torments , he calls them Glorie ; and the offences done vnto God , he calls Fire , which burnes him . Lo here a miracle , a strange kind of zeale .

Zeale is the Child of Loue ; but it is somewhat more inflamed , and more pure than Loue . To Loue we attribute two powerfull effects :

The one , Loue and zeale wherein different . That it is the authour of the greatest acts and noblest exployts that man can performe . Esay in his ninth Chapter maketh an enumeration of Gods greatest acts , To vs a Child is borne , to vs a sonne is giuen , the gouernment is vpon his shoulder ▪ &c. And for an vpshot of these his glorious acts , he addeth this , Zelus Domini exercituum faciet hoc , The zeale of the Lord of Hosts shall doe this . Amongst Gods attributes , we consider a celestiall competencie in the greatest mysteries of his life , and of his death ; but in the end , Loue gets the victorie and glory of the day .

The second effect of Loue is , To conuert it selfe wholly to the seruice of the thing beloued . He that is enamoured of God , will willingly pardon the iniuries that are done to himselfe ; but those that are offered to God , hee will neuer forgiue . And Ecclesiasticus renders the reason of it ; Cognoui quod in multa scientia , multa sit indignatio , He that hath little knowledge of God , finds himselfe but little offended , when the Maiestie of God is wronged and abused ; but hee that knowes much , is much offended , when offence is offered to the partie he loues . A little child is neuer offended at vice or vicious men : Cum essem parvulus , sapiebam vt parvulus ; but a well growne man , will like Mathias , kill an Idolator , or like Phineas , slay a fornicator , and set vpon a blasphemer , &c. or vpon a whole citie , like Simeon and Leui.

Et cumfecisset quasi flagellum .

Gods chastiseme●ts here , more in shew than substance He made as it were a whip . For the chasticements of God in this life , seeme to be whips and scourges , but they are not ; Quasi morientes , & ecce viuimus . No like , is the same ; & that which is as it were such a thing , is not the thing it selfe . Our life seemeth to be death , but it is not death ; our portion pouertie , but it is not so ; Sicut egentes , multos autem locupletantes . There are three reasons of this Truth :

The one , That these whips come short of those scourges at the day of Iudgement , which will be most fearefull and most terrible . Saint Mathew cals them but the beginning of sorrowes , Ha● autem initia sunt dolorum . Those are not sorrowes , Mat. 24. which are so soone ended . Of Antiochus his cruelties , whose souldiers slew in three dayes fourescore thousand persons , captiuated fortie thousand , and sould as many more for slaues , not pardoning either old men , women , or children ; the Text saith , Propter peccata , &c. For the sinnes of those that inhabited the Citie , God was a little angrie . Of those cruell torments which the Martyrs endured , being fried , roasted , broyled , dragged , quartered , and sawne in sunder ; Wisedome saith , Wisd 3.5 . They are punished in few things , but in many things shall they be wel rewarded .

Another reason , Because these whips are not directed to our hurt and perdition , but for our amendment ; as Iudith said in the siege of Bethulia , Haec ipsa supplicia , non ad perditionem , sed ad emendationem euenisse credamus . They are the whips of a father , that will not kill his sonne , but correct and amend him . And therefore Dauid calls this whip , Virgam Directionis , The rod of Direction .

The third and last , Because whips and scourges are perforce ; for , to giue one a stripe or a lash , you must perforce hold the whip in your hand , and straine your selfe thereunto . And therefore it is said , Cum fecisset quasi flagellum . Christ had neuer a whip about him , the Merchants themselues put it into his hands . Seneca saith , That the nature of the gods are so farre from anger either towards others , or in themselues ; and of that goodnesse , clemencie , louingnesse , and peaceablenesse , that if they stretch out their arme , or lift vp their hand to punish you , you your selues must force and driue them thereunto by your sinnes and offences . And therefore Esay saith , Indignatio non est mihi , Quis mihi dabit Spinam & Veprem ? Saint Hierome , My People will not beleeue that I can be angrie , they take me to be so good & so louing , that they cannot presume that any anger can proceed from my brest ; Who will furnish me with a Thorne or a Bramble , that I may make my People to feare me ? Iob treating of the Deuill , said , Ipse est principium viarum Dei , Iob 40. He is the chiefe of the wayes of God . Saint Thomas saith vpon this place , That God hath two wayes :

The one of mercie .

God hath two wayes , one of iustice , another of mercy . The other of justice .

The former is mentioned by Dauid , Vniuersae viae Domini , misericordia , & veritas ; All the wayes of God , are Mercy and Truth . God was Author of the first , by creating man in Paradise , for to translate him from thence to heauen . But the diuell running a contrary course , gaue the first beginning to the way of Iustice . For if there had beene no fault , there had beene no punishment . Two things Eliphaz told Iob , when he came to comfort him :

The one ; That God was neuer Authour of the death of the righteous .

The other ; That many sinners perished at the breath of his nostrills .

Quin potius inueni multos , flante deo perijsse . Where , by the way , Saint Gregorie hath noted , That for to breath , outward ayre is necessarie ; the ayre must bee without ; so that thou art he , that makest thine owne rod , and that prouidest materialls for God . According to that of Solomon , Prou. 5. His owne iniquities shall take the wicked himselfe , and he shall be holden with the cords of his owne sinne . The gluttonie made the whip for thy gout ; thy vncleannesse , for thy pocks ; thy sweates and colds , for thy sciatica ; thy paintings , for thy Megrims in the head , thy wrincles in thy forehead , and the stinkingnesse of thy breath ; thy Couetousnesse , for thy insatiable and vnquenchable thirst ; and thy ambition , for thy continuall torment . The King of Tyrus said ; Deus ego sum ; I am a God , But God hereunto made answer ; Producam ergo ignem in medio tui , Ezech 28 . 1● . I will produce a fire in the midst of thee . Whereupon Theodoret saith ; Thy pride and ambition shall be the twigs that shall make a rod to lash thee .

And from hence we may collect these two things .

The one , That for God to make an end of a sinner , neither thunders , God needs no weapons to destroy the wicked . nor lightnings , nor earth-quakes are necessarie ; but that the breath of his mouth , or the twinckling of his eye , is sufficient . In thered sea he did turne but his eye vpon Pharaoh , and presently ouerturned all his Charriots . That which is to be feared , is that hand wherein the whip is : A hempen cord is more to bee feared in the hand of a valiant man , than a dagger in the hand of a child . Miseremini mei , miseremini mei , sal●ēvos amici mei , quia monaus Domini tetigit me . Iob called all his stripes , The touch of Gods hand ; and this is that which ought to be feared .

The other , is the whip of Hell , those here are but gentle stripes , and short ; but those in Hell full of torment , and more heauie .

First , for that the latter are eternal , A fire is kindled in my rage , and it shall burne , euen to the lowest hell . So that a worse miserie cannot be imagined . Our Sauiour Christ said to Magdalen ; Optimam partem elegit sibi Maria , Mary hath chosen the better part ; And the reason was , Non auferetur ab ea in aternum , It shall continue with her for euer . But of the damned we may say , Pessimam partem elegit , All paines but pastimes to those of hell . Hee hath chosen the worser part , for that his torment shall indure for euer .

Secondly ; for that the former are more gentle . For there is no paine in this life , which hath not some declination : And therefore your sorrowes vpon earth are compared to riuers that ebbe and flowe . But Hell is like a standing poole , that is alwaies at one and the same stay . And therefore it is said in the Apocalips , Death and Hell were cast into the lake of fire .

Take these things hence , make not my fathers house , a house of merchandize , &c. Twice ( as it is obserued by Saint Augustine ) did our Sauiour Christ worke this myracle .

The first ; when he first began to preach .

The second ; towards the time of his passion .

Of the first ; Saint Iohn onely makes mention .

Of the second ; the rest of the Euangelists .

And albeit the circumstances of the doing therof were not one and the same , yet the occasions were both alike . So that if we shall summe them vp both together wee shall see in our Sauiour Christ the print or stampe of a most perfect Prince , who proceeded with exceeding great equallitie , without accepting of persons , or any other partialitie in the world . Not permitting that either hatred , loue , feare , or his owne priuate interest ( which , according to Isidore ) are those foure enemies to Iustice ) should make the beame of the ballance to sway awrie .

There is not any businesse of greater difficultie in the world , than to gouerne , it is the Art of Arts ; and the Science of Sciences ; not onely , because to hit the vaine aright of such v●rious dispositions , is a thing as it were impossible , so inscrutable a thing is the heart of man : but also , for that man amongst all other creatures is the most vngratefull , and forgetfull . In that pretension of the Priesthood , there was great debate and contention amongst Gods people ; for the better according whereof , and to appease this tumult , God commanded , that euery one should put a rod or wand into the Tabernacle , and that which they should find to be budded forth the next morning , he whose it was , should enioy that dignitie . And in the end , there was but one onely rod that was budded . Gregory N●ssen askes the question , Why in the passage of Iordan , God commanded , That euery Tribe should put a stone into the bed of the riuer ; and would here haue but one onely rod to bud ? whereunto he makes answer ; That it is not much , that the remembrance and acknowledgement of a common benefit should be common : but to gouern with perfection , & for the budding forth of such faire flowers , it is enough , if amongst many there be but one to be found . For this is a white crow , a blacke swan , &c. And it was fit that the person of our Sauiour Christ should be a patterne and example which they should looke vpon and imitate , who gouerne the world ; to the end , that though they do not attaine to the perfection of gouernment , nor reach to the true height thereof ; yet at least , they may loue it and desire the same ; according to that of Wisd. Loue iustice , ye that iudge the earth .

Many things may he that gouernes , draw from this patterne .

Magistrates must be bold in reforming publike abuses . The first is ; Courage and Valour . There was not that man , though neuer so valiant in Ierusalem , no nor in the whole world , whom the authoritie of the Priests would not make to turne cow . And here our Sauiour Christ with a whip of cords chases them all away , leauing them amazed , ashamed , and confounded . The Scripture blazons out the noble deeds of Dauid , and the valiant Acts of his Captaines . Ecclesiasticus saith ; That Dauid playd with Lyons as with Kids , and with Beares as with Lambes . Eccles. 47. 2. Reg. 23. 1. Chron. And that Adino of Ezni , one of his mightie men , slew eight hundred at one time . That Abishai the brother of Ioab , lifted vp his speare against three hundred and slew them . That Benaiah slew two mightie Gyants of Moab , and slew a Lyon in the midst of a pit in the time of Snow ; and another Aegyptian man of great stature ; he hauing a speare in his hand , and the other but a staffe , Virum dignum spectaculo : Who had a lance like a Weauers beame . All these were famous acts ; but none of them came neere to that of Sampson , who with the iawe-bone of an asse , did set vpon three thousand armed Philistims which came to take him , & slew a thousand of them . God had famous Captains amongst his people , who with celestiall fury did set vpon his enemies , killed men of moustrous might and stature , and valiant huge Gyants . But that one with a whip onely should cast out such a rabble of Iewes , force out so many merchants , and driue so many Priests out of the Temple , none but our Sauiour could doe this . If ( saith Saint Ierome ) with a bare whip in his hand , such a fearefull number fled from his presence , What terrour shall he cause in the day of iudgement , when with a naked sword in his mouth , he shall pronounce the sentence of eternall death ? He that shall not assume valour and courage vnto him , and shall not put on a stout resolution in reforming publike abuses , let him not gouerne at all , Noli quaerere fieri judex , nisi virtute valeas irrumpere iniquitatem . If thou doest not finde in thy selfe spirit and mettall , to cast downe to the ground ( laying aside all humane respects ) those grosse abuses that are not to be borne withall , though the multitude should neuer so much oppose thee , seeke not for the Vara or Rod of a Iudge . Iob. Si expaui ad multitudinem nimiam , & despectio propinquorum terruit me , Let this and that plague light vpon mee , &c. But if neither the peoples multitude , nor my friends and kins folkes importunitie , could preuaile with mee to make mee peruert Iustice , and to faile in the execution of good gouernement , why then ô Lord , &c. A●hish King of the Philistimes , banished Dauid out of his Kingdome , though hee knew how much his person did import him , for feare of his Princes displeasure . Viuit dominus , quia rectus es , sed satrapis non places . Here was a cowardly King .

The second thing , that he that gouernes may draw from this paterne , is ; Magistrates must heede morethe conuersion of the offendor than the correction of his offence . A true weight and measure in punishing . To those that sold the Doues , hee sayd , Auferte ista hinc , For this was not in it selfe an vnlawfull kind of trading , had it not beene in regard of the place . Besides , they were poore people , and if there were any indulgence or fauour to be showne in those scourges of our Sauiour , it should haue beene vsed towards them . But some Iudges , Dan palos de ciego ; bestow their blowes like blind men ; so as they hit some bodie , they care not whome . The Fruiterer sels fruits that are not ripe ; Goe thou and root vp all the trees that are in his garden . There are many , in drinking wine , that take a cup too much , go thou presently , & pluck vp the Vines . Plutarch in his booke of morall Vertues , reports , That Lycurgus commanded the same to be done in Thrace . A mad-headed Colt , that is wilde and kickish , it is not good counsaile to kill him , but to breake him of his knauish qualities and to make him tame and gentle . Nor is it good aduice to destroy the Vines , but that men should be brought to drinke moderately , and to temper their wine with water . In a word , The delinquent ought not alwayes to be cut off and destroyed , but to be brought to amendment . And it is verie fit and conuenient , that a Iudge should now and then dissemble , and make as though he did not see . Nonne dissimulaui , nonne silui , nonne quieui , saith Iob. Saul in the beginning of his raigne was a verie good King , Puer vnius anni erat Saul , cum regnare caepisset . Saul was a child of a yeare old , when hee began to raigne , so humble and meeke minded was he then , and though hee were wronged verie much , and much euill spoken of him behind his backe , Dissimulabat non audire , He would take no notice of it , 1. Reg. 10. but made as if he knew of no such matter . The booke of Wisedome saith , That God doth dissemble our sinnes , Sap. ●1 . 20 . and maketh as though he saw not the sinnes of men , because they should amend . And the Apostle Saint Paul saith ( taxing the Athenians of that idolatrous Alter of theirs , whereon was written , Vnto the vnknowne God ; ) That the time of this their ignorance God regarded not , Act. 17.30 . but now hee admonisheth all men euerie where to repent . But when a Iudge is forced and driuen to punish , the best course is ( if he can ) to worke the offendors amendment . Mercy to be preferred before justice . If our Sauiour Christ should haue whipt the Doues , they would haue flowne vp and downe the Temple , and that was no good meanes for to driue them foorth . And if a Gouernor shall at any time exceed , the excesse of pittie is the lesse euill . Saint Gregorie saith , That false Iustice , is all indignation ; and that true Iustice , is full of compassion . The glorious Doctor Saint Ambrose calleth Mercie , The better part of Iustice ; and that out of the bowells of Iustice , Mercie is begot . Saint Gregorie , That the one without the other , is lame and imperfect . In the Arke of the Testament , Aarons rod and the pot of Manna were placed together , Seueritie and Softnesse , Iustice and Mercie ; which ought to be the Iudges Compasse whereby he is to shape his course . One of the seuerest punishments which is in the holy Scripture , is that which Zacharie painteth forth touching impietie , Zac. 4. in the Ephah , which was a kind of pot or measure containing some ten pottles , being stopped close with abal of lead of the weight of a Talent , and a woman sitting in the midst thereof , whose name was Wickednesse . And lo there came out two women , and tooke vp this pot by the two ears from the ground , and carried it to the land of Shinar . Great were the Idolatries of this his People , and it was fit that they should be seuerely punished ; yet notwithstanding , these two women that carried this pot into a strange Countrie , had wings like a Kyte , quasi alas Milui ; which make many planes , and a smooth flight : but the word in the originall deriue these wings from another Bird , which signifieth Pittie . And therefore Montanus renders it thus , Ala● Ciconiae , They had wings like the wings of a Storke ; Which is held to be a Foule full of pittie . Of some rigorous Iudges the Delinquents may verie wel say , Would to God that my punishments and my faul●s were weighed together in a ballance , then would plainly appeare to the eye of the World , with what inequalitie the Iudge hath proceeded against me .

The third thing for our learning , which we may draw from hence , is , That our Sauiour proceeded more seuerely and more rigorously against your Vsurers and Money-changers , breaking and throwing downe their tables , and scattering abroad their money .

First , Because in it selfe , and it 's owne nature , it was an vnlawfull kind of trading , and therefore fit that the occasion thereof should bee taken away , and haue no longer footing , especially in the Temple .

Secondly , Because money is a thing that clingeth close to the heart of man . The glorious Doctor Saint Chrysostome did weigh this well , in that case of his , who stole the wedge of gold in the spoyles of Iericho . Ioshuah turning himselfe towards the Sunne and the Moone , he said vnto them , Sol contra Gabaon ne mouearis , & Luna , contra vallem Ayalon . Hee made likewise a Proclamation , That none should priuily conuey away any gold , siluer , or other prisall . Achan lighted on a wedge of gold , tooke it vp , and hid it . Where he obserueth , That the Sunne and Moone obeying the order and command of this valiant Captain , one of his owne souldiers refused to obey him , and only because the wedge of gold was wedged too close to his heart . He likewise threw their money about , and scattered it all abroad , in token , That when the couetous man least thinkes on it , Diuitias quas deuorauerat , euomet , & de ventre eius extrahet illas Deus , Hee shal vomit vp the riches which he hath swallowed , and God shall plucke them out of his bellie . In antient time they did stampe or ingraue vpon their coyne an Oxe , a creature that in his feeding goes still backeward : which is the hieroglyphicke or embleme of a couetous man , Prou. 23. who the more he eats , the more backeward he goes ; Set not thy eyes nor thy thoughts vpon riches ; for when thou least thinkest of it , they shall betake them to their wings like an Eagle , and shall flie vp to heauen . Riches that are ill gotten , flie vp to Gods tribunall seat , and there like so many fiscalls or busie Attornies , accuse thee for an vniust possessor of them , and crie out as loud against thee , as the bloud of Abel against his brother Cain .

Old sores requi●e much scraping . The fourth thing that wee may draw from this patterne , is , That a Prince ought more sharpely to correct those abuses and vices which are growne old through custome ; especially those of your great and powerfull Ministers , who commit them without controlement by publike authoritie . God deliuer vs from those Ministers who sell that for their priuate profit , which they are bound to doe gratis out of their Office ; and from that Priest which makes sale of the administration of the Sacraments ; from that Confessor that will be soundly payd for his Absolution ; From that Iudge that will be bribed before hee will doe iustice ; and from that Secretary that makes sutors come off roundly for their quicker dispatch . These be things that send many of them quicke to hell . The Pharisees should haue kept their Temple cleane from all couetousnesse , haue banished your Merchants bankes , and haue fauoured and graced those their Sacrifices ; in stead whereof they sold those beasts that were to be offered , made money of them , and put the same forth to vse and profit , as others did . Ezech. 22.26 . Sacerdotes eius , contempserunt legem meam , & à sabbatis mois ouerterunt oculos suos , & coinquinabar in medio eorum , The Priests of my Temple haue broken my Law , and haue defiled my holy things ; They haue put no difference betweene the holy and prophane , neyther d●scerned betweene the vncleane and the cleane ; and haue hid their eyes from my Sabboths , and I am prophaned amongst them . Where I would haue you by the way to waigh that same word , coinquinabar . For the Ministers of a State being theeues , they make their Lord & Master likewise a theef , thou hast made my house a den of theeues , by being thy selfe a companion of theeues : According to that of Esay , Socij furum . And therefore Christ lasheth them with whips ; a sitting punishment for theeues . Saint Ierome saith , That he is a theefe , and makes the Church a den of theeues , Qui lucrum de religione reportat , Who out of the duty of his Ecclesiasticall dignity , makes priuat gaine and profit to himselfe . Saint Gregory is of the same minde . And as Theodosius the Emperour said : Quid poterit esse securum , si sanctitas as incorrupta , corrumpatur ? What can be secure , if incorrupted Sanctity shall be corrupted ? Which is all one with that of Iob ; That a Gouernour should rob widowes , and deuoure their houses , being bound to defend and protect them ; Iob. 24. that he should strip that poore man naked whom he ought to cloath ; this is a great crueltie . There is a curse that lyes vpon them that shall lead away the Asse of the fatherlesse , and take the widowes Oxe to pledge , that shall rise early for a prey , cause the naked to lodge without garment , and without couering in the cold , and to plucke the fatherlesse from the breast , &c. It is so due a debt which Princes owe , to fauour , succour , and defend the right of the poore , of the fatherlesse , and of the widow , that Cassiodorus in his thirty nine epistle , saith , That it is as needlesse and superfluous a businesse to aske it at his hands , as to sue to that which is heauy to descend downeward , or to that which is light to ascend vpward . But Saluianus lamenting the miseries of his times , complaineth , That your great and powerfull Ministers , in stead of complying with their obliga●ion , and in stead of fauouring and defending their poore Vassalls , sell them Iustice at a deare rate : Verifying that lamentation of Ieremy , Aquam nostram pecunia bibimus , & ligna nostra praetio comparauimus , Selling vnto them the water of their wells , and a sticke of fire from their hearthes . And would to God they would but sell their water and their wood , as others vse to doe at common and ordinary rates ; for then there would something remaine to the buyer : but there is a new kind of tyranny now adayes , Sale of offices , the ruine of a Kingdome . he that sells , wraps and wrings all he can vnto him , but returnes nothing ; takes all , but giues not a dodkin to the poore : whereas he that buyes , giues all that hee hath , and receiueth nothing . And therefore in that Countrey or Kingdome where the Great ones are all so generally bad , it is no great wonder , that Religion , Iustice , and whatsoeuer else belonging to gouernment , should be sold and set forth to sale . Ieroboam made of the lowest of the people , Priests of the high places . Who would giue most money might consecrate himselfe , and bee of the Priests of the high places which ; thing ( as the Text sayth ) turned vnto sinne to the house of Ieroboam , euen to root it out and destroy it from the face of the Earth . Simon Magus sought to buy the grace of the holy Ghost : What his gracelesse pretension came to I neede not tell you , Act. 3. you knowing already how deare it cost him . The Emperour Iustinian sayd , That the selling of Iustice in a Commonwealth was the vtter vndoing of it : for why should not that Iudge or Officer robbe and steale , who payd so great a summe of money for his Commission ? What would a Theefe , an Adulterer , or a Murderer care , if hee knew he might redeeme his offence with money ? He that buyes , must of force sell ; So sayd Alexander Seu●rus : And therefore he would neuer consent ( as Lampridius reporteth it ) that any office , at least of Iurisdiction , should bee sold in the Empire . The Priests therefore of the Temple selling the sayd oblations , it is not much that our Sauiour should whip them , and that hee should call them Theeues .

The last thing that a gouernor may draw from this patterne , is perseuerance . There are many which are ( as the Glosse hath vpon the decretals ) Primo fer●ens , & postea deficiunt , Hot at first , and afterwards grow cold . When they are a little warme in their place , they flagge and fall off , punishing one , and freeing another , and both vniustly : They wincke at theeues and robbers on the high way , they cancell Deedes , falsifie Records , conceale Writings , alter Euidences , foist in false indictments , set delinquents at libertie , facilitate causes , and a thousand the like disorders , to the great detriment and disauthoritie of Iustice . And therefore they make the Crane , the Hieroglyph of a good Iudge , which neuer changes his plumes , but is all of one and the same colour , both in his youth , and in his age .

Out of this Historie , I shall inferre three or foure conclusions .

The first , if the selling of birds , and beasts in the Temple , bee so offensiue in the sight of our Lord God : What shall the selling in the Church bee , of benefices and Ecclesiasticall dignities ? Who although they make no publike sale of them , or open profession of it ; yet do these men sell Doues in the Temple , Qui de impositione manus pretium accipiunt , Hinc enim est , quod sacri Canones symo●iacam haeresim damnant .

The second , If God so punish this slight respect which is showne to his Temple , where there was neither the Arke of the Testament , Aarons rod , the pot of Manna , nor the booke of the Law ; How will he punish the prophaning of that Temple , where himselfe is consecrated in the Sacraments of his blessed body and bloud , and where his holy word is preached ?

The third , If he be so highly offended with the prophaning of a dead Temple ; what will he say to the prophaning of that liuing Temple of thy soule , which he made choice of for his delight & recreation ? Delitia meae , esse cum filijs hominum . Origen expounding that place of Exod. Dominus Zelotes nomen ei●● , saith , That there is not any thing that puts more iealousie into Gods bosome , than that soule which after it hath receiued Baptisme , confessed the Faith , and made a marriage with God by receiuing his blessed Sacraments , should afterwards become a whoore to the Deuill , the World , and the Flesh.

The last , If hee did driue out of this earthly Temple , the Merchants and Priests , in this sharpe and seuere manner and with such a deale of disgrace ; Apoc. 22. What will hee doe when hee shall come to cast them out of that glorious Temple of Heauen , Foris , canes impudici , Out with these dogges . And till they come thither , Apoc. 22. the good and bad fishes shall bee both together ; the chaffe and the corne , the tares and the wheate ; the ministers of Christ , and the priests of Beliall . But then , that powerfull voyce of the Iudge , pronouncing this heauie sentence , Ite maledicti in ignem aeternum , shall seperate the one from the other with an eternall banishment .

Destroy this Temple , and in three dayes , I will build it vp againe . The turbation of this scourging being ouerpast , the Iewes came vnto our Sauiour and asked him , Quod signum ostendis nobi● ▪ quod haec facis ? What signe showest thou vnto vs , that thou doost these things ? The rest of the Euangelists renders it thus , In qua potestate , haec faci● , By what power or authoritie , doost thou doe these things ? Seeming tacitely to grant , that it was ill done , and worse permitted , that any market should bee kept there . But because it did not appertaine vnto al to amend those things that are amisse , but to him that hath power & authoritie so to do , they said to him ; Wherby wilt thou make it appeare vnto vs , that thou doost not vsurpe another mans office , and meddle with that which belongs not vnto thee ? Whereunto our Sauiour answered , Soluite Templum hoc , & in tribus diebus excitabo illud . In which words he did prefigure forth vnto them , his Death , and Resurrection . Which were two such Mysteries , as did most discouer all Gods Attributes . Touching his death our Sauiour had said already , Si exaltaueritis filium Hominis , cognoscetis quia ego sum . But they were like blind men , groping against a wall , in this knowledge of his person . And therefore hee said vnto them ; When yee shall haue lifted mee vp vpon the Crosse , ye shall then know , Quis ego sum , Who I am . Which ego sum , is a blazon , onely belonging vnto God : and this the Crosse did discouer . Zacheus clambered vp vpon a tree , that he might see our Sauior Christ , as well in regard that hee could not come neere vnto him for the prease of the people , the throng was so great ; as also by reason that hee was but a little man , and of a low stature . Whereupon Origen giues this note , That there are not any Gyants in the world , no not the tallest of them all , but are Pigmies and dwarfes when they come to looke God in the face ; and must bee faine to clamber vp to those faire goodly trees of the vertues , & to the top bough of perfection ; which will cost vs a great deale of trouble and labor , before we can get vp so high . And therefore our Sauiour Christ to saue vs so much paines , and that wee maywith greater ease come vnto him , he saith , Exaltate , &c. Put me vp vpon the Crosse , and not onely you , that boast your selues of Learning , and Religion , but the ruder rable , those souldiers that whipt mee , and those that did execution vpon my bodie shall come to know me . And this shall be your Cognoscetis quia ego sum .

These wordes , Vidimus gloriam eius , gloriam quasi vnigeniti à patre , We haue seene his glorie as the glorie of the onely begotten of the Father . Saint Chrysostome declares them of his death ; for then he shewed himselfe of what house hee came , and whose son he was . Saint Paul saith , If they had knowne what they had done , they would neuer haue crucified the Lord of Glorie . Where Chrysostome obserueth , That in a gallant season they called him the Lord of Glorie , hauing neuer before shewed himselfe such a glorious Lord , as then : His armes stretched out vpon the Crosse , were those two spreading wings wherewith hee flew vp to Heauen ; and vnder which he did clocke and defend vs here vpon Earth from the rapine of the Deuill , as the Hen doth her Chickins from the Kyte . S. Ierome , and Hugo Cardinalis , alledge vpon this occasion that verse of Dauid , Et sub pennis eius sperabis . As also that place of Malachie , Orietur vobis sol Iustitiae , & sanitas in pennis eius . And the Sunne pulled in his head as well for shame as sorrow , when hee saw another Sunne to appeare , that was greater than himselfe , whose beames spred abroad saluation to the whole World . The Title of the fourth Psalme is , Pro sanguinolento , For the bloudie man . Another letter hath it , Danti aternitatem , To the gi●er of eternitie ; The one agreeing well with the other , for that Sanguinolentus , to wit , our Sauiour that suffered for vs vpon the Crosse , and there shed his bloud for the Remission of our sinnes , was that which did dare nobis aeter●itatem , gi●e vs eternitie .

His Resurrection , Saint Chrysostome declares in these words , Qui praedestinatus est filius Dei , ex resurrectione mortuorum , Another letter hath it , Qui declaratus est : this following afterwards vpon the necke of it , Soluite templum hoc , &c. Where it is noted by Saint Cyril , That our Sauiour did not commaund them to destroy his bodie , but did thereby aduise them , what they would doe vnto him ; Ye shall destroy the Temple of my bodie , and I will build it vp againe the third day , and this shall be a manifest , a certaine , and a sure signe vnto you . Other his Miracles , though they were signes sufficient enough , yet were they not so effectuall , because by those other , the conuerted were but few ; but in the Resurrection , they were without number , Act. 2.3.4.5 . as it appeareth out of the Acts.

Our Sauior Christs answer was somewhat of the darkest to their clouded vnderstanding . And albeit they drew from thence a different sense and contrarie meaning , yet might it serue as a signe vnto them , that hee was able to doe that which he did . And they that would deny , that he could destroy the Temple , and build it vp againe in three dayes , which was but a materiall Temple ; would more stifly denie , that he could dye , and rise againe the third day , by his owne vertue and power . Saint Matthew accuseth these men to be false witnesses . Hic dixit , ( which was the Iewes accusation ) Possum destruere Templum Dei.

First ; because they did wrest the sence and true meaning of our Sauiour .

Secondly ; because they did alter and change the words .

Thirdly ; because their proceeding against him was malicious .

Whence I may reade this lesson to your Lawyers , your Registers , and your Scriueners , That one Tilde , or Tittle , may condemne them of falshood . When our Sauiour Christ said of Saint Iohn , Si cum volo manere donec veniam , quid hoc ad te ? Iohn . 21. If I will that he tarry till I come , ( when Peter was so inquisitiue of him , what should become of the Disciple whom he loued , and leaned in his bosome ) what is it to thee ? Doe thou follow mee . Then went this word streight amongst the brethren , That this Disciple should not dye . But the Euangelist did correct this their mistake , For Iesus said not to him , He shall not dye ; But if I will that he tarry till I come , Iob. 6. Iob. 11 ▪ what is that to thee ? Iob said , Ye shall not find iniquitie in my tongue . But Zophar , one of his friends laid it to his charge ; Dixisti enim , Purus est sermo m●●● , & mundus sum in conspectu tuo , For thou hast said , My doctrine is pure , and I am cleane in thine eyes . And albeit it may seeme , that he charged him herewith vpon his owne confession , yet Saint Gregory giues it for a calumnie and slander , because Zophar had altered and changed his words . God make vs so pure both in Doctrine and life , that when this Temple of our bodies shall be destroyed , it may by the mercie of our Sauior Iesus Christ be raised againe .

THE XXVII . SERMON , VPON THE TVESDAY AFTER THE FOVRTH SVNDAY IN LENT . IOHN 7.14 .

Iam die festo mediante , &c.

Now when the Feast was halfe done , Iesus went vp into the Temple and taught , &c.

SEuen continued dayes one after another , the Feast of the Tabernacles was celebrated in the chiefe citie Ierusalem , which was one of the three principall Passeouers of the Iewes : solemnising the same in remembrance of that benefit which God did to that People , in leading them fortie yeares through the Desart , Leuit. 25. not hauing any house wherein to dwell , and yet not wanting tents or booths wherein to lodge themselues . To this Feast came all of all sorts , from all parts of the land of Promise , building themselues Cabbins in the fields . Iosephus saith , That they vsed Tents , from whence they went to the Temple , and performed their Offerings for their families , according to their abilitie . Christ came on the Tuesday to this Solemnitie : of this opinion is Saint Augustine ; though some others are of the mind , that he came thither at the verie beginning of the Feast , though he did not make himselfe knowne till he saw a more conuenient time . He preached to the People ; and so deepe was his Doctrine , that the Iewes wondring thereat , said one to another , Quomodo hic literas scit , cum non ded scerit ? How knoweth this man the Scriptures , seeing that he neuer learned ? And howbeit this their voyce of admiration was secret , and whispered in the eare from one to another , yet Christ made answer thereunto in publique , shewing therein the pledges and tokens of his Diuinitie ; saying openly vnto them , My Doctrine is not myne , but his that sent me : He that shall truly endeauour to doe his will , shall know it is his ; but hee that preacheth his owne proper doctrine , seeks after his owne honour and commendation ; but he that preacheth Gods Doctrine , can neither lie nor offend therein . The Iewes did lay a double slander vpon him :

The one , Seducit turbas , He seduceth the People .

The other , Sabbathum non custodit , He keepes not the Sabboth .

But this his answer giues a blur to them both : Moses ( saith hee ) gaue you a Law , and yet none of you keepeth the Law , Why go yee then about to kill me ? For euer since that hee cured him that lay so long at the Fish-poole , they sought after his life . In a word , this muttering and whispering of theirs tended onely to the apprehending of him ; but not any one of them dur●●●y hands vpon him , because his houre was not yet come , and many of the People beeing woon by his miracles and his doctrine , beleeued in him .

Iesus went vp into the Temple , and taught , &c. One of the greatest benefits which the world receiued by our Sauiours comming , was , That hee reading in Heauens Chaire , to so wise and discreet a companie , who by onely reading in the booke of his Essence , were instructed in all kind of truth ; did not for all this disdaine to become a Schoolemaster to little children here vpon earth , accommodating the profoundnesse of his deep learning , to our rude and weake capacity ; accomplishing that of Saint Iohn , Erunt omnes docibiles Dei , They shall be all taught of God . Ioh. 6.40 . And this may be verified of those Angells and blessed Saints that are in Heauen , and of those faithfull ones that are vpon earth : for the verie selfe same truths he taught them in the Temple of his glorie , which he did these other in his Church ; only differenced in this , That they see them , and we beleeue them . Many Doctors haue sate and read in their Chaire here vpon earth , but because they dranke not of the water of his Doctrine in this Schoole , but in the du●tie puddles of lies and falshoods , Iob 13. they were , as Iob saith , The farmers of lies , and the followers of peruerse opinions . And as there are Artisans for Idols , which carue them , guild them , and adore them ; so are there Artisans of lies and false opinions , which frame them , set them forth with painted eloquence , and adore them , as if they should guide them to the end of their happinesse .

He taught . The Euangelist doth not here set downe the Theame of his Sermon : Wisd. cap. 8. but in the Chapter of Wisedome Salomon saith , Shee teacheth sobernesse and prudence , righteousnes & strength , which are the most profitable things that men can haue in this life . Christs doctrine pleasing and profitable Two things the Scripture doth euery foot repeat of this celestiall Doctor :

The one , The profitablenesse of his Doctrine , Ego Dominus doce●s vtilia , so saith Esay , I am the Lord thy God , which teach thee to profit , and lead thee by the way that thou shouldst goe . Esay 48.17 . Iob. 8. And Saint Iohn saith , Verba quae loquor , spiritus & vita sunt , The words which I speake are spirit and life .

The other , The elegancie and sweetnesse of his deliuerie , Diffusa est gratia in labijs tuis ; such heauenly dew did drop from his lips , and diffuse it selfe in that aboundant and plentifull manner . Which graces of his poured forth thus gracefully , Cant. 5.13 . the Spouse toucheth vpon in the Canticles , His lips are like Lillies dropping downe pure myrrhe . In the Lillies is painted forth our Sauiours beautie ; in the Myrrhe , the profit we reap from him , which is very great ; Myrrhe being a principall preseruatiue against corruption .

Mirabuntur omnes .

Wisedome despised of none but fooles . They all meruailed , &c. S. Chrysostome and Saint Cyril are of the mind , That this admiration was amongst those that were the most incredulous of all that companie . It is an ordinarie thing in your hearers , when they heare a famous Preacher , to admire him , acknowledging his Doctrine to bee so deepe , that it exceedeth mans capacitie : for Wisedome is so superexcellent and so diuine a thing , that in whomsoeuer it is found , it causeth great admiration ; Things high and eminent shall not be so much as mentioned in comparison of her , Iob 28. Prou. 3. so saith Iob. And Salomon , It is to be preferred before all riches . Euerie man doth prise and esteeme it saue the Foole : he that is most wise , doth most honour the Wise ; but hee that is a Foole , makes little reckoning of those that are wise . Fooles hate knowledge . Prou. 1. Homer stiles wise Apollo , a god multarum manuum , of many hands , because he hath a hand in euerie thing ; a hand for to lighten the blind vnderstanding , a hand for to guide the soule in the way of vertue ; a hand for to gouerne the Common-wealth , and to appease the tumults and rebellions rising therein ; a hand to conserue the same in peace . In a word , as Apollo , who is the Sunne , by expatiating and spreading abroad his beames through diuers parts both of sea & land , giues a beeing and a life to all things ; to mettalls in the veines of the earth , to pearles in the shels of the sea , to trees , plants , birds , beasts , men , &c. so a wiseman is Vita generalis reipublicae , The generall life and liuelihood of a Commonwealth . Themistius calls him Deum , a God . Horace , Rex Regum , a King of Kings , &c. And if any man shall say with Saint Paul , Scientia inflat , 1. Cor. 8. That Knowledge and Wisedome puffeth vp , and affoords matter vnto man of pride and arrogancie ; Clemens Alexandrinus answers thereunto , That the word Inflat doth likewise inforce , that it doth breath and inspire into vs noble and generous thoughts . Filijs suis vitam inspirat , saith Ecclesiasticus : The Greeke Text renders it , Exaltat , Euebit . Eccl. 4. Wisedome exalteth her children , it giues them a new kind of Beeing , new hearts , new resolutions , to vndergoe glorious enterprises : In a word , Qui illam diligit , diligit vitam , He that loues her , loues his l●fe . So that if it be an occasion of arrogancie , it is not so in it selfe , but by accident , when it lights on an insolent brest , which conuerts good into euill . Your Kings and Princes haue in all ages honoured wise men with great titles & preferments ; and not only your wise & prudent Princes , but those of meaner parts and abilities , and euen your worser sort of Kings . Dionisius the Tyrant sent to Plato ( that he might come to see him ) one of his fairest Gallies , with store of daintie prouision , and well accompanied ; and at the Hauen where he was to land , had prouided a Coach with foure horses to be readie to receiue him , that he might come in the greater pompe to his Pallace : and all this honour he was willing to doe him , for that he was a wise man . And if such men as he should cause such admiration in the world , What admiration must he raise in mens minds , in whom all the treasures of Gods wisedome were deposited ? Whence we may consider , that if a few drops of that soueraigne fountaine did strike the People into such admiration ; when in Heauen we shall see the fulnesse of that riuer , or rather immensitie of that great sea , What admiration must it needs mooue ? Yet notwithstanding Saint Augustine saith , Mirabantur omnes , sed non omnes conuertebantur , They were wonder-strucken , but not spirit-strucken ; many did admire , but few were conuerted . The like successe for the most part haue the Sermons of your famous Preachers : Ezechiel reporteth , That it fell out so with himselfe ; That morning ( saith he ) that he was to preach , the citisens would call to one another saying , Let vs goe and heare the Prophet , let vs see what new thing will now come from him : they enter in thronging , sit them downe , beare themselues verie grauely , and hearken diligently to my words , but are farre off from putting them in execution , being onely vnto them like a smooth verse , or a musicall Song , with a sweet and pleasing eire ; nor was there any , of that harsh eare , who wil not one while commend the voice , another while the tone ; this man , the dittie ; that , it 's ayre ; but goe not a step further , setting vp their rest there . Musicke passes along by the doore at mid-night , it wakens thee , thou ●isest out of thy bed , thou gettest to the window , thou hearest it , thou takest delight in it ; but when it is gone out of thy hearing , thou returnest backe againe to bed , layest thee downe , and fall'st againe asleepe , as if thou hadst heard no such thing at all . Leuani oculos meos ( saith Zachary ) I turned me , Zachar. 5. and lifted vp mine eyes , and looked ; and behold a flying booke . Then said he vnto me : This is the curse that goeth forth ouer the whole earth . Sa●nt Gregorie saith , That this booke is the sacred Scripture , wherein ( as Lyra notes it ) are written the curses and chastisements against the ●infull men of this world . A flying booke . When there doth appeare in the ayre any new strange sight , the Vulgar , he wonders at it ; the wise man , he is afraid of it ; because it is a vsuall prognostication of miseries and disasters . As those fearefull fightings that were seene in the ayre in the time of the Maccabees , your Comets , your Crucifixes of fire , and your showers of blood . The like effect doth Gods word worke , Some stand wondring at it , and some grow sad vpon it . The Seuentie translates it : Vidi falcem volantem , I sawe a flying sickle ; Which ( as Pierius noteth ) signifieth the time of Haruest . Mitte jam falces , qu●●iam maturae sunt messes , Thrust in your sickles , for the haruest is ripe . In token , that when the word of God , and the malediction in holy Scripture comes to be little or nothing at all regarded , and when the earth in stead of corne , brings forth nothing but thistles and thornes , Iames 1. it is high time to cut it downe . Saint Iames compares the word of the Lord to a looking-glasse . And Saint Bernard calls it the Looking-glasse of Truth , which nor flatters , nor deceiueth any man : But hee that shall looke therein , shall finde himselfe to be the same he seemes . Saint A●gustine hath in a manner the very same . In a looking glasse , one beholds the gray hayres on his head , and the wrinckles that are in his face , and when he hath turned his eye off from thence , the figure thereof is blotted out of his remembrance . Another , he lookes ( especially if he haue not seene himselfe a long time in a glasse ) and wonders at himselfe , he knits the browes and cryes out , I am growne old and weake , and drawing neere to my graue , Quod senescit , propè interitum est ; He that is old , hath one foote in the graue . And therefore he had need make good prouision , being so soone to goe his iourney . But he that shall set before him ( as a glasse ) the Law of perfect libertie , as one , who with a great deale of heede viewes a deepe pit , or some remote place , This man shall be happie in so doing .

How knoweth this man the Scriptures , seeing that he neuer learned ?

Learning is not gotten without labo● The admiration of the people was increased , by their considering with themselues , That our Sauiour Christ had neuer beene brought vp in any Vniuersitie , nor had crackt so much as an argument in the Schooles , especially in matter of learning . And as it is in the Prouerb , Nunca mucho , costo poco , Much is neuer got with a little ; Eccl. 1. That is to say , Qui addit scientiam , addit laborem , All things are full of labour . In the multitude of wisedome , is much griefe ; and he that increaseth knowledge , increaseth sorrow . That is ; it cannot bee come by without great paine of body and minde . Or , as Aquila translates it ; Addit tormentum . Holy Iob askes the question , Vbi inuenitur sapientia ? Where is wisedome to be found ? And the first conclusion is , Non inuenitur in terra suauiter viuentium , It is neuer to be found amongst those that are enemies to labour . Salomon saith in his Prouerbs , That it must be got as we get treasure , digge and delue for it . There was neuer in this world any famous man in learning , Prou. 2. who had not studyed very hard , and taken a great deale of paines . Vt thesaurus , effoderis ●am , t●nc intelliges . Plutarch reports of Plat● , That he neuer excused any trouble of body , or of mind . And of Demosthenes , That he would Scotch and notch his hayre crosse-wayes , that hee might keepe in for three moneths together , and follow his study . All your great Philosophers did breake their braines , and dyed in trauelling after the search of knowledge . The solitudes of a Saint Ierome , the caues of other Saints and Doctors make this truth cleere . Antiquitie celebrating Saturne for an inuenter of learning , put in his hands ( as Tertullia● noteth it vnto vs ) a picke-axe , in token of the great paines that he must take , that meanes to be a good scholler . Minerua , Goddesse of the Sciences , they painted close by Vulcan , who with an axe did cleaue her head in twaine ; signifying thereby , That to fetch out truthes , and to make them appeare plaine and cleere , it will cost vs eyther our life , o● the beating of our braines . Of the Lacedemonians Valerius reporteth , That they had a Statue of Apollo that had foure eares , and foure hands ; signifying thereby , That wisedome is got by much hearing , and much labour . They looking therefore on the learning of our Sauior Iesus Christ , so diuine on the one side , and so without any labour or paines on the other , it was not much , that they should thus admire him .

Againe : A strange effect , when the cause is secret and hid , it euermore causeth admiration . If the Sunne should shew his face on the sudden , Admiration vsually the child of ignorance . and his beames breake out in the midst of a darke night , it would cause great feare . The Sunne doth still inioy an equall light , though to the ignorant it seeme , that it shines brightest at mid-day . The light and splendour of Iesus Christ our Lord and Sauiour that Sun of righteousnesse , was alwayes one and the same ; but because hee was a free Sunne , and not tyde , as that other , to a set course , discouering his beames when he thought best , with a Lux in tenebris lucet , he strooke all the standers by with amazement and confusion , wondring who this should be , and saying one to another ; V●de hic literas scit , cum non didicerit ? How knowes this man the Scriptures , seeing he neuer learned ?

And this admiration is the more augmented by that which the glorious Euangelists Saint Mathew and Saint Marke mention , Scandalizabantur in ●o , They were offended thereat . Their indignation being greater than their admiration , enuie working more vpon them , than the grace that was offered them ; remaining onely thereat astonished , as men that are surprized with some sodaine or vnexpected accident : Suting well with that which Saint Chrysostome and Saint Cyril sayes of them ; to wit , Mat. 13. Mark 9 ▪ That these were those incredulous and vnbeleeuing people . Whence hath he all these things ? Is he not the Sonne of a Carpenter ? and is not his mother called Mary , &c. Whence it followeth in all probabilitie , that they had ript vp his course of life , and made a strict examination of him from his childhood , his youth , and better growne yeares ; concluding all of them in the end , That he had spent his time in helping Ioseph in his trade , 2. Tem. 2. Deut. 29. and not in applying himselfe to learning ; stiling Learning the wisedome of diuine mysteries . The holy Apostle Saint Paul saith to his Disciple Timothie , Quia ab infantia sacras literas nosti . And in the 29. chapter of Deut. it appeareth , That amongst the Hebrewes , there were some that profest the teaching of this kind of learning , which was the Grammaticall and Historicall sence of the sacred bookes , which did dispose them to other things of greater moment , and to mysteries of a higher and deeper nature . Epiphanius saith , That they were expounders of the Grammar , and were therefore called Grammatis S●ribae . Being therefore grounded and confirmed in this their opinion , That he had not learned their first rudiments and principles ; they said , ( wondring with themselues ) Vnde hic literas scit ? Whence hath this man his learning ?

But all this made the worse for them , and their proceeding appeares still fouler and fouler .

First of all in this : O ye Iewes ( saith Chrysologus ) ye doe not wonder , that a Virgin sho●ld bring forth , that God apparelled in humane flesh , should treat and conuerse with you , ( as it is prophesied by Bar●ch ) nor , that the blind should see , the deafe heare , the dumbe speake , the lame walke , the dead rise , the Diuels tremble : And do you wonder that he should shew himselfe thus learned , hauing not learned ? you admire that which ought least to be wondred at , & are vndmindfull of that which ought most to be meruailed at .

Secondly , It was a foule fault in them , to see such singular learning , accompanied with so vnblameable a life ; and such strange miracles , and that they should not once thinke that this was from Heauen . Especially they knowing , that Adam , and Salomon , did enioy this blessing . Of Salomons wisedome , and whence he had it , 3 Reg. 5. 2. Chron. 2. the Historie of the Kings , and that of the Chronicles , deliuereth the same vnto vs : and of Adam the Schoolemen do affirme , That he could hardly haue giuen all things their proper names , ( as Saint Chrysostome hath obserued it ) if God had not infused that knowledge into him , to call them after that fitting and conuenient manner . And this knowledge was communicated to Christ euen from the verie instant of his conception ; by meanes whereof hee saw all things in their proper species , besides that blessed knowledge whereby he saw them in God , as in a glasse . Iohn 3.34 . Of this infused knowledge Saint Iohn saith , God gaue not the spirit by measure vnto him ; but it was without limitation : for hee that is sonne and heire to his father , is not to be stinted as those that are seruants . And therefore it is said , The Spirit of the Lord shall rest vpon him ; the spirit of wisedome and vnderstanding , the spirit of councell and might , the spirit of knowledge , &c. This infused knowledge was setled in others by fits , not in all times & all places , nor so generally in all things , as in our Sauiour Christ , from whom it sprouted as water from a Fountaine . That fountaine of the Rocke , strucke by the Rod of Moses , it had beene a foule sinne in the Israelites to haue searched into the veins of Nature , whence these waters gushed out , and not to thinke on Gods grace , from whence this fauour flowed : And no lesse absurde was it in the Iewes , to seeke in the Schooles and Vniuersities , after those veines of liuing water , of that diuine learning of our Sauiour Christ , which was that true rocke ; and not to direct their eyes towards God , who is the true giuer of knowledge .

Lastly , It was a foule fault in them , to thinke that God is tied to humane meanes , 1. Reg. ● . knowing quod Deus scientiarum Dominus est , That God is the Lord of sciences , and that it was the Holy-Ghost that taught and instruucted those the Prophets , taking one from following the heards of Kyne & Oxen ▪ and another from keeping of Sheepe . Amos 1. Non sum Phopheta , ( saith Amos of himselfe ) I am not a Prophet , nor the sonne of a Prophet , but a Heardsman of Tekoah . And of Dauid it is said , That he tooke him from the Sheepefold , following the Ewes with young . He indewed Daniel being a child , with wisedome : and Ioseph with vnderstanding to declare King Pharaohs dreame . Nor was it needfull for him to draw these men out of the Schooles of Athens , nor to take them from forth the Vniuersities of Greece , &c. As soone as euer our Lord God had discouered to the glorious Apostle Saint Paul the beames of his light , he presently departed to Arabia and to Damascus to preach the Gospell : hee might haue gone first to Hierusalem to take acquaintance of those other Apostles of more antient standing , and to conferre with them what he should preach : but this did not seeme vnto him a conuenient meanes to credit his Doctrine . Nec veni Hierosolimam ad Antecessores meos ; to the end that the Gentiles might not presume , that this his Doctrine was of the earth , Gal. 1. and not of Heauen , as afterwards he told the Galathians ; The Gospell which was preached by me , is not afterman , neither did I receiue it of man , neither was I taught it but by the reuelation of Iesus Christ . And the Ephesians , What I receiued from the Lord , I deliuered vnto you . But because the Iews did surpasse all the world in passion and malice , they did attribute all to the Deuill , whom the Gentiles had made their god .

My Doctrine is not myne , &c. The Commentators make three expositions vpon this place , My Doctrine is not myne , but I haue receiued it from my father . The Doctrine of the Father and of the Sonne , as he is God , is one and the same , as is their essence ; nor is there any other difference more , than that he hath receiued it from the Father : but as he is man , it is in it selfe diuers , as is their nature ; because it is an accident and an infused habit , though the truth thereof in both , is one and the same . Saint Ambrose and Saint Augustine expound this saying of our Sauior , as he is man ; and that this Doctrine of his , was not his , but of his father that sent him abroad to preach and publish it to the World . And the same Saint Augustine in some other places deliuereth it of Christ , as he was God ; but affirmeth in the end , That it may be interpreted either way . Saint Cyril & Saint Chrysostome declare this of Christ , as he is God : but which way soeuer you take , either sence doth signifie , That Christ is the Sonne of God .

The second Exposition is , My Doctrine is not myne , that is , It is not onely myne , but his that sent me . And this sence and meaning is founded vpon many places of Scripture ; wherein this Negatiue Non , is the same with Non solum , Not onely . As for example , It is not yee that speake , Mat. 10.20 . but the spirit of the father which speaketh in you , ( i. ) Not you alone , but the spirit of the Father . Againe , Iohn 5.45 . Doe not thinke that I alone will accuse you to the Father , there is another also that accuseth you , euen Moses , in whom yee trust , because yee beleeue not that which he wrote of mee : that is , Hee doth not only beleeue in me . Thirdly , He that beleeueth in me , doth not beleeue in me , Iohn . 12. Marc 9.37 . 1. Cor. 15.10 . but in him that sent me . In the fourth place , Whosoeuer shall receiue me , receiueth not me , but him that sent me ; That is , Not onely me . Lastly , I laboured more aboundantly than them all , yet not I , but the grace of Godwhich was with me .

The third , It is not myne , nor did I inuent it , nor is it the Doctrine of men , but of God . Many Philosophers haue out of an ouerweening conceit , gon a wandring , and inuented new sects and strange Doctrines , that they might haue the honour to be accounted authours of nouelties ; answerable to that which God said of certaine false Prophets , They speake a vision of their owne heart , and not out of the mouth of the Lord : Woe vnto the foolish Prophets , that follow their own spirit , Ier. 23.15 . Ezech. 13.3 . and haue seene nothing . And it is Antichrist that shall be called , Pater errorum , The father of errors .

Our Sauiour Christ teacheth vs here two things :

The one , That God is the Fountaine of Wisedome ; and that as the Earth cannot yeeld it's fruit without water from Heauen , so the heart of man cannot affoord any fruit without the Doctrine of God . Concrescat vt plunia doctrina mea , fl●at vt ros eloquium meum . The Husband in the Canticles was willing to insinuate as much , when he compared the brests of his Spouse to two little Kids , Cant. 4. Duo vbera tua sicut duo hinnuli Caprae , Thy two brests are like two young Kids that are twins , which feed among the Lillies , pouring forth in due season their milke vnto vs in a plentifull manner . Some Commentators vnderstand by these two brests , the two Testaments , which like two brests spring aboundantly , communicating vnto vs the milke of their Doctrine .

The other , That euerie one ought to acknowledge and confesse , That whatsoeuer good he enioyeth , is of God ▪ The Riuers returne againe vnto the place from whence they come . The riuers of our good doe flow from that immense Sea , by loue , and are to returne by thankes ; Vt iterum fluant , That they may flow againe , and neuer grow drie . And this may prooue as a generall rule , and approoued truth , in all those blessings that befall vs . But more particularly ought we to acknowledge the same , that are Preachers of Gods word ; for he that praiseth himselfe , and priseth his owne worth , ( this is my opinion ) cannot hope for any fruit of his labours ; 1. Co● . ● . 7 . Neither is he that planteth , any thing ; neither hee that watreth ; but God , that giueth the increase . That Gardner is a foole or a mad man , that doth attribute to his dib , to the water of his Well , to the labour of his hands , and the sweat of his browes , the floures and fruits of his garden ; it is not thou , nor thy paines , but Heauen that giues thee all that thou hast . What hast thou that thou didst not receiue ? 1. Cor. 4.7 . 1. Cor. 8.2 . And in the eighth Chapter he saith , Qui puta● se aliquid scire , nond●m cognouit quemadmodum oporteat scire , If any man thinke that he knoweth any thing , he knoweth no●hing yet as hee ought to know . Aristotle first putteth downe Mod●m , and then Scientiam ; the meanes first , and the knowledge afterwards . And the Apostle saith , That he that presumes that he knows , is not yet come to the means of knowing ; Thinking themselues wise , they are become fooles . The wisest men haue euermore beene the meekest and the humblest ; in Saint Augustine , humilitie and wisedome suted so well together , that no man was able to iudge which was the greater . Salomon said of himselfe , Surely I am more brutish than any man , and haue not the vnderstanding of a man : Prou. ●0 . 2 . and the reason of this acknowledgment is , for that if a man looke well into himselfe , the wisest that is will hold himselfe a foole . We are not sufficient of our selues to thinke so m●ch as a good thought ; but if a man looke once into God , he will acknowledge all to be from God . Saint Augustine com●ares him that preacheth , to the Sowers seed-leape ; and as the seed-leape hath not whereof to boast of the sheafes of Corne , nor of those mowes of wheat that are stor●d vp in the barne ; no more hath the Preacher for carrying Gods Word in his mouth . Quis credet ( saith Esay ) auditui nostro ? Saint Chrysostome saith , That he confessed , that what he preached was not of himselfe , but of God ; Oliuam vberem , pul●hram , speciosam , fructiferam , vocauit Dominus nomen tuum , ad vocem loquelae grandis exarsit ignis in ea , & combusta sunt fruteta eius . Saint Gregorie saith , That this fat , faire , & fruitfull Oliue , is a faire & fruitfull Preacher ; fruitfull , for the fruit of his works ; and faire , for the elegancie & force of his words ; but feeble & weake in regard of his flatteries , which are that great voycewhich setteth on fire , burneth , and destroyeth the fruit . We will magnifie and ex●oll our owne tongues . A Preacher should neuer boast of his parts . There are some kind of Preachers who thanke their tongue for their preferment ; God-a-mercie tongue , it is that that hath got me this my honour ; it is that that hath raised me to such high place ; nor am I to serue or magnifie any other Lord or Master , than this . Nolite loqui sublimia gloriantes . Saint Chrysostome saith , That Vaine-glorie is that moath that fretteth and consumeth the sublimest and highest things : And therefore , Nolite loqui sublimia gloriantes . Saint Augustine saith , That he that preacheth in a high straine , and flies through the thickest clouds , and highest mysteries of Diuinitie , had need of the jesses of Humilitie , lest through vaine-glorie soaring too high , he scortch his wings , and like Phaeton come tumbling downe . The eyes of the Spouse , her Beloued compares to the eyes of a Doue : For amongst all other Birds , the Doue lifts vp her eyes vnto Heauen when she feeds , The Doue of all Fowles the most thankful as if she did giue God thanks for the good she receiueth : and euer since that she returned with a greene Oliue branch in her mouth , to Noahs Arke , she hath been taken for a thankefull Bird ; as on the contrarie , the Crow is held to be an vnthankefull Carrion . Of this thankefulnesse or grateful acknowledgement , there are many symboles or emblems in humane Authors ; as in the Sunne-Dyall , with all the houres specified therein by distinct figures , with a hand poynting out this Letter vnto vs , In vmbra desino ; that is to say , To the Sunne doe I owe my motion and beeing . As likewise in the Shell full of pearle , lying open to the Sunne and the dew of Heauen , with this word or motto , Rore Diuino , that is , By the helpe and fauour of the Sunne of Righteousnesse ; for without this diuine dew , there is no vertue in our selues . As also that of the Oliue amidst the craggie cliffes , without rooting or moysture , with this wreath comming out of it , A Coelo , My happinesse is from Heauen . Seneca saith , That he that acknowledgeth a debt by words , which he cannot satisfie by deeds , hath paid what he owes : And Cicero renders the reason thereof , It is not all one ( saith hee ) to pay the debt of a benefit receiued , as that of money ; for this is not paid till the money be restored : but hee that doth acknowledge a benefit , and confesseth a kindnesse , being not otherwise able to make satisfaction , hath alreadie made repayment . Of this kind are the fauours conferred by Kings , which we can no otherwise requite , than by our seruing & magnifying of them . And therefore much more those that come from God , from whose free hand we receiue whatsoeuer good we enioy ; nor are we able to repay it in the same money , but by our seruing him , and magnifying his holy Name : According to that of Dauid , Sacrificium laudis , &c. I will offer to thee the sacrifice of thankesgi●ing , and will call vpon the name of the Lord ; and will pay my vowes vnto him in the presence of all his People ; in the Courts of the Lords House , and in the midst of thee , ô Ierusalem , will I praise the Lord .

If any man shall doe his will , he shall know of the Doctrine , &c. Your damnable Will is the occasion of your miserable blindnesse ; if yee would but doe the will of my Father , you would then know that my Doctrine is his . In humane speculatiue sciences , the Vnderstanding goes before the Will ; but in that knowledge which the Diuines call Mysticall , which is the wisedome of Heauen , the Will is first : And therefore Saint Augustine saith , That the knowing of a Doctrine , is the reward as it were of beleeuing it ; Vnderstanding is the reward of Faith , if thou vnderstandest not , beleeue . And Esay , Vnlesse yee beleeue , yee shall not vnderstand . It is the priuiledge of the deepest mysteries of our Faith , to beleeue them before we know them : He that loueth truth ( saith Saint Iohn ) commeth to the light . Our Sauiour Christ did not so much endeauour to haue vs to vnderstand , as to beleeue . Iohn . 3. This is the worke of God , that yee beleeue on him whom he hath sent . Iohn . 6. In Heauen our happinesse consists in seeing ; but on earth , in beleeuing . Tast and see how gratious the Lord is , Earthly food is first seene ; after the sight , followes the taste : The woman saw that the fruit was pleasant to the eye ; whereupon she tooke of the Fruit , and did eat . Here the sight did precede the taste , but in Heauen we first taste , and afterwards see ; there the taste precedes the sight : and in my opinion , Saint Chrysostome and Saint Cyril doe not differ much from this sence , being that they make bonam voluntatem , dispositionem intellectus , the goodnesse of the Will , to bee the disposition to the vnderstanding : but a depraued Will is like vnto an infirm eye , which through it's indisposition doth not see the light . The places of Scripture which confirme this Doctrine , are without number . Ecclesiasticus saith , More truths will one holy soule sometimes declare , than many vnholy Doctours and Phylosophers , which wander out of the way , and weare out their eye-brows in search thereof . Intellectus onus omnibus facientibus eum , Vnderstanding is a burthen to all that d●e it . Gregorie Nazianzen hath noted , That the Prophet did not say , Gods word the truest wisedome . Praedicantibus eum , To them that preach it ; but Facientibus , To them that doe it : I vnderstood thy commandement , and therefore hated the way of Iniquitie . The second part is a cause of the first ; because I did abhorre all the wayes of wickednesse , I attained to so much knowledge of thy Law : I am wiser than the Aged , Psal. 119. because I haue sought thy Commandements . Salomon saith , My sonne seeke after wisedome , obserue righteousnesse , and the Lord will shew it vnto thee . Iob. Behold , the feare of the Lord is wisedome , Hos●a 10. and to turne backe from euill is vnderstanding . Osee. Sow to your selues in righteousnesse , &c. according to the translation of the Seuentie . Saint Iohn saith , Iohn 8. If yee shall abide in my Word , yee shall know my will . Esay . To whome shall God teach his wisedome ? To whom shall his Doctrine be reuealed ? Shall it happily bee to those that are weaned from his milke ? To those that haue Aloes on their nipples ? or to those that when the Prophet shall command them something on his part , shal answer , Manda , remanda , expecta , re-expecta ; What doth the Preacher meane to grind vs in this manner , and to repeat so often vnto vs , Haec mandat Dominus ? &c. All these places prooue that conclusion of the first chapter of Wisedome , In maleuolam anim●m , non introiuit sapientia . Saint Augustine saith , That the two sisters Leah and Rachael , represented this order . First , fruitfull Leah was married , representing the fruit of good workes ; next , beautifull Rachael , representing the fairenesse of wisedome and knowledge . In the right erudition of man , the labour of operating those things that are right , are preferred before the will of vnderstanding those that are true . And Saint Bernard persuading a friend of his to this truth , speaketh thus vnto him , Experto crede citiùs illum sequendo , quàm legendo consequipossis , & aliquia magis inuenies in syluis , quam in libris ; Beleeue me who am experienced herein , that thou shalt sooner come vnto him by following , than by reading him ; and shalt meet with something more amidst the Woods , than thy bookes . The shadie trees , and the solitarie Rockes will throughly instruct thee in that , which many learned tutors are not able to teach thee .

Then sayd some of them of Hierusalem , Is not this hee whom they goe about to kill ? And behold , he speaketh openly , &c. This place expresseth the Empire , the securitie , and libertie of Gods word . And this is specified in that commission which God gaue vnto Ieremie , Ierem 1.10 . when hee nominated him to bee his Preacher , Behold , I haue set thee ouer the nations , and ouer the kingdomes , to pluck vp , and to root out , and to d●stroy , and throw downe , to build , and to plant . This generall power was graunted vnto him , with a non obstante , no man could put him by it . Notable to this purpose , is that Historie of Moses with Pharaoh ; On the one side , wee are to consider the great interest wherewith he went vnto the King , about the libertie of the Hebrew people , being so much inslaued , inthralled , and so sorely taxed beyond all right and reason : On the other side , so many scourges , so many plagues , so much feare , and so much death ; and yet notwithstanding hee durst not cause him to be apprehended , nor to be put to death , nor had not the power to touch vpon that thought . And questionlesse the reason thereof was , that he acknowledged a superior power proceeding from Gods Word , which Moses did euer and anon repeat vnto him , Cant. 1.8 . Haec dicit Dominus , Thus sayth the Lord : I haue compared thee ô my Loue , to the troupes of horses in the Chariots of Pharaoh . Rupertus saith , That all Gods Cauallerie against the power of Pharaoh , was onely Moses Rod ; this made that great King turne coward ; this strucke a terrour into him , made his heart to tremble within him , and maugre his greatnesse to acknowledge God . The Beloued sayes then to his loue , As that Rod was Gods Armie , wherewith like a Potters Vessell , he brake that King and all his Host in pieces ; so thy Armie , ô my Church , shall be my Word , which shall be as it were another Moses Rod , against those that shall withstand it . Virgam vigilantem ego video , I see a waking Rod , saith Ieremie : And God answers thereunto , Benè vidisti , quia ego vigilabo super verbum meum , Thou hast well seene , for I will watch ouer my Word . Saint Paul puts it to the question , What will yee ? Shall I come vnto you with a rod , or in loue , and in the spirit of meekenesse ? And no lesse worthie the obseruation is that History of Amos , There was a false Prophet called Amaziah , an Idoll Priest , whom Ier●boam had placed in Bethell , who could by no meanes indure Amos ; Amos. 7. whether it were because he swayed much among the people , or for that by his Sermons ( as Saint Hierome hath noted it ) he had withdrawne the People from those sacrifices wherein Amaziah was interessed ; he laboured with him , both by cruell threatnings and gentle persuasions , that he would get him gone into the Land of Iudah , Get thee into the land of Iudah , and there eat thy bread , and prophecie there . But when he was most threatned , then did he preach most against Ieroboam , not sticking to say , Ieroboam shall die by the sword ; his wife shall be a Harlot in the Citie , and thy sonnes and thy daughters shall fall by the sword , and thy hand shall bee deuided by line , and thou shalt die in a polluted land , &c. For the Word of God , the more it is threatned , the freer it is ; and like the Cammomile , Dum premitur , surgit vberior , The more you seeke to suppresse it , the more it shewes it selfe . Certain Pharisees aduising our Sauior Christ , to get him gone out of Herods Dominions , and to flie the Kingdom ; returned them this answer , Tell King Herod , for all this his heat and spleene against me , that I will cure the sicke , and cast out deuils , to day and to morrow , Et tertia die consumer . Signifying thereby , that hee would liue for all him , as long as he listed , & dye when he listed . S. Ambrose when the emperor Theodosius was so mightily incensed against him for his boldnes in preaching , said vnto him , May it please your Imperiall Maiestie , it becomes not an Emperour , nor is it in his power to impose silence vpon the Preacher of Gods word : Nor does it befit a Preacher to hold his peace where there is iust reason to reprehend . The one is an affront offered vnto God , whose Legat hee is that preacheth ; the other , cowardise in Gods Minister , who carrying with him the warrant of Gods word , ought not to be afraid of any thing . Many doe excuse themselues of vsing reprehensions , for that they suppose they will be Sin prouecho , without profit , and worke little good vpon their Auditorie . And yet our Sauiour Christ did seuerly reprooue the Pharisees , though they were neuer awhit the better for it , that others might reape fruit thereby , and be admonished by other mens harmes .

Iudgen ●t according to the appearance , but judge righteous iudgement . Our Sauiour Christ said formerly vnto the Pharisees , Why doe yee seeke to kill mee ? For euer since the time of the forementioned Miracle , they sought to slay him , the common people charging him with a Daemonium habes , &c. But Christ making no replie to the vulgar , passing that ouer , went about to prooue the small reason that they had to plot his death , because he had done this good deed vpon the Sabboth day , Vnum opus feci , & omnes admiramini . Saint Chrisostome expoundeth this admiramini , to be a condemning of him to bee a transgressour of the Law . On the Sabboth ( saith our Sauior ) yee Circumcise ; and Circumcision is no breach of the Sabboth , much lesse the healing of him that is lame . Circumcision healeth the soule , but woundeth the bodie : But I in lesse time cure both body and soule . Circumcision is of the antient Fathers , the Sabboth of Moses : you suffer the Circumcision , and so did Moses . If of this worke there followeth no transgression , neither ought there of mine . The Iewes hereunto might answer , Circumcision is of the antient Fathers , and confirmed by Moses ; but thy worke is of a base , vulgar , and ordinarie person . Whereunto our Sauiour answereth , Nolite iudicare secundum , &c. Iudgement ought to be made onely of mens actions , without acception of persons . Ye magnifie Moses ( as Saint Austen saith ) and Abraham , Isaac , and Iacob ; and yee despise mee , my workes beeing more strange and wonderfull : Without doubt ye are accepters of persons . The Pharisees might replie , Circumcision is a diuine precept , but thy worke is not so . This argument is of no force ; for the obseruation of the Sabboth , was likewise a diuine precept ; but because that of the Circumcision was the more antient of the two , they did prefer this before that : And therefore Christs worke , being greater than the Circumcision , wee are to suppose that it was diuine , and by consequence to be preferred before it . To conclude , it seeming to the Pharisees an vnworthie thing , that the authoritie of a common man should be parallel'd with that of the antient Patriarches , they condemned him for a transgressour . Wherupon our Sauiour sayes vnto them , Nolite iudicare secundum faciem .

First of all , he here condemneth in Iudges the accepting of persons , contrarie to so many places of Scripture , which condemne this inequalitie . Ecclesiasticus saith , Fortissimus non habebit in illis patientiam . And though God be so merciful a God , & of such great sufferance , yet here by an Hyperbole , he will not haue patience with those Iudges , which for hatred , loue , or profit , shall bee mooued to pronounce an vniust sentence ; nor with those princes and potentates of the World , which in matters of Iustice , shall carrie an vneuen hand . And hee commandeth those Kings that were to raigne ouer his people , that they should beare the booke of the Law about them , and should read therein all the dayes of their life , Deut. 17. That they may learne to feare the Lord thir God . For , If the feare of God doth not bridle them , they are head-strong and cannot be ruled . Iudges , haue for their bridle , God , and the King ; Kings , onely God . And against those that shal loose their respect towards him , he saith , Heare therefore ô ye Kings , and vnderstand , Wisd. 6. learne ye that be Iudges of the ends of the Earth ; Giue eare ye that rule the multitudes , and glorie in the multitude of people : For the rule is giuen you of the Lord , and power by the most high , which will trie your workes , & search out your imaginations . Because that ye beeing officers of his Kingdome , haue not iudged aright , nor kept the Law , nor walked after the will of God ; horribly and suddenly will he appeare vnto you ; for an hard iudgement shall they haue that beare rule . And the mightie shall be mightily tormented . To many great sinners , God giues a long life , hauing an eye to the ill that waytes for them ; but bad Gouernours and Iudges , hee cuts short , and permits them not to liue out their dayes . Deut. 1. And therefore , Nolite iudicare secundum faciem , ita parvum a●dietis , vt magnum .

And because , sticking many times vpon Gods recommending vnto them the cause of the poore , and the fauour that should bee showen them as well in their person , as matter of Iustice ; and considering on the other side , their miserie and want , some pittifull Iudge , contrary to Iustice , many incline to fauour his cause ; our Sauiour addeth , Rectum iudicium iudicate , Let not your eyes , nor your hearts , be carried away with the miserie of the poore , nor the prosperitie of the rich . And as God hath commanded , Regard not the Person of the mightie , So likewise he saith , Regard not the Person of the Poore , but judge rightly . And this sence is that which is pretended in the Text.

Secondly , he condemneth all kind of rash iudgements , & all doubtfull things where there are not manifest proofes , or some indicia , or signes of euil , there to leane to the better part . And so Thomas teacheth them . To iudge solely vpon suspition , is meer rashnesse , which commonly ariseth from these three grounds .

Rash iudgement altogether to bee auded The one , That the Iudge is vicious himselfe ; Stultus , omnes stultos aestimat , so sayth Ecclesiasticus : The theife thinkes all to be like himselfe , &c.

The other , proceeds from passion , which commonly iudgeth ill vpon light occasions , of him whom he either hateth or enuieth .

The third , from long experience of things past : And therefore Aristotle saith , That old men are verie iealous and suspicious . And this is the least blameable ; for suspition is apt to entertaine a sinister opinion , but experience will goe vpon certainties . There is great difference betwixt doubt , suspition , and judgement . There are indicia , or signes , that are sufficient for doubting , which are not sufficient for suspecting ; and for suspecting , which are not sufficient for iudging : and all of them recouer more or lesse force from the qualitie of the persons whom they concerne ; for there are many indicia or tokens which are sufficient to condemne vicious and lewd persons , which are not sufficient against persons of honester note , and of good report .

Then they sought to take him , but no man laid hands on him . The end of their conference was to apprehend him , but not a man of them that durst aduenture to do it ; for when as they sought to stone him , their stones were frozen to their fingers ends ; so now they had the crampe in their armes , their hands were benummed , and their strength failed them ; discouering therein the greatnesse of his power . At his wisedome they remained astonished , and at his power they were forced to yeeld . And these are the two attributes of a powerfull and absolute Prince : Power without Wisedome , is an vnruly beast , that runs on to his owne destruction ; and Wisedome without Power , is too weake for atchieuement ; nor is there that rash action , which a powerfull foole will not put himselfe into . Dionysius the Tyrant was woont to say , That then he did enioy the sweetnesse of his Empire , when he did execute his desires in an instant . Power and Wisedome , are not to be seuered in a prince . Power is a headstrong horse ▪ and Wisedome serues as a bridle to curbe and restraine it's furie . The Wiseman alluded hereunto , when he said , That God had giuen him wisedome like the sand that lies on the sea shore , which repells the waues , though neuer so great , and bounds them in . Plutarch saith , That to a bare absolute power , not bounded in with this sand , malice and mischiefe was neuer wanting . The Emperour Iustinian in the entrance to his Institutions , saith , That in the Maiestie royall , the beautie of armes is not onely necessarie , but the force also of learning . He attributs Force to Learning , because that bridles the strongest thing that is , which is Armes . Our Sauiour Christ then , beeing the true patterne of so great and glorious a Prince , as none greater ; Power and Wisedome could not chuse but concurre & meet equally in him ; To whom , with the Father , and the Holy-Ghost , be ascribed all Power , Honour , and Glorie , &c.

THE XXVIII . SERMON , VPON THE WEDNESDAY AFTER THE FOVRTH SVNDAY IN LENT . IOHN 9.1 .

Praeteriens , Iesus vidit Caecum .

And as Iesus passed by , he saw a man that was blind , &c.

OVr Sauiour Christ going out of the Temple , seeking to shun those stones which they pretended to throw at him , The eye of diuine pitty euer fixed vpon pouertie . he cast his eye vpon a poore blind man that was borne blind : for it is the priuiledge of pouertie and humane miserie , to haue the eye of diuine pittie to looke downe vpon it , and to fauour the same ; so that he healed him at once both in bodie and in soule : the Historie whereof is no lesse large than it is pleasing .

Christ had said , For iudgement I am come into this world , that they which see not , may see , Iohn 9.39 . and that they which see might be made blind . Now here he began to fulfull this prophecie , by reuealing to the Pharisees , Antequam Abraham fieret , ego sum . He left them so blind , that they tooke vp stones to stone him to death ; & in that verie instant , meeting with this blind man , hee made his eyes so cleere and so perfect , that those did not know him , who held conuersation with him . And thus did the case now stand betwixt the Gentile and the Iew ; the one was stark blind , and the other did see perfectly ; the Iew enioyed none , the Gentile much light , The people that walked in darkenesse haue seene a great light ; Esay 9.2 . and they vpon whome the light shined , dwell in the land of the shaddow of death . And in another place , We waited for light , but behold obscuritie ; for brightnesse , but we walke in darknesse ; Esay 59.9 . we grope for the wall like the blind , and we grope as if we had no eyes ; we stumble at noone day as in the night , we are in desolate places as dead men . The Spouse speaking of her Beloued , saith , En ipse stat post parietem nostrum , Behind the wall of our humane nature : and our Pharisees groping and stumbling in the darke , brake their heads against the wall . That place likewise of the 29 Chapter may be hereunto accommodated , Esay 29.14 . Behold , I will proceed to doe a meruailous worke among this People , euen a meruailous worke , and a wonder , by giuing sight to one that was borne blind : For the wisedome of wise men shall perish , and the vnderstanding of their prudent men shall be hid . The Scribes and Pharisees had the light of the Scripture , Esay 6● . 1 . and did looke for the Messias ; For Syons sake will I not hold my peace , and for Ierusalems sake I will not rest , vntill the righteousnesse thereof goe forth as brightnesse , and the saluation thereof as a lampe that burneth . But they were vnthankeful for this light , that curse of Iob lighting vpon them , Let them looke for light , but haue none , Iob. 3 9. neither let them see the dawning of the day . They were so blind , that this blind man taught them the light , and told them who was the Messias whom they so long expected .

As Iesus passing by , &c. This businesse seemeth to be a thing done as it were by chance ; but there is not any thing that God doth commit more to memory , than the relieuing of our miseries . The Bush wherein God appeared vnto Moses , which did burne , and yet was not burned , did represent the stubble which his people did gather to bake their bricke , and those firie tribulations which did burne , but not consume them . And if any man shall aske me , How this Bush could be on fire , and not be burnt ? I answer , That God had such present vse of the fire , that it seemed to ouerslip the bush . The Prophet Abacucke went to carrie food to the sheepheards that were in the field , but the angel taking him vp by the haire of the head , carried him away into Chaldea , & landed him in the Lyons Den in Babylon ; for Daniels hunger required that hast , that the reapers in the field were forgotten ; which was an extraordinarie care and especiall prouidence of God . But why doth the Euangelist say , Praeteriens , passing by as it were by chance ? And Ezechiel vnder the similitude of an Infant , deliuering vnto vs , That as soone as she was borne , she was cast out into the open field , to the loathing of her person in that day she was borne ; When I passed by thee , Ezech. 16. I saw thee polluted in thyne owne bloud . Hereunto I answer , That God doth dissemble his care , because thou being not able to pay the principall , nor any desire to satisfie this his great care and loue towards thee , he would draw thee ( if it were possible ) to the acknowledgement of that debt which is due vnto him : for it is a common custome amongst men , not to make requitall of that care and loue which hath bin shewn vnto them . A Goldsmith makes a cup for you , you pay him for the weight of his plate according to it's ounces , and for the fashion according to it's workemanship ; but you doe not pay him for his loue vnto you , for Loue is so noble a thing , that it cannot be repayd but with Loue . And if mans loue cannot be repayd , much lesse Gods : but if it dasheth thee out of countenance , Loue cannot be repaied but with loue . to see what a deale of loue God expresses towards thee , & that he makes thee the mark wherat he aimes al his care ; yet at least shew thy selfe so thankful as to satisfie him for thy workemanship , as thou wouldest the Goldsmith for the fashioning of a peece of plate , whither he had by chance , or purposely made it for thee . God demanded of Iob , Where wast thou when I laid the foundations of the earth ? As if he should haue said , Because thou camest not then into the world , thou maist haply thinke that I made this so faire a fabrick either by chance , or for my own pleasure , [ Ludens in orbe terrarum ] and not purposely for thee ; but I would haue thee to know ▪ that I made this so princely a pallace for thee , furnishing it with all things fitting for thee , and that if I had not foreknowne that thou shouldst enioy the same , I would not haue made it . But if thou shalt not repay mee for my care and my loue , that I made thee for the end of this so great a worke ; yet thankefully accept of the worke i● selfe , because thou art hee that receiuest benefit thereby .

Our Sauior as he passed thus along , was verie angrie , and much offended ; but he had no sooner met with this blind man , but his anger was alayed , Christ euen in his sufferings mindfull of our solace . and grew more calme and milde . In Caiphas Court , a sea of iniuries & affronts came tumbling in vpon him ; and euen then in this great inundation that brake thus violently in vpon him ; he no sooner turned his eye aside vpon Peter , and beheld those two Fountaines of teares that flowed from his eyes , but that he presently seemed wonderfull well contented . The booke of Canticles introduceth the Beloued speaking to his Spouse , Cant. 5. I haue mixed my myrrh with my spice : ô friends , drink of my wine , yea , drinke aboundantly , ô Beloued ; for the end of his bitter draughts prooued to be a most pleasant wine for our palats . In any other brest than that of our Sauiour , the stones of the Pharisees would haue made a great noyse : but malice is a verie shallow water , but goodnesse a verie deepe Sea . A stone in a shallow Well wil make a great noyse , & will dash the water about thyne eares ; but in a deepe Well you shall scarce heare the sound thereof . But this comparison is somewhat of the shortest ; for it is one thing to suffer , and another in suffering , to take compassion . But the goodnesse of our Sauiour Christ did patiendo compati : non solum erat patiens , sed compatiens . Saint Bernard saith , That he did not only suffer ill , but did requite ill with good , Retribuebant mala pro bonis , & odium pro dilectione mea , They returned euil for good , and hatred for my loue ; But to return good for euill , is the highest round of Vertues ladder . Salomon saith , That wisdome is fairer to behold , and more beautifull than the Sunne , Speciocior est Sole : For the Sunne is eclipsed by the darkenesse of night ; but the wisedome of the Father , neither malice , nor iniurie , nor any other affront can cloud or darken it , but serueth oftentimes as an occasion to beame forth greater fauours vpon vs . Saint Bernard compares our Sauiour Christ to the Bee , which alwayes labours and takes pains for other folkes profit : a swarme of Bees lights in thy garden , leaues thee honie-combes and waxe , all this not costing thee so much as one crum of bread . But this comparison likewise comes a little too short ; for the Bee being offended , stings thee ; But our Sauiour Christ inriching our house with worldly goods and heauenly blessings , doth not hurt vs , though we prouoke him neuer so much to anger ; he brings vs in Honie , but leaues no sting behind him . Better and more proper is that comparison of the Vine , whereunto our Sauiour compares himselfe , Ego sum vitis v●ra , I am the true Vine , which if you cut and prune , it yeelds you a hundred for one .

As Iesus passed by , he saw , &c. Here pittie ouercame passion , and clapt a bridle on the hastinesse of his anger ; Pitty euer profitable to them that vse it . 1. Kings 30. for pittie neuer blots out those businesses that require hast . Dauid marched in great hast with his souldiers after certaine theeuish Amalekites , that had burnt and spoyled Zicklag ; in which hot pursuit hee found an Aegyptian in the field , who was readie to giue vp the Ghost , for he had eaten no bread , nor dranke any water in three dayes and three nights . Whereupon Dauid made a stand , relieued him , and restored him againe to life ; for the which he well repayd this his kindnesse ; for he brought him to the place where these theeues were eating , drinking , and dancing for ioy of the spoyle they had taken ; from whom Dauid recouered all that the Amalekites had taken away . Some spitefull man will not sticke to say , We are now as pittifull : not considering in the meane while with himselfe , that he would neuer forgoe a Play , to go heare a Sermon , neuer omit other his worldly businesse , to goe visit an hospitall , or to giue an almes to the Poore . Iob complaineth , That when he sate scraping his sores vpon the dunghill , his brethren past along by him , not so much as once vouchsafing to looke vpon him , Iob. 6. but hasted speedily by him , like the downfall of a water from a rocke , which swiftly glideth downe to the bottome of some low valley : Praeterierunt me sicut torrens in conuallibus . The seuentie Interpreters render it , Non respexerunt , They did no whit respect him , nor so much as offer to looke after him . Imagine ( saith Thomas ) that foure goe hand in hand together all one way , and that one of them fals into a pit , whilest the rest passe on and let him alone : In like maner might Iob say , that his brethren dealt so with him ; being that neither nature , neerenesse of bloud , old acquaintance , nor long bred friendship , could moue their hearts to pittie , or their eyes to teares .

Iesus saw a man that was blind from his birth . And his Disciples asked him saying , Master , Who did sinne , This man , or his parents ? that he was borne blind , &c. This is an old fe●tered wound , that we tooke in the fall of our first parents , to be too curious in other mens faults , and too forgetfull of our owne . Saint Chrysostome saith , That there is scarce one to be found , euen amongst those that are most perfect , which are not infected with this vice . If a man walke abroad in a morning into the fieldes , his neighbors inheritance is more in his eye than his owne ; and when he comes home at night , he presently askes what newes there is stirring ? And is well pleased with any tidings that are told him , especially of other mens misfortunes . Plutarch makes this simile ; That as in Cities there vse to be some vnlucky gates , wherat nothing enters , or goes out that is good , saue dunghils that lye in the streete , and persons that are condemned to death ; so likewise into the eares of the Curious , nothing enters that is good . It was the saying of a certaine Philosopher , that of all kind of winds , those were most troublesome , which did whirle our clokes from off our shoulders : In like manner , of all sortes of men , the Curious are most to be abhorred , which vnwrap the clokes of our shame , blow open our disgrace , and rip vp the graues of the dead : and as Xenocrates said of them , They enter not into other mens houses with their feet , but their eyes .

He saw , &c. This might very well assure them , that he lookt vpon him with the eye of Loue .

First , because it is Gods nature and condition , when he doth one fauour , to ingage himselfe for many other courtesies . And therefore , Whom God once fauours , he still followes . hauing done him the fauour to looke vpon him , he was now obliged to giue him his sight . Cicero saith , That it is the property of a noble brest , to him that owes much , to desire to make that man more his debtor . Est animi ingenui , cui multum debeas , eidem & plurimum velle debere . The bestowing of one fauour vpon mee ( saith Ecclesiastic●● ) makes me the bolder to beg another ; And since thou hast stuck vnto me in my life , ô Lord , doe the like in my death . God did reueale vnto Dauid by the Prophet Nathan , perpetuitie of his Kingdome ; and after this so great a fauour , he further addeth , Therefore is thy seruants heart readie to pray vnto thee . Ezechias had receiued extraordinarie kindnesses from Gods hand , and these were motiues to make him intercede for farther fauours . In a word , one courtesie conferred vpon vs , incourageth vs to craue a second . But that the conferring of one fauor ●hould lay an obligation , or make one desirous to doe another on the necke of that , this onely holds in God , as a peculiar noblenesse belonging vnto him . And for to secure vs of all those fauours , which wee can expect from his greatnesse , the Church saith of our Sauiour Christ , that was offered vp for vs , Nobis pignus datur , A pledge is giuen vs . Now a pledge is alwayes pawned for lesse than it is worth . Hauing therefore thus impawned the infinit treasure of his person , what will he not bestow vpon vs ? If he haue giuen thee eyes , will hee not giue thee hands ? And if he haue giuen thee hands , will he not giue thee a heart ? So that Gods doing of one fauour , is the assuring of many . In the Wildernesse when all Agars bread and water was spent , and seeing her sonne ready to dye for thirst , she lifted vp her eyes to Heauen calling vpon God , Et exa●diuit dominus vocem ●●eri , And the Lord heard the voyce of the child . His giuing eare vnto her , was a signe that he would giue her water , & suddenly a Well was discouered vnto her , &c. Here were two fauours done her alreadie ; First , His hearing her . Secondly , His granting her her request . But God did not stop here , In gentem magnam faciam cum , Gen. 21. I will make him a great Nation .

Secondly , Because mans wants and necessities being looked on by the eye of Gods loue and pittie , his goodnes neuer leaues him till his remedie be wrought . And therfore it is said by the Psalmist , Psal. 142. I poured out my complaint before him , I shewed before him my trouble : so that when I present my griefes & tribulations before him , if he once but looke vpon them , I am sure he wil help me . This kind of cunning Martha & Mary vsed with him , Behold , he is sick whom thou louest . Ezechias opening Zenacharibs letter in the Temple , fraught with such a deale of pride & arrogancie , 4. Reg. 19. exercised the same trick , Lord open thyne eyes and see , & bow downe thyne eare , and heare the words of Zenacharib , &c. And as our sinnes doe crie vnto God for vengeance , so our miseries doe crie vnto him for mercie . God plagued the Princes of the Philistines with that foule and grieuous disease of the Emmerods ; but vpon their presenting the Images of them before the Arke , he freed them of that euill . Thou knowest my shame and my reproch , &c. And if my prayers doe not sometimes pierce Heauen , it is because my persecutions and afflictions haue ascended thither , and notified my miserie : and when man is ashamed to speake , yet that will speake for him .

Who did sinne , this man , or his parents ? Saint Cyril saith , That the Disciples hauing whispered amongst themselues touching this mans misfortune , Sin the occasion of all euill . they askt our Sauiour , Quis peccauit ? &c. Wherein they went wisely to worke , in attributing punishment in the generall , to sinne ; for by attributing them many times to naturall causes , as to the Sunne , aire , water , and other distemperatures , the fruit of Gods chastisements is lost . Petrus Crysologus treating of those teares which our Sauiour shed at Lazarus death , saith , That he did not bewaile his buriall , for he knew how happie he was in being out of the world ; but the occasion . He thought vpon Adams apple , that had beene the cause of so much hurt , and this was it that made him to weepe . And this his weeping was , as if hee should haue said , What a deale of sorrow hath this one act of disobedience in him , brought vpon all mankind , and consequently vpon me , who must beare the burthen of his and their offence ? O Sinne , How deere will it cost both Man and me ? In a word , There is not any one thing so often repeated in Scripture , as , That Sin is the cause of our miseries , De humo non egreditur dolor . And in this respect , verie iust and lawfull was this their demand , touching , Quis peccauit ? Who sinned ?

First , Because they did desire to see it verified , whether this fauour which they muttered amongst themselues , were well employed or no : for it is a common custome in Court , when the King shall cast a fauourable eye vpon any one , and gratiously looke vpon him ; not onely to examine his life , and to question what hee is , but to rip vp that of his fathers and predecessours , to slea those that are aliue , and to disinterre those that are dead . And howbeit for prouisions of offices , and for the conferring of Court dignities , and other publique preferments in the Commonwealth , it is fitting for Kings and Princes to take a strict view and examination concerning the honestie and abilitie of those they aduance ; yet in the relieuing of wants & necessities , al such diligences are vnnecessarie and vniust : For a Prince , or any other rich and powerfull person , ( sayth Saint Chrysostome ) ought to be like a good port or hauen , which should receiue into her protection all sort of passengers whatsoeuer , but to those that haue suffered shipwracke , and are without present reliefe and helpe , vpon casting away , should more especially stretch out her armes , and take them in before they sinke .

Secondly , For that they attributed the blindnesse of Celidonius to the sinnes of his parents : for albeit God doth punish the sinnes of the fathers in the children , euen to the fourth generation ; yet this punishment is neuer in the soule , but in the bodie , for the soules are not by race and descent ; neither hath the soule of the sonne any kindred or alliance with that of the father , as the bodie hath ; onely the sinne of Adam hath somewhat thereof , as being the head and root from whom we all come .

Thirdly , They would haue reduced this punishment to his owne proper sins , for that he was borne blind ; for though God doth vse anticipation in doing fauours for some seruices that are to be done , yet doth he neuer punish sinnes not yet committed : but it is rather the blazon of his justice , to punish with a slow hand ; as it is of his mercie , to pardon speedily .

Fourthly , to attribute punishments to faults committed , is a good iudgement , and an approoued censure , for our owne sinnes , but not for other mens . When our Sauiour Christ said to his Apostles , One of you shall betray me ; euery one lookt first into himselfe , demanding of him , Rabbi , Master , Am I the man or no ? And though he shewed them a faire euidence , Hee that dips his hand with mee in the dish , &c. yet none of them fixt their eyes vpon Iudas , nor tooke notice of the signe then giuen them . The Pharisee is not so much condemned for his own proper sinnes , as for the scorne and pride wherewith he despiseth others , I thanke thee , ô God , that I am not like other men . Emisenus saith , That there can be no greater misfortune , than to make those sinnes myne , which another man doth commit for his pleasure or his profit , both which I make to be myne , by iudging rashly of them .

Neither hath this man sinned , nor his parents , Man the Epitome of the World ; the Eye , of Man . but that the workes of God should bee made manifest in him . Some man may aske me the question , Why God should make choice of these his eyes , to make them to be an instrument of manifesting his workes , rather than the hands of the benummed , the feet of the lame , the tongue of the dumbe , the raising of the dead , or the torment of those that are possessed with Deuills ? I answer hereunto , That all these miracles might serue verie well for Gods glorie . And of Lazarus his death our Sauiour said , That it was pro gloria Dei , for Gods glorie . The Eye is the Hearts market place . But in the Eyes there is a more especial conueniencie ( as S. Chrysostome hath noted it ) than in other the parts of the bodie : For as man is the summe and Epilogue of all the naturalities of the World , for which reason they call him , Microcosmos , A little World ; so the eyes are the summe and Epilogue of man . And as Aristotle saith , That the Soule is all things , 〈◊〉 a certaine kind of manner , because all things are come vnder the compasse of i●'s apprehension and vnderstanding ; so the eyes in a manner are all things , because they comprehend all things in them , the heauens , the planets , the starres , the elements , birds , fishes , beasts , plants , and stones ; nor doe they onely see in the eyes , corporall creatures , and visible substances , but likewise the inuisible passions of our soule ; as loue , hate , pride , humilitie , & the like , so saith Plinie . And therefore Saint Augustine stiles the eyes , the heralds of the heart . Saint Peter tells vs , That there are eyes full of adulteries : In a word , 2. Pet. 2. The eyes ●as Salomon saith ) are the open market place of our bosome . And in another place , All the wayes of man are in his eyes : And Ecclesiasticus , Ex visu cognoscitur vir . Our Sauiour Christ did restore this man to his sight , and made his eyes become cleere , to the end that in them might bee cleerely manifested the most famous workes of God . Irenaeus , Saint Chrysostome , and Saint Ambrose say , That he made him without eyes , that by bestowing them afterwards vpon him , he might manifest to the world , That God his Redeemer had created him anew . Saint Austine harpt vpon the same string , treating of Malchus his eare .

Saint Augustine saith , That God making these eyes of so base a matter as c●ay or durt , intermingled with spettle , representeth the mysterie of the Incarnation , wherein God did raise and lift vp our nature to the admirable vnion of his heauenly condition , from whence the Word became flesh , which gaue light to this blind man , and those that sate in the shadow of death , hauing the eyes of their soules darkened with sinne .

Saint Ambrose affirmeth , That Christ taught vs by this myracle , that for to recouer our soules sight , we must put durt vpon our eyes , that is , we must thinke vpon our owne basenesse and frailtie : For the principium or beginning of Christian perfection , is , for a man to know himselfe . Nor were his workes onely manifested in these his eyes , but all his other perfections and attributes ; as his omnipotencie , in restoring his eye-sight , or rather making him new eyes , molded out of durt ; his justice , in letting the Pharisees liue in their blindnesse ; and his goodnesse and bountie , in giuing light to this blind man .

Neither hee nor his parents , &c. Saint Chrysostome askes the question , Why God would manifest his workes in this blind man so much to his cost , being that he might haue taken for this purpose , means of good , and not of hurt ? Saint Ambrose saith , That our Sauiour Christ was willing to take our sinnes as a pledge or gage of his glorie , that he might make it thereby the surer : For those that impose Tributes , or settle their Rents , are alwayes careful to haue good securitie ; and of all other assurances , Sin the only Security that God could haue of man , for his Glory . the best is , that the State thus ingaged or impawned , be properly belonging to the debtor . And if God should ground his glorie on our goodnesse , we cannot giue him any good securitie for it , because this is others goods , and not our owne : but our sinnes are our owne , and whatsoeuer is ill in vs , properly belongeth to vs , and are so perpetuated to our persons , that they can neuer faile vs . Christ did redeeme vs from the captiuitie of our crimes , but in this his redeeming and ransomming vs from sinne , this holy Saint sayth , That he had a kind of interest of his owne : Reasons why God suffereth many corporall defects , and weaknesses in man . for although God did not remaine thereby more powerfull , more mercifull , more iust , &c. Habuit tamen quod ad cultum suae Maiestatis adiungeret , He had something by the bargaine , that gaue an addition to the worship of his diuine Maiestie . And as it is in another place , by giuing vs libertie , Sibi etiam aliquid acquisiuit , He got somewhat also to himselfe . What did he get by it ? He got in a manner all his glorie by it ; he got to be reuerenced , serued , praised , acknowledged , and adored , to bee as well a Sauiour as a God : so that in some sort God may be said to be indebted to the ill that is in vs . Tertullian saith , That God then loueth this our flesh , when it is fullest of miseries , for by giuing remedie thereunto ▪ his attributes are knowne and acknowledged in the World : and I dare be bold to say it , That if it were not for the infirmities of our flesh , and the in-bred ill that is in vs , those good things would not bee knowne and acknowledged , which come from God . In the 113 Psalme , Dauid makes an enumeration of those meruailes and prodigious wonders which God multiplied in the behalfe of his People , at their departure out of Aegypt : And after that he had related many of them , he endeth with this , Goe on as thou ha●● begun , ô Lord , with these Nations . For although the profit will be ours , the honour will be thine : and whereas these Nations doe point out their gods with their fingers , it is fit we should also know that wee haue a God amongst vs , and not a god of wood , as they haue .

The second reason is Saint Bernards : Amongst all his other attributes , 2. Reason . none in our opinion , none ( considering his naturall condition ) is to be compared with that of his being misericors , a mercifull God : He is called Pater misericordiae , The Father of mercie ; which presupposeth our miserie : and to multiplie his blessings and his goodnesse vpon vs , we hauing no sinne nor euill in vs , hee could hardly doe it . If hee should haue dealt thus with Adam before his fall , and with the Angells in their blessed estate , it might haue been an effect of his bountie , but not of his mercie , which is aboue all his workes .

But some man perhaps will say , O Lord , to throw euills vpon vs , that thou maist afterwards remooue them from vs , is no such great fauour . Yes marry is it , and that an extraordinarie fauour ; for we doe not know health , but by sickenesse ; the seising of that soundly vpon vs , shewes what a blessing a sound bodie is : Speciosa misericordia Dei , quasi nubes pluuiae in tempore siccitatus , As raine is welcome in a drought , so is Gods mercie to the Afflicted : and so to this blind man was his sight .

The third is Saint Chrysostomes : God sometimes takes from vs what is good , 3. Reason . God neuer takes any thing ●rom vs , but 〈◊〉 return a better . that he may giue vs that which is better ; whatsoeuer God doth repaire by myracle , is better than that which is possessed by nature , as it succeeded in the wine at the Wedding . Saint Bernard treating of the conuersion of Saint Paul , saith , That it was a great happinesse that he was strucken blind , for by this his blindnesse he was taken vp into the third Heauen , & there saw such things as man may not vtter ; and when he came to receiue againe the eys of this his bodie , he possessed withall the eye-sight of his soule : and so did it likewise fare with this blind man .

The fourth reason is , God inflicting the euill of punishment vpon man , 4. Reason . Nothing which God inflicts vpon vs can sauour of injustice . God therein doth not doe man iniustice ; for ( as Saint Chrysostome saith ) there is in this life no more than one good , and one ill ; the good consists in seruing God ; the ill , in offending him . Let no man therefore complaine of his misfortunes , for there cannot be any disaster so great , that can hurt thee in the least haire of thy head , Capillus de capite vestro non peribit . And if a man doe not runne hazard in the losse so much as of one haire , there will be much more care had , that the better and more materiall parts shall not perish . Many in Ierusalem hauing eyes , remained blind ; and this blind man hauing no eyes , came thereby to enioy his sight both in bodie and in soule . Seneca saith , That the want of eyes caused in many the want of sinning , & was a great occasion of their innocencie of life , and inculpabi●itie .

The fifth reason is , That it is no iniustice in God , 5. Reason . No man but d●serueth more than God doth lay vpon him . to inflict punishment vpon vs ; for albeit there be no proper precedent sinne , neither in our selues nor our Parents , yet the original sinne that we are liable vnto , may draw , and that iustly , most grieuous punishments vpon vs ; as Saint Augustine hath learnedly noted concerning little infants which suffer sickenesse and death . So that Gods freeing of man from punishment , is mercie ; his not freeing him , no iniustice . Thou hast many debtors , thou forgiuest one , and suest another ; it is a kindnesse to the one , but no iniurie to the other . One owes thee a great summe , thou art contented to ●ake a little ; for this , thy debtor owes thee a great deale of thankes . God tooke away this mans eyes from him , he might likewise haue bereaued him of his feet and his hands , he is bound to thanke him that he spared him the vse of those . Besides , this cannot be said to be so much a taking away of that which is due , as not a giuing of that vnto him , which he might , if he would . The good things which we enioy , are from God , and hee may distribute them as it best pleaseth him . Againe , the arme is to defend the head , though it runne the hasard of being lost ; a Citisen for the safeguard of his Commonwealth , a Subiect to saue his Soueraignes life , a Christian for the glorie of Christ , a Creature for the honour of his Creator , and Martyrs for the maintenance of their Religion , haue not refused to lay downe their liues : it is not much then , that this man should be contented with the losse of his eyes , that the Workes of God might be made manifest .

6 Reason . The sixt reason is , That because the heart doth commonly follow after the eyes , it is better to want eyes than to haue them . It is the common opinion not only of the Phylosophers , but of Gods Saints , That the eyes are principium ●alorum nostrorum , The induction to all our ill . Lucian calls them , Prima amoris vi● , The onely doore that opens vnto loue . Plato , Principium amoris nostri , The entrance to loue . Dionysius , Adalides , or Duces amoris , The guides or ringleaders to loue . Seneca , Animae finestrae , The window to the soule . Saluianus , The casements to mans brest . Clemens Alexandrinus , That the first encounters and skirmishes sallie from forth the eyes . Nazianzen stiles them , The prime instruments of our bewitching . In a word , The eyes were the ruine of Lots wife ; the eyes , The bewitching of the children of Israell , Videntes filij Dei , filias hominum , &c. The eyes , ouerthrew Eue in Paradice ; the Iudges that would haue wronged Susanna in Babylon , Dauid , Sampson , and Salomon , might all of them verie well say , Vt vidi & perij , My sight vndid me . Ieremie complaineth , That all the Daughters of his Citie were vtterly vndone by their eyes , Depredatus est oculus meus animam meam in cunctis filiabus vrbis . Saint Peter , That many Cast-awayes haue their eyes full of Adulteries . Plutarch reporteth , That a certaine Conquerour entring the Citie in triumph , casting his eye aside vpon a handsome young woman , had his heart taken prisoner by her ; and sending his lookes still after her , he gaue occasion to Diogenes to breake this jeast vpon him , That this faire mayden had like a Chicken wrung his necke thus aside , looking still backward as his Chariot went forward .

7 Reason . It is God aloue must fashion vs anew The seuenth is of Irenaeus , Saint Ambrose , and Saint Chrysostome ; It being manifested in this blind man , That God is our sole Creator , and that no hands but his onely , can mold and fashion vs anew . Man considering the Worlds great beautie , was desirous to search out the author thereof ; and the Deuill boasting forth and assuming to himselfe the glorie of this admirable piece of worke , blazoned it forth vnto them , I am the Lord of all this Vniuerse , I made the wor●d , and I possesse it . Whereupon , Man gaue vnto him the honour of God , the greater part of the world adoring him in his Idolls . God finding himselfe thus wronged , did permit in man these maimes and defects in the eyes , hands , and feet , and other the like monstrous mis-shapednesse . Now if the Deuill had the power to repaire these imperfections , he might then enioy this glorie : But if all the Idols ( as Baruc saith ) being put together , cannot giue sight to the Blind , how can they then be God ? Baruc 6. The wonderfullest worke that God euer made , was Man ; and in Man , the greatest artifice and workemanship , are his eyes . Our Sauior therfore had so ordred it , that this man should be born blind , that his eys being fashioned & giuen him by his hand , the world might acknowledge him to be their God and their Redeemer .

When hee had thus spoken , hee spat on the ground , and made clay of the spittle , &c. Saint Ambrose dwels much vpon these ceremonies . And much adoe is made about the cost and cure of this poore mans eyes . O Lord , thou hast restored other men by a bare word onely , so didst thou reuiue the widowes sonne lying on the beere ; and so didst thou raise vp Lazarus from the graue , thy voice alone was sufficient . In the creation of man , thou didst onely vse the dust of the earth , and therefore man is said to be made de limo terrae . And albeit some doe affirme , that man was made de luto , of the durt , or mould of the earth , yet the Hebrew word , expresses it to no other fulnesse , than that man was made of dust . And our vulgar translation saith , Puluis est . But how is it that these eyes must cost a little more labour than all the other eyes besides , and all those other liues tha● God hath giuen man ? There are ●hree reasons rendred .

The first of Saint Cyprian , who saith , 1. Reason . That this blind man had not onely laesa● potentiam , the facultie disinabled where the sight did reside , as many blind men , who hauing the organs of their eyes whole , and the apples cleare , see nothing at all ; But this man had otherwise the organs of his eyes wanting vnto him , the hollow places thereunto belonging , beeing like shop windowes close shut vp , and skinned ouer as the rest of the face , and that our Sauiour did fill vp those emptie holes with durt which he had moulded and knedded together into a masse or lumps of clay , with the helpe of his spittle . And this was the reason , why they afterwards said vnto him , How were thine eyes opened ? But to giue a man an arme , a hand , or a foote , it may sooner be imagined , than made by any but by our Sauior Christ , who was God . Whence I infer , That because God had breathed the spirit of Life into Man , there were certain Hereticks that stickt not to say , that the Soule of Adam was of the substance of God ; they might better haue sayd that it was made of the substance of the eyes of this blind man .

The second , 2. Reason . For that the Pharisees did attribute these our Sauiours Miracles to the Deuill , he did proue in this blind man , that onely the vertue of God was powerfull to worke this wonder .

First , Because no naturall vertue can giue sight to the blind . And therefore by consequence the Deuill could not doe it , whose miracles are wrought by applying the naturall vertue of the Creatures , as Saint Austen teacheth .

Secondly , He made good this his miracle , by curing him with this clay , or dust , which was verie good meanes rather to put out , than doe any good to the eyes . Whereas if the Deuill should haue cured him , hee must haue done it , by applying some helpfull vertue that had beene accommodated and fitted for the sight . Onely it is God that can worke these strange effects by contrarie causes .

The third , is of Saint Ambrose . Our Sauior Christ was willing to aduantage this mans sight both in bodie and in soule : 3. Reason . And therefore it is a farre greater miracle to create the eys , than to raise vp the dead to life . This blind man was to be the battalion that was to withstand many great incounters , and contradictions ; As the strict examination of his blindnesse , what were his parents , what his birth , what his breeding : And therefore it was requisit that he should be armed with a great deale of light , with a great deale of courage , constancie , and resolution , not onely to answere the arguments , which the passion and hard-heartednes of the Iudges were to presse him withall , but to suffer banishment , & extrusion from their Synagogue , which sentence of excommunication they were to pronounce against him .

I must worke the workes of him that sent mee , while it is day , &c. I must not let slip the short time of my life , death drawes neere , and it behooues mee to make hast . Wee must make hay while the Sun shines . The Husbandman when hee sees the ground is throughly soked with raine , he hastens to the sowing . Saint Austen cals good Workes , the Seedes of blessednesse , which we must sow in our life time , that we may reap the fruit of them hereafter , They went foorth weeping , sowing in teares , but they shall returne with ioy , bearing sheaues in their bosome .

I must worke , &c. Good God , What doth this import thee ? It importeth Man to looke vnto it . In that correspondence which God holds with Man , hee will that they bee partners and share gaines alike : and therefore hee calls our good , his ; and his glorie , ours . Our Sauior Christ suffers death ; & his death , is our redemption . And therefore it is said , It was meet that Christ should dye . Saint Paul preacheth this Doctrine , and giuing the World to vnderstand thereof , hee discouereth Christs glorie , vttering thereupon , I shall shew vnto you , how fit it was that he should suffer for my sake .

The night commeth , when no man can worke , &c. Euerie one hath his day , which is the period of his sowing season , and of his labour ; which done , he may haue the happinesse to take his quiet rest in the night . He that shall goe about to make of night , day , shall find hee is much deceiued ; for , The night commeth when no man can worke . That which importeth is , That while wee haue time , we doe good : for to this end Time is giuen vnto vs . And if the figge tree , because it did not bring foorth fruit in it's due time , was cursed by our Sauiour : what shall become of the sinner that at no time brings foorth any fruit ? Saint Bernard much condemneth those men , which seekes after occasions for to passe away the time , as to game , chat , read idle poems , and tell tales and lyes , to weare away the time , least otherwise it should seeme tedious vnto them . The time which God giues thee for Repentance , to craue pardon for thy sinnes , to sue for grace , and for to purchase glorie , thou letst it runne on without any fruit : farre better it were for thee to redeeme this thy ill spent time ; for hee that redeemeth his time by Repentance , redeemeth all sortes of time whatsoeuer , Euen the time that is past . For albeit , ad praeteritum non est potentia , the time that is past can not be recalled , yet it is not to be vnderstood touching the time of Repentance ; according to that saying of Saint Paul , Redimentes ●empus , &c. Redeeming the time , &c. The present with good workes , the past with repentance , the future with perseuerance , and a full purpose of amendment of life . In a word , Repentance doth not loose one houre , no not one minute of time . The good Theefe , in the very last houre , did repaire all the lost yeares of his life .

Humilitie a great helpe to the curing of a sicke soule . Goe to the poole of Siloam , &c. First this blindman did herein shew a great deale of humilitie , in that he was not scrupulous what they should say of him that should see him passe through the citie with his eyes full of durt . For points of honour are oftentimes scandalls to the Soule , and make the infirmitie of the disease incurable . Naaman the Syrian stood vpon point of honour , that Elisha should come vnto him , 4. Reg. 5. and lay his hands vpon his leaprosie ; As also that hee should bid him to wash himself in Iordan ; wherat he was very wroth , & refused to come at him , saying in anger to Elisha's messenger ; If we shall compare water with water , Are not Abana , and Pharphar , riuers of Damascus , better than all the waters of Israell ? May I not wash in them and be cleane ? Which said , hee turned and went away in a rage . Saint Chrysostome saith , That the Pharisees did not beleeue in Christ . What , said they with themselues , shall we bee so respectlesse of our honour , as to subiect our selues with the vulgar to so base a man as hee ? Saul made lesse reckoning of loosing God , than the worlds honour , Honora me coram populo : So as Samuel would but honour him before the people , come what would of the rest , The like are Obedience & Faith he did not greatly care .

Secondly , He shewed a great deale of Obedience and Faith . The waters of Siloam were not able of themselues to giue sight to this blind man ; but I beleeue ( said the blind man ) that they will worke this good effect vpon me : Hee might haue willed me to doe that which might haue carryed with it a greater reason of hope ; But the sheepe ( saith Chrysologus ) must goe to his feeding , and his folding , whether it shall please the sheepheard to lead him forth . The scholler must learne that which his master teacheth him . The sicke patient must bee ruled by his Physitian . He hath libertie ( saith Saint Chrysostome ) to speake vnto his Physitian , that he will doe his best to cure him , but not to prescribe him the Physicke that he shall minister vnto him . The like course wee are to take with the heauenly Physitian of our soules : Sicke patients may pray , but not prescribe . For it were a strange kind of vnmannerlinesse in vs , besides our diffidence to relye vpon an earthly Physitian that can only cure our bodies , and not put our trust in God , who can cure both body and soule . The Chirurgian comes to thee with Cauteries , and layes corrosiues to thy sores , thou patiently indurest it , and not once openest thy mouth , and shalt thou not as well beare , &c.

Thirdly , he exprest a great deale of thankfulnesse . Saint Bernard applies this vertue to those words of Ecclesiastes , The riuers come out of the Sea , and returne much bettered backe againe to the Sea ; as giuing thankes for the water which they receiued : for the acknowledging of one kindnes , is the drawing on of another . And if those riuers should haue rested themselues contented with the waters they had receiued , and not haue paid the Sea his due Tribute , that bounty would not haue beene bestowed vpon them . In like manner those good things which wee enioy , flow from God , that immense Sea of goodnesse , and they are againe to be returned vnto God through our thankfulnesse ; and when that ebbeth in vs , the other neuer floweth from him , Cessat gratiarum decursus , vbi non est recursus . The raine from heauen ariseth from the vapours of the earth : And when there are no vapours , there is no raine . Saint Augustine desired of God , That he would bee pleased to reueale the secrets of Scripture vnto him , promising in requitall of so great a fauour , a perpetuall acknowledgement thereof . Confiteor tibi quicquid invenero in libris tuis . Ecclesiasticus commending the noble Acts of Dauid , as his wrestling with beares , tearing the iawes of Lyons , killing of Gyants , and ouercomming the Philistims , he concludeth , That all these things succeeded luckily with him , because he was thankefull to the Lord , Eccl. 47. and directed his heart vnto him , and established the worship of God .

Fourthly , before our Sauiour Christ had giuen this blind man the eyes of his soule , he proceeded fairely , maintained Christs honour against the Pharises that opposed it . And this , as I may so tearme it , his honourable carriage prepared the way for him to attaine to the heigth of vertue . The Romans had two Temples adioyning each to other , ( as S. Augustin reports it ) the one of Honour , the other of Vertue : But no man could come vnto that of Vertue , vnlesse he first passed through that of honour .

And Valerius Maximus relates vnto vs , That M. Marcellus a Roman Senator , being desirous to build one sole Temple to Honour and Vertue , the Priests would not permit him to doe it ; Alleaging , That it was not fit , for if by chance any miracle should happen in that Temple , they were not able to auow , to which of the two it ought to be attributed . Ioseph fled from the inticements of his wanton and lasciuious Mistresse , for that it was an offence both to God , and his owne honour , Quomodo possum hoc malum facere ? My Lord hath trusted me with all his whole house , if I should be false vnto him , I should hazard my happines in heauen , and my honour on earth . In a word , the Actes of Honour are sometimes so heroicall , that they seeme to be miracles of Vertue .

He went his wayes therefore and washed , and came seeing .

First , He returned such a strange altred man from that hee was before , from the Poole of Siloam , that his neerest neighbours and oldest acquaintance did not know him : some said , It is the same man ; others , It is not , but doth somewhat resemble him . But he that shall turne ouer a new leafe , and truly change the forme and course of his life , must not seeme to be the same man that he was before . It is Philons note , That it must fare with him as it did with Enoch , of whom the Scripture saith , Transtulit eum Dominus ; from this earthly life , he must passe to a heauenly life . Esay did prophecie , That vpon our Sauiour Christs comming , the dens of Theeues should be turned into Gardens , and that the Lyons should become as mild and gentle as Lambes ; Esay 35. In cubilibus vbi Dracones habitabant , orietur viror iunei , &c. Si dormiatis inter medios cleros pennae columbae de argentata , Psal. 68. &c. The Translation renders it , Inter medios tripodes ; Though ye haue lien amongst the Triue●s and blackest Pots of Aegypt , yet through repentance you shall be as the wings of a Doue couered with siluer , & her feathers with yellow gold . Vpon Saint Pauls conuersion the People did not know him , Nonne hic est ( said they ) qui expugnabat Hierusalem ? Act. 9. Is not this he that hath done much euill to thy Saints at Ierusalem ? So likewise they said of this blind man , Nonne hic est qui sedebat mendicans ? Is not this he that sate and begged ? Of a poore begger , he came to be a learned Doctor , and did confute many of the best and learnedst Students of Ierusalem .

Secondly , He was an Instrument of Gods omnipotencie and power , whose blazon is , to ouercome swelling pride and puffing arrogancie , with the lowest basenesse , and the weakest frailtie . Plinie reporteth , That Rats did dispeople one citie , and Conies another ; but much more was it , to ouerthrow Phar●●h by Flies and poore sillie Gnats . If a Lyon feare a Cocke , and a Bull a Waspe , out of a kind of instinct of nature ; Why should not a man stand in feare of such a Flie or a Waspe , Dan. 3. whom God furnishes with a sting ? The Babylonish fire did no hurt to the three children that were in the middest of the firie Furnace , but the flames that came out from thence , did burne many of those Ministers and Officers that were appointed to throw Faggots into the Furnace ; Viros autem qui miserant , interfecit flamma ignis . The Hebrew translation renders it , Scintillae , The poore little sparks that flew from out the flame ; &c. Thou , ô Lord , that canst of a sparke make a flame , increase our Faith , and inflame our loue towards thee , that we may with this blind man stedfastly beleeue , and so come to see thy Glorie , &c.

THE XXIX . SERMON , VPON THE THVRSEDAY AFTER THE FOVRTH SVNDAY IN LENT . LVC. 7.11 .

Ibat Iesus in Ciuitatem Nain .

And Iesus went into a Citie called Nain , &c.

A Most famous encounter the Euangelist doth here recite vnto vs , which hapned at the gates of the Citie Nain ; hee tells vs of a Lyon that was deuouring & swallowing down a Sheepe , and of a Dauid that ranne in and tooke it out of his throat ; of a Theefe that had stolne a most pretious jewell , and of a Iudge that taking him in the manner , with the theft in his hand , tooke it away from him , leauing him confounded and ashamed : Of two Fountaines , the one of bitter waters , the other so sweet and sauorie , that it tooke from those bitter Fountaines all it's gall and bitternesse : Of Death and of Life , Death turning coward vpon this encounter , and flying ( according to that prophecie of Abacus ) from before the face of our Sauiour Christ : And of a young man that was carried out of the Citie vpon a beere to be buried , whom his mother went to accompanie to the graue with teares in her eyes , and many more besides . Vpon which occasion , our Sauior shewed himselfe Lord of Death and Life .

Iesus went into a Citie called Nain , &c. The Euangelist had formerly mentioned that myracle of Peters mother in Law , that of the Leaper , & of the Centurions seruant ; and continuing the same straine , he here goes on with a factum est deinceps , And it came to passe , that the day after , hee went vnto a Citie called Nain , where in the verie gate of the Citie he met with a sad companie , that were going to a solemne Funerall , full of teares and sorrow . And albeit this may seeme to be a casuall thing , and that hapned ( as wee say ) by hap-hazard ; yet was it the maine and chiefe care of our Sauiour Christ , to prie into euerie corner of that holy land , and not to skip ouer any one place therein , which hee did not measure forth with his feet ; so that he did not omit that miserie whereunto hee did not giu● a remedie : Suting with that saying , Et sanabat omnes , And he cured them all ; shewing therein , what a good account he made of his office of a Sauiour , since his first comming into the world . There are two things which make a man very eminent in his office .

The one , His inclination and good intentions , which are the feet of our soule .

The other , His paines taking , and continuall occupation in all kind of Arts , as well Mechanicall , as Liberall . And in verie truth , in all both good and euill exercises , so powerfull is mans naturall inclination , That although a man may smother it for a time , yet like fire vnder ashes , it will at last breake forth into a flame , and discouer his true disposition . A theefe will neuer leaue his inclination to theeuing , Naturall inclinations hardly admit a change though he hath often escapt the gallowes : Nor a Cheater to his cogging ; nor a Merchant to his trading ; nor the Marriner to his nauigation ; nor the Huntsman to his hunting ; nor the souldiour his disposition to warre , though he haue discontinued it neuer so long . Dauid was growne old , and well stroken in yeares , when his sonne Absalon rose vp in rebellion against him , and yet they could not perswade him from going into the field , though the whole Army were against it , and cryed out , Thou shalt not goe forth . And they gaue him a very good reason for it in the words following : For , if we flye ( said they ) they will not care for vs , neither if halfe of vs dye , will they care for vs ; but thou art worth tenne thousand , &c. And this is a kind of voluntary violence , which with a sweet kind of pleasingnesse hales the heart of man along . And the like reason may be rendered of continuall occupation and imployment , it is death to such a one to be idle ; and he is no longer well , then while he is in action . Saint Gregory hath well obserued , That Iob vpon euery the least occasion of happines that befell him , it was his fashion of phrase , and a vsuall custome with him to say , The Lords name be praysed . So that afterwards , hauing formerly vsed himselfe thereunto in the tempest of his disasters , and those bitter stormes of his aduerser fortunes , it was neuer out of his mouth . These two things were subsis●●●g in our Sauiour Christ in a superlatiue degree .

First , so great was his inclination and desire to saue , that for others welfare , he was carelesse of his owne ,

Secondly , he was so solicitous of this his busines , and so wholly taken therewith , that he cared not for any thing else , And this is expressed in the word Ibat , He went . Which argues a continuation in his going on .

Some man may make a doubt , and say ( though vnaduisedly ) Had it not beene better for our Sauiour to haue beene in the mount of Oliues , or in the garden of Gethseman , or on the hills of Ephrem , than to goe thus from house to house , from Castle to Castle , and from Citie to Citie ? Whereunto I first of all answer ; That it is enough that he did not so , because it was not the better course . Secondly , because he was the same that was personally promised to that blessed Land , and that there was not a corner in all that Countrie to be left out , which should not finde the fauour of his diuine influences . Thirdly , the exercises of the life actiue , Contemplation and action must neuer be seuered . and contemplatiue , are those two wings , whereby the soule sores vp to heauen . And because one wing will not serue the turne to reach to so high a pitch , we must not onely serue God in our prayers and meditations , but also in the releeuing and succouring of our neighbour : And therefore our Sauiour Christ spent the nights in prayer ; Per noctabat in oratione : and the dayes , in healing bodies , and curing of soules . Petrus Damianus , vpon the life of Elias and Elisha , saith , That there is no remote solitary mountaine , which doth not ground it's retyrednesse vpon some one example or other of the Saints . One , is a friend to the world , and a louer thereof ; and this man alleages , That Elias spent many dayes in the widow of Sareptaes house ; And that Elisha soiourned with the Shunamite , that was a great and principall woman in her country : And that both of them did treat with great Princes and Potentates . Another is a friend and a louer of delicacies , and alleageth , That Elisha and Elias did accept of them . But these men doe not consider , That if these Prophets did forgoe their solitude , it was more for the good of others that liued abroad in the world , than themselues , as also for the raising vp of the dead : And if they did receiue good intertainment , it was no more than was necessary for the sustenance of their bodies . Elisha would none of Naamans gold ; Nor Elias be feasted by King Ahab , and Iezabell his wife . It is a thing worthy the consideration , That our Sauiour Christ hauing not so much as one pennie of money wherewith to pay Caesar his Tribute , willed Saint Peter to open the fish that he had taken with his angling rod . Our Sauiour permitted Peter that he should catch such a multitude of fishes , that the nets did breake with the fulnesse of them : But now hee would not haue him catch , but one onely fish . For a Church-man ought to fish for all the fishes that he can possibly take ; and the more he takes , he doth God the more seruice : but for those money-fishes , that haue pence in their bellies , he must take but one onely , and that too for to pay Tribute , not for himselfe , nor to satisfie his owne couetous desires , or his idle pleasures .

Ecce defunctus efferebatur .

Behold there was a dead man carryed out , &c. This word Eccè in the Scripture , requires the eyes of the body , and the eyes of the soule , This life is nothing but a Procession of quicke & de●d insinuating a great deale of attention . But to come here with an Eccè , it being so common a thing in the world ( as nothing more ) to see the dead dayly carryed forth to their buriall , it seemeth a superfluous labour , and a needlesse kind of diligence ; especially , being that this our life is no other thing but a continued Procession of the quicke and the dead . When Adam saw Abel was slaine , and lay dead on the ground , being the first man of whom death had taken possession , he was so heart-strucken , and so amased thereat , so fearefull , so sorrowfull , and so sad , that for many yeares after hee was not freed from this feare and horrour , nor were the teares dryed vp from his eyes . For albeit that God had notified vnto him , That he was to dye the death , yet did he not as yet know by experience what kind of thing death was . But after that death had flesht himselfe in mans blood , cutting downe more liues than a Sythe doth grasse in your faire and goodly medowes ; this his feare and horrour began by degrees to slack and fall off . An Eclypse of the sunne doth strangely intertaine the sences attention , not onely for to see so faire a Planet lapt vp in mourning weedes , but also for that it so seldome hapneth : But the Eclypses of mens liues , though they be the fairest sunnes vpon earth , they so hourely , nay so momentarily succeede with vs , that we can scarse ( which way soeuer we looke ) turne our eyes aside from them . No obiects more vsuall than those of our mortalitie . And not to speake of those lingring deaths , wherein through sicknes we lye languishing a long time , besides those occasioned by famine , pestilence , and warre : yet those other sudden and vnexpected deaths which daily succeed , may euery houre find our eyes occupied . For wee see them euer and anon written on the wall , as was that of Balthasar ; hanging on the oake , as that of Absalon ; dipt in a dish of milke , as that of Sisara ▪ represented in a dreame , as that of Holophernes ; appearing at a feast , as that of Iobs children ; put in the porridge pot , as that of Elishaes Disciples , Mors in olla ; in the bed , as that of Adulterers ; and in the Apoplexie , as that of your Gluttons .

Yet notwithstanding all this , and that it is euery dayes example , None lesse regarded , or remembred . yet such and so great is the solicitude and care which the diuell takes to blot the remembrance of the dead from out the hearts and heads of the liuing , That at euery step we see the dead carried forth to their graues , and are so farre from ingrauing the thought thereof in our breasts , that at euery step we forget it . There is not that man aliue , which doth not feele and experiment death in himselfe , complying with that sentence of God , Morte morieris , Thou shalt dye the death . Man is no sooner borne into the world , but deaths processe is out against him , which is not long in executing . As the weeke wasteth the candle , the worme the wood , and the moath the cloath , 2. Reg. 14. so ( as the discreete woman of Tekoa said to Dauid ) Wee must needs die , and are as water spilt on the ground which cannot be gathered vp againe . The riuers haue recourse to the Sea , and are swallowed vp in the deepe , an● this is the end of them ; so is it with our liues , they bend from their very birth to the bed of death , we leape from our swathling cloathes into our winding shee●e . This is the end of all flesh . Seneca compares this our life to an houre glasse , and as the sand runnes out , so runnes away the houre ; so as time runnes on , our life runs away ; and as it was dust , so to dust it returnes . When two Ships sayle each by other , it seemeth to them , That the one flyes like an arrow out of a bow , and cuts the waues with a swift wing , and that the other is a slugge , and sayles very slowly . And therefore of the way of a Ship in the sea , and of a young man running on in a wanton course ; Prou. 30. whereunto may be added the vncertaintie of the day of our death ; Salomon saith , That they were things too wonderfull for him , and past his finding out .

Efferebatur . He was carryed out .

The word Efferebatur is worthy our consideration , it being a plot and deuise of the diuell to carry the dead out of their Cities to bee buried , The remembrance of death affoords two benefits . for to blot the memory of the dead out of the minds of the liuing . In the remembrance of death , the Saints of God found these two great benefits .

The one , Amendment of life .

The other , Happinesse in death .

Touching the former , it is by one common consent agreed vpon by the Fathers , That the perfection of our life doth consist in the continuall meditation of death . Plato called Philosophie , Mortis meditationem , A meditation of death ; affirming , That the whole lesson of our life , was to learne to dye . The like saith Gregory Nazianzene , Many Saints and Doctors haue demurr'd vpon this point , In that God should deferre till the day of iudgement the reward of the body , this may seeme an inequalitie to some , but there is none at all in it . For the dust and ashes of the body , doe perswade and preach vnto vs the contempt of the world . Asahel beeing slaine by Abner , 2. Reg. 2. Why the reward of the bodie is de●erred till the day of Iudgement . lying dead on the ground , as many as came to the place where Asahel fell and dyed , stood still as men amased ; This is that valiant Captaine , this that vndoubted Souldier . There is nothing that doth so quel the courage of Man , and daunt his spirits , as death : it is natures terrour . Those Spies that were sent out to discouer the Land of Promise , were strucken into a great feare and amasement at the sight of those huge and monstrous Gyants , In comparison of whom ( said they ) we seemed as Grashoppers : Dreading , that they were able to deuoure them aliue , and to swallow them downe whole ; And therefore made this false relation at their return , N●m. 13. The land through which we haue gone to search it , is a land that eateth vp the Inhabitants thereof ; but the people that raised this euill reporr , died by a Plague . More truly may it be said of Death , That hee deuoureth the Inhabitants of the earth , this is he that tameth the fiercest Gyants .

That dreame of Nabucadonezars , which might haue beene powerfull ( receiuing it by reuelation ) to make him abate his pride , and lay aside his arrogancie ; the Deuill presently blotted these good thoughts out of his remembrance . The like course doth the Deuil now take with vs . He doth not go about to persuade vs ( as he did our father Adam ) that we are immortall : But in two things he goes beyond vs , and is too cunning for vs .

The one , That our death shall be delayed : God saith , Mors non tardat , Death lingers not . The Deuill sayes , Tardat , It lingers . Moram faciet , It loyters . My Lord will delay his comming , ( said the seruant in the Gospell ) But this feined supposition was his certaine perdition . Ezechiel did prophecie the ruine of Ierusalem , and the death and destruction of her Citisens , telling them their desolation was neere at hand , There shall none of my wordes be prolonged , Ezech. 12. but the word which I haue spoken shall be done , saith the Lord God . But the Deuill did otherwise persuade with them , making them to say , The vision that hee seeth is for many dayes to come , And hee prophecieth of the times that are farre off . The wanton woman in the Prouerbes , which inuited the yong man to her bed and boord , sought to intice him by this meanes , The good man is not at home , hee is gone a long journey ; Prou. 7. Therefore let vs take our fill of loue , &c.

From this vaine hope of life , ariseth , that our greedinesse and couetousnesse to inioy and possesse the goods of this life . And a little , beeing more than enough for him , yet it seemeth vnto man , much cannot suffice him . And it is an euill thought in man , and much to be pittied , that a man should afflict himselfe for that which neither hee himselfe nor all his posteritie shall liue to enioy . O foolish man , doost thou thinke thou shalt returne to liue againe in those goodly houses that thou hast built , and to reinioy those pleasant gardens , and orchards that thou hast planted ? No , But mayst rather say to thy selfe , These my eyes shall neuer see them more . Why then so much carke and care , for three dayes , or thereabouts ? The Romans would not build a temple to Death , nor to Pouertie , nor Hunger ; judging them to bee inexorable gods ; But more inexorable is Death , for man neuer returnes againe from Death to Life . And therefore the Antients painted Death with the Tallons of a Griffine . Saint Luke painting foorth the vigiles of the day of Iudgement , and the anguish and agonie of the World , he saith , That many shall waxe fearefull , and trouble their heads to see and thinke on those things , Which shall befall the whole World . Pondering in that place , that they shall not bee sensible of their owne proper danger , nor the aduenture wherin they stand of their saluation , or condemnation ; & yet cease not to afflict themselues with the losse of the World , and that the world shall be consumed and be no more . But ô thou foolish man , if thou must dye & return thither no more , what is the world to thee ? when thou art at an end , the World is ended with thee . And if thou beest not to inioy it any more , what is it to thee , if God doe vtterly destroy it ?

And all these euils arise from the forgetfulnesse of Death . We should set it alwaies before our eyes . Luk. 9. Hee liues secure from Danger , that thinkes vpon the preuenting of Danger . Saint Chrysostome expounding that place of Saint Luke , He that will follow me must take vp his Crosse dayly , and so come after mee ; Signifying that what our Sauiour pretended , was , That we should alwayes haue our death before our eyes . 1. Cor. 1● . I dye dayly ( saith the blessed Apostle Saint Paul ) My imagination workes that dayly vpon me which ( when my time is come ) Death shall effect . There is no difficultie that is runne through at the first dash , and there is not any difficultie so hard to passe through as Death . A Shooe-maker that he may not loose the least peece of his leather or make any wast of it , casts about how he may best cut it out to profit , & tries it first by some paper patterne , &c. Plutarch reporteth of Iulius Caesar , that he beeing demaunded which was the best kind of Death ? Answered , That which is sudden and vnlooked for . Iulian the Emperour dying of a mortall wound , gaue thankes vnto the gods , that they did not take him out of this life , tormenting him with some prolix and tedious sickenesse , but by a hastie and speedie death . And for that they doe not beleeue the immortalitie of the soule , they hold a sudden death a kind of happinesse : but a Christian , who confesseth that there is a iudgement after death , desireth a more lingring and leisurely kind of dying , for to preuent future danger both of soule and bodie . In Leuiticu● God commanded , That they should not offer any c●eature vnto him which did not chew the cud , or which had not a clouen hoofe : And he therefore ioyned these two things together ; for , to swallow the meat downe whole is verie dangerous for the health ; and the foot not clo●en , verie apt to slip and slide : and in a mysticall kind of sence is as much as if he should haue said , That he that shall swallow down so fearefull & dangerous a thing as Death , without chewing & meditating thereon , shall doubtlesse slide , if not take a fall as low as Hell .

Neither youth nor age can priuiledge from death . The onely sonne of his mother . In the order of conueniencie , it seemeth fitter that the old mother should haue died , than the young sonne . But as there is nothing more certaine than death , so is there nothing more vncertaine than the time of our death ; the young Bird as soone falls into the snare as the old one ; and your greater Fish as soone taken with the hooke as your lesser Frie. Psal. 7. If the Wicked turne not , God will whet his sword , bend his Bow , and prepare for him the instruments of death , and ordaine his Arrowes against them . For old men that stand vpon the graues brinke , death hath a Sythe to cut them downe ; for young men that stand farther off , he hath his Bow and his Arrowes . Saint Augustine saith , That God taketh away the Good before their time , that they may not receiue hurt from the Bad ; and the Bad , because they should not doe hurt to the Good .

As soon goes the Rich as the Poore , the strong as the weake . The onely sonne of his mother . Not that he was her onely sonne , but her best beloued sonne . Salomon stiles himselfe , Vnigenitum matris suae , His mothers onely begotten sonne ; not that he was the onely sonne of Bershabe , as it appeareth in the first of Chronicles ; but because he was so deerely beloued of his mother , as if he had beene her only sonne : he was his mothers darling , her best beloued , the light of her eyes , and her hearts comfort , she cherished him , made much of him , would not let him want any thing ; yet all this care and prouidence of hers could not shield him from death . There is a man in the Citie that is of a strong and able bodie , and abounding in all worldly happinesse ; There is another ( saith Iob ) that is weake , hungerstarued , and his wealth wasted and consumed ; both these death sets vpon , and layes them in the graue . He exemplifies in the King and the Gyant ; for the rest , he makes no more reckoning of them than of so manie little Birds , whom the least fillip striketh dead : but he sets vpon a King like a Lyon ; a poore man hath many meanes to hasten his death , but Kings seldome die of hunger , of penurie , of heats , or of colds , &c. And a Gyant seemes to be a perdurable and immortall Tower of flesh ; but in the end , both Kings and Gyants fall by the hand of Death . And since that Death did dare to set vpon the Sonne of God , and his blessed mother , let neither High nor Low , Rich nor Poore , hope to find any fauour at Deaths hands . Ioshuah did stop the Sunne in his course , Moses the waters of the red Sea , Ioseph did prophecie of things to come , and many of Gods Saints wrought great Myracles : but there is no myracle to be wrought against Death . Ier. ● . Ieremie tells vs of certain Serpents that cannot be charmed , charm the charmer neuer so wisely : of this nature is Death . Ecclesiasticus introduceth a dead man , who speaketh thus by way of aduice to the Liuing , Memento judicij mei , sic enim erit & tuum , Heri mihi , hodie tibi . That man was neuer yet borne , nor shall be hereafter , that shal not see death , or escape this heauie iudgement . Salomon commanded the child to be diuided in the middle , about whom the two mothers did contend ; and that sentence which he did not then execute , shall bee executed vpon all liuing flesh : for all men beeing in regard of the bodie sonnes of the Earth , and in regard of the soule the children of Heauen , euerie one receiues this sentence from the Iudge at his death , Let the earth returne to the earth from whence it came , and the Spirit to God who gaue it life .

She was a Widow woman . The word Erat , She was , carrieth with it a kind of emphasis ; she was a sorrowfull and forelorne Widow . A Widow ought to bee a rule and patterne of perfection to all other women , shee should bee the glasse wherein they should see their faults , and what is amisse in them : In a word , shee was a woman irreprehensible , and without blame . Nor ( according to Saint Paul ) hath the Virgin or the Wife that tie and obligation vpon them as shee hath : The one , because her small experience in the deceits and vanities of the world , may excuse her in many things ; the other the charge and care that necessarily attends Wedlocke . When Absalon entred into the wiues and Concubines of his father , the King gaue command they should bee shut vp like so many Recluses , because they had opened the doore vnto him , as if the King had beene dead . And Widowes are to liue so seperated and seuered from the world , as if they liued not in it . Isiodore expoundeth the Spanish word Viuda , which signifies a Widow , to be qua●i vidua , diuided from her husband as the Vine from the Elme , which was it's prop and stay , which being taken away , the Vine lieth leuell with the ground , and without any comfort . The Hebrew deriueth the name of Widow from a certain word which signifieth both bound & dumbe ; now to be bound and dumbe , are the conditions and properties of him that is dead , who is neither able to mooue nor speake : So that the vulgar Translation calls a Widow Sterilem , barren and vnfruitfull , as it is in Iob and in Esay . Another letter stiles her Eradicatam , Iob. 24. Esay 2● . pluckt vp by the Roots as a tree that is quite rooted vp , that it may neuer grow nor waxe greene againe . The smell of thy garments is like the smell of Frankincense ; They must not smell of Amber , nor of Ciuet , but of Frankinsense , which they offer vp in Incense : for a widdow ought to lead the remnant of her dayes so neere vnto her husbands Tombe , that her garments should sauour of that incensorie perfume . Of such Widowes as these God hath that especiall care , that none shall doe them any wrong ; for the teares that drop downe from their cheekes ascend as high as Heauen . And as the vapours that are exhaled from the earth , come downe againe in lightning and thunder and terrible tempests ; so prooue the Widowes teares to those that shall vniustly cause them to weep , and draw those watred drops from their eyes . Heliodorus pretended to rob the Temple of Ierusalem , and to take away the portions that were deposited for the maintenance of Widowes , who wept most bitterly : this generall lamentation made way to Gods Tribunall ; hee sent downe one on a goodly faire horse armed at all points , who ouerthrew Heliodorus vpon the pauement , and presently two young men fell vpon him , and whipt him with scourges till they left him as it were for dead . For this cause did God comfort this Widow at the gates of the Citie , where the Iudges had their Tribunalls , notifying vnto them , that they should take Widowes into their tutelage & protection ; and the rather , for that a supremer Iudge , the Iudge both of Heauen and Earth , was willing to take so much the more care of them , by how the more was their solitude and priuate course of life . Saint Hierome writing to Furia and Eustochius , vttereth excellent things of those that are true Widows indeed , and of those that are Widowes but in jeast and sport . Of the former , Iudith and Anna , Samuels mother , were notable examples : And amongst the Gentiles , Artemisia Queene of Caria , who not desirous to bu●ie her husband in Vrnes of siluer or gold , buried him in her owne bowells by drinking downe his ashes : in contemplation whereof , there is a verie medicinable herbe called after her name , Artemisia ; which all Widowes in stead of other hearbes or flowers , ought to haue lying by them vpon their Estrado's , their beds , and their chamber windowes . Of those other fabulous widowes , Alcione may serue as an example , who tooke on so extreamely for the death of her husband , that the gods were faine to comfort her ; and when they had giuen her comfort , she was metamorphised at last into a Bird bearing the same name : of which Saint Ambrose sayth , That it liues about riuers of waters , the feathers thereof being greene , and the beake red , in token that those Widowes that so quickely receiue comfort , their life is commonly greene and youthfull , and their words red and full of amorous passions , lanching themselues forth like Ships , into a sea of vices and voluptuous pleasures , turning their vails to sailes , which faile with euerie wind .

Christ taking pittie of her , &c. It is not here said , That he pittied the son , but the mother ; for they that die are not so much to be pittied as they that liue : for if he that dies goe to Hell , we wrong Gods justice if we take any commiseration of them ; and if they goe to Heauen , their happinesse doth not require it , hauing more reason to enuie than pittie them . Lots wife was turned into a piller of salt , because she sorrowed for the burning of Sodome : and in Heauen , as there can be no miserie , so is it impossible that there should be any commiseration ; so that pittie is onely to bee reduced to those that liue . The Scripture calleth death , Rest and Sleepe . Saint Paul saith , I would not haue you to be ignorant concerning them which are asleepe , 1. Thess. 4. that yee sorrow not euen as others which haue no hope . And Ecclesiasticus giueth vs this aduice ; Eccl. 22. Weepe moderately ouer the dead , seeing he is at rest . The Scripture calls life a Warfare , a pilgrimage , a Husbandmans taske or day labour , Iob. 7. a nauigation , &c. Mans life is a warfare vpon earth , and his dayes like the dayes of an hireling , &c. The souldier desireth to see the end of his Warre , and the Traueller his trauell ended , to returne againe into his owne Countrie ; an hireling looketh for a reward of his worke , a Mariner for a good voyage , and man for death , Gaudent vehementer cum inuenerint mortem . Great was mans misfortune , that he was to enter into a sea so full of miseries . But ( as Nazianzen saith ) death againe , was great gaine vnto him .

Ch●ist more mooued with those disasters which happen vnto vs , than we our selues . Taking pittie of her , &c. Greater was Christs sorrow and compassion for this disaster , than that of this Widow woman ; for that harme which hapneth vnto vs , toucheth vs in comparison but lightly , but toucheth God euen in the verie apples of his eyes ; and this did Christs mercie and pittie manifest , in the hast that he made in other his myracles : He had many suitors to intreat him to raise vp Lazarus , as Martha and Marie : so likewise to restore the Centurions seruant to his former health , he was solicited by the Priests and the Elders : Here onely his mercie mooued him thereunto , and therefore it is said , Misericordia mot●s . In the firie Bush that flamed , and was not consumed with the fire , God did represent those firie scourges wherewith they scourged his People , and the fire of those Furnaces wherein they baked their bricke ; and therefore he said vnto Moses , Vade , Goe thy wayes ; which is all one as if he should haue said vnto him , It is I that am thus scortched and scourged , and therefore Vade , hast thee to Pharaoh . But some will obiect , If God be so hastie to helpe his People , why did he suffer them to be imbroiled 40 yeres before they could cast out the Ammorits & the Iebusites , especially it beeing the Land which hee had promised vnto them ? Whereunto himselfe giues this resolution , Their sinnes were not yet growne vp to their heigth . So that his leading them all this while through the Wildernesse , was a lesse miserie than their remaining in Aegypt ; and therefore he dismisseth Moses with a Vade , giuing him full power and Commission to free his People ; willing him to hasten away , that they might be eased of their torment , as if himselfe had felt the smart thereof more than they . Hee could not indure that his friends should suffer affliction ; and because he had said , Cum ipso sum in tribulatione , he would not be taxed of the breach of his word . So that when God is with thee in thy tribulation , he will giue an issue to thine afflictions , because hee suffers in them as well as thy selfe ; and if he doe not come in to helpe thee , it is because thy sinnes haue made him vnsencible thereof . But doe thou mouere à peccato , and thou shalt find him ( as it is here in my Text ) miseri●ordia motus .

He said vnto her , Weepe not . It caused much admiration , & seemed somwhat strange to those that were there present , that our Sauiour seeing the teares and anguish of this sorrowfull and wretched widow , should vpon so sad an occasion say vnto her , Noli flere , Weepe not .

We know that there are diuers and sundrie sorts of teares .

Some are occasioned by the excessiue sorrow and griefe of our owne sinnes ; of this nature were those teares of Marie Magdalen , of Dauid , and of Peter .

Others are drawne from vs vpon a fellow-feeling and sorrowfulnesse for other mens faults : of this kind were those of Saint Paul , 2. Cor. 2. Out of much affliction and anguish of heart , I wrote vnto you with many teares , so much was he grieued with the newes he receiued from them of that incestuous person , and the punishment of Excommunication inflicted vpon him . And to the Philippians , Philip. ● . I haue told you often , and now tell you euen weeping , that they are the enemies of the Crosse of Christ . And those teares likewise which those men shed who did bewaile the miseries of Ierusalem , Ezech. 9. whose foreheads God commanded to be marked with the letter Tau.

Others are shed by vs meerely out of compassion for other folks misfortunes ; and such as these were the teares of our Sauiour Christ , He beheld the Citie , and wept ouer it . So likewise at Lazarus death , Iesus wept ; Iohn 11.35 . Did not I weepe for him that was in trouble ? Was not my soule grieued for the Poore ? And Ieremie did neuer make an end of weeping for the miseries of his people .

Others , the deuout meditation of Christs bitter torments extort from vs , According as it was prophecied by Zach. They shall looke on me whom they haue pierced , Zach. 1● . 10 . and they shall mourne for him as one mourneth for his onely sonne , and shall be in bitternesse for him , as one that is in bitternesse for his first borne .

Others gutter downe from vs out of a vehement and earnest desire wee haue to our celestiall Countrie , and to the enioying of that our heauenly habitation . Of this qualitie were those of Dauid , Woe is mee , that the time of my pilgrimage is prolonged . And in another place , My teares were my bread euen day and night .

And all these seuerall sorts of teares spring from the Fountaine of Grace , and are comprehended vnder the stile of blessednesse , Beati qui lugent , Blessed are they that weepe , &c.

There is another sort of teares which flow from naturall pittie and conceiued griefe , for the death of our parents , children , kinsfolkes , and friends ; as also for losse of wealth , honour , health , and the like ; and when the Scripture mentions them , it doth not reprehend them . The Shunamite bewailed her dead sonne ; Marie Magdalen , the losse of her brother Lazarus ; and humane Histories recommend these teares of pitty vnto vs : Alexander wept when he met with a troup of poore miserable Greekes that were all totterd and torne ; and they who vpon such sad and miserable spectacles are not tender eyed , and hearted , are cruel creatures . Viscera ●orum cruaelia , ( saith Salomon ) and Saint Paul stiles them , Si●● affectione , Voyd of naturall affection .

Now these teares may offend two manner of wayes :

First , In their excesse ; for God will not haue vs to bewaile that thing much , which in it selfe is little . Saint Augustine hath obserued , That after Iacob began to mourne for the losse of Ioseph , and the bereauing him of Beniamin , which mourning of his continued almost the space of twentie yeares ; God withdrew those Regalos and fauours from him which hee was wont to conferre vpon him : before , the Angells ascended and descended the ladder ; before , the Angell gaue him strength to wrestle all night long , &c. before , he inioyed prosperitie , wiues , children , and victorie against Esau : but afterwards , the more teares , the more sorrow fell vpon him ; for God neuer grants to the teares of the earth , the comforts of Heauen . And although he permit a mannerly and moderate kind of naturall pittie , Eccl. 22. Eccl. 38. according to that of Ecclesiasticus , Super mortuum modicum pl●ra : And in another place , Quasi dira passus , incipe plorare , My sonne , let teares fall downe ouer the Dead , and begin to lament , as if thou hadst suffered great harme thy selfe . Such few drops he fauoureth and cherisheth , but if they be excessiue , or ouermuch , he condemneth them as vnlawfull , and as a wrong done vnto God . For the losing of God , or the losse of his loue , thou mayst well weepe World without end , because it is an incomparable losse ; but for the outward losses of this World ; Incipe plorare , Begin thou to weepe , but quickly make an end .

The second offence is , That a man hauing cause enough to bewaile his owne sinnes , the losse of his Soule , and of God ; doth notwithstanding lament these earthly & transitorie losses , neglecting the former . This disorder Christ sought to rectifie and amend in those tender-hearted women of Ierusalem , who wept so bitterly to see how ill hee was vsed by the Iews , and how heauie the burthen of his Crosse lay vpon him . Daughters of Ierusalem , weepe not for mee , but weepe for your selues , &c.

He went and touched the coffin . The first place is taken vp here by his mercie , which is the wel-head of al those blessings which we receiue from his bountiful hand . Gods mercie the Spring from whence all his blessings flow . His Prouidence doth conserue vs ; his wisedom protect vs & gouern vs ; his Goodnesse , sustaines vs ; his Liberalitie , inricheth vs ; his Grace , healeth vs : And all this flowe●h from the fountaine of his Mercie . The antients stiled Iupiter , Optimus maximus ; Because ( as Cicero notes it ) the attribute of Beneficence is more gratefull and acceptable in God , than his Greatnesse and Power .

In the second place , came in his words of comfort , Noli f●ere , weepe not .

In the third , his hands , Tetigit loculum . Heere hee exerciseth his hands , his tongue , and his heart . If we cannot imitate the hands of our Sauiour Christ in doing good ; yet at least imitate his heart , and his tongue . For Pittie and words cost nothing , and are wanting to few .

They made a stand , that bare him . Here he shewed himselfe Lord both of the liuing , and the dead . And therefore Saint Luke vseth this word Domin●● , Han● cum vidisset Dominus , When the Lord had seene her . These that bare him thus to his graue , are first of all a stampe or token of the goods of this life , which carrie vs step by step from our honors , riches , delights , and pastimes , to the house of eternall lamentation and mourning .

Secondly , they are a stamp or token of il & lewd companie , which say to an vnexperienced & ignorant yongman , Come along with vs , and let vs lay wait for blood . They are like those highway robbers which persuade men to rob , & kill , saying , We wil make our selues rich , &c. Or like those carnall men which crie vnto vs , Come , let vs take our pleasure . Of this People the Prophet Esay complained , saying , This is a People robbed & spoyled , they are all of them snared in holes , they are hid in prison houses , they are for a prey , & none deliuereth , for a spoyle , & none saith , Restore . The Deuill and his Ministers lead your wilfull young men away captiue , clap them into Hels Dungeon , and there is none that deliuereth them , or to say so much as , Alas poore man , whither wilt thou run on to thy destruction ?

Young man , I say vnto thee , Arise . He called him by the name of his age or youth , because that had brought him to his graue ; for it is sinne that sises out our lif● , and cuts it short . Youth is a kind of broken Ship which leaks & draws in water at a thousand places , so that of force it must quickely sinke . El●hu sayd , That if a young man will be obedient and be ruled , he shall enioy his dayes in peace ; but if he will be head-strong , & vngouerned , Morietur in tempestate anima ●ius , & vita inter effoeminatos . The Seuentie render it , In adolescentia ; for , a Tempest at sea , and Youth , that is tossed too & fro with it's vnruly appetites , is al one . Et vita inter Effoeminatos : Another Letter hath it , Scortatores . The connexion is good , for Youth runnes it selfe quickely vpon the Rockes of death , Prou 31. through it's sensualities and lewdnesse of life . There are two daughters of the Horse-leech , which still crie , Giue , giue : And the Wiseman pointing them forth vnto vs , saith , The one is , Infernus ; The other , Os Vuluae : The Graue the one ; and Lust the other . And the Wiseman did linke these two together with a great deale of conueniencie and fittingnesse ; for if Lust bee neuer satisfied , the Graue lesse .

This truth is likewise made good , forasmuch as the Scripture stileth Sinne , Sin is death it selfe . Death , If I doe this I must die the death ; So said Susanna to the Iudges that made vnlawfull and dishonest loue vnto her . And Cain seeing himselfe charged with fratricide , at that verie instant he gaue himselfe for a dead man , Whosoeuer shall meet me , will kill me . Youth then beeing a house whereinto the raine doth drip so fast , and at so many places , it is no meruaile , that life should cease and soone decay . It is prouerbially said , Loue is as strong as Death : The character of a yong man And as Loue doth vsually set vpon Youngmen , so doth Death ; and where Loue striketh Youth , Death may spare his Dart. The Antients painted a Youngman starke naked , his eyes with a Vaile or Bend before them , his right hand bound behind him , and his left , left at libertie , and Time followi●● him close at the heeles , and euer and anon pulling a thred out of the Vaile . Hee was drawne naked , to shew with what little secrecie hee had vsed his delights and pleasures ; with his right hand bound behind him , to expresse that he did not doe any thing aright ; his left free and at libertie , signifying that he did all things aukwardly and vntowardly ; he was portrayed blind , because he doth not see his owne follies ; but Time goes opening his eyes by little and little , & day by day brings him to the true knowledge of his errors .

And he that was dead sate vp and began to speake . The Dead presently obeyed the voyce of the Liuing . And hee sate vp . God cryeth out aloud to those that are dead in their Soules , yet doe they not obey his voyce ; Arise thou that sleepest , &c. Hee began to giue thankes vnto him that had done him this so great a fauour ; Thou hast deliuered mee , ô Lord ▪ from the doo●es of death , and therefore I will celebrate thy prayses , and magnifie thy name in the Gates amiddest the Daughters of Syon . It is Saint Chrysostomes note , That the word Doores is put here in the plurall number , because many are the dangers out of which God deliuereth a sinner , That all may speake of thy praise , and talke of thy wondrous workes .

And there came a feare vpon all . It may seeme to some , That the word Loue would better haue become this place , and beene fitter for this present purpose and occasion : All ( a man would thinke ) should rather haue expressed their loues vnto him , sung forth his prayses , and offered their seruice vnto him . In those former punishments of a World drowned and ouerwhelmed with Water , of a Sodome burned and consumed with Fire , it was verie fit and meet that it should strike feare and amasement into all : But in such a case as this , What should cause them to feare ? Hereunto I answer , That nothing doth strike such a feare and terrour into man , as the great and wonderfull mercies of God . A Roman Souldier told Iulius Caesar , It much troubles me , nor can I be heart-merrie , as oft as I thinke on the many fauours that I haue receiued from thy liberall hand ; but doe rather hold them as so many wrongs and iniuries done vnto me ; for they are so beyond all requitall , that I must of force proue vngratefull , which makes me to feare , that thou wilt proceed against me for a heinous offendor in this kind . In like manner , so many are the mercies of God towards man , and so infinite , that they may be held as Vigiles of his future seuerer Iustice . Iacob did in a manner vtter the same sentence against himselfe , Minor sum cunctis miserationibus tuis , The least of thy mercies is greater than all my merits ; nor can the best seruices that I can doe thee , make satisfaction for the least of those fauours which I haue receiued from thy bounteous liberalitie . Grant , ô Lord , that what is wanting in our owne worthinesse , may bee made vp in the mercies and merits of our Sauiour Iesus Christ ; To whom , with the Father , &c.

THE XXX . SERMON , VPON THE FRYDAY AFTER THE FOVRTH SVNDAY IN LENT . IOHN . 11.1

Erat quidam languens Lazarus .

Now a certaine man was sicke , named Lazarus of Bethanie , &c.

PEtrus Crysologus calls this , Signum signorum , The raising of Lazarus Christs greatest myracle . Mirabile mirabilium , Virtutem virtutum ; The signe of signes , the wonder of wonders , and the Vertue of vertues , or the power of powers . Saint Augustine , Miraculorum maximum , The myracle of myracles , which of all other did most predicate and blazon forth Christs glorie . Saint Hierome preferres it before all the rest that he wrought here vpon earth . By this prenda or pledge of his Diuinitie , Death remained confounded , the Deuills affrighted , and the lockes and barres of Hell broken . Genebrard , That it is the voice of a Crier which goes before a Triumpher , who makes Death the triumphant Chariot of his Maiestie and glorie . That a valiant Warriour should make a braue and gallant shew on horsebacke , hauing his Courser adorned and set forth with curious and costly Caparisons , it is not much ; but to seeme handsome and comely in Deaths palenesse , weakenesse , and foulenesse , beeing so ghastly a thing to looke on , God onely can doe this . Ante faciem eius , ( saith Abacuc ) ibit mors , Death ●●all flie before his face . Christ doth deliuer vs from a double death , the one of the soule , the other of the bodie , He deliuered them from their distresses , Psal. 107. ●0 . 1. Cor. 15.54 . Death is swallowed vp in victorie . He that drinketh takes the cup in his hand , and doth therewith what it pleaseth him : so did our Sauiour deale with Death , & therfore he called it a cup , drinking the same vp at one draught ; Death is a large draught , but Christ swallowed it downe . wherein he dranke a health to all Beleeuers . Saint Bernard vpon this occasion saith of him , Mirabilis potator es tu , Thou art a strange kind of drinker : O Lord , before thou tastedst of this cup , thou saidst , Transeat , Let it passe ; and after thou hadst dranke thereof , thou saidst , Sitio , I thirst . The Flesh was afraid , but the Spirit got the victorie ouer Death , with that ease , as a good Drinker doth of a good cup of drinke when he is verie thirstie . In a word , Not onely because this was a myracle wrought vpon a dead person that had lien foure dayes buried in his graue , but because the sacrilegious councell of the Scribes and Pharisees had layd their heads together , and plotted the death of our Sauiour Christ ; as also in regard of those other circumstances , That the deceased partie was nobly borne , and that many of good Q●alitie came to visit him in his sickenesse , and did weepe and bewaile his death , did our Sauiour performe this myracle . Amongst all those myracles which our Saour Christ wrought , Saint Augustine giues to this the first and prime place : and indeed it seemes to be an epitome and short summe of all those other myracles that he wrought in the whole course of his life ; for in the resurrection of one that is dead , there is giuen sight to the Blind , eares to the Deafe , a tongue to the Dumbe , feet to the Lame , motion to the Paraliticke , &c. And therefore Saint Iohn with this myracle doth ( as it were ) shut vp and giue a close to the proouing of his Diuinitie .

A certaine man was sicke named Lazarus , &c. Therefore his Sisters sent vnto him . Here we may consider the good aduisement and discretion of this noble paire of Sisters . When Marie Magdalen treated of the reparation of her own soule , she went her selfe in person , passing through a world of inconueniences ; but for the restoration of her brother to his bodily health , she thought it would be sufficient and serue the turne well enough , to send her Seruant with a letter to our Sauiour . The Worldling for the health of his bodie will round the world ; but will not stirre a foot for his soules health : For to esteeme of things as they are , and to giue them their true weight , and to put euerie thing in it's proper place , is not onely the marke of a prudent , but of a predestinated person . Aegypt taxed Moses of ingratitude ( as Phylon hath noted ) in his life , for that hee did forgoe Pharaohs Pallace , refused to be called the sonne of Pharaohs daughter , and chose rather to suffer aduersitie with the People of God , those poore Israelites , than to weare the Crowne of Aegypt , and to enioy the pleasures of the Court ; esteeming ( as Saint Paul saith ) the rebuke of Christ greater riches than the treasures of Aegypt . But first of all , he was not vngratefull ; for concerning those good blessings which he enioyed , he was more bound to God for them , than to the King . Secondly , he shewed he was no foole in doing as he did ; for better is one crumme of bread in the Lords house , than all the prosperitie of the world without it ; Than to enioy ( to vse Saint Pauls words ) the pleasures of sinne for a season . I had rather be a Doore-keeper ( saith Dauid ) in the house of the Lord , than to dwell in Tabernacles of sinners . Nazianzen reporteth , That the Emperour Valens offering Saint Basil his fauour , and to be a friend vnto him , if he would but bee a friend to E●doxius the Arian ; he told him , That he should highly esteem of the Emperours fauour and friendship , but hee was to esteeme more of Gods . Saint Augustine saith , That Adam did eat of the Apple , Ne contristaret delitias , &c. least he should grieue his Loue ; not led along with carnall concupiscence , but with a friendly affection . Suting with that of Saint Paul , That Adam was not deceiued , but the woman was deceiued : but it had beene better for Adam to haue displeas●d his wife , than to grieue the spirit , as Saint Paul speaketh of a sinner . In a word , fathers , mothers , chi●dren , wiues , friends , and all our kindred and acquaintance , are to be had in lesse esteeme than our soules , and our God . And therefore Marie Magdalen went in person for to seeke out Christ , for her God , and for her soule ; but did not so for her brother .

Behold , he whom thou louest is sicke , &c. The Saints doe much ponder the discretion of this letter .

The first consideration is , It 's briefenesse and shortnesse of stile ; Imagination ca●not desire an elegancie more briefe , nor a briefenesse more copious . Ap●leius●coffes ●coffes at the long and spatious Orations which the Priests made of their Syrian Goddesse . Elias mockt at those of Baals Priests continuing from morning to high noone ; Clamate voce maiori , ( said he ) Crie aloud , 3. Reg. 1● . for he is a god that either talketh , or pursueth his enemies , or is in his journey , or it may be that he sleepeth , and must be awaked , &c. Our Sauior Christ aduising vs how we ought to pray , saith , When yee pray , vse no vaine repetitions as the Heathen ; Mat. 6.7 . God regards not the length of our praiers , but their strength . for they thinke to bee heard for their much babling . It is now the fashion of the World , to amplifie reasons , and to inlarge it's discourses with the ornaments of Eloquence , the floures of Rhetoricke , choice Phrases , and a great deale of artifice and cunning ; but that of Heauen consists of few words , but is full of spirit and deuotion : one single Pa●er noster vttred with feruour , is of more force , than many vosario's without it . When a Vessell sounds , it is a signe it is emptie . Moses treating with God , sayd , O my Lord , I am not eloquent , neither at any time haue beene , Exod. 4. &c. but I am slow of speech , and slow of tongue . Moses was herin mistaken ; for I would haue thee to know , that a talking tongue and a dumbe heart doe not sute wel together . Diuine Bernard askes the question , Why God in the Lords Prayer did put this word Qui est in Coelis , Which art in Heauen , being that he is present euerie where , and in all places ? And his answer is , That his desire was , that our prayers should proceed with that feruencie and forcible ejaculations , as if God could not heare vs vnlesse by our prayers we pierced Heauen . As for our harpes , Psal. 137. we hanged them vp vpon the Willoughes . Ruffinus saith , That your Willoughes are but barren Trees , and without fruit ; and when Prayer proceeds from a drie heart , and a barren and vnfruitfull soule , it is like the Harpe there spoken of , that hangs vpon the Willoughes by the waters of Babylon . In a word , your Laconicall kind of Language , that which is short & full , Nazianzen saith , That it is The vttering of much matter in a few words ; and the fewer the words are , the greater are the voyces of our desires . When the Deuill left Iobs lips onely free from byles and sores , he did not doe it out of any pittie towards him , but out of a desire that hee had to draw some word of impatience or blasphemie from them : but he was both deceiued and ashamed , when he saw that he imployed them in these only foure praise-worthie words , Sit nomen Domini benedictum , Blessed be the name of the Lord . And say the Deuill should haue bereaued him of the vse of his lips , and that he should not haue beene able to haue vttered a word , yet his desires would haue spoken their mind in a loud voyce . Cum inuocarem , exa●diuit me Deus justiciae mea : He calls him , Deum justiciae meae , The God of my righteousnesse , not , The God of my Prayer : And why so ? The reason is , Workes out-speake Words Because Workes out-speake Words . Saint Iohn saith , That hee saw vnder the Alter the soules of the Martyrs , Crying with a loud voyce , How long Lord ? &c. But if these soules were seuered from their bodies , how could they crie ? Saint Gregorie resolues it thus , That their desires did crie out aloud . Moses did not vnfold his lips , nor once open his mouth , and yet God said vnto him , Why doost thou 〈◊〉 vnto me ? onely because his desires did set out a throat . So Abels bloud was said to crie out against Cain . So that with God a few words will suffice . Besides , your better sort of women ought to be verie sparing of their words , Auaritia in verbis ( saith Plaut●s ) in f●eminis semper laudabilis . Of a lewd and naughtie woman Salomon reporteth , That she inuiting a young man , irretiuit ●um sermonibus , prouoked him with her words . Ecclesiasticus saith , That wisedome and silence in a woman , is the gift of God : Nature may giue beautie , bloud , prosperitie , and other good gifts ; but wisedome and silence God giues : Sicut vit●a cocci●●● labia tu● , Cant. 4. ● . Thy lips are like a thred of scarlet , and thy talke i● comely . Those your womens haires which are dis-she●●led and blowne abroad with the wind , they did vse to br●id & bind them vp with a red ribbond ; And therefore the Bridegroome compareth his spouses lips to a thred of Scarlet , or some red coloured fillet to bind them vp , the better to show , that she should not be too lauish of her tongue , but of few words , and those too vpon fit occasion .

The second consideration in this their discretion , was , That they called him Lord , Domine , &c. Your greatest Kings and most powerfull Princes vpon earth , haue no dominion or empire ouer the soule , neither are they able to adde or take away one dramme of the spirit . 3 Reg. 1● . But thou , ô Lord , Thou art the vniuersall Lord both of Heauen and Earth , and we are thy handmaides and seruants ; and therefore thou canst not denie vs thy fauour . Saint Ambrose , expounding those wordes of Dauid , Seruus tuus sum ego , I am thy seruant , saith , That they who haue many Lords and Masters here vpon earth , cannot cleaue vnto God ; Seru●● t●us sum ego , serui dominati sunt nostri : Those creatures which God hath giuen vs to be our slaues , flesh , the dainties , the delicacies , the delights , & pleasant pastimes of this world , shall haue dominion ouer them .

The third , Quem amas , He whom thou louest . Amatus , or beloued , is a more honourable name than that of Angell , Beloued , a name of great preheminence . Apostle , Martyr , Confessor , or Virgine : Lucifer , was an Angell ; Iudas , an Apostle : The Heretick will not sticke to say , that hee dyes for Christs cause , and that he is a Martyr and a Confessor : your Vestalles , stiled themselues Virgines ; yet all these names , haue beene lyable to sinne , to misfortune , and Hell . But the name of Beloued , is not compatibl● in that kind , And Christ hath got the start of Man in his loue , For hee loued vs first , And where he once loues he neuer leaues off .

Besides , Two things I would haue you to note , which are vsuall with the Saints and children of God .

The one , to set before their eyes the fauours they haue receiued , to alledge them , to shew themselues thankefull for them , and to praise and commend them .

Gods fauours seldome come single . The other , Not to shew themselues forgetful of their seruices towards God ; Knowing that it is Gods condition and qualitie , when he bestoweth one fauour , to ingage himselfe for a greater . Ezechias alledged vnto God his holinesse and goodnesse of life : 4. Reg. 20.3 . O Lord , remember now how I haue walked before theein truth and with a perfect heart , and haue done that which is good ●n thy sight . Saint Gregorie presseth hereupon ; Were it not better to alledge thy miserie , than to represent those many good things which thou hast done , all which thou hast receiued from his hand ? But with God , to alledge them , and to shew our selues thankefull for former receiued fauors , is a powerfull meanes for the receiuing of far greater benefits and blessings from him . After that Dauid had made a large muster of his tribulations , He sayth , Conuersus , viuificasti me , & de abissis terrae , iterum reduxisti me , Thou hast quickned mee , and hast brought mee againe from out the deepes of the Earth . Where I would haue you to ponder the word iterum ; For God neuer does one single fauour .

The ●ighteous euer mind full of Gods seruice , forgetful of their Mat. 25. Secondly , the righteous are forgetfull of their owne seruices , for that they hold them so meane and so vile , that they iudge them vnworthy Gods sight . And when in that generall iudgement God shall say , I was naked and yee couered me , &c. The Saints shall answere , Lord when did we see thee naked , &c. And it is noted by Theodoret , that these are not words of courtesie , or out of mannerlines , but of meere forgetfulnesse . For it is their fashion , so to despise their owne seruices and deseruings , that they doe wholy forget them .

The fourth consideration of their discretion was , That so especiall is the fauor which God showes vnto his friends ; and the griefe which he conceiueth of any that shall befall them , that they held it a greater point of Wisedome to alledge that hee was his friend , than their brother . Saint Bernard sayth , That albeit the defect of my seruices doe dishearten mee , yet Gods great mercies , and his many fauours doe incourage mee : For it is not Gods fashion to forsake his friends .

And therfore saith Saint Austen , Non enim amas & deseris . The Princes of the Earth are now and then well content , their friends should suffer , because in them , Power and Loue is not equall : But those in whom these attributes goe hand in hand , ought not to suffer their friends to miscarrie . They would seeme here to put this vpon Christ , and to make this cause his owne . O Lord , That wee should loose our brother , it is no great losse , because in thee wee haue a brother : But thou ( ô Lord ) amongst so many thy professed enemies , hast lost a great friend . It is the condition of Gods Saints to greeue for the death of the Iust , Iniuries done to God , more greeuous to the righteous , than if done to themselues . because God receiues a losse in them ; and to resent their own proper iniuries , not for that these iniuries are done to themselues , but for that they are iniuries done vnto God . Tabescere me fecit zelus meus , quia obliti sunt verba tua , inimici mei : Vpon which place , Genebrard giues this exposition , That mine owne iniuries , doe not so much offend mee for that they are mine , but because they are offences done vnto thee . And Dauid in his thirtith Psalme treateth of some crosses and affliction , that God by sickenesse had layd vpon him , after he had built his pallaces , Thou didst hide thy face and I was troubled . I was loath to dye , Psal. 39. not for mine owne sake , for it were happinesse to me if I should dye to day or to morrow , but not for thee , What profit is there in my bloud , when I go downe to the pit ? What seruice can Dauid do thee , when he is layd in his sepulchre ? But ô Lord , in his life , in his honor , in his crowne , and in his kingdome , he may do thee good seruice : This , ô Lord , concernes thee , and must runne to thy account . The like bold insinuation did Moses vse , when he said , O Lord , pardon this people ; lest the Aegyptians should say , Thou hadst plotted this of purpose to lead them out into the Desert , and there to make an end of them , hauing no bodie to helpe them . Tibi soli peccaui , & malum coram te feci , vt iustificeris in sermonibus tuis , & vincas cum iudicaris ; Saint Augustine giues it this interpretation , Tibi soli peccaui , viz. Tibi solum sum relictus . O Lord , this wound was only made for thee , that thou alone mightst heale it ; all other Physitions haue quite giuen me ouer , there is not any one vpon earth that knowes how to cure mee , and therefore I lay the same open onely to thee , Vt iustificeris . Thou hast ordained a Law , That at what time soeuer a Sinner shall repent him of his sinne , and turne vnto thee , thou wilt blot out his offences : O Lord , I am sorrie I haue offended thee , I confesse my fault , and acknowledge my sinne before thee , and therefore it must be put to thy account , to pardon me ; otherwise it wil be said of thee , That thou doost not comply with thy promise .

Secondly , These two sisters did pretend to strengthen this our Sauiours loue to their brother . No loue where no releefe . For it doth not stand with the rules of friendship that a man should loue , and not releeue the necessities of him he loueth . One telling Theophrastus , That two such were very great friends , & that the one was very rich , and the other very poore ; He returned him this answere , It cannot bee , beeing they be friends . This very argument did these sisters vrge our Sauiour Christ withall : Lazarus beeing thy friend , and thou being life it selfe , why hast thou suffered Death to lay hold vpon him ? Againe , There is no force that is able to resist Death , but Loue , Loue is as strong as Death . Death hath been so audacious as to enter within our doores ; let Loue reuenge vs of this his presumption . The Athenians placed Loues Statua betwixt Mercurie and Hercules , the one the god of Eloquence , the other of Fortitude . To shew that Loue doth not consist so much in wordes , as in workes . Thou hast vouchsafed , ô Lord , to honour our brother with the name of friend , now manifest the same by thy strong arme , and thy powerfull hand .

The fifth , was their hauing recourse vnto him , that had caused this wound and was onely able to cure it . First , for that God is highly offended that we should haue recourse to any but himselfe . Secondly , Because no Phisition , nor earthly phisick can minister health without the will and pleasure of our heauenly Phisition , He woundeth , and he maketh whole . The former is notified vnto vs in Ah●ziah , who finding himselfe sore sicke of a fall through the Lattice window of his vpper chamber : sent ( fearing he should die of that bruise ) to consult with Baalzebub the god of Ekron . Which Messengers Elias meeting withall , said vnto them ; What is there no God in Israel that yee goe to inquire of Baalzebub the god of Eckron ? 4. Reg. 1. deliuer therfore this message from God vnto your king , Thou shalt not come down from the bed on which thou art gone vp , Osee 4.12 . but shalt die the death . Hosea doth likewise complaine , That his People had recourse in their doubts vnto Idolls , My People aske councell at their stockes . Lyrae renders it , In simulachro ligni . This my People is so foolish , that they goe to aske councell of a piece of wood . The seuentie Interpreters turne it thus , In virgis suis : Whereupon Rupertus hath obserued , That this was a kind of superstition which cloue vnto them from the Chaldeans , from whom they had receiued this infection ; for it was a fashion amongst them , when they would know what should befall them , to throw vp a couple of stickes as high as they could fling them ; or two arrows tied together , and marking the one for good lucke , and the other for bad , they mumbled I know not what words , and that which in the falling fell vppermost , did prognosticate the successe . Ezech. 21.21 . Ezechiel reporteth , That the King of Babylon comming with a great armie , doubting with himselfe , whither he should goe against Rahab or Ierusalem , comming where there were two wayes to take , vsed this superstition of the two Arrowes , Quaerens diuinationem . The King of Babell stood at the parting of the way , at the head of the two wayes , consulting by diuination , and made his Arrowes bright , &c. and the lot lighted against Ierusalem . This difference there is betwixt him that is a Saint of God , and him that is not ; that he in his griefes hath recourse first vnto God , and next to humane remedies ; wheras the other hath first recourse vnto Physitions : & when they notifie to the former , the danger wherein he is , he falls to a confession of his sins , a heartie repentance , and to the receiuing of the blessed Sacrament . The Antients did picture Health in the forme of a handsome faire Damosell sitting in a Royall Throne ; for without health there is no pleasure in royall Thrones , in Scepters , nor in Crownes : for the better conseruation whereof , we are to vse temperance in our dyet . The Serpent is the Symbole of Prudence , without which it is impossible to preserue our health . The foolish and vndiscreet man , that makes no reckoning of the falling of your Sereno's , or euening dewes , oftentimes blasting those that are in them ; as in Spaine , and the like hot Countries ; of your Sunnes heats , and your Snowes colds , your foule and pockie Whores , loose oftentimes their healths , if not their liues . But aboue all , we must haue recourse vnto God , for God is all in all ; and without God , little importeth temperance , prudence , Physitions , or Physicke .

The sixt consideration of their discretion , was , That they did propose their miserie , but not prescribe the remedie ; for it is sufficient , that we propound our necessitie vnto God . Saint Augustine saith ▪ Amanti , sat est nunciasse , It is enough for him that loues , to intimate his mind . And Saint Bernard , Sic melius tanquam non orantes , oramus ; tanquam diffidentes ; confidimus , &c. A modest kind of demanding , and a diffident seeming confidence , doth oftentimes further a suit , and promote the thing we pretend . Ezechias being threatned by Zenacharib , 4. Reg. 19. did before God vnfold his menacing letter ; O Lord , ( sayd hee ) thou maist read in these lines the pride and arrogancie of this blaspheming King . Saint Peter when his soule melted into teares , did not tell God what he pretended by them ; Which caused Saint Bernard to say , Lachrimas Petri video , precem non audio , I see Peters teares , but heare not his prayer . The blessed Virgin sayd no more than this , Vinum non habent , They haue no wine . And therefore , Psal. 37.5 . Commit thy way vnto the Lord , and trust in him , and he shall bring it to passe , &c. The Sisters good will was well knowne to our Sauiour , but they did not publish the same : for the Iust neuer ties himselfe to his owne will , Not my will , but thy will , ● Lord , be done ; His will must be ours . It was our Sauiours saying to his Father , when praying in the Garden , he besought him , Let this Cup passe from me . And in another place , I descended downe from heauen not to doe myne owne will , but the will of my Father that sent me . Anselmus saith , That a soueraigne will in man , and which doth not submit it selfe vnto Gods will , is the will of Worldlings , and sauouring too much of the earth ; and this superioritie would ( if it knew how ) rob God of his priuiledges , as proud Lucifer endeauoured to doe . And in another place , he tearmes a mans owne proper will , Pestem & lepram mundi , The plague and leaprosie of the world ; and that God doth punish nothing more vpon earth ; and that there had neuer beene any Hell , The peruersenesse of mans will . had it not beene propter propriam voluntatem , for this selfe-will of ours . Saint Bernard saith , That it conuerteth good into ill , and that it loseth the reward of Fasting , whereby Heauen might be gained : Alledging that of Esay , Behold , Esay 58.3 . in the day of your fast you will seeke your will . Cassianus reporteth of a holy Hermit , That a friend of his at the houre of his death asking his aduise , How he might be saued ? Answered , That he was neuer wedded to his owne proper will . Taulerius reporteth of a certaine Diuine , That he did oftentimes desire of God , That he would direct him to a Master that might teach him the way of his saluation ; and that at last he met with a poore man that was all ragged and torne : God giue you the good day , said he vnto him : To whom the other replied , I neuer had bad one yet : What meanest thou by that , quoth he ? He told him , I did euer place my happinesse and content in submitting my wil to Gods wil ; and because his will diuides it selfe into good and euill , contenting my selfe with his good will and pleasure , I haue alwayes led a contented life . But what ( said he ) wouldest thou doe , if God should cast thee into Hell ? He answered , My Soule hath two armes ; the one of Humilitie , the other of Charitie : with the one I would obey ; with the other I would take hold on God himselfe , and would force him to descend downe with me into Hell ; and hauing him along with me , I should enioy all happinesse and content . Leo the Pope saith , That the dispossession of our owne proper will , Omnes fid●les instruxit , omnes Confessores incendit , omnes Martyres coronauit ; Instructed all the Faithfull , inflamed all the Confessors , and crowned all the Martyrs .

Ecce , quem amas infirmatur .

Behold , He whom thou louest is sicke . This Ecce implies matter of admiration ; Behold , one that is beloued of God , and that is sicke . The Angell said vnto Gideon , The Lord is with thee thou valiant man . But hee answered with a kind of admiration and wondring , Ah my Lord , If the Lord be with vs , why then is all this euill come vpon vs ? This is a secret hidden from the eyes of the flesh ; wherein we are to acknowledge these two truths :

The one , That Tribulation conserueth Vertue .

The other , That God giues tribulation to his best friends , as a reward of their great and good seruices .

Touching the former , In that earthly Paradise , Vertue was conserued in it's perfect rest and quiet , because the goods of the bodie did concurre with the goods of the soule . But this concord was broken through sinne ; and then vertue , amidst it's ease and pleasure , liued in greater danger ; but in it's tribulation , in greater securitie . Caietan saith , That the certainest and most assured signe that Vertues are such strangers here vpon earth , is , for that they haue need of so many materialls of persecutions for their preseruation . Fire being in it's own sphere , is solely by it selfe conserued without any fuell to maintaine it , or breath of aire to blow it : the like succeedeth with Vertue .

Touching the second , Saint Ambrose saith of Iob , That before the stormes of affliction fell vpon him , he was a holy man ; yet for all that had he not the reward of holy , The best reward that God can giue his followers Virtutis praemium non habebat , God had not rewarded him for this his vertue : He had shewed himselfe a valiant souldier in peace , but not a Conquerour in warre ; and that his troubles and afflictions bestowed vpon him the Palme of this his victorie . He saith likewise of Ioseph , That the temptation of his Mistresse clapt the Crowne of Chastitie vpon his head ; and the wrong he receiued by imprisonment , was the Touch-stone of his valour . Your earthly Crownes are made of gold , but your heauenly Diadems , of the thornes of tribulation ; Necesse fuit , vt tentatio probaret te , It was needfull that thou shouldst be tried by temptation . But this is a Theame which hath beene beaten vpon heretofore , and in many places much insisted vpon , and therefore I will passe it ouer .

Mans miserie the blason of Gods Maiesty . This sickenesse is not vnto death , but for the glorie of God , &c. That great & dangerous diseases honour the Physition that doth cure them ; that great and terrible tempests recommend the Pilots skill that can preserue the Ship amidst those cruell flawes and raging seas ; that great victories innoble the Captaines that obtaine them , is a manifest and knowne truth : but that those stormes which pricke and paine my feet , should serue for flowers in Gods hands ; that those stones whereat I stumble , should serue as Diamonds for his Crowne ; this is a hidden treasure , and a secret mysterie of heauenly Phylosophie ; but so certain , that in case God had not created the world for any other end than to throw tribulations vpon his friends , it had beene a famous piece of worke , and a most glorious Fabricke : for so great is the glorie which a Saint drawes from his sufferings , that he makes no reckoning of the paine that he indures . And it is fitly tearmed glorie , for that all our felicitie consisteth in the seeing of God , Tribulation openeth the eyes of the Soule , whereby wee come to see him the better , Vexatio dat intellectum , It is a kind of glorie to suffer affliction . Heretofore ( sayd Iob ) Auditu auris audiuite , nunc autem oculus meus videt te , In my prosperitie , ô Lord , I had some knowledge of thee ; but now in my miserie sitting on the dunghill , I haue seene thee with myne eyes ; I find a great difference between that which I heard , and that which I now see . Not that he saw God , ( saith Saint Chrysostome ) but because his knowledge was by his miserie made more cleere . After that man had fallen by sinne , God gaue that to him for a punishment , which before he had bestowed vpon him for entertainement : He had placed him in Paradise , to dresse & keepe it ; afterwards he allotted it him as a chastisement , In the sweat of thy browes , & c· and the mysterie is , That Gods disfauour is Hell , his fauour , Heauen : but trouble and affliction sent vs by God , is like vnto Moses his Bush , which the more it flamed , the fresher it seemed ; for ( as it is obserued by Saint Gregorie ) the fire did serue there in stead of water : Suting with that of Saint Paul , Licet is qui foris est , noster homo corrumpatur ; for by how much the more the bodie is dried vp and withered away , by so much the more doth the soule grow greene and flourish ; and by how much the more the outward man waxeth weake , by so much the more the inward man waxeth strong .

For the glorie of God , &c. Before your great battells are fought , they first begin with skirmishes ; in your Tilts and Tournaments they begin with proffers and flourishes ; betweene Loue and Death , after eithers brauado's , the warre is now ended : Loue skirmisheth with Death , and hath gotten himselfe such great glorie in this conflict , that with a generall shouting all crie out aloud , That Loue will win the field . There are many , who not truly looking into the cause of their punishment , crie out with Iob , O , that my griefe were well weighed , Iob. 6.2.3 . and my miseries were layd together in the ballance , for it would be now heauier than the sand of the sea . And in another place , He hath multiplied my wounds without a cause . And Dauid complaineth , I did not enter into the cause of those many stripes which God had laid vpon me . But to al this it may be answered , That the cause thereof is the glorie of God . The stench vapours it selfe from forth the earth , it inuirons the circumuicining aire ; the Wormes are knawing on Lazarus carkasse : all this loathsomenesse , this stench , and these Wormes , turne to the glorie of God .

That Mary which annoynted the Lord with oyntment , &c. The titles whereby the Spirit of God makes these Sisters , and their brother knowne , are those their seruices expressed to our Sauiour Christ . Mary , who annoynted his feet , Martha who feasted him ; and Lazarus , his beloued friend . For the greatest noblenesse that a soule can inioy , is , To serue and loue God ; Feare God and keepe his Commandements , &c. This is the onely true valour in man . Philon expounding that place vpon Genesis , These are the generations of Noah , &c. He saith , That God willed Moses to make a Pedegree or Genealogie of Noah , but hee did not make it by fetching it from his famous ancestors , as your Noblemen and Gentlemen doe now a dayes , but from his Vertues . Those forefathers , and great grandfathers , which made Noah so renowned , were his obedience , his constancie , his fortitude , and his pietie . This is the true nobilitie of Gods Saints . The diuine Histories that blazons foorth Iob , describes him thus , Iob. 1. Hee was an vpright and iust man , one that feared God , and eschued euill , &c. But why did hee not make mention of his Fathers and his Kindred and Alliance ? Because Gods Saints , boast not their parentage , but their vertue . Saint Chrysostome prooueth at large , that a man ought not to be commended for any thing , but his vertue . And hee rendereth three very good reasons for it .

The first is , That all other our goods end with our liues ; Nothing more properly ours , than Vertue . but vertue indureth for euer . The rest are bona aliena , they are not ours , but of others . But vertue , is bonum proprium , It is our owne proper good . And Saint Chrisostome treating of Nabuchadnezzars Statua , much condemneth the meanes that was vsed for the increasing of his honour , and authoritie : For he dishonoured himselfe by hauing that to be honoured ; shewing thereby , that he relied more vpon a Statue of mouldring mettalls , than his owne bodie and soule : representing those therein , that are honoured more in the world for those outward goods of the body , than those inward goods of the soule ; confessing as it were , that because they haue not any thing in them that deserueth honour , they erect them Statues to bee adored .

The second , None of all these exteriour goods doth satisfie the soule , but Vertue fills the Vessell of mans heart . Saint Ambrose interpreting that verse of Dauid , Accedite ad Deum , & illuminamini , ( id est ) illuminabimini ; addeth therevnto , Accedite , & satiamini ; accedite , & liberamini ; accedite , & dimittemini : Come vnto God , and yee shall be illightned , for he is the Light ; come vnto him , and yee shall be satisfied , for he is the Bread of life ; come vnto him yee that are thirstie , for he is the Fountaine of liuing waters ; come vnto him and be freed , for he is freedome it selfe ; come vnto him yee that desire pardon , for he is the Remission of sinnes .

In all humane goods the cretures haue the start of man . The third , These humane goods are so base and so vile , that none can truly commend them . Art thou bold ? A Lyon is more bold than thou . Art thou strong ? A Beare is farre stronger : Art thou beautiful ? a Peacocke goes beyond thee : Art thou braue and gallant ? A Horse in his rich Caparisons is a more glorious sight : Liuest thou in great Pallaces ? a Iackedaw , nay a Spider liues in greater and farre more sumptuous : Art thou a curious Workeman ? The Bee is a better : Art thou nimble of bodie ? The Hart is more : Hast thou a good eye ? The Eagle hath a quicker : Hast thou a quicke sent , euerie Dog will out-nose thee : Art thou a good husband ? The Ant is a better . It is a shame therefore that thou shouldst boast thy selfe of those things wherein the bruit beasts do surpasse thee . In a word , it did stead Lazarus more to be our Sauiour Christs friend , than nobly borne , or antiently descended .

The goodnes of Gods condition toward Penitents , expressed two manner of wayes . First , he neuer remembers their sinnes . Esay 38.17 . Which annointed his feet with oyntment . Here are two truths touching the goodnesse of Gods condition , pointed forth vnto vs :

The first , That during all the time of Marie Magdalens perdition and profanenesse , there is not the least print or shew in Gods booke concerning any such matter , nor any memorie thereof remaining vpon Record ; Marrie the World calls her Maria la Peccadora , Marie the Sinner , and represents nothing else vnto vs but her sinnes : but God doth not so , nay he doth not so much as thinke vpon them , or once offer to call them to mind . Projecisti post tergum tuum , ( It was the saying of good King Ezechias ) omnia peccata mea , Thou hast cast all my sinnes behind thy backe . It is a Spanish phrase , Echar al trançado , of that which is no more to be seene . Saint Augustine expounding that place of Ieremie , Ecce , ego obducam ei cicatricem ; saith , That the Chyrurgeon cureth the wound , but doth not take away the skarre , but there is some marke thereof still remaining ; but God not onely cures the wound , but therewithall quite quits the signe , as if there had neuer beene any such thing at all . Saint Chrysostome addeth hereunto , Cum sanitate reliquit pulchritudinem : Nor shall it bee an excesse of speech , to affirme , That Marie Magdalens repentance made her appeare more faire and beautifull than Saint Agnes the Martyr , S. Agatha , or S. Cicile .

Secondly , hee neuer forgets our seruices . Mat. 26. The second is , That God neuer blotteth out of his remembrance those seruices that he receiueth from vs , nor will suffer his friends to bee forgotten : And therefore our Sauiour saith touching this sinfull woman , Verily I say vnto you , wheresoeuer this Gospell shall be preached throughout the whole world , there shall also this that she hath done , be spoken of for a memorial of her ; yee may chance to forget it , but God will not . Your Kings nominate Chroniclers to write downe the seruices of their Vassalls , and the famous acts of the valiant and stout men of war ; Iosaphat the sonne of Eliud ( as we may read in the booke of the Kings ) erat à Commentarijs , 2. Reg. 8.16 . was the Chronicler . But Kings either not read them , or soone forget them : In Assuerus his Annals is set downe the good seruice which Mardochee had done him , by freeing his life from a treason that was plotted against him ; but Assuerus had quite forgot it . But God is so farre from forgetting such seruices , that he vseth to assume vnto himselfe a name from the seruice that they doe him : he said vnto Iacob , Gen. 31.13 . Malach. 3.16 . I am the God of Bethel where thou annointedst the Piller , where thou vowedst a Vow vnto me . Corresponding with that of Malachie , Scriptus est liber monumenti coram eo , And a booke of remembrance was written . Anonother letter hath it Recordationis , agreeing with the common Translation .

Our friend Lazarus sleepeth , &c. What a strange kind of thing is this , that Lazarus being dead should find friends ? For it is the course of the world , to hold him our friend that liues in plentie , prosperitie , and enioyes his health ; but not that a sicke man , nay a dead man , should find a friend , &c. Iob made it his complaint , My friends and familiar acquaintance forsooke me , and would not looke vpon me in my miserie : And he drawes his comparison of their sudden departure , from those downefalls of water in the Winter , which glide away with all the speed that may be . Salomon compares them to a rotten tooth , and a wearie foot . The Harlot is likewise the hierogliphycke of false friends ; whose embraces and kisses are like those of Iudas , for money : your Quicke-siluer is likewise a simbole of the same , which forsaketh the gold in the Chrisoll ; these are all of them things that faile in the time of need . The World hath not any one thing wherof it is more vnmindfull , than the Dead ; Obliuioni datus sum , tanquam mortuus à corde , O , that the Dead should be forgotten by that heart which gaue it life ! and that he should be forgotten by his friend , who placed him in honour and in riches . In a word , by how much the more miserie increaseth in the world , by so much the more friendship decreaseth . Saint Chrysostome saith , That the best friend that euer was , ascended vp vnto Heauen . Saint Augustine , That a friend is like a Physition that loues the Patient , and hates his disease ; but if Death come betwixt him and home , his skill is at an end ; for he that can recouer health , cannot recouer life : this is onely reserued for our Sauiour Christ , who is Medicamentum vitae , & immortalitatis gratia . This Physition stiles Lazarus , his friend , in health , in sickenesse , and in death . Manus eius tornatiles . That Artificer which leuels his worke by his eye , commonly goes crookedly to worke , and commits many disproportions ; but he that workes in a wheele as Turners doe , or in a Presse as your Printers , keepes a continuall euenesse and equalitie , in sickenesse and in health , in prosperitie and aduersitie , in Winter and in Sommer ; and such an Artisan was our Sauiour Christ in all his actions .

Our friend Lazarus sleepeth , &c. It is an ordinarie Language in Scripture , Death , whither temporall or spirituall , called a Sleep , & that fitly . to call Death , Sleepe ; whither it be the death of the soule , or the bodie . To him that was dead in the soule , Saint Paul saith , Arise thou that sleepest , &c. Some sinners are so sound asleepe , that neither lights , loud calling , nor shogging of them can awaken them ; Percussi eos , & non doluerunt , I smote them , and they grieued not . Saint Augustine confesseth of himselfe , That he lay long in this Lethargy ; and descending to vices in particuler , he saith , That God calling vpon your Theeues , for to haue them to make restitution ; vpon your reuengefull natures , that they should not seeke reuenge ; and vpon your Sensualists , that they should leaue off this their beastly course of life : some of them answer , That they cannot ; others , That they dare not . Other Sinners there are that heare God in their sleepe , taking their dreames to be reuelations ; considering with themselues , That God is woont to speake in dreames and in visions ; Iob. 33. For God speaketh once or twice in dreames and visions of the night , when sleepe falleth vpon men , and they sleepe vpon their beds , then he openeth the eares of men by the corrections which he had sealed , that he might cause man to turne away from his wickednesse , that he might hide the pride of man , and that his life should not passe by the Sword .

The death likewise of the bodie , is , and that verie fittingly , termed sleepe .

First , For the rest that they take : The Phylosophers called it Tempestatis p●rtum , the Hauen to our weather-beaten liues ; Perigrinationis finem , the end of our pilgrimage here vpon earth ; Omnium malorum medicamentum , A remedie against all diseases .

Iud. 3. Secondly , For the danger wherein it leaueth sinners : Holofernes layd him downe to sleepe , fully persuading himselfe , that he should haue enioyed Iudith in his armes when he awaked ; but alas poore soule , before euer hee was aware of it , Gen. 20. he found himselfe in Hell . Abimilecke got him to bed , with hope to haue his pleasure of Saraah , but in the dead time of the night he found himselfe in the hands of an angrie God . To the rich man that inuited his soule to take his fill , Luk. 12. for there was store enough for many yeares , Hac nocte , &c. This night shall thy soule be taken from thee . Saul slept verie soundly and carelessely in his Tent , when Dauid might haue giuen him his passeport for another life . 1. Reg. 2.6 . And therefore no man ought to lay him downe to sleepe with lesse heedfulnesse , than if hee were now lying on his death bed . Your wretchlesse sinners feele a harder passage of it , and farre greater torment than the Iust. Death vseth to bring great torments with it : First , In seperating the soule from the bodie . Secondly , In forgoing those things it loueth , as gold , siluer , lands , houses , wife and children , which are all of them strings whereunto the heart is tied ; besides the venture of our condemnation for euer , and the agonie of so many feares that will in this dissolution seise vpon vs . From all which the Righteous , though they threaten him neuer so much , remaineth free and vntoucht .

Christs passions differing from ours . He groaned in the spirit , &c. The Greeke word signifieth to roare , to crie out aloud , to waile , to lament , and to be much mooued : According to that of Theophilact , Et turbauit semetipsum , And was troubled in himselfe : It did awaken in the sensitiue part of him , those affections or passions , which ( as Aristotle saith ) are like vnto dogs , who in hearing any noyse , fall presently a barking till that their Master do still them & make them hold their peace . In vs it is a kind of imperfection , because these affections or passions fall a balling without any reason in the world , and no iust occasion being giuen . But in our Sauior Christ , these passions were not without cause , as Saint Augustine hath noted it , Saint Gregorie , and Saint Hierome ; neither can they presse him further than hee is pleased to command them . If here our anger take hold vpon vs , it is like a fierce mastiffe , which being set on by his Master , takes hold on the Bul , and will not let him go , though he be rated off againe and againe . In conclusion , two things doth here recommend themselues vnto vs .

The one , That our Sauiour Christ was angrie .

The other , That he was mooued to much compassion .

His anger was occasioned through the Iewes incredulitie , ( as it is noted by Cardinall Tolet and Caietane ) whose hardnesse and vnbeleefe was such , that hee was forced to take Lazarus his life from him , to disconsolate those two kind Sisters , to draw teares from their eyes , and sobs from their brest , and afterwards to returne himagaine vnto the world , and onely that some might be drawne to bele●ue . Saint Cyril saith , That this his anger was against Death and the Deuill , as if he had threatned their ouerthrow , and vowed their destruction ; as it is prophecied by Osee , O mors , ero mors tua , O death , I will be thy death . &c.

Vbi posuistis eum ? Where haue yee laid him ? &c. O Lord , Why shouldst thou aske this question ?

I answer , That he did it for two reasons .

The one , The countenance of a Sinner is so strangely changed , and is so strangely altered from what he was before he fell sicke of sinne , that it is a phrase of Scripture to say , God doth not know him . Thou lendest thy friend thy Horse or thy Cloake , the one is returned to thee so lame and so leane , the other so ill vsed and so vtterly spoyled , that not knowing thyne owne , thou sayest , This is not that which I lent . Of an vntowardly and vngratious sonne the father will vsually say , He is none of my sonne ; so said God to the foolish Virgins , and to those that had wrought myracles in his name , Nescio vos , I know yee not . Your Robbers on the Highway disfigure the faces of those whom they rob and murder , to the end they may not be knowne . And there is nothing that makes the Soule fouler , than Sin , Denigrata est facies eorum super carbones : and it beeing so faire & beautifull before , it is no great meruaile that God should not know it . So that now our Sauiour seemes not to know the place , there being so great a difference betweene the one place and the other [ that of the life of Grace , and that of the death of Sinne ] that he here askes , Vbi posuistis eum ? Where haue yee layd him ? Saint Chrysostome alledgeth , That hee vsed the like question when hee called vnto Adam , saying , Adam , Adam , vbi es ? Adam , where are thou ? I find thee in a different place from that wherein I put thee ; I placed thee in prosperity and content , and I find thee now in wretchednesse and in miserie : Who caused this so great an alteration in thee ? Saint Cyprian saith , That this question was made more to the Sinne than to the Sisters ; and that Lazarus representing Mankind , he said , ( speaking of our sinnes ) Vbi posuistis eum ? Where haue yee layd him ? I placed him in Paradice , and yee haue put him in the graue . The like is reported by Petrus Crysologus ; and he calleth the Graue , the Caue wherein the Deuill hides his thefts : and because the beginning of all this harme proceeded from woman , he asketh the Sisters , Vbi posuistis eum ? Where haue yee layd him ? For there are many women ( God hauing placed man in honour , happinesse , and health ) which bring man to his graue .

The other , A Sinner through sinne is remooued so farre from God , Sin discoasts a man from God . ( in Regionem longinq●am ) that God askes , where he is ? For if it were possible for man to hide himselfe from the all-seeing eye of God , doubtlesse he would hide himselfe in the land of Darkenesse , that is , of Sinne. And therefore it is said , Psal. 1.6 . The Lord knoweth the way of the Righteous , and the way of the Wicked shall perish .

And Iesus wept . Reasons why Christ wept . Of this sheding of teares wee haue rendred many reasons elsewhere : Those which now offer themselues are these :

The first is of Saint Ambrose and Saint Chrysostome , who say , That Christ was mooued to weepe , by seeing Marie and Martha weepe . Christ seeing the Widow of Naim weepe , said vnto her , Noli flere , Weepe not ; and in the house of the chiefe Ruler of the Synagogue , he sought to diuert their teares ; and yet heere these of Marie seeme to extort by force the falling of these teares from his tender eyes . Marie had accustomed her selfe to talke with our Sauior in this ●ind of Language , it being a Cypher which onely our Sauiour vnderstood ; and because she talked to him in teares , he answers her in teares . The exhalations of Maries heart ascend vp to the heauen of Christs eyes ; and these humane teares draw downe diuine teares , obtaining that by grace which was impossible for nature to compasse .

The second is of Saint Hilarie and Epiphanius , who affirme , That he thinking on the obstinacie of the Iewes , and their finall perdition , brake forth thus into teares . For no man can comprehend what an offence to God is , saue God himselfe ; and therefore none , ô Lord , can so truly bewaile sinne , as thy selfe . And it seeming to our Sauiour Christ , that two eyes were too little to lament their miserie , he added fiue wounds , which serued as so many weeping eyes , not shedding water , but bloud . Saint Bernard saith , That in the Garden our Sauior did sweat bloud , that he might weepe with all his whole bodie ; treating therin touching the remedie of the mysticall bodie of the Church . Eusebius Emis●nus saith , That he did groane and weepe , in token that wee ought grieuously to lament and bewaile our sinnes . Ier. 9.17.18 . And to this purpose saith Ieremie , Call for the mourning women , that they may come , let them make hast , and let them take vp a lamentation for vs , that our eyes may cast out teares , and our eye lids gush out of water . And why , I pray you , so much weeping and lamentation , Quia ascendit mors per fenestras , Ibid. 21. ( as it followeth anon after ) Because death is come vp into our windowes , and is entred into our Pallaces , to destroy the children without , and the young men in the streets . The Soule is gone forth , and Death hath entred in , weepe therefore , The death of the soule is a true death ; that of the bodie but a shadow . &c. The death of the bodie is a type of that of the soule : And therefore Saint Gregorie saith , If I shall walke in the midst of the shadow of death . He saith , That the departing of the bodie from the soule is but a shadow , but the departing of the soule from God is a truth ; and as a shadow is a refreshing in Sommer , so is death to the Righteous . The Wicked sticke not to say , There is no comfort in the end of man : But Gods Saints say , Thou hast couered vs with the shadow of death ; When the fire of Hell did threaten vs , Death did shelter vs with it's shade . Cada vno habla de la Feria , como le va en ella , Euerie one speaketh of the Market as hee makes his pennie-worths . The Iust hath no cause to weepe , because hee that enioyeth God , enioyeth all the happinesse that can be spoken or imagined ; but the Sinner may crie out , Ego plorans , & oculus meus deducens aquas , quia longè factu● est à me consolator . It being the soule of my soule , and now seuered so far from me : thou hast cause to bewaile a bodie without a soule . It is a lamentable thing , ( saith Saint Augustine ) that we should bewaile other losses , and not that of our soule : Men carelesse of nothing more , than of their soules . Quid tam malè de nobis meruit anima nostra ? How hath our soule so ill deserued of vs ? He there considers the great care we haue of a new suit of cloathes , that neither the dust , the moath , nor the least wrinckle should hurt it , but are verie curious in folding of it vp . He that buyes , hath an especiall eye to two things :

The one , to looke verie well to that he buyes , be it pearles , apparell , or horses , and will first make proofe and diligent enquirie of their goodnesse , &c.

The other , To cast about with himselfe , how he shall be able to pay , and to driue the price as well as he can . Doe thou likewise endeauour to vse the like diligences concerning thy soule ; consider first , what kind of stuffe it is , and what it is worth , and then beat the price , and see for what thou canst buy it : Which course if thou shalt but take , thou wilt looke to it the better , and esteeme it the more and not set so slight by it as many doe .

Dead Lazarus the embleme of a Sinner . Take yee away the stone : He stinketh alreadie , for he hath beene dead foure dayes . Lazarus being now foure dayes dead , lying stinking in his graue , and with a tombe-stone vpon him , doth represent a Sinner , that through long custome is growne old in his sinnes ; That which might well haue beene cured , hauing gotten strength by time , is become incurable : not that it is impossible to be healed , but because it is a strange kind of cure , and healed with a great deale of difficultie . And therefore the Wiseman saith , That a Young man enured to ill , Age will not make him giue it ouer . Chrysostome calls Custome , Febrim furiosam , a hot burning Feuer ; whose raging flame taking hold on our appetites , there is no water that can quench it . Phylon calls it Regem animae , The King of our soule : agreeing with that language of Saint Paul , Let not sinne raigne in your mortall bodies . Plato reprehending a certaine Scholler of his , of some ●ight faults ; which he confessing , but making light of them , his Master told him , Custome is no such light thing as you make it . It is Saint Hieromes obseruation , That Ieremie said , O Lord , I know not how to speake , because I am but a child . And Esay , Woe vnto me that I haue held my peace , for I am a man of polluted lips . The one , God cured by onely touching his mouth with his finger : the other , he was faine to cauterise with a hot burning cole . Old sins , like old sores , hardly cured . Now the infirmitie being all one , why should the remedies bee so disequall ? I answere , That the sinne of Ieremie was but a child as it were , verie young and tender , and therefore any the least remedie would serue his turne : but Esay was an old grown Courtier , &c. Saint Augustine dwells much vpon this word Quatriduanus , his foure dayes lying in the graue . The Euangelists make mention of three dead persons which our Sauiour raised vp to life : not that he had not raised vp more , but because these doe represent the deaths of our soules . The daughter of the chiefe Ruler of the Synagogue which went not out of her house , A threefold death of the Soule . represent those our secret sinnes which passe in our withdrawne roomes , and the closest by-corners about the house : The young man of Naim , those publique sinnes which proclaime themselues in the Market place , and comming out of doores , offer themselues to euerie mans view , your widows sonnes being generally lewd and ill giuen : Lazarus , those that stinke and grow vnsauorie through their too long custome of sinning , hauing lien long in this graue of death . Saint Augustine saith , That the name of three , in Scripture , betokeneth many sinnes ; but that of foure , more than many . And this phrase of speech is vsed by Amos , Amos 11. For three transgressions of Moah , and for foure I will not turne to it ; signifying thereby , many , & more than many . O terque quaterque beati , implies a world of happinesse : to the like sence sounds this word Quatriduanus , Foure dayes since .

Whence it is to be noted , Gods loue seene by the delayes he vseth in his punishing . That sins when they begin like the waters to swell so high , they leaue their bed and run ouer the bankes , causing a miserable inundation . Gods anger growing wearie in the expectation of our amendment , draws his sword at last to cut vs off . The sinnes of Sodome cried out so loud , that the clamor thereof came to Gods eare ; so shril was the noyse , that it brake through those other inferiour heauens , and ascended vp to the Throne of Thrones , where he sate in his Imperiall Maiestie . God was wondrous angrie at it , yet had hee this patience with himselfe , that before he would execute his wrath vpon them , he said , Vadam & videbo , I will goe downe and see whither they haue done altogether according to that crie which is come vnto me , &c. What greater euidence , ô Lord , Genes. 1● . of thy loue , than these thy delayes ? God did beare with them yet a little while longer , and hee did looke and stand waiting to see whether Sodome would amend the foulenesse of her sinne : so that when hee came downe to see how things passed , had he found them sorrowfull for what they had done amisse , and repenting themselues of their former euill life , hee would haue sheathed his sword , and withdrawne his displeasure . The same conceit passeth in that Parable of the Tares ; the Tares grew vp amongst the Wheat , and the seruants asking their Master , Wilt thou that we goe and plucke vp the tares ? He said vnto them , No , let them grow vp both together . And why so , ô Lord ? It may be they wil die and wither away of themselues ; if not , the haruest will come ere long , and they shall be cut downe , bound vp , and cast into the ouen . So that Gods patience , you see , is great ; but when we perseuer in ill , Gods anger comes like an inundation vpon vs . But I will conclude this point with Saint Austens owne conclusion , Sub tali resuscitatore , de nullo iacente desperandum est , Let no man despaire of rising , be he neuer so much cast downe , hauing such a one to raise him vp from Death to Life , as our Sauiour Christ Iesus , who is all Loue , and Mercie , and Goodnesse , and the Resurrection of all those that rely vpon him by Faith .

He stinketh alreadie . Martha here showed herselfe of somewhat a queasie stomach , and too daintie a nose , but so did not our Sauiour Christ . Giuing vs thereby to vnderstand , That a sinner sauours ill to all the world , but not to Gods nosthrils . When God shewed vnto Peter the sheet full of snakes , and lizards , and willed him to eate , it caused a verie great horrour in him : But vnderstanding afterwards , that the mysterie was in that which was signified thereby , and not in the doing of it , hee did acknowledge that there was not that sinner vpon earth , that was cast out from Gods bosome . You may come to be loathsome vnto your selfe , Iob. 7. but not vnto God , I am a burthen vnto my selfe . Iob said this of himselfe , euen then when Gods eyes were gratious vnto him , and looked fauourably vpon him . My flesh is clothed with wormes and filthinesse of the dust , my skinne is rent and become horrible ; I cannot indure the ill sauour that I beare about me ; I haue not eyes to behold mine owne wretchednesse . But God hath an eye to looke vpon thee , and a heart to indure thee , and loues thee more than thou louest thy selfe . Those fiue and twentie young men which Ezechiel painteth forth clapping nosegaies to their noses , some say that it was to defend them from the euill sauour , as if they should haue giuen Iob a pomander to drowne the stench of his sores , beeing on the one side nothing but plaisters , and noisome vnctions , and onthe other amber , and muske . But Isidorus Cladius reads , Applicant odorem malum ad nares meos . They turne their eyes towards the Sunne , and putting their faces from mee , they seeke to auoid the euill sauour that comes from mee . The translation of Ionathas doth fauour this conceit , Obuertebant podicum faciebus eorum . In the honour of their Idols , and in their scorne of mee , they did vse the greatest inciuilitie could be offered vnto any . They are a stampe and embleme of those sinners before whom Vertue , and Holinesse of life sauoureth ill ; but the myre of Vice and Sinne smelleth sweet . We know that the sauour of God is a sweet smelling sauour : Christi bonus odor sumus , We are a sweet smelling sauour vnto Christ . His name is a precious balme ; His garments smell of sweetnesse . But as vnto weake eyes the Sunne is hatefull ; so to a depraued sent , this sweete odour is vnsauourie . Yet God will not take a loathing at sinners , though like Lazarus , they lye stinking in their graues . For , albeit their sinnes doe offend his nosthrils , yet will hee not turne away his eye from a sinner , nor pull backe his hand from the dressing and curing of him . And as the father is not squemish and queasie stomacht , to helpe his child that is falne into the myre , and is nothing all ouer but filth and dyrt , but doth take him vp and comfort him , and wash him , and cloths him cleanlier and neater than he was before ; so doth God with Sinners , when they haue falne ouer head and eares into most foule and loathsome sinnes , &c.

Hee cryed with a loud voice , Lazarus , come foorth . Hee cryed out aloud ; for many , following the errour of Pythagoras , did verily beleeue that the soules of the dead did remaine in the graue with their bodies . Why the heathen erected Pyramides ouer their deceased . To this purpose were erected those famous Pyramides of Memphis , and of other parts of the World , I say these their Pyramides were directed to this end ; for they persuading themselues that the soule was a fierie substance , they imagined it to be in forme like a Py●amis . Saint Austen saith , That at the sound of this voice , Death was strucke with astonishment . Dauid in a Psalme of his , setteth forth the obedience which all creatures beare to the voyce of God , as well lightning , raine , & thunder , as the rest ; The voyce of the Lord breaketh the Cedars , Psal. 29. 〈◊〉 the Cedars of Libanon : There is not the tallest Cedar in Libanon , which a flash of lightning , or a cracke of thunder will not rent and teare vp by the rootes , and consume it to ashes . The voyce of the Lord maketh the Wildernesse to tremble , it diuideth the flames of fire ; it maketh the Hindes to calue , and discouereth the Forrests ; there is not that least of liuing creatures , the poorest or the smallest Worme , that hides it selfe in holes and in the Rockes , which is not brought to light , and shewes himselfe when God calls vnto him . Phylon prosecuting this argument , weighes with himselfe the forcible violence of the Winds , in that they turn vp the sturdiest okes , making the roots euen with the tops ; in that they ouerwhelme the tallest ships , and that they leuell with the ground the goodliest and the greatest buildings . Yet all these are nothing , compared with the powerfulnesse of this our Sauiour Christs voyce , which made Hell gates to shake , strooke Death dead , and made the Deuills roare for feare , &c.

Then he that was dead came forth , ●o●nd hand & foot with hands , &c. The difference betwixt Lazarus rising out of the graue , & our Sauiour . This dead man came forth , his feet and his hands being bound ; which caused Saint Ba●il to crie out , Miraculum in miraculo , Here 's one myracle vpon another : To raise vp one that was dead , was a strange and a ghastly kind of myracle ; but that beeing now aliue , he should goe , being bound hand and foot , was another as strange & great a myracle . Lazarus ( had God beene so pleased ) might haue left his winding sheet in the graue , his Kerchiefe , and the napkin that couered his face and eyes , as our Sauiour Christ did in his Sepulchre ; but Lazarus here brings them out with him , in token that he did rise to die againe ; but our Sauiour Christ rose neuer to die any more , though Lazarus died some thirtie yeares after this his resurrection , as it is left vs vpon Reco●d by Epiphanius : And this was the reason , why the Sepulchre of our Sauiour remained shut , and that of Lazarus left open .

Loose him and let him goe . Occasions to sin must bee auoyded . Here Christ wills to be taken from him all those occasions that might cause him to stumble . If therefore thou wilt not fall , shun the occasions of falling , flie as farre from them as thou canst . Saint Bernard finds fault with Eue , and reprehends her seuerely for it , That shee would presume to looke vpon the tree of Life , that tree of good and euill , which she was so strictly enioyned to abstaine from ; where the Text saith , The woman saw that it was good , and the eye no sooner saw , but the heart consented . But if any man shall replie and say , That the eyes or the hands doe onely incline a man to this or that , let him take this also from me , That the eyes are an Indicium and manifest signe of a sinne committed , at least a great occasion of that which may bee committed . Saint Cyril saith , That God appearing vnto Moses , and those twentie Elders or Antients of the People , in a throne of Saphyres of the colour of Heauen , was done onely to take away all occasion from that People , of Idolatrie . The Aegyptians did adore the Creatures , and did pull other things , though neuer so great , vnder their feet , in token that onely that Maiestie ought to bee worshipped and adored . Athanasius saith , That Gods appearing vnto Moses in the Bush , Why God appeared to Moses in a Bush. and not in any other tree that was either bigger or better , was , because that the Iewes being inclined to Idolatrie , would haue made them gods of Cedar , Pine , or Oke , to the diminution and lessening of the authoritie of the true and liuing God . And therefore to remooue this occasion from them , hee appeared in the firie Bush , whereof they could not so well make any Image or figure . God of his infinite goodnesse loosen vs with Lazarus , from the bonds of our sins , &c.

THE XXXI . SERMON , VPON THE SATVRDAY AFTER THE FOVRTH SVNDAY IN LENT . IOHN . 8.

Ego sum lux Mundi .

I am the Light of the World , &c.

OVr Sauior Christ preaching to the People , had inuited those that were thirstie , to drinke , If any be athirst , let him come to me and drinke . There was a great stirre amongst them ; some said , That he was a Prophet ; others , That he was Christ : but the Pharisees perseuering in their hardnesse , said , It is not possible that so much good should come out of Galilee . But this dust was layd with that plea of the Adulteresse , putting the matter into their owne hands , leauing it to themselues , to iudge her whom they had so maliciously accused . This businesse beeing ended , Christ went on with his Sermon , and spake againe vnto them saying , Ego sum lux Mundi , &c. I am the light of the world . Theophilact noteth , That hee went about to ouerthrow that which the Scribes and Pharisees had alledged , Out of Galilee ariseth no Prophet . Yee hold me base and meane , for that I am of Galilee ; I am so farre from taking any lustre or brightnesse from thence , that I giue light vnto all the World . He would likewise prooue that he was the Light , by that act of his , touching the Adultresse . If he could discouer such secret and hidden sinnes from the eye of the world ; if he could banish and driue away before him such thicke and darke clouds , he might verie well say , Ego sum Lux mundi , I am the Light of the world ; and whosoeuer shall follow me , shall not walke in darkenesse , but shall haue the light of life . But the Pharisees looking for another , would not giue credit thereunto , but in a rebuking kind of fashion said vnto him , Thou bearest record of thy selfe , and therefore thy Record is not true ; thou maist boast thy selfe to be this and this , but we shall hardly beleeue thee . Whereunto Iesus answered and said , Though I beare record of my selfe , yet my record is true , for I know whence I came , and whither I go ; for I came into the world to lighten those that sit in darknesse ; and therefore I say vnto you , that I am the Light ; but you doe not know neither my beginning nor my end . Gods iudgement euerie way compleat And it is a needlesse scrupulositie in you , to doubt of this myne owne testimonie ; First , In regard of it's truth , being so true , as nothing more . Secondly , In regard of it's qualitie , being so faith-worthie . Now that this our Sauiours testimonie is firme & secure , quoad veritatem , he prooues it vnto vs , in that he saith , If I iudge , my iudgement is true , for I am not alone , but I and the father , &c. That it is likewise good , quoad qualitatem , it cannot otherwise chuse , in regard that he is the sonne of God , who is worthie of all faith and credit . But if the Scribes and Pharisees wil needs find fault , let them find fault with their owne ignorance , because they iudge according to the outward sence , not according as things are , but as they seeme : Secundum carnem iudicatis , Yee iudge according to the flesh , and therefore your iudgment is verie vncertaine . I see not as man seeth ; 1. Reg. 16. for man looketh on the outward appearance , but the Lord beholdeth the heart : According to that of Esay , Non secundum v●sionem oculorum iudicauit . What , doe yee thinke that I onely giue yee this testimonie , and that I goe about to deceiue you ? No , you are in an errour ; For I am not alone , but I and the father that sent me ; and your owne Law alloweth the testimonie of two to be true and authenticall . But then did they say vnto him , Where is thy father ? Iesus answered , Yee neither know me nor my father ; for if you know not me , who teach dayly in your Temple , how can you know my Father ? &c. His pretension was to proue , That his light was powerful to scatter those clouds of darkenesse that had shadowed the eyes of their vnderstanding , if the thicke dust of their sinnes had not hindred their sight .

I am the Light of the world , &c. Amongst other innumerable names which the Diuine Maiestie doth enioy , ( as Eusebius Caesariensis reporteth ) one is , Christ why called the Light of the world . 1. Io●n 1.5 . The Light ; This is the message which we haue heard of him , and declare vnto you , That God is Light . Of this Light , the Scripture telleth strange things .

The first , That it is inaccessible ; according to that of Saint Paul , Hee dwelleth in the light that none can attaine vnto . Aristotle saith , 1. Tim. 6.16 . That the cleerest eyes are in order and disposition to this Light ; as the eyes of the Owle in respect of the Sun : the chiefest and the highest of Angells , hath need of more abilitie for the light of this glorie , that his eyes may not be dazeled with the beams of this Light .

The second , That whatsoeuer light or beautie is to bee found in the World , is wholly deriued from this Light ; the Moone , the Starres , the Planets , and the coelestiall Orbes . Dionysius saith , That they receiue their light and splendour from the Sunne ; and that the Sunne , and all that is aboue the Sunne , Angells , Arch-Angells , Thrones , Powers , Principalities , Dominations , &c. And whatsoeuer is contained in Heauen and Earth , receiue their motion and light from this Light .

The third , That if the Light should faile , the World were nothing worth ; for then the life and being of the World could not subsist ; the creatures , the fruits , the Elements , the actions of men , the birds and beasts , without this light were not able to last and continue .

Whence I inferre , That the world remaining in such palpable da●kenesse , better newes could not betide vs , than this glad tydings of our Sauiour , Ego sum Lux , I am the Light . A man looseth himselfe in a stormie and tempestuous night , The benefit of this Light he findeth hims●lfe in a darke and mountainous Wildernesse , compassed about with pitchie Tents of darkenesse , with horrours , feares , lightning , thunder , with the howling of Wolues , the shreeking of Owles , the rushing of Riuers , the roaring of torrents , the blustring of winds , the croaking of Frogs and Toads , the scratching of bushes and bryars , with wearinesse , cold , raine , snow , and all this in an Aegyptian Darkenesse , able to quell the stoutest heart , and make Courage turne coward : what a world of sighes would he send forth , if those were able to disperse the Clouds and cleere the Skie , that he might haue light ? he is in as pittifull case , if not worse , as he that is tormented with a sha●pe burning Feuer , or with a furious Apoplexie , in a long and tedious winter night : for he may better passe it ouer with the conueniencie of a good bed and Chamber , cleane linnen , and a little sleepe ; comforting himselfe , that the day will at last appeare , and that he shall see the light . And if in a daintie fine Aprill morning , it giues a man such great content , to see the Trees apparelled in greene , the lights and the shadowes which the Sunne beames paint them forth withall , the drooping and wither-starued hearbes raising vp their hanging heads , holpen by the dew of Heauen ; the Flowers and the Roses discouering the beautie of their faces ; the singing of the Birds , which with their musicke entertaine the light ; the bleating of the Kids and Lambekins , the Heardsman going forth with his Cattell , the Faulkener with his Hawkes , and the Huntsman with his Hounds ; What discomfort on the contrarie must he take , that hath lost himselfe in avast Wildernesse in the manner afore mentioned ; or keepes his bed , tired out with a long and tedious sickenesse ? &c.

Ego sum Lux Mundi , I am the Light of the world , &c. Out of the desire that man had to enioy more light than God had giuen him , bayted with the Deuills promise , he bit ; Eritis ( said the Deuill ) sicut Dij , scientes bonum & malum , Gen. 3. Yee shall be as gods , knowing good and euill . By which offence he was clouded with the darkenesse of sinne : verifying therein that which was afterwards verified by Esay , We looked for light , and behold darkenesse . In the beginning of the World , when all things remained in that darke Chaos , euerie thing was so poore and miserable , as nothing more : by Light , God drew light out of darkenesse , he therewith did beautifie and inrich his Creatures , hee did cheare and cleere the Elements , he did banish darkenesse , he gaue those goodly and liuely colours to the whole Vniuerse , and all of them ioyntly remained so jocond , so merrie , and so well pleased , that in their dumbe kind of Language they gaue great thankes to that Light . Man remained in a Chaos no lesse darke , through sinne ; and those that had the best sight , did confesse , Wee groaped , like blind men , against a wall at noone day . God did prepare great Lights for to rid away this grosse Darkenesse , as Patriarkes , Prophets , Kings , and famous Captaines : but as in the darkenesse of Aegypt , That bright flame of the Starres could not illighten that horrible darke night ; So likewise in that night of the old Law , those ( though most excellent ) cleere Lights could not expell that darkenesse . God for to repayre his Peoples discomfort , did promise to giue them a great Light ; The People that sate in darkenesse saw a great Light , That is , The people shall see it , so saith one of the Prophets ; for , for the more assurance of the Prophecie , they vse to put the preterperfect for the future . Orietur vobis Sol Iusticiae , saith another Prophet , A S●n of Righteousnesse shall rise vnto you . The People cried vnto God , That he would fulfill his word ; they did weepe , lament , sigh , and mourne ; all the Creatures at last , remained so perfect , so prosperous , and so rich , and held themselues so happie , that cloathing themselues with new ioy , they gaue the good day to this Light . The Histories are full of those prodigies and wonders which hapned at our Sauiours birth . Baruc ; The Starres shine in their watch , and reioyce ; When he calleth them , Baruc 3.34 . they say , Here we be ; and so with cheerefulnesse they shew light vnto him that made them . And though those three Suns had giuen aduice thereof , ( which Plinie speaketh of ) and those nine Sunnes whereof Bartolomeo Risana maketh mention ; besides those Kings , Sheepheards , Sybils , Symeon , Anna , and the Prophecies ; yet this Light had not displayed his beames , but now cleering the earth with his wonderful Myracles , he saith , Ego sum lux mund , I am the Light , &c.

Two occasions offered themselues for this Reuelation .

The one , The libertie and life of the Adultresse ; for the freeing of whome , he discouered the secret sinnes of her accusers , leauing them not onely amased and ashamed , but agrieued and offended : and it seemeth that he answers to this their complaint , Ego sum Lux mundi . Of force the Light must driue away Da●knesse , and discouer those secrets which are hidden vnder the cloake of the night : This is the argument of that Parable , No man lighteth a candle , and putteth it vnder a bushell , but sets it on a candlesticke , that it may giue light to all that are in the house . My Father did not send this Torch into the world to put it vnder a bushell , and therefore you need not to be so angrie , or thinke you are wronged . One of the fearefullest accidents that euer was or shall be seene , was , That the Light comming into the world , and all other creatures remaining so rap't with sudden joy at this so rich a treasure , Man only should shut his eyes against his own good , giuing Ieremie iust cause to crie out , Stand astonished , ô yee Heauens , at this , That the Thirstie should despise the Fountaines of the waters of Life , and that the Blind should mislike the Light . Whosoeuer ( saith Saint Bernard ) had but seene our Sauiours teares , sighs , and sufferings , and all for our sinnes , and to redeeme vs from damnation , would haue sworne , no newes could bee so welcome as the comming of this Sunne of Righteousnesse , to illuminate the world , and to lighten those that sate in darkenesse . But as your Quaile rages when the Sunne riseth ; and , as Plinie saith of the Athlantes , That they curse it with a thousand curses , because it parcheth and burnes vp their grasse ; and as those ( saith Iob ) tha●●●sh for Whales , doe curse the day ; and as hee that is asleepe is offended when the light awakes him , and as weake & infirme eyes cannot indure the beames of the Sunne ; so these Pharisees were offended and grew verie hot and angrie , that the glorious Light of our Sauiour Christ should discouer their sinnes .

Some man perhaps may aske , whence this hatred growes ? Saint Iohn resolues it thus , As in the naturall World , The reason why some hate and shunne it . amongst birdes and beasts there are many that cannot indure the light of the day , & comming in the night out of their caues & holes , seeke their food in darkenes , according to the Prophet , They seeke it from God ; But when the Sun begins to peep forth , he shuts them vp in their dennes , and makes them affraid to show their heads : so in the Morall World , there are children of darkenes and of the night , which cannot abide the light of the day , That their Actions may not be called into question . The night is the sinners cloake ; The Light , the Herald that proclaimes all humane Actions ; & such are those of these men , that they haue not the face to come abroad , or to stand in the light . And therefore whilest our Sauior Christ was writing on the ground with his finger the sins of those that accused the Adulteresse , they sneaked thence , and shrunke away one by one , Vnus post vnum .

It seemeth a thing impossible , that the Light beeing so louely and so amiable , so faire and so beautifull , that any man should hate and abhorre it , and curse and damne it to the pit of Hell . But it should seeme ( me thinkes ) much more impossible , that this Light beeing God himselfe , that mans eye should find any thing in it , that may draw on a dislike and hatred thereunto . But Saint Iohn pondering the distasted palat of a sinner , saith , They loued Darkenesse more than Light . Iohn 6. And the booke of Wisedome renders the reason thereof , Doe not you maruaile that we should abhorre it , seeing that the Light doth discouer vnto vs the foulenesse of our liues , the treasons and trecheries of our hearts and bosomes , which wee seeking to couer with the nights mantle , it proposeth vs to the open view of the world , and to the shame of the day , Iob. 29. Oculus adulteri ( saith Iob ) obseruat caliginem , The eye of the adulterer waiteth for the twilight . They digge through houses in the darke ; but the morning is euen to them as the shadow of Death . Many are the deceits and errours of the night . He that trauailes in a darke night , takes Rockes , to be Castles ; Trees , to be Houses , Bushes , to be Men ; Stubble fields , to be standing Pooles ; high bankes , to bee euen ground ; and that which is far off , to be neere at hand . In the Citie , a man is taken for a woman , a woman for a man , a widow for a maid , a maid for a married wife , the mistresse for the maid , the knight for his foot-man , and the church-man for a whoores champion . All is maskes and vizards , and disguises ; and it is onely the Light that doth banish these deceits and false dealing .

I am the Light of the World , &c. The other occasion that offered it selfe for this Reuelation , was the great noise and clamor of the people : Some crying out that he was a Prophet , others that he was the Christ ; but the Pharisees , that hee was a Galilean , Iob. 7. Out of Galilee ariseth no Prophet . In conclusion , There was dissension amongst the people for him . They could not see the light , without the beames of the Light . And therefore he saith vnto them , Ego sum lux mundi . And condemning those that were most passionately bent against him , calling him in disgrace Galilean , and that so bad a Countrey could not afford a prophet ; while they were vpbraiding this vnto him , he tels them , Ego sum lux mundi . Galilee could not giue any lustre to him that was the light of the World . The countrey doth not giue an honor to the Man that was borne there , but the Man to the countrey . Your most populous Cities , haue your most heynous Delinquents . Amaziah King of Iuda , sent a proud message to Ioash King of Israell , Come let vs see one another in the face . To whom Ioash re●urned this answere , The thistle that is in Lebanon , sent to the Cedar , &c. As if he should haue giuen him this short come-off , To boast to bee borne in Lebanon , and to be but a poore thistle , is an infamie and reproach vnto thee ; But to bee borne in a barren Desart , and become a Cedar , is a great honour and reputation . What bootes it thee to bee a King lineally descended from Dauid , and that thou wast borne in Ierusalem , if the coursenesse of thy actions bewray thee to bee a thistle ? There are many that are an honour to their house , and many againe that are a disgrace vnto it . Many innoble their countrey , and many make it to bee accounted base and had in contempt . Some are made to honour it , some to dishonour it . Eue was made of better earth than Adam , yet wee see in her actions shee was lesse noble , &c.

In mans life the●e are two wayes , and he had need of a Guide . He that followeth mee , shall not walke in darkenesse , &c. That a man may not erre in his way , hee hath not onely need of a light , but a guide also . Thou trauailest in the night , thou comest to two seuerall wayes , and thou meetest with no man ; the day appeares , the light ouercomes the darkenesse , but not thy doubting of the way , and therefore thou hadst need to haue a guide . In this iourney of mans life , there are two wayes ; The one the narrow way , that leads vnto Heauen , the other the broad way that leades vnto Hell ; the one to good , the other to ill . The light that dispelleth the darkenesse , will not serue the turne , but wee must likewise haue a guide to direct vs and to tell vs , This is the way , and those are the towers of the Citie . Salomon saith , That there are wayes which seeme vnto man to secure life , but lead vnto death . Cogitationes mortalium timidae & incertae prouidentiae nostrae , There is no humane thought certaine , no prouidence secure , And therefore wee had need of a guide . Saint Austen craueth of God in his Confessions , Heale mee ô Lord of my painefull greefe , and ease me of my heauy load ; for whatsoeuer I say or doe , is for me a doubtfull question , Et ipse est languor meus . As necessitie doth alledge for her part , that it is necessarie to eat , for to liue ; for if our naturall heat did not find something whereupon to work and spend it's force , our life would quickely be at an end . But as the hauing recourse to this necessitie , is sweet to the sence of our Tast ; it alledgeth , that this maintenance is the medicine of hunger , and that to the Sicke we are not to giue physicke by ounces , who hath a good stomacke , and is continually hungry : and for that what we eat must necessarily passe through the Tast , our delight presseth it selfe forward , importuning for the Tasts sake , that something more be done , than that which is due to necessitie : and because necessitie will be satisfied with a little , and much will not suffice our Tast , Factus sum quaestio . The like plea passeth with the eyes ; I place them vpon colours , vpon the beautie of Floures and Roses , vpon the curious Pieces of the famousest Painters , and vpon those more liuely Pictures which God hath painted ; presently there growes in me a contention , betwixt Curiositie and Temperance : for Curiositie doth so flatter & sooth vp the eyes , that it makes them oft-times to slip awrie , Periculosa , & illecebrosa dulcedine ; This befalling me many times before euer I doe so much as once dreame or thinke vpon it ; hapning as it were vnawares , which is one of the greatest miseries , and the most to be pittied either in myne owne , or any other mans life : For I know not how farre my passions may trespasse vpon me , they hauing taken possession of my heart , and liuing ( like Inne-mates ) within the doores of myne owne house . Nay rather euen then when I thinke my selfe to be freest from them , and most secure , as if they had roused themselues from some heauie sleepe , they rise vp with greater force , and eagerly set vpon me , so that I am at perpetual question , and at continuall oddes with my selfe from top to toe , from the crowne of my head to the sole of my foot . And therefore in so dangerous a doubting , it is fit ( ô Lord ) that thy Light should bee a guide vnto my feet , that I may know what , and how much I ought to minister to my necessities , and to my sences . Plutarch reporteth of the Whale , That hee hath a verie little Fish that serues as his Gentleman-Vsher , and as a guide to lead him through the perills and dangers of the Deepe ; and he sheweth himselfe so thankefull , that when this little Fish enters with others into his maw , hee acknowledgeth his kindnesse , and becomes his Guard or Sentinell whilest he sleepes . The Wiseman sends the Sluggard to learn of the Pissemire ; so may we send the blind man to learne of the Whale : for , farre greater are the dangers of the sea of this life ; the way is more darke , and therfore walke not without a Guide , &c.

But shall haue the light of life . The fauourable influence of Light , The glorie of the Sunne . is a prosperous Prognostication of life . When Alexander was borne , the Historians report , That he had the Sunne for his Ascendent . Pierius sets downe for a symbole of Life , a Sunne with a Starre in the midst of it , which ariseth from out the sayd Sunne . Ezechias made choice of the Sunne for a pledge and token of his life : and as the benigne aspect of the Sunne doth fauour and further our life , so the rigorous aspect thereof doth threaten death and destruction . Cyrus did dreame , That he had the Sunne betweene his hands ; Whence the Astrologers did diuine , That he should be short liued . Sambucus did put for an Embleme of the Pestilence , many dead persons , and ouer them a Sun which did burne and consume them . But more fauourable is the influence of the Sunne of Righteousnesse , who is the Light of life . Saint Iohn painting forth in his Apocalyps that superexcellent Citie of the celestiall Ierusalem , saith , That there is no need of Sun nor Moone , Quia lucerna eius est Agnus , The light which illuminateth it , is the Lambe , that Light of Life . The candle when it burnes , we say it is Vela viu● ; but this is an improprietie , for the flame is not it's Soule . Your Glow-wormes may bee termed in some sort Luzes viuas , liuing Lights ; because ( as Plinie reporteth ) they shine in our mouthes , our hands , and our cloathes : but these are but short Lights , the Carbuncle out-shineth all these , yet all is too little for the immensitie and vastnesse of Heauen , nay for the least corner therein , the Sunne in it's greatest glorie shall seeme there but as a Candle .

But shall haue the light of Life , &c. By this Light , the Saints and Doctors vnderstand Faith ; for in regard that it is Principium Iustificationis , The first beginning of our Iustification , Life is attributed thereunto . It hath beene a thing often repeated by our Sauiour , Mat. 5. Rom. 8. Luc. 17. Thy Faith hath made thee whole . And Saint Paul , The ●●st liues by Faith : He begins with Faith ; for , He that will approch neere vnto God , must first beleeue . It was the Apostles suit to our Sauiour , O Lord increase our Faith , and so we shall goe on from Faith to Faith , and from Vertue to Vertue .

Christ testified by many , yet not embraced of the Pharisees . If thou bearest Record of thy selfe , thy Record is not true . Saint Augustine saith , That there preceded so many testimonies of our Sauiour Christ , as the Patriarkes , Prophets , Prophesies , Sybils , Kings , Sheepheards , Simeon , Anna the Prophetesse , and lastly Iohn Baptist , whom they held to be some Diuine power sent downe from Heauen ; that our Sauiour asking them , Whether the Baptisme of Iohn were from Men , or from God ? They durst not denie that it was from God , least the People should stone them . And adding to these testimonies , the workes that himselfe wrought , If yee will not beleeue me , yet beleeue my workes ; for if I had not done those things which no man else hath done , they had not sinned , but now they haue no excuse for their sinne . And for the testimonie of his Doctrine , Nunquam sic locutus est homo , Neuer man spake as he spake : God may speake so , but Man cannot . What shall we say to that testimonie of his father in Iordan , This is my beloued Sonne in whom I am wel pleased ? And that of the Holy-Ghost in the forme of a Doue , which ( as it is obserued by Saint Hierome ) sate vpon our Sauiours head , because none should presume that the voyce proceeded from Saint Iohn ? And that of the Sonne of God himselfe , Though I beare Record of my selfe , yet my Record is true ? Complying with that which was spoken by the Euangelist , There are three which beare Record in heauen , the Father , the Word , & the Holy-ghost : any one of these Testimonies might haue giuen satisfaction to a heart free from passion ; but all of them put together , were not able to mooue such rebellious brests and such obstinate hearts as theirs were . Great was the hardnesse of Pharaohs heart , since after so many strange prodigies , he sayd , I know not the Lord . Moses did not see our Sauiour Christ , nor had any more witnesses than his Rod : neither were his wonders so great as those myracles which our Sauiour wrought : so that the Pharisees being more hard than Pharaoh , sayd , If thou beare Record of thy selfe , &c.

Three conditions required in euery Testimonie . If I beare Record of my selfe , yet my Record is true , for I know whence I came , and whether I goe , but you cannot tell , &c. The circumstances of my Testimonie admit no exception , and those that are required , are commonly three , Natura , Conditio , Via .

Nature , Whether it be a man or a woman .

It 's Qualitie and Condition , Whether he be a Freeman or a Slaue , an old man or a young , a Clergie man or a Lay man .

The Way , whether it be of Vertue or of Vice . Our Sauiour Christ doth not alledge any one of these circumstances , but onely tells them , My testimonie is true , for I know whence I come , and whether I goe . Which was as much in plaine language , as to tell them that he was God , I am God , and the Sonne of God , in whom there cannot be the least signe or shew of a lie ; and his proofe is , I know whence I come , and whither I goe . Man is not able to know from whence he came , nor whether he is to goe ; for this is a priuiledge proper onely vnto God . Saint Augustine interprets this of our Sauiour Christ , The Sunne knowes his setting ; for the materiall Sunne knowes it not ; and none amongst men doe know their setting and their end . Your Astrologers do erect Figures , prognosticating other mens successes , and casting their natiuities , but neither truly know their owne , nor other mens fortunes ; for it is a thing reserued onely for God : The Wind bloweth where it listeth , and thou knowest not whence it commeth , nor whither it goeth . No man can attaine vnto the inspirations of the Holy-Ghost , nor to the designes of his actions . Of all those secret sinnes whatsoeuer , which man committeth alone by himselfe , as Sorcerie , Periurie , Murder , & the like , no one man in all the world can giue testimonie thereof , but God can , for he is present at all ; Thou knowest my lying downe , and my rising vp , thou seest my wayes , and vnderstandest my paths afa●re ; if I ascend vp into Heauen , thou art there ; if I goe downe into Hell , thou art also there . From Salomon was hid the path of a Ship in the Sea , of an Eagle through the aire , of a Snake through the Rocke , and of a young man in the floure of his youth ; but from Gods eye nothing can be hid .

The knowing of this truth will draw on the confessing of another ; to wit , That of the things appertaining to God , none can giue testimonie but God . No man euer saw God , so saith Saint Iohn ; Who then shall giue vs testimonie of God ? The onely begotten Sonne , which was in the bosome of his Father , he shall doe it ▪ Of the Father , the Sonne shall giue Record ; and of the Sonne , the Father ; & of both , the Holy-Ghost : In a word , euerie one of these Diuine Persons , of himselfe ; but Man cannot doe it but by reuelation .

Thy Record is not true . Yes , it is ; for I am the Light of the World , and of the Light none can giue Record but the Light . If any man should say vnto the Sunne , Prooue it vnto me that thou art the Sunne , it were a meere follie , if not madnesse , for his beames doe prooue it and proclaime it to the World : In like manner , that the Pharisees should say vnto our Sauiour Christ , Prooue vnto vs , that thou art the Light , was a meere blindnesse in them ; for , No Man could doe that which he did , vnlesse God had beene with him . Vpon a Glasse the Sunne is vsually so translated , that it were a foolishnesse to aske a testimonie , Whether it bee the Sunne or no ? And vpon the humanitie of our Sauiour Christ , the beames of his Diuinitie were in that sort transferred , that it was hardnesse of heart , and obstinate wilfulnesse , to desire further testimonie from God . Saint Paul saith , He that drew light out of darkenesse , he did inlighten our soules , that they might see the beames of the light of God , in the face of his Sonne Iesus Christ . And for this the naturall light was sufficient : but in the Pharisees this was so blinded through the dust of their sinnes , that they could not see this Sunne . The Seale that is imprinted in Wax , shewes it selfe as cleere as if it were grauen in Brasse or Steele ; but with time or with dust it comes to be blotted out , in that manner , that the stampe and letters are not knowne . So doth it succeed with a Sinner , with this naturall light , when it is once darkned through sinne ; whence it commeth to passe that he falleth into those foule and grosse ignorances which the brute beasts would not fall into .

Yee iudge after the flesh . He prooues by another reason , Christ the ●●ly true Sunne that seeth all things . that his Record is true : Yee iudge according to the Flesh , by that which is not , but by that which seemeth so to be ; but I iudge according to the heart , I search and trie the verie reynes . Saint Ambrose called the Sunne , Oculum Mundi , The Worlds eye ; not onely because it affoords vs that light whereby our eyes haue power to see , but because it sees all things : and in case that it being in the other Hemispheare , it doth not see that which passeth in this ; yet Gods eyes see all that is both in this , and in that other world . Orpheus called the Sunne , Oculum Iustitiae , The eye of Iustice ; whose office it is , to discouer whatsoeuer is darke and secret . Antiquitie painted him sitting in a Ship , gouerning the same as a Pilot ; for beholding the Starres and the Mariners Compasse , he doth not onely discerne the dangers that are aboue the water , but those hidden Deepes which are vnder the waters . But neither the Sunne of Heauen , nor those Sunnes of the earth can reach into the withdrawing roomes of mans bosome ; onely the eyes of Christ can looke into them , which are farre brighter than the Sunne , His eyes are brighter than the Sunne , Eccl. 23. Hier. 17. Apoc. 3. I am the Lord that searcheth the heart , and trieth the reynes , so saith Ieremie and Saint Iohn . The beames of the Sunne discouer the atomes and motes in the ayre , but not the thoughts and secrets of the heart . But the beames of the Sun of righteousnesse , discouer our smallest thoughts . It was the foole that said in his heart , There is no God . And though this saying came not out of his mouth , yet hee found it published in the market place ; because God diueth into the heart . The Spouse compares him to that Goate , which the Greekes call Dorcas , for it's quicknes of sight , as Saint Gregory Nyssene hath noted it : If a man hide himselfe in darkenesse , shal not I see him ? The Kings of the Gentiles , pretending to haue the world to take them for gods , they gaue them to vnderstand , that they did know the thoughts of men . To this alludeth that , which Ioseph said to his brethren , An ignoratis , quod non similis in augurandi scientia ? Cicero saith , That among the Persians , no man could be King , who was not skilled in the Art of Diuination . And for this cause , innumerable Witcheries , and Sorceries were multiplyed and increased amongst them . But it is a foolerie to imagine , That any man can enter into them but God . To which God be ascribed all honour , power , and glory , now and for euermore . Amen .

THE XXXII . SERMON , VPON PASSION SVNDAY . IOHN . 8.

Quis ex vobis arguet me de peccato ?

Which of you will reprooue me of sinne ?

Inconueniences which would haue followed the peccabilitie of Christ . OVr Sauiour Christs innocencie , by many forcible reasons and strong arguments , we haue elsewhere sufficiently prooued : Now shall I proue vnto you the inconuenien●es which would haue followed his peccabilitie .

First of all , The bloud of our Sauiour Christ was that wherein the Church washed her selfe , These are they that washed their Stoles in the bloud of the Lambe : And hee could not make them white , Apoc. 7. had he not bin whitenes himselfe . The bloud of her Beloued puts colour and beauty into her cheekes . Sanguis eius ornauit gen● me●s . Shee speakes of the beautie of the soule ; and he could not make her faire , had he himselfe beene foule . And therefore saith Saint Paul , It was fit he should be so , that he might be a high Priest , holy and vndefiled , &c.

The second inconuenience that would follow thereupon would bee this , That our Sauiour Christ could not be a competent Iudge , had he beene a sinner , as he was not . He that iudgeth another , himselfe being faulty , condemneth himselfe . And for this reason , a Iudge that is notoriously knowne to be a corrupt and naughty man , may iustly be refused . Iudas acknowledging himselfe to be a delinquent in the Incest of his daughter in law , Tamar ▪ was so farre from proceeding in iudgement against her , that he said , Iustior me est , 2. Reg. 11. She is more righteous than I. When Ioab aduised Dauid of the siege of Rabbah , and what a number of men he had lost in that seruice , the King might haue iustly cut off his head for his rash and vnaduised approach to the wall ; But Dauid durst not condemne him , and put him to death , because he was an Accessorie , or rather the principall in the busines : and therefore Ioab charged the messenger that carried the newes , saying , If the Kings anger arise , so that he say vnto you , Why went you nigh the wall , &c. ( the storie is worth your reading ) then say thou , Thy seruant Vriah the Hittite is also dead . This point did that kingly Prophet touch vpon in those words so diuersly commented on , Tibi soli peccaui . O Lord my sinne was against Vrias , against those souldiers that died for his occasion , against those which did blaspheame thy name , and against the people , whom the robbing of another man of his wife , and the killing of her husband , hath scandalized , and beene an occasion of great offence vnto them . But that which doth most aff●ict and torment me , is , That I haue committed this against thee , and that I haue thus sinned against thee ; For in any other person whatsoeuer in my kingdome , the rigour of Iustice might haue restrained him from so foule a sinne , but this did not once enter into my thought . And therefore he comes with a Tibi soli peccaui ; iumping with that saying of Saint Paul , Qui iudicat me , Dominus est , He that iudgeth me , is the Lord .

The world hath not that man in it , whom his Propria culpa , Sinne maketh the most valiant man a Coward . The sinnes which himselfe hath committed , doe not mooue or daunt him , and make him turne Coward , sauing Christ , who was made perfect by nature , Nemo mundus à sorde , neque ●nfans vnius diei . How can he be cleane that is borne of a woman ? Iohn Baptist was sanctified in the wombe of his mother , Iob 25. and was bred vp from a child in the wildernesse . Saint Peter was he that loued most , No man free from sinne . Saint Iohn that was most beloued , Saint Paul past through the third heauen , and did afterwards defie all the world : Who shall separate me from the loue of Christ ? And Iob was so bold to say , Would my sinnes were weighed in a ballance ▪ &c. And in another place , Shew mee my sinnes and my iniquities what they be . Also Dauid , I haue run without iniquitie . Iudith passing through the midst of an Armie of Barbarians , breakes out into these words , The Lord liueth that would not suffer his handmaid to be defiled ; There was not that rough-hewne souldier , that did so much as offer to touch her . Let vs set side by side with these Saints , the vnspottednesse of those Virgins , the constancie of those Martyrs , and the courage of those Confessors that suffered for Christs sake . In a word , all the worthy squadrons of those blessed Saints that are now in heauen will say thus ( as Saint August . hath noted ) of themselues , which Saint Iohn did confesse , If we say we haue no sinne , we deceiue our selues , and the truth is not in vs . As also Iob , If I wash my selfe with snow water , and purge my hands most cleane , yet shalt thou plunge me in the pit , and mine owne cloathes shall make me filthie . Iob 9.30 . For , to be without sinne , is the blazon or cognisance of God alone .

Many did liue very well assured of their innocencie in particular cases ; as Iacob , That the Idols of his father in Law Laban , were not receiued by the seruants of his house . As Beniamin and his brethren , that Iosephs cup was not in their sacks . Saint Peter , that he should not deny his Sauiour Christ , had a thousand more importunate women set vpon him . The Pharisee , he thought with himselfe , I am not as other men , &c. yet all of them may say with Saint Paul , I am conscious of nothing to my selfe , yet am I not hereby iustified ; for Gods eyes see that which mans eyes see not . In a word , the noble Acts of the greatnesse and power of God , as his creating of the world , his conseruing it , his redeeming of mankinde , his iustifying of soules , his seeing the thoughts of the heart , his calling things that are not , as if they were , his commanding the waters , the windes , death and life , and all those other wonderfull things which Iob specifieth of God , ( to whose 38 chapter I referre you ) may make him confidently to say , Quis ex vobis , Iob 38. arguet me de peccato , Which of you can rebuke me of sinne .

Which of you can , &c. Saint Chrysostome saith , That the greatest testimonie of our innocencie , is that of our enemies . Non est Deus noster , sicut Deus eorum , i●imici nostri sint Iudices ; Our God is not as their God , let euen our enemies bee Iudges ; And fit it was , that this testimonie should precede and goe before , as well in regard of our Sauiours life as his death .

Two things required in men of eminencie and place , conscience , and fame In regard of his life ; for publike persons that are placed in authoritie , seated in high and eminent throanes , that haue great gouernments , offices and dignities committed vnto them , are not onely bound to be vertuous and holy , but also to be so esteemed , which they must mainely striue and indeauour . So that in a Prince , be he Ecclesiasticall or Secular , two obligations ought to concur in him .

One of Conscience .

The other of Fame .

Publike persons must looke to their fame as well as to their conscience . A particular Christian , which doth not giue occasion whereby to bee condemned of his neighbour , may liue satisfied and well contented with the testimony of his owne conscience ; but not a Prince , or a Prelate ; For if he suffer in his good name , or in his fame , and be ill reported of , it is the destructionoftheir Subiects . Saint Augustine saith , That he that relyeth on his conscience , and is carelesse of his good name , is cruell towards himselfe . We must not doe good onely in Gods sight , b●t also before men . For fame ( though false ) doth fall heauy vpon publike persons . In the Temple , there was a vessell of brasse , a very faire one , out of which there ran a conduit pipe of water , and was without adorned with those Looking glasses , which women that repented them of their sinnes , had offered , Looking-glasses why placed about the Lauer of the Temple . who forsaking the world had consecrated themselues to God , to the end that the Priests which did enter to offer sacrifice , should wash themselues in that water and behold themselues in those glasses ; and it was Gods intent and purpose ( according to Philon ) That they should place no lesse care in the cleanenesse of their life , for to offer sacrifice , than those women did , in appearing good to the world : beholding in those glasses the least marke or spot in the face . And in the 28 chapter of Exodus , God commanded , That when the Priest should enter or goe foorth in the Sanctuary , he should beare bells about the border of his garment , The vse of Bel● in the border of the Priests garment . to the end that the noyse and sound thereof , might make his going in , and his comming forth knowne . And the Text addeth . Ne moriatur , Least hee dye the death . And the glorious Saint Gregorie saith , That the vestures of the Priests , are their good workes : Sacerdotes tui , induantur iustitiam , Let thy Priests be cloathed with Righteousnesse : And these are to sound aloud , being not holy onely in their tongue , but also in their actions . There must be a bell , and there must be a clapper , preaching and doing must goe together ; one will not doe well without the other . Our Sauiour Christ aduiseth vs , That we should hide our works , and not make them knowne , Let not thy left hand know what thy right hand doth : Least the wind of vaine-glory chance to blow away the fruit thereof . Priuat persons must conceale their workes , but men of publike ranke must shew them●elues examples . Gen. 39.3 . But in a Prince and a Prelat , God would haue their workes to be more publike , that they should not onely be holy , but also seeme so , for the good example of the people . God placed Ioseph in the gouernment of Egypt , because his life was so notoriously good , that his master saw that the Lord was with him , and that the Lord made all that he did to prosper in his hand . It is a thing worthy the consideration , That a Slaue in the house of an Infidell , should professe so much vertue , so much truth , so much faithfulnesse , so much courtesie , and so much modestie , that he should make him ruler of his house , and put all that he had in his hand . Oh how well beseeming are these and the like good things , for the gouernment of a kingdome .

In regard of his death ; and that likewise for many good and great reasons .

First , it was fitting , Our Sauiours innocencie exemplified by his death . That the testimonie of our Sauiours innocencie should precede , to the end that it might appeare to the world , that the Diuell by this his death was robbed and spoiled of his Empire , through his righteousnes . Saint Augustine deliuereth three things vpon this point .

The one , That God did iustly deliuer man ouer to the Empire of the diuell ; for that he suffered himselfe to be ouercome by his subtletie and cunning .

The other , That so great is the signiorie and dominion , that the diuell hath ouer him , that he neither can with all the strength that he hath , ouercome his temptations , nor auoid death , which he incurred through sinne . Not that the diuell had any more right or power ouer him , than a hangman hath for the tormenting of a delinquent , who receiues his command from the Iudge .

The third and last , which is likewise of Leo , and Saint Gregory the Pope , That God might very well free man from the slauery and bondage of the diuell by his vertue and power , without doing the diuell any wrong . Euen as a Iudge who hath deliuered ouer an offender to the hangman to torment him , may change his mind and set him free ; yet notwithstanding was willing to treat this busines by way of Iustice , as if the diuell had proper right thereunto .

First , for that it had beene but small glorie to Gods greatnes , that the Creator should ●on●est with his creature , and an infinite power with a limited .

Secondly , That he might not make his iustice suspected . Christs equal proceeding against the diuell , a patterne for all Magistrates . For he that hath the least Iustice on his side , doth now and then flye to his force and power . The diuell was to be ouercome ( saith Saint Augustine , ) by iustice , and not by might . Miro aequitatis iure certatum est ( said Leo the Pope . ) Whence the Princes of the earth may learne this lesson , That sithence the Prince of heauen proceeded so fairely and so iustly with so base and bad a creature , hauing no tye or obligation thereunto ; let not any Prince of the earth presume to say , Sic volo , sic iubeo , sit pro ratione voluntas ; But rather hearken to that of Iob , If I refused to be iudged with my seruant , &c.

Besides , it is to be noted , That the diuell did exceede his Commission ; and that God hauing giuen him power for to torment sinners , he fell a tormenting of our Sauiour Christ , who was most innocent ; he pursued him to the death , till he had placed him vpon the Crosse. The cause was propounded in the Tribunall of the most blessed Trinitie , the diuell was condemned and depriued of that power which was giuen him . And so is that place of Saint Paul to be vnderstood , De peccato damnauit peccatum : Ioh. 11. And that of Saint Iohn , Now is the iudgement of this world ; now shall the Prince of it be cast out . That hapned to the diuell , which bef●ll Adam , God gaue him free leaue and full liberty to inioy all the trees in Paradise , saue one onely and no more ; and he onely pitcht his palat vpon that , and tasted but of that one , and no more . God gaue the diuell leaue to tempt all , onely interdicting him , That he should not touch vpon our Sauiour Christ , and yet he pusht most at him . And to the end that this fault and punishment of the diuell should remaine notorious to the world , The Crosse and death of Chri●ttormented the diuell more than himselfe . it was fit that the testimony of his innocencie should goe before , and that he should say , Quis ex vobis , &c. Which of you , &c. Guaricus saith , That the death & Crosse of our Sauiour Christ , was more the diuells death and crosse than his . For our Sauiour Christ rose again the third day , but the diuell neuer since was able to lift vp his head . And as two going forth vpon a challenge into the field , are vsually both run through and slaine ; so our Sauiour Christ and the diuel were both nayled to the Crosse : Christ to his greater glory , the diuell to his vtter destruction .

If I say the truth , why doe ye not beleeue me ? The truth is the Blanke and Marke of our vnderstanding ; and being that man ought naturally to loue it , it is a metaphisicall case that he should come to abhorre it . In satisfaction of which difficulty , we haue already rendered three reasons : Whereunto we may here adde that other which our Sauiour Christ gaue vnto the Pharisees by Saint Iohn , Ioh. 8. Yee seeke to kill me , because my word hath no place in you . There are some stomackes so ouerladen with euill humours , That they no sooner receiue good meate , but they vomit it vp againe , and by a depraued disposition , turne that which is sweet into sowernes : In like sort , there are some soules so full of hatred , enuy , couetousnesse , and vncleanenesse , that they rise at Gods truths , and are ready to spue them vp , though they be sweeter then the hony or hony-combe . To him that is sicke of a Quartane , the brawne of a Capon is vnsauourie ; but a pickled pilchard , a strong onyon , and a piece of powdered beefe , haue an excellent rellish with him . To a brest surcharged with the things of this world , of force the doctrine of heauen must be vnsauoury . Eyes that are couered with clouds as with a curtaine , hate the light , and cannot endure the splendour of the Sun , Bonitatem , & disciplinam , & sci●ntiam docemini . Saint Ierome renders it bonum gustum .

Truth lesse welcome to the ●ares of men than flatteries and lies . And from hence ariseth one of the greatest abuses in all the world , to wit , That we are readier to beleeue an enemie that lyes vnto vs , than a friend that tells vs the truth . In all Arts , either Li●●rall or Mechani●all , we giue 〈◊〉 ●redit to them that are therein most eminent ; As to the best Diuine , the best Physitian , the best Lawyer , and to him that is our best friend , because we are fully persuaded that he will not deale doubly with vs , but deliuer vs the very truth , and represent things as they are . In the saluation of the soule , we will not beleeue our Sauiour , who is the best Artist , and our best friend ; but the diuell , the world and the flesh , which are our three mortall enemies . The first , being the father of lyes , the first cause and first inuenter of them , that is to say , Ex proprijs loquitur , out of his owne Mynt he coynes them ; the other two haue inherited and professed lying time out of mind , fiue thousand yeares agoe , and vpward . If it be not as I tell you ▪ tell me I pray , when did the world treat truth ? Salomon stiles it Diuitem mendacem , The World , the Flesh , ●nd the Diuell , all lyars . A rich lyar . As for the flesh , when did that euer leaue off to lye ? it was one of Sampsons fooleries , That he knowing the intention of his false hearted Dalila , and that her purpose was , to deliuer him vp into the hands of the Philistims , and hauing thrice caught her with the theft ( as we say ) in her hand , yet for all this faire warning , would not take better heede , but melting with two drops , two poore teares that trickled downe her cheekes , stickt not to reueale vnto her the secret of his strength , and where it lay . And Dalila complaining , Thou hast thrice beguiled me , and told me lyes , yet this good honest man neuer titted her in the teeth with her lightnes , and her treason . It is a strange kind of blindnes , That thy flesh should commit so many treasons , and poppe thee in the mouth with so many lies , and yet thou shouldest still beleeue her . But the Moores beleeue Mahomet who lyes vnto them ; The Gentiles , those Idols that deceiue them ; and onely Christ comes to be the descreydo , a man of no credit among vs , and to whom we will not giue beleefe . S. Bernard talking in his name with a Christian , askes him the question , Why doest thou more affect my enemie , and thine , than me ? I did create thee , I did redeeme thee with my blood , I did beare thee vp in the palmes of my hands ; Sure it is , because thy soule is full of euill humours . A foole receiues not the words of Wisedome , vnlesse thou tell him that which is in his owne heart . It is Salomons , As is an house that is destroyed , Prou. 18. so is wisedome vnto a foole . Eccl. 21. There is nothing more pleasing and peaceable than a well built house , and nothing more vnpleasing and vnpeaceable , than an old ruinous house that is ready to fall . And so is wisedome to a foole .

If I say the truth , &c. One of the most lamentable miseries of this age is , That truth doth not carry that credit and estimation as a lye doth . As the true sores of a poore wretched creature doth not mooue mans heart to that pittie , as your false ones doe : so truth doe not generally goe so farre as doth a lye . For a lye is no sooner sowne , but it presently growes vp , and spreads it selfe amaine . ô good God , how easily is it beleeued , how willingly entertained ! Our Sauiour Christ being risen , the High Priests , and other the Prelates of those times , persuaded the souldiers , that were set to gard the graue , that they should giue it out , that his Disciples had stolne him away . But how my Masters ( replyde the souldiers ) can we doe this without danger to our selues , or be able to answer the matter ? For if the President should call vs to account , and examine vs about it , eyther we must answer that we were asleepe , and testigos dormidos ( you know ) no hazen ●e , Sleeping witnesses will not be admitted for proofe , nor stand good in Law : Or that his Disciples did set vpon vs , and tooke him thence by force , which likewise will hardly be beleeued , and will not sound halfe handsomely . First , that silly fishermen should set vpon souldiers ; Secondly , the stone not being taken away , we cannot well auouch that they stole him away ; yet notwithstanding the Clergie were instant vpon them , and told them , doe you but say as we bid you , and it is enough : for , If it come to the Presidents eare , we will worke with him well enough . Whereupon hauing withall well greased their fists , they published the theft . And the glorious Euangelist Saint Matthew tells vs , Mat 28. This saying is noysed amongst the Iewes vnto this day . The like passeth in point of Heresie : What hath ruined so many Kingdomes , destroyed so many Churches , What mischiefes haue proceeded from lying . and tormented so many Saints , but the lyes of your Arch-Heretikes , who will not pardon God himselfe ? In a word , God was to come into the world , for to giue testimony of the truth : Whereas for the receiuing of a lye , one wicked mans asseueration is sufficient . Osee saith , That there is no truth in the earth , no mercy , no knowledge of God , but that all is lies , thefts , murders , and adulteries . Mendacium , furtum , homicidium inundauerunt . Where the word inundauerunt is worthy your weighing . A riuer while it runnes betweene two bankes , and keepes it s●lfe within it's bounds , the wayes are free and open to all ; But when it leapes out of his bed , and ouerflowes the fields , and the high wayes , you know not in the world how to finde sure footing , nor where you or your horse may safely tread . There were euermore lyes in the world , but now they haue broken their bounds in that strange manner , and leapt so farre from forth their bed , that no man well knowes which way to take . What a world of Euidences did Dauid shew vnto Saul of his loue vnto him ? What notable seruices did he doe him , in that hi● single combat against Goliah ? In getting so many victories against the Philistims ? In playing vnto him vpon the harpe when the diuell tormented him ? Afterward Saul pursuing him in the mountaines , hunting after his death , as if he had beene a beare , or wild bore , once Dauid tooke away his speare , and the pot of water that stood at his beds head ; another time he cut off the lappet of his garment . This Saul saw with his eyes , and confessed it with his mouth , saying , Iustior me es , Thou art more righteous than I. And yet in the end he gaue more credit to those lyes which your Court whisperers buzz'd into his eares , than to those truths which himselfe fel● with his hands .

He that is of God , heareth Gods words , ye therefore heare them not , because ye are not of God . Gods word how to be heard , that the heari●g it may testifie our Predesti●ation Saint Augustine and Saint Gregory expound this place of your Pr●cogniti , and those tha● are predestin●ted . And S. Iohn doth diuide al the whole world into two sorts of persons , Qui ex deo est , non peccat , qui peccat ex diabolo est . The children of God , and the children of the diuell ; The one heares Gods Word , the other heares it not . And though this be not a sence so sutable to the Text , because Christ doth there point out the immediat cause of that their incredulitie , and that this was not so much a predestination or reprobation , as that their present hardnesse of heart , and vnbeleefe ; yet notwithstanding I must giue you to vnderstand , That to heare the word of God , is a great Prenda and pledge of our predestination ; especially , being accompanyed with these foure concurring circumstances .

The first is , Audire , To ●eare the word· Blessed are they that heare the word of God . Foure circumstances requi●red to the hearing of Gods Word . This is the first step . And he that doth not put forward a foot to this , is not to be accounted a child of God . The husbandman in the Gospell sow'd his seed in foure seuerall parts of the ground ; and if in any one of them hee forbare to sow , it was because he did not take it to be his . Many birds are taken and delighted with the light , as your partridges and your pigeons : But your wolfes , beares , bores , and other wild beasts flye from it all that they can . It is Chrysostomes note , That when God went about to catch Paul , the light went afore the voyce . For the voyce will affright the blind ; but the light will make him in loue therewith . Saint Paul preaching to the Iewes , said , The light of the Gospell was principally ordained for you , But seeing ye put it from yee , ye iudge your selues vnworthy of euerlasting life . Act. 13. And treating of the Gentiles , he saith , That they did glorifie the Word of God , and that they did beleeue it and giue credit thereunto . And when the Gentiles heard it , they were glad ( saith the Apostle ) and glorified the word of the Lord ; and as many as were ordained vnto eternall life , beleeued , I am the way , the truth and the life . And he that looseth this way , looseth the truth , and looseth life euerlasting .

The second is , A●dire cum frequentia , To heare the word frequently and very often . The earth that is extraordinary dry and scorched with heat , the drops of water which it receiueth , it turneth into toades . And hee that seldome frequents sermons , it is to be feared they worke little good vpon him , if not turne to his hurt . Many will come to heare Sermons , but with a preiudicate opinion , and are more carefull to picke a quarrell against the Preacher , than profit themselues . The franticke patient that throwes stones at the Physitian that cures him , puts himselfe in great p●rill . In a word , The Word of God is the Soules sustenance , and being ministred slowly , it is no meruaile if it fall into a Consumption .

The third is , Audire cum attentione , To heare diligently , and with attention , freeing the soule from all worldly cares and incumbrances : for as the eyes cannot ioyntly and at once , behold both Heauen and Earth ; so the Soule cannot attentiuely at one and the same time , behold the things of the World , and of God , If any man loue the world , the loue of the Father abideth not in him . When a great and principall Riuer is diuided into many Riuolets or little streames , so much the lesse water will euerie one of them haue . The like succeedeth with that heart which is diuided into many cares and desires , Foolish and noysome lusts drowne men in perdition and destruction . And Salomon saith , 1. Tim. 6. When thou sittest with a Prince , obserue what is before thee , and put thy knife vnto thy throat , if thou bee a man giuen to thy appetite . A Christians sitting at the King of Heauens Table , is the hearing of his Doctrine ; this is that Boord whereunto Wisedome inuiteth vs . Where the Bread of wholesome Doctrine is set before thee , Prou. 23. which strengthneth the heart of man , and the Wine of Grace , which cheereth and comforteth the heart : At which Table whosoeuer shall come to sit , must consider with attention that which is set before him , casting out of his mind all other worldly things . Those Ministers that were imployed for the apprehending of our Sauiour Christ , finding him preaching to the People , they hearkened vnto him with that earnest and diligent attention , that they had quite forgot to put that in execution which was giuen them in charge by the Pharisees : and being demanded by them , Why did yee not bring him along with you ? They returned this answer , Neuer any man spake as he spake . The glorious Doctor Saint Augustine , before that he had vnwinded himselfe out of the errour of the Mani●hees , hee went of purpose to heare Saint Ambrose , but not with intention to giue any credit to his Doctrine , but to delight himselfe with the elegancie of his phrase , and being rauished with the sweetnesse of his words , had his heart taken , as well as his e●re ; his attention supplied the fault of his intention ; this was that putting of the knife to the throat . The glorious Apostle Saint Paul goes a little further , and calls Gods Word , not only Cultrum , but Gladium , not a Knife , but a Sword , Take vnto thee the Sword of the Spirit , which is the Word of God : What then ? Marrie he giues thee a caueat in these insuing words , Si tamen habes in potestate anima●● tuam , That thy soule be not distracted with the troublesome businesses of this world . Saint Chrysostome compares the soule of the Iust , to a Poole of Water which stands all alone in some low Valley , where there is all stilnesse , The soule of the just , & that of a sinner , wherein differing . reposednesse , freshnesse , cleerenesse , and the Sunne-beames purest brightnesse . Salomon likeneth the Soule of a sinner , to a troubled and tempestuous Sea , The heart of the Wicked is as a raging sea .

The fourth is , Audire cum conseruatione , To heare with a retention , and to lay vp the Word of God in our hearts , Blessed are they that heare the Word of God , and keepe it ; Not they who heare the Word of God , and forget it , taking it in at one eare , and letting it out at another ; but they which heare it and keepe it . It is Saint Gregories obseruation , That the Physition doth despaire of that Patients stomacke , that cannot keepe it's meat , but throwes it vp as soone as it receiueth it . Saint Chrysostome aduiseth , That he that heareth a Sermon should doe as he doth that comes out of a Bath , presently to retyre himselfe , get him to his Chamber , there keep● himselfe warme , wrap good store of cloathes about him , that the ill humors may the better be exhaled and drawne from him . Plutarch telleth vs , That many take no pleasure in Flowers , or care any further for them , than to looke vpon them , smell to them , and haue them in their hands ; bu● the Bee drawes from them both honie and wax , and the Apothecarie makes many medicines of them against diuers and sundrie diseases . Many heare Sermons onely for their pleasure , for the elegancie of the stile , delicacie of words , grauity of sentences , and the gracefulnesse in their deliuerie : but this is but to make a nosegay to smell to for a while , and cast it anon after into a corner .

Men are neuer worse , than when they thinke all is well . Say we not well , that thou art a Samaritane , and hast a Deuill ? One of the greatest miseries than can befall a Soule , is , To become so appassionated to it 's own disagreeable disposition , it 's disjoynted iudgement , and erronious opinion , that it persuadeth it selfe , that it proceedeth prudently and wisely in all that it doth , not sticking to say in it's heart , I thanke God I haue my wits about me , I am in the right way , I doe well in this and in that , in persecuting this man , and bringing that other to the stake ; flattering and soothing vp themselues with a N●me benedicimus ? Do we not do wel in so doing ? The phrantick man vseth to cal the Physition that cures him , Foole ; the Blockhead , him that is discreet , Cockescombe ; the Ruffian , him that is religious , Distracted ; and heere the Pharisees accuse our Sauiour Christ , to haue a Deuill , and to be a breaker of the Law : And it were well if they would stay here , but they make the matter farre worse by saying , Say we not well ? To sinne , is not so great an ill , as to ground our sinne vpon reason ; not so great a fault to commit it , as it is to maintaine it ; it is an euil thing , to worke reuenge , but farre worse to seeke to defend thy reuenge by reason , for that is but to wage an argument against God and his Law ; to denie vnto him Prouidence and Wisedome , and to firme and set as it were vnder thine own hand , That God did not see so much reason as thou didst , to reuenge thy selfe , alledging in fauour thereof , some particular exception ( more than God did euer wot of ) against this his generall rule . Passion ( saith Aristotle ) blinding Reason , as smoke doth the eyes , maketh white seeme blacke . Enuie so blinded Iosephs brethren , that the Scripture saith , That they could not affoord him a g●●ll w●rd , nor speake vnto him in a mild and ciuile manner ; but in this their malicious humour were fully persuaded that they did him no wrong at all , first in throwing him into the pit , and afterwards in selling him . Zoylus the Rhethorician , sy●amed the Dog , for his foule mouth and euill language , would raile against Plato , Socrates , and other graue Phylosophers ; and being asked the reason , Why hee should wrong these good men ? Passion alters all properties to it selfe . answered , For myne owne part , I could haue beene content to haue spared such good people , but Passion would not giue way thereunto . O this Passion , What an euill propertie it hath ; it makes Innocencie Sinne ; Christ , a Witch ; God , a Deuill . Clemens Alexandrinus reporteth of Antisthenes , That he had rather be a mad , than a passionate man ; for the passionate man will seeke a knot in a bulrush , Better to be mad , than passionate . so will not the mad man . In conclusion , when a man shall secure himselfe in his sinne , and the Soule goe confidently on to it 's owne perdition , yet persuades it selfe that it is in the right , and runnes on fairely towards the goale ; that man , and his Soule , should be thus blinded , Saint Cyprian saith , That it is a great and strong euidence of Gods anger ; for such not acknowledging their errour , will hardly craue pardon : besides , the passionate man liues so secure , and yet so deceiued , that those of Hell do not make a more rash censure of the Iust : Nos insensati , vitam illorum estimabamus insa●iam .

Say we not well , &c. God doth not say so , nor the Angells , nor He●uen , nor Earth ; but we ●ay so , we that are Pharisees say so , and thinke we say well in so saying . There are a certaine kind of men that would seeme to know more than God himselfe : When some man of power , or some great rich person shall say , I know it is so ; it is receiued as Gods Oracle , though God oftentimes betrayes their ignorance to the world , to shew them their errour . It is a great hau●ines and pride of heart in any man , to stand so much vpon the authoritie of his person , as to say , Basta , qúe yo lo diga , It is enough , that I haue sayd it . Pilat saw no cause why he should crucifie our Sauior Christ ; but the Pharisees roundly told him , it is enough , that we haue deliuered him vp into thy hands , without thy further enquiring into the cause . The Deuill when he cannot persuade a sinne by reason , he alledgeth the authoritie of some noted person or other , and by how many great and graue men it is approoued , &c. Suting with that of Seneca , Insanientium multitudo , est sanitatis protectio .

I haue not a Deuill , &c. Other whiles our Sauiour nipt the Pharisees , tooke them vp short , and vsed sharpe reprehensions to them ; as , You are of your father the Deuill , a wicked and adulterous Generation , &c. But here he is as mild with them as a Lambe , and makes them this soft and gentle answer , I haue not a Deuil . Which temperate behauiour of his was grounded vpon three reasons :

First of all , because he that vpon the vying of an iniurie will not ( though he haue the better cards in his hand , and that it bee in his power to put the other to the worst ) reuie vpon him , but let it passe , manifests to the world a more noble and more glorious testimonie of his mildnesse and patience , than he that suffereth and endureth when he cannot otherwise chuse , wanting not so much will as power to reuenge a receiued wrong . Patience when most to be applauded . That is a generous patience , when a man hath a smooth and easie way to worke reuenge , and yet rather chuseth to pocket than to presse an iniurie . On the Vigiles of our Sauiours beeing apprehended , our Sauiour Christ sayd vnto his Apostles , Luc. 22. Hee that hath none , let him sell his coat and by a sword . Whereupon sayth Saint Ambrose , Sweet Iesus , Why Swords , beeing thou wilt not giue thy Apostles leaue to draw them ? and wert angrie with Peter , and didst reprooue him for drawing his sword in thy defence ? Whereunto this glorious Doctour maketh vs this answere , That their patience might appeare more noble , by hauing Swords by their sides , and yet not offering to draw them . Let a Christian therefore weare a Sword , but let him not vnsheath his sword , to the end that all men may see , that if he doe not reuenge an iniurie , it is not for want of a weapon to right himselfe , but out of a superaboundance of sufferance and patience . Isiodorus Pelusiota disputing the reason why Christ cursed the Fig-tree , leauing it fruitlesse for euer , Neuer man eat fruit of thee hereafter while the world standeth , saith , Marc. 11.1 . That the Iewes considering those innumerable myracles which our Sauiour wrought , and more particularly for the good and benefit of that people , might happely presume , That Christ had power to doe good , but not to doe hurt : and therefore that it might appeare vnto them , that hee had power of and ouer all , howbeit he did not in many of them punish their wickednesse and ingratitude , yet did he punish it in the Fig-tree , which was their true type and figure .

Secondly , Christ would teach vs this lesson , To suffer iniuries a great noblenesse . That the best meanes to breake anger in an enemie , and to assuage his choller , are either soft words , or silence . Saint Chrysostome saith , That to giue a faire and gentle answere to an angrie man , is more than to prophesie of that which is to come ; for the gift of Prophecying God giues it Grati● , and it costs the Receiuer nothing ; but to suffer an Enemie , costeth much . Gregorie Nazianzen expounding that place of Saint Luke , Vnto him that smiteth thee on the one cheeke , offer also the other ; addeth further , If thou hadst three cheekes , thou oughtst to offer them all for to keepe him quiet . But some man will say , When that Varlet , that base Slaue smote Christ in ●aiphas his house , he did not offer him his other cheeke , but told him as one th●t was sencible of the wrong he had done him , If I ●aue euill spoken , Iob. 18. beare witnesse of the euill ; but if I haue well spoken , why smitest thou me ? Saint Augustine answereth hereunto , that to turne the other cheeke to an angrie man , is not so much to be vnderstood de parte operis , as de preparatione animi , No● in regard of the worke , by offering the cheeke , as of the preparation of our mind ; for that were but to put a sword into a mad mans hand . And in another place he saith , That it is an hyperbolicall kind of speech , for that Christ did pretend , That hee that is offended should be so farre from reuenging a receiued iniurie , that hee should rather willingly receiue a new , than reuenge an old wrong : And therfore if our Sauiour Christ returned this answer to that rude and rough-handed Souldier , ( ●ur me caedis ? Why smitest thou me ? ) it was either because this his flattery , which he was willing to expresse to the High Priest by this his crueltie , should not thereby be authorised , or because it might not be presumed , that Christ had lost the respect due to the Priest ; or because that no man should suspect , that there remained any rancor in his brest , or desire of reuenge , ( which they that heard him say , That the Sonne of Man should come with power and Maiestie , and that he had another Kingdome , where legions of Angels should shew themselues for to doe him honour , might well suspect ; ) or peraduenture he returned him that answer for to pacifie him , itbeing so mild ●nd gentle . In a word , The Rocke in the Sea , A patient man whereunto resembled . the Anuile in the Forge , the Iust in the earth , continue stil quiet ; the one enduring the waues , and suffering the surges of the seas ; the other the strokes of the hammers , and the third , the iniuries of his enemies . My enemies haue compassed me about like so many Bees , so many Buls , and so many Dogs , grinning their teeth at me , but it neither troubles me nor grieues me , for I am sufficiently reuenged of them . Saint Augustine doth here aske the question , How ( ô thou Kingly Prophet ) art thou reuenged of them ? Marrie , by instructing them in the truth , and by dissuading them from their errours . Iob hauing receiued great iniuries from his friends , as taunting words , and false testimonies , the reuenge that he tooke of them , was , To pray vnto God for them , and to giue them good and wholesome councell , Iob● . as Saint Gregorie hath noted it , Flie therefore from the face of the sword .

Thirdly , he read a Lecture vnto Princes and Prelates , of that mildnesse and gentlenesse ; which they ought to professe towards their Subiects . Saint Bernard saith , That if Christ did condemne Peter for drawing his sword , when they came to lay hands on his Master , and for cutting off of Malchus his eare , it was , That Choller did not well become him , who was afterwards to be a Gouernor of the Church , where he should meete with many a Malchus . There is not any thing that doth more conserue Scepters and Crownes , than clemencie and truth . Alexander Seuerus was so soft and mild an Emperour , Clemencie , a profitable vertue . that some did murmure thereat , saying , he would draw his Empire into contempt , and be lesse esteemed of his Subiects . Whereunto he answered , Though it should be of lesse esteeme , I am sure it will be more secure and durable .

Saint Augustine , Saint Gregorie , and Saint Ierome , make this doubt , Why our Sauiour did not as well reply to their calling of him Samaritane , as for tel●●ng him that he had a diuell : And they resolue it thus , That concerning these two iniuries , the one was an affront done to his person , the other to his Doctrine : for the wrong that was done to his doctrine , because it touched the honour of his father hee was bound to answer thereunto . For a seruant must not bee silent , much lesse a sonne , in the agrauios , and iniuries that are done vnto God . God promised Moses to make him a Captaine and Gouernour of another more noble and more honourable Nation , desiring that he might cut off and make an end at once of that rebellious people . But Moses besought him , saying , My good Lord , this were a great honour for me , but I am content to forgoe it , because thou shalt suffer in thine honour if thou destroy this people , Exod. 32. Least the Egyptians speake , and say , he hath brought them out malitiously for to slay them in the mountaines , and to consume them from off the earth . This were but to run the censure of euill tongues , and the hazard of thine honour . Our Sauiour Christ did not resent any thing so much as affronts and dishonours ; this made him to breake forth into this passionat speech , Ye went out with swords and ●●aues to take me , as if I had beene a theefe . Againe , Thou knowest my reproach , and none knowes it ●o fully as thou . To these shall we adde that other , Saturabitur opprobrijs ; all his other torments made him still more and more hungrie , and abated not the edge of his stomacke ; but he was glutted with his reproches , and the affronts that were offered him , he had his bellie too full of them , more than hee was well able to beare . Gods honour must euer be preferred before our own . Amongst other causes of that his mysterious swea●ing of bloud in the Garden , the Saints set downe this as the most principall , That the dishonour did there represent it selfe vnto him , of seeing himselfe starke naked vpon the Crosse , and that he was to be made a spectacle vnto the world , his blo●d like a faithful friend , hauing recourse to the bashful modestie of the whole bodie , as it is woont vpon some occasions to haue recourse vnto the heart . In a word , hee did euermore giue approued pledges & tokens of the great reckoning that he made of his honour : but when his Fathers lay at stake , he was forgetfull of his owne ; And therefore not answering to that of Samaritanus es tu , Thou art a Samaritan ; he mildly replied , Ego Daemonium non habeo , I haue not a Deuill , but I honour my Father , &c.

I seeke not mine owne praise , but there is one that seeketh it , and iudgeth . Truth can neuer be altogether supprest . Ye seeke to blot my name out of the worlds memory , and to burie my honor and authority with the infamie of a Witch , a Sorcerer , a Diuell , and a Glutton . And though I doe not seeke to repaire this wrong , There is one that seeketh after it and iudgeth . There is not any thing so hid and buried , that , though it lie couered for a time , is not in the end discouered . Of Fire and of Loue , Vlisses sa●d , Quis enim celauerit ignem , Who can hide them ? but the same may be better verified of the Truth . Well may falshood and passion , assisted by tyranny and power , hide and bury it selfe , but in the end , There is nothing so secret but shall be reuealed : Mat. 10. For time is a great discouerer of truths . Plutarch reporteth in his Apothegmes , That at the sacrifices of Saturne ( whom they adored for the god of Time ) the Priests had their heads couered till the Sacrifice was fully ended ; a ceremonie which was not suffered by any other of the gods : And the mystery thereof was , That Time doth couer things now and then for a while , but discouers them at last . And therefore Pindarus said , That the latter dayes were the faithfullest witnesses . Time sometime sleepeth , but it awakes againe . But in case it fall asleep , and neuer wake any more , Est qui quaerat , & iudicet , God is still ready at hand , who searching out the truth , will iudge his owne cause .

Obliuion hath two bosomes , Obliuion hath two bosomes . wherein she burieth those things which she most desireth to blot out of the remembrance of the world .

The one , the bottom of the Sea .

The other , the bowels of the Earth .

Into the Sea , many Tyrants haue throwne the bodies and ashes of the Saints , to the end , that being deuoured by fishes , or drowned in the deepe , they might not be adored on earth , as we may reade in the History of Saint Cl●●ent , and diuers others .

In the earth men burie the Dead ; Highway Robbers , their spoyls ; Theeues , their thefts ; they that are either subdued by conquest , or banished their country , their treasure ; as Cacus did those cowes he had stolne in his caue . But God causeth those things that are the heauiest and the weightiest , and cast into the bottome of the Sea , to swim like corke aboue water ; and maketh the earth to vomit forth her most secret and hidden treasures . For , Nihil occultum , &c. There is nothing so secret which shall not be reuealed .

There is one that seeketh it and iudgeth it . O Lord , Thou remittest this cause to thy father , Iudges ought to be free from passion . and thy father remits all vnto thee . I answer , when I tooke the rod to reuenge the wrongs and iniuries of the world , I was not to be like vnto sparks that are quickly kindled , nor subiect to any the least passion of anger ; for a Iudge that is so affected , cannot be a competent Iudge in his owne cause . And therfore , Est , qui quaerat , & iudicet . My Father is to redresse this wrong , he is to looke vnto it . Whence I inferre , That if our Sauiour Christ , in whom there could n●t be any kind of passion , did remit to his Father the iudging of his cause ; hardly can a Iudge of flesh sentence his owne cause . King Dauid being at the point of death , willed his sonne Salomon that he ▪ should take away the liues of Ioab and Shimei : He thereupon caused Ioab to be slaine ; but onely confined Shimei . The reason that induced him to mittigate Shimei his sentence , and not that of Io●b , was , because the offences which Ioab had committed , were not done directly against his father Dauid , but against Abner and Amasa , whom he had ill killed ; Whereas Shimeis fault was , in affronting the Kings person : and because it might happily be thought that he might be carried away with too much passion or affection in this his fathers cause , hee deferred his death , till hee should fall through his owne default , which he afterwards did ; and then Salomon reckoned with him for the old and the new . 2. R●g. 14. The woman of Tekoah receiuing her instructions from Ioab , entred the Palace , and hauing put on mourning apparell , as a woman that had now long time mourned for the dead , and falling downe on her face to the ground , and doing her obeysance , she spake thus vnto him ; I am a poore widow , my husband is dead , and thine handmaid had two sonnes , and they two stroue together in the field , and there was none to part them , so the one smot the other and slew him : And behold , the whole family is risen against thine handmaid , crying out , Deliuer him that smot his brother that we may kill him for the soule of his brother whom he slew , that we may destroy the heyre also ; So shall they quench my sparkle that is left , and shall not leaue to mine husband neither name nor posteritie vpon the earth ; and I my selfe shall remaine a miserable mother , not hauing any child left me to be a stay and comfort vnto me in my old dayes , Woe is me that I must be depriued of both my sons in one day . The King pittying her wretched condition , said vnto her : I will take order for the freeing of thy sonne . And to send her away well satisfied , vowed vnto her , by that his vsuall asseueration ( as the Lord liueth ) there shall not one haire of thy sonne fall to the earth . Whereupon she taking her leaue , said vnto him , Let my Lord the King shew himselfe as free from passion in his owne proper cause , as he hath in another mans : Wilt thou free my sonne that hath slaine his brother , and wilt thou not free Absalon that slew Ammon ? Rupertus saith , That E●es hurt consisted in the misprision of the fruit , and the ill iudgement that shee made in the choice of the apple : For being too much wedded to her owne appearing good opinion , the eyes of the body persuaded those of the soule , that in so faire a fruit , it was impossible to find death .

Then tooke they vp sto●es to cast at him . Tyranny and persecution , euermore attended the Saints of God : But there was this difference betwixt them and our Sauiour Christ , That your Tyrants did seeke to reduce these other to the adoring of their gods , one while with promises , another while by threatnings ; now with curtesies and kindnesses , and by and by againe with sundry sor●s of torments . There was scarce any famous Martyr which did not tread in his martyrdome in this path ; nor any Tyrant which did not take this course with them . And perhaps they followed herein the steps of Nebuchadnezzar , who , ( as the glorious Doctor Saint Chrysostome hath obserued ) for those who would not adore his Statue , had a hot fierie furnace , whose flames ascended forty nine cubits in heigth ; and for those that did adore it , he had all sorts of exquisite musicke and choice instruments : warring against vertue with pleasure , Daniel 3. and with paine . But our Sauiour Christ was alwayes ill intreated by the world . In the desart , the diuell once offered him stones ; The Pharisees many times . When he was borne in Bethlem , he had not wherewithall to defend him from the cold , but was forced to be laid in the cratch among the beasts . Whilest he liued here in the world , he had not any to relieue his hunger . The day that hee entred in Triumph into Ierusalem , he went forth into the field to seeke after figs. Dying , he had not any one that would giue him so much as a iarre of water , when he cryed out Sitio , I thirst , they gaue him vinegre and gall to drinke . Pope Leo saith of him , The dayes that were appointed for him , he began them in persecution , and ended them in persecution . In his infancie , he began with the Crosse , and at his end he dyed on the Crosse. Which was ( as Gregorie Nazi●nzen saith ) a Prognostication , That that Disciple that will seeke to follow his master , shall neuer want a crosse to carry , nor matter wherein to suffer .

But Iesus hid himselfe , and went out of the Temple . Why Christ withdrew himselfe from the Pharisees . Vpon this place we haue formerly rendered foure reasons , why our Sauiour Christ auoyded these ●tones by flight ; and now adding others anew thereunto , Orig●n saith , That hee withdrew himselfe , out of compassion , considering that his counsells made the Pharisees more rebellious and more hard than before . Rebellem non vult perdere , Hee shund the occasion , that they might not be vtterly lost , accommodating himselfe to that of Saint Paul , D●te l●cum ira , Giue way to anger . One of Gods great mercies is to flye from a sinner , that hee may not bee bound sodainly to destroy him . In Exodus , he gaue his people an Angell to be their guide ; saying , I will neyther be your Captaine , nor your Guide , for through your stiffe-neckednesse and rebellion , ye will runne great hazard vnder my command . In some Parables , the holy Euangelists put the word , Peregrè profectus est , He is gone afarre off . For albeit God be alwayes present , yet it is his exceeding great mercy now and then not to bee present . For there is no compatibilitie with his diuine presence , and our shamelesnes and loosenes of life . And so putting on as it were a kind of dissimulation , he makes as if he went away from vs , and did not see what we doe .

Euthymius saith , That our Sauiour Christ would rather exercise his patience in flying , than his power in punishing , Fugiendo magis , quam puniendo . For although he should haue destroyed them , yet would they neuer the sooner haue repented ; Complying with that of the Prophet Esay , Dissipati neque compuncti . In the garden he made those that came to take him to ●eele and fall on their backs , with an Ego sum , I am he . But they not acknowledging this his diuine power , proceeded on in their apprehending of him . A hard heart can neuer be mollified . God deliuer vs from the resolution of a Reprobate , for there is not that miracle either in heauen or on earth , that will bridle and restraine him . Of those which began to build the Towet of Babel , the Scripture saith , Nor will they yet leaue off . But such is the goodnes of Gods nature , and is so kind and louing vnto vs , That hee doth to the ill good , though they turne this good to 〈◊〉 . But he does not doe any ill vnto them ; for his patience is such , That he doth not thinke it much , that euen those that were most ill , should inioy some good . Hugo de sancto victore , declareth that place of the Prouerbs , Prou. 26. Answer a foole according to his foolishnes : And , Answer not a foole according to his fool●shnesse . After this manner , i● a foole sh●ll amend by reprehension , giue it him : but if there be no hope of amendment , giue it him not . God doth commonly treat of the most good , and the least ill ; but the wicked man , of the least good , and the most ill . Wherein , he prooues worse than Pilat ; For he laboured to set our Sauiour Christ at liberty , vsing the meanes for the effecting of it , to haue him well whipt , Luke 23.16 . I will chastise him and let him loose . But the Iewes would not rest con●ented with that , but went on in accomplishing the greatest sinne that was euer committed in the world .

Pope Gregory saith , That our Sauiour Christ hid himselfe and went out of the Temple , flying from the stones which they were about to fling at him , for to shew , That the world was all this while in an errour , in holding it a point of honour , Reuenge in man a s●mptome of Cowardize . and a braue and manly action to answer affronts with affronts , iniuries with iniuries , and to reuenge them to the full , holding it basenes and cowardize either to suffer a wrong , or shunne the occasion thereof : Wherein he hath shewed his great loue vnto vs . For hee applying himselfe to the estimation which man maketh of his honour , permitteth vs to defend our reputation , though it be with the hurt of the Aggressor or Assaylant , and that we should not flye that we might not loose it . So that Christ flying from the Pharisees , and hiding himself , casting their sinnes behind his backe , whilest he shewed them his backe ; and seeking to hide their faults , by hiding himselfe from them , he did more for them , than they did for themselues . It is likewise a point of Honour , That a husband , ●erem. 3. should not receiue the wife which hath bin false and treacherous vnto him .

But God saith , As a woman rebelleth against her husband , so haue ye rebelled against me ; Thou hast played the harlot with many louers , yet turne againe to me saith the Lord , and I will heale your rebellions . Then shalt thou call me , saying , my Father , and shalt not turne from mee . To whom with the Sonne and the Holy Ghost , be all honour , power , &c.

THE XXXIII . SERMON , VPON THE MVNDAY AFTER PASSION SVNDAY . IOHN . 7.

Miserunt Principes Sacerdotum Ministros , vt apprehenderent Iesum .

The Chiefe Priests sent their Officers to apprehend Iesus .

HEre , No policie preualent against the word and wisdome of God . the chiefe of the Priests ( waiting on the voyce and crie of the people , & watching which way they were inclined , & beholding how they were ready to mutine , & that many dayly were conuerted , conuinced by those myracles , which were so great both in quality & number , that they could not be wrought by any but the Messias , whom they had so long looked for ) fearing some alteration both in their State and Religion , and deuising with themselues , how they might cut off this Good , as if it had beene some Canker or Plague of the Common-wealth , They sent Officers to take him . In which Discourse is discouered the force and efficacie of Gods Word , and how little the industrie and policie of man is able to preuaile against this Diuine Wisedome .

The High-Priests sent to take him . The motiue hereunto was their enuie , Enuie of all vices the most vnfortunate to it selfe , & fortunate to others . a vice so vnfortunate and so vnluckie , that accounting for it's felicitie , and for it's good , anothers ill , commonly the ill raineth downe vpon the head of the Enuious , and the good , vpon that of the Enuied . Iosephs brethren threw him into a pit , and then sould him , and all but out of enuie ; and this their selling of him , was the meanes of his excelling of them ; and their casting of him downe , the raising of him vp : thus purposed aduersitie turned to future prosperitie . Haman that was King Assuerus his Fauorite , had listed Gods people in seuerall rolles , with a ful resolution to haue them massacred all in one day ; he had set vp a high gallowes whereon to hang Mordochey : this his enuie was the meanes that Gods people found fauour , Mordochey was aduanced , and Haman hung on the Gallous which he had made for another . The like successe had Saul with Dauid ; and Nebucadnezars Princes , with poore Daniel ; and the Iewes , with our Sauiour Christ : which is no more than was reuealed in that parable of that Stone , which being reiected by that People , fell vpon them , and made morter of them ; that Stone being afterwards made the head Stone of the Corner . Of the Lynx the Naturalists doe report , That hee couereth his vrine , as the Cat doth hir d●ng ; and that this his couering of it , is the meanes that a Stone is congealed thereof , of great both vertue and beautie .

The High-Priests sent , &c. By Saint Mathew our Sauiour did poynt forth to the Pharisees a truth , Mat. 23. which doth suit well with this present purpose , W●e bee vnto yee Scribes and Pharisees , because yee shut vp the Kingdome of Heauen ; for yee your selues goe not in , nor suffer them that would enter , to come in . That Gardiners Dog that would neither eat Coleworts himselfe , nor suffer others to eat them , is of the Deuils condition , that will neither do good to himselfe , nor let others enioy it : And in some respect the Pharisees were far worse ; for the people had not the Deuil for their North-Starre , nor their Guide , neither did they trust him with the zeale and care of their good : but the Scribes and Pharisees were the Lights of Israell , the Guides and North-Starres of the People , who with the clouds of their passions did darken the verie beames of the Sunne it selfe . Saint Luke crieth out , Luk. 11. Woe be vnto yee Scribes and Pharisees , yee that are Interpreters of the Law , for yee haue taken away the Key of knowledge , and of the Scriptures ; yee entred not in your selues , and them that came in , yee forbad ; yee will not that any shal controll that which yee teach . What , doth any one of the Chiefe-Priests and Pharisees beleeue in him ? In the High-Priests and the Pharisees all the wisedome is deposited , as for the Common people , they are ignorant and vnlettered ; if therefore none of these principall men beleeue in him , let him that beleeueth in him , goe for a condemned man . From the head comes all the ill to the bodie Naturall ; and mystically the same may be sayd of these and the like Heads . Gen●●is rendring a reason of Gods sending a Floud vpon the earth , saith , The whole earth was nothing but filthinesse and corruption . Like Priest , like People . And to him that shall aske , Why this hurt and calamitie was so generall ? it is there answered , There were Gyants in the earth in those dayes : The sonnes of God , those that were great and powerfull Princes linked themselues with the daughters of men , with those that were the basest and vilest among them , & begot vpon them such vicious Gyants , that they corrupted the whole land . Phylon reporteth , That Goliah the Philistine was the first that presumed to lay hand on the Arke of God , and that afterwards all the people followed his example , The whole head was sicke , and the whole heart was hea●●e , &c. It was enough to know , that the heads were so sicke and so weake ; for thereby it is to be presumed , that the whole bodie of the People was full of tumors and swellings .

It is a most grieuous sinne , and God doth punish them with a grieuous punishment , who pull downe where they are bound to build . The Israelites beeing much affectioned to the Midianitish & the Moabitish women , at their persuasion fell to the adoring of Belfeg●r , Psal. 106. They i●yned themselues also vnto Baal-Pe●● , and did eat the Offerings of the Dead . God for this being so angrie with them , that hee said vnto M●ses , Num. 25. Take all the heads of the people , and hang them vp before the Lord against the Sunne : And why against the Sunne ? To the end that the naturall sunne should condemne these the Sonnes and Princes of thy people . The Spouse went forth one night to seeke her Beloued , and meeting with the Watch , they treated her ill , and tooke away her Cloake from her . It is a hard case , that he that should apparell and protect the Naked , should rob him of his cloathes , and trample him by oppression vnder his feet .

They sent Officers , &c. Ministers for ill , are neuer wanting . A Tyrant shall neuer want Executioners to torment ; nor a Iudge , Sergeants to arrest ; nor an Vsurer , knights of the Post to lie and sweare ; a Lady , a waiting maid to couer her sinne ; a Noble man Pages , to bring him Loue-letters ; a Gamester , cheaters to foist in false dice and cards ; Dancers , Fidlers ; nor Princes , Ministers . Lucifer had no sooner propounded in hell , who amongst them would aduenture to tempt Christ , but innumerable numbers of the principall di●ells stood forth , offering him their seruice , with promise of their best endeauours and diligences . Saul had no sooner askt the question , who would vndertake to apprehend Dauid , but presently all the Courtiers belonging to the Palace , profered him their liues and their persons to bring him in . King Ahaziah had no sooner spoke the word , Who will rid me of this same troublesome Eliah who will not let mee liue in quiet ; when forthwith your Quinquagenarians and Captaines ouer fifties , euery one of them proffered him their seruice ; one saying , I will serue thee ; and another , I will serue thee , &c. That seruants should obey and serue their Lords , the Law of God commands it : Saint Paul saith , Seruants obey your Lords according to the flesh , as ye would obey Christ . And Saint Peter further addeth , Seruants be subiect to your Masters with all feare , not onely to the good and curteous , but also to the froward . 1. Pet. ● . By froward are meant those that are austere , sharpe , seuere , rough , and harsh : as likewise those that are wicked men , and great sinners . Salomon tells vs , Hee that feareth the commandement , he shall be rewarded . Prou. 1. ● . But we are not to obey them against God : And this the Apostle noted forth vnto vs in that word , Carnalibus , in the flesh , that is , That they haue not one dramme of iurisdiction ouer the spirit or soule of their seruant . And not contented with this , he goes a little further and addeth , Tanquam Christo. For , as Christ will not command you any thing that is against the good of your soules ; so neither is a master otherwise to command his seruant . And if he should command you the contrary , ye are not to obey him . And this was that which the Tribes said to their Generall Ioshua , Iosh. 1. As we obeyed Moses in all things , so will we obey thee , assuring our selues , that God is with thee as he was with him .

There are many Courtiers that thinke that their Princes doe them a great fauour , when they command them this or that thing against God , Honest seruice little respected by earthly Princes . that they may shew what hazard they would runne to doe them seruice : Whereas he that will serue him in only Licitis , et honestis , Those things that are lawfull and honest , gets no preferment , nor is not held by the world to bee a fit seruant to attend a Prince . Though indeed ( if it be duly considered ) he ought for that to be the more esteemed by him :

No policie preualent against the wisedome of God .

God must be serued by vs before man .

First , because to serue a Lord against a mans King , is Crimen lesae maiestatis , Treason against a humane Maiestie , so , to serue a king against God , is treason in the highest degree against a Diuine maiestie .

Secondly , because your instruments , although they be inanimate and without a soule , yet God is wont to punish them with a seuere and heauy hand : As he did the Serpent , Vpon thy belly shalt thou goe , Gen. 3. and dust shalt thou eate all the dayes of thy life . And if vpon the Serpent which sinned not , God doth lay so heauy a hand ; what shall become of that instrument that is a partner and shar●r in the sin ? Our Sauiour Christ cursed the figge-tree : and Athanasius saith , That at that very time that he curst it , It is bad seruice to share in other mens sinnes . it came into his mind that it had couered those with it's leaues , that had so highly offended him in Paradise . A heauy iudgment for those that will serue to be cloakes and bawdes to those sinnes which are committed against God and his holy Lawes .

Thirdly , God doth permit , that for honest seruants , and knauish seruants , there should be masters accordingly ; masters that should vse them well , and masters that should vse them ill . And though for a while till their turnes be serued , they vse them well , inriching them , and raising them to honour , yet afterwards they come to vse them so ill , that they eate them out of all that they haue giuen them , calling in that which they but lent them , and ingaging the● for more than they are worth ; and at last a fire comes downe from heauen , and consumes all the wealth that they haue thus vngodly gotten , as it did vpon those Captaines wh●ch were imployed by their bad King , against good Eliah .

The Cuttle-fishe is a stampe , or Embleme of your Princes , that haue a great traine of seruants attending their persons , as this fish hath of finnes : but deuoures them , as this fish doth his tayle and finnes when he is hungry .

Our longest life but little . Yet am I a little while with you . He calls little , that little which was now left him of his life : For he was to suffer about the feasts following , which was now neere at hand . The longest life , the Scripture stiles little : and the greatest troubles that we passe therein , likewise little . Antiochus his Ministers , persuading one of those valiant Machabees , That he would free his body from those cruell torments which he was to endure , 2. Mac. 7.36 . if that he would obey the king ; answered , My brethren that haue suffered a little paine , are now vnder the diuine Couenant of euerlasting life . Eleazar rendred the like reason to those his friends which importuned him , That albeit he would not eat Swines flesh , yet he should make shew that he did it : Whereunto he replyed , That such dissimulation did not befit his age and authority , 2. Mac. 6. Least the younger soule through mine hypocrisie ( for a little time of a transitorie life ) might be deceiued by me ; I should receiue malediction and reproch to my gray haires . Saint Peter hath it Modicum passus , &c. And there are two reasons of this shortnes of life .

The one , That life in it selfe is short , Ecce mensurabiles posuisti dies meos , Behold thou hast measured out my dayes . The Greeke word which answers to mensurabiles , signifieth a measure of foure fingers .

Iob 9. The other , because it flyes away swifter than the wind , My dayes haue beene more swift than a Poste , and haue seene no good thing . They are passed with the most swift sh●ps , and as the Eagle that flyeth to the prey . Va●ablus hath it , As a Ship that goes as swift as thought , or as the Marriners and Passengers could wish it ; Pagninus , Like a Pyrats man of Warre , which because it goes light laden , seemes rather to flye than sayle : Or , Like an Eagle that flyeth to the prey . The Eagle when she is sharpe set , and pursueth her prey , cuts the ayre with her wings swifter than the wind , so that that which our Sauiours sayes , is this , Tell the high Priests that sent ye vnto me , that I haue but a little while to liue , and that when my houre shall come , I my selfe will put my selfe into their hands ; and if that they are so willing to haue me dye , tell them that I desire it much more .

Christ must be sought while he may be found . Ye shall seeke me and shall not find me . I came to seeke you , ye shut the doore vpon me ; ye therefore shall seeke me , but ye shall not find me . Euthymius expoundeth that prophecye of Dauid , of the Iewes , Conuertentur ad vesperam , & famem patientur vt canes , & cireuibunt ciuitatem ; It shall be so late ere they bee conuerted , that the world shall be at an end , and in the interim , they shall suffer hunger like dogges , which among all other beasts suffereth the most hunger : Hambre canina , a dogs hunger , is spoken by way of Prouerb in the Spanish tongue . They shall runne rounding the world after their Messias , but he hauing retyred himselfe to heauen , neuer to be seene by them any more here on earth , this miserable people shall hardly be able to find him . Nichola●● de Lyra saith , That that they sought him in that siege which Titus and Vespasian laid to Ierusalem , when they saw themselues swallowed vp in so many miserable misfortunes , yet could they not find him : for albeit Gods bowe●ls are neuer shut vp for the pardoning of sinne , yet are they shut vp for the punishment thereof ; and euen then did they looke to find him , when his sword was alreadie drawne . So that that Language of Amos , For three transgressions , and for foure , &c. Amos 2. The number of three expresseth many sinnes , but the number of foure , more than manie : And therefore when the Sinner shall come to this number , God will not pardon him , Quatenus ad poenam , As touching the punishment of sinne , though he forgiue him the guilt thereof . Saint Chrysostome saith , That in the siege of Hierusalem many were conuerted to our Sauiour Christ , repenting themselues of that which they had alledged against him to Pilat , If wee let goe this man , the Roman● will come and take our Kingdome and our Nation from vs , &c. Saint Augustine saith , That this prophecie ( You shall seeke mee , Act. 2. and shall not finde me ) was fulfilled in that Sermon which S. Peter made , whereof S. Luke makes mention in the Acts ; where many of them did repent , and were conuerted to Christ , to the number of three thousand persons ; but that others did despaire of pardon , considering the greatnesse of their offence .

But letting passe the people of the Iewes , this sentence doth aduise all sorts of persons , That they doe not let slip the time of their good , whether it bee in regard of the person , or of the time which is offered vnto them ; for afterwards , they shall seeke and shall not find . In regard of the persons , Good neuer truly liked , till lost . Good was neuer truly knowne till such time as it is lost ; The couetous Rich-man did acknowledge in Hell , the Riches that were hid vnder Lazarus his Ragges ; The Damned confesse amidst their slames , the wisedome of the Righteous , whom before they held to be Fooles or mad men : The Prodigall in the Pig-stie knew the aduantage that his fathers houshold seruants had of him : The Hebrewes in their life time offered Moses a thousand Agrauio's and iniuries ; when hee slew the Aegyptian , he was forced through them to flie the Countrie ; when he was their Captaine and Commander , they multiplied mutinies vpon him , murmurings , disgraces , and were so mad at him , that they would haue stoned him to death ; and yet after he was dead , if they had knowne where his bodie had bin buried , they would haue worshipped and adored him . King Ahab called Eliah while he liued here , The Troubler of Israell ; and Queen Iezabel she would haue his life taken from him ; the People too , they complained of his too much rigour and seueri●ie , and that he had petitioned God , That they should haue no raine for so many yeares , and that he tooke no pittie of those poore soules that were readie to starue for hunger in the streets : but when hee was taken vp into Heauen in a fierie Chariot , Elisha then cried out , My father , my father , the Chariot of Israel , and the Horsemen thereof ; That is to say , Now Israell shall know , that thou wert more their Protectour and Defender , than their armed Chariots : Or as Saint Ambrose hath it , Now Israel shall know , that thou wert hee that did gouerne them , and that did represse their violent passions , and bridle their wilfull and headstrong affections , which were more hot and furious than those of Beasts . In humane Histories there are infinite examples that auouch the truth hereof , but none can alledge for the present , nor the world neuer yet did , nor sh●ll , produce a man so persecuted , so abhorred , so trampled vpon , Neuer any m●● so hated of the world , as Christ . and so much des●ised and neglected , as our Sauiour Christ ; Eradicemus eum de terra Viuentium , Let vs root him out of the land of the Liuing ; as if he had beene the plague of the Commonwealth . But the World did afterwards acknowledge , That there was no man that deserued more to bee beloued .

Time a pretious Iewell . In regard of the time , for the World hath not any one thing of so great price , as is Time , Fili , conserua Tempus , My sonne preserue Time ; so saith Ecclesiasticus . Pretious things ought charily to bee kept and conserued , whereof none is more pretious than Time . Seneca writing to Lucilius , sayth , Who can too highly esteeme of Time ? Who can giue it the price that is due vnto it ? All things else are Aliena , They are not ours ; onely Time is ours : it is a Treasure that properly belongeth vnto vs , which wee may bestow as wee will our selues .

Now in the last and great day of the Feast , &c. This was one of the famousest Feasts that the Iewes had ; they solemnised the same on the fifteenth of September , and it did last seuen dayes . Of the Ceremonies and Sacrifices of this Feast , Leuit ▪ 23. Num. 29. Leuiticus , Numbers , and Iosephus in his Booke of Antiquities maketh mention . All these seuen dayes the Hebrewes liued in the field , and in Cabbins couered with boughes , in remembrance of that time that God led them through the Desert in Tents and Tabernacles : and therefore it was called the Feast of Tabernacles , That your posteritie may know , Why instituted . Leuit. 23.43 . that I haue made the Children of Israel to dwel in Booths when I brought them out of the land of Aegypt ; God pretending therein , That when the children of Israell should see themselues seated in so populous a citie as Ierusalem , strengthned with such strong walls , and such proud and stately Towers , that they did strike a feare and terrour into Damascus , and all the heathen round about them ; fortified with so many seuerall sorts of Armes , illustrated with the Temple , which was one of the myracles of the world ; the memory of their forepassed miserie might melt the vaine-glorie of their present prosperitie . For the forgetting of our first rising , causeth commonly pride and arrogancie : your wiser sort of men , when they see themselues raised to the highest round of Fortunes wheele , they alwayes set before their eyes their base beginning . Amongst those other Vessells of gold and siluer on his Court-Cupboord , the Emperour intermixed some of earth , in memoriall that he was raised from beeing a Potter , to the honour of being an Emperour . Amos did neuer forget that he had bin a heardsman , though God had exalted him to be a Prophet ; Armentarius ego sum . Pride incident to Man . Dauid neuer denied that he had bin a Sheepheard . Sinners when they come to be Saints , they are neuer vnmindful of the miserable estate of their sinnes ; Quorum primus ego sum , Whereof I am the chiefest , saith Saint Paul . For a man to be puffed with the state of a new fortune , and to forget his former base and meane estate , is a thing proper to base , ingratefull , and foolish persons : and this forgetfulnesse causeth him to fall into discurtesies , inciuilitie , pride , and bad behauiour .

Good men are verie rare . If any man thirst , let him come vnto me . Some say , That he calleth vnto all that are thirstie , as elsewhere he called to all that were wearie and heauie laden with the burthen of their sinnes . Others , That he calleth vnto those that thirst after Heauen ; and so putteth it downe conditionally : For albeit all doe thirst after happinesse in the generall , yet those that attaine to this true happinesse by a liuely Faith , are few . Things are by so much the more rare , by how much they are the more pretious ; as wee see in Gold , Pearles , and Pretious Stones , in Cloathes of Tissue , Lawne , Silke , Scarlet , and delicacie of Dyet . Amongst this number , wee List Good men , which are verie rare , and verie pretious : Iuvenal termes them , The Monsters of the World , and he drawes his comparison from a Mule great with Fole . Cicero saith , That it is a rarer thing : for , to see a Mule bring forth a Foale , is verie frequent , but we seldome see a perfect wise man . Dauid sayd of himselfe , ●sal. 71. I am become as it were a Monster vnto many : A King so prosperous , so much fauoured of God , and so good ; a Monster ? a King so powerfull , such a pardoner of his enemies , and so liberall towards them ; and he a Monster ? a King which watred his couch with teares , and did mingle them with the water that hee dranke , and did couer his flesh with Sack-cloath ; and he a Monster ! Caietan translates it , Tanquam Miraculum . It is the definition of the Iust , That a man , the World walking that broad way which leadeth to destruction , that he should take pleasure to goe the streight and narrow way , it is Miraculum , A meere myracle : That a man , when all men besides shall say , Let vs eat and drinke , for tomorrow wee shall die ; that he should say , Let vs fast and pray , let vs repent vs of our sinnes , that we may not die tomorrow , it is Miraculum , A meere myracle : That a man , others beleeuing and louing those things which they see and enioy ; that hee should loue that which he enioyeth not , and beleeue that which hee seeth not , but hopeth for , it is Miraculum , A meere myracle : That a man should desp●se Go●d , and esteeme no better of the honours and pleasures of this world , than of the durt that he treads vnder his feet , ( these being the Idolls that mans heart doth vsually most adore ) it is Miraculum , A meere myracle . Eccl. 49. Zacharie and Ecclesiasticus call Iesus the Priest the sonne of Iosedec , and those his friends that were in his companie , Viros portentosos , Prodigious men : By whom some vnderstand , Sidrac , Misach , and Abeanego , those three Children which returned with Zorobabel to Palestine . But Saint Iohn doth indeere this in his Apocalyps , Apoc. 12. where making a description of the Iust , he saith , A great signe or wonder appeared in Heauen . And that this conceit may extend it selfe a little further , there are two things to be supposed .

The one , That God painting forth by Esay the greatnesse of the world , compares it to a drop of water , Quasi stilla situlae , As the drop of a Bucket : Who hath measured the waters in his fist , and counted Heauen with the spanne , and comprehended the dust of the earth in a measure , and weighed the mountaines in a weight , and the hills in a ballance : All Nations before him are as nothing ; all the world and it's greatnes is as a drop of water , it is a dust , and counted by him lesse than nothing . But of the Iust we may say , Signum magnum apparuit in Coelo , It is a great myracle in Heauen .

The other , That beholding from Heauen the bredth of the earth , it seemeth but a poore Cottage ; the least of the Starres is greater than the earth , and being beheld from thence , it seemeth to be the palme of a mans hand ; and the Sunne , which is a hundred and seuentie times bigger , seemeth in comparison about the bignesse of a Buckler . And that a man should be iust , it is Grande miraculum ; and that he should thirst after Heauen , it is Signum magnum ; and therefore it is here said , If any man thirst , &c.

If any man thirst . He inuiteth him that is thirstie , to desire it :

First , Because Heauen is to be gained , Labore & sudore , By labour and by sweat ; Heauen not gotten without paines . and for this cause it is called in Scripture , a Crowne , a Reward , a dayes Wages : now for to clamber ouer so many walls , We had need be verie thirstie , and haue a good desire vnto it .

Secondly , Because such pretious water is not fitting to be giuen vnto him that hath no great mind vnto it . If in those lesser things here on earth , he that giues makes such reckning of the esteem that the pretender holds of that he sueth for ; What shall it bee in that good , which beeing enioyed , the soule is not able to comprehend it ? for , in the matter of giuing and receiuing , so necessarie is the gusto and contentment that a man takes therein , that he that giues with disgust ▪ giues not , and he that receiues with disgust , receiueth not what is giuen : And therefore Seneca in his booke De Beneficijs , setteth downe the decorum that is to be held therein . Ecclesiasticus saith , There is a gift which is not profitable , and there is a gift whose retribution is manifold . In receiuing , this reason carrieth the more force with it ; for who is he that will giue to him that hath no desire to receiue ? And with God it is more forcible ; for he will haue all his gifts to bee our rewards , and therefore he calls those , our gifts , which in all strictnesse are his . The Lord respected Abel & his gifts . The Lambs that were offered were Gods , Al the best of the Woods are myne , &c. yet out of his goodnesse he calls them Abels . All that we offer is his ( Quae de manu tua accepimus , reddimus tibi ) yet he stiles it ours : so that the loathing and distaste of receiuing , takes away the desire of giuing . When the People of Israel began to say , Our stomacke is wearie of that light meat , presently Gods prouidence iudged them vnworthie of that fauour .

Whence it is to be noted , That this vnwillingnesse doth not onely rise from a little liking which man hath of Heauen , but of the great liking that hee hath to these earthly goods . And this is a two fold fault :

The one , That we should despise the fountaine of liuing Water .

No appetite so fierce as that of a sinner . The other , That we should thirst after the water of loathsome and durtie puddles . Who will forgoe cleere and sweet waters for those bloudie pooles of Aegypt ? Exodus sayth , Quicquid habueris de pluuia , conuertetur in sanguinem ; Who will leaue the sweet waters of Siloah , Ier. ● . Exod. 4. Dan. 7. which silently glide along , for to drinke of that fierie lake wherof Daniel speaketh : wherein ( as he said ) one sorrow is , That they should despise the sweeter Waters ; another , That they should thirst after the muddie Waters of the earth ? There is no impetuousnesse of the fiercest Bull , nor of the furiousest Horse , comparable to that of a Sinner which thirsteth after his vaine appetites and idle desires . Saint Hierome and Theodoret both say , That in this Si quis he neither dismisseth nor inforceth , but that hee publisheth the generall desire which he hath to communicate his spirituall Graces .

What ment by the water of life . He that beleeueth in me ( saith the Scripture ) out of his bellie shall flow riuers of Water of Life . To the Thirstie that shall drinke of this water of Life , that shall not succeed to them as befalleth those that drinke of dead standing Pooles , who within a little while after haue greater thirst than they had before ; for they shall haue within their brests a liuing Fountaine , whence great riuers of water shall flow ; they shall enioy such a fulnesse of all good , that they shall haue enough to communicate vnto others . Saint Gregorie & Saint Chrysostome vnderstand by this Fountaine , the Holy-Ghost , from whome euerie good thing doth proceed .

Esay 42 , 43 , 44. As saith the Scripture . Albeit there be many places in the sacred Scripture , which prophecie the aboundant plentie of spirituall Waters , there is none that can say , That this is alledged in particular . Origen is of opinion , That that of the Prouerbs hath the most apparance , Bibe aquam ex cisterna tua , & fluenta putei tui : Prou. 5. Ezec● . 35. Ioel. 2. or ( as the Hebrew hath it ) Et fluenta de medio putei tui : so that Fluenta , is the same as Flumina , as it seemeth to the Cardinall of Toledo .

This spake he of the Spirit which they that beleeued in him should receiue . And this blessed Spirit is fitly compared to water , The Holy Ghost Why compared to water . in regard of it's effects .

The first effect of water is , To clense : Ezechiel , I w●ll poure vpon you cleane water , and yee shall be cleane . But all the water in the world cannot wash a Blacke-a-moore white ; indeed there is no water that can make that which is blacke , white ; but the Holy-Ghost can doe this , it can adde a new cleannesse and a new beautie thereunto ; 2. Cor. 4. Thou shalt wash me , and I shall be whiter than snow ; it shall not onely lose that whitenesse which it had before , but shall surpasse the snow in whitenesse . In like manner , a Sinner may be so washed and so clensed , that hee may remaine more pure and more faire than the Innocent . Againe , water clenseth , but as it washeth , so it wasteth and weareth out that which it washeth , as it is to be seene in your Linnen : but the Holy-Ghost reneweth the Soule , giuing new force and new strength , Thy youth shall be renewed like the Eagles ; and though our outward man be corrupted , our inward man is reuiued yet day by day .

The second effect is , To fertilise and fructifie the earth : The holy Spirit worketh this with great aduantage ; My soule without thee is barren , but by thy fauourable influence it bringeth forth the faire fruits of Charitie , Ioy , Patience , Long-suffering , Goodnesse , Gentlenesse , &c. All these things worketh one and the same Spirit ; and therefore it is called Viuificator , A Quickning Spirit .

The third effect is , To quench thirst : Onely the Holy-Ghost can quench the thirst of the Soule ; all other humane goods increase our thirst , as it is proued in many places . And therefore Dauid did desire of God , that he would quench this his thirst ; My Soule thirsteth after God , the Fountain of liuing water , and wo is me , &c. He doth sigh and grone for his God and his glorie , becau●e onely that is able to quench his thirst .

Neuer man spake as this man . The High-Priests and the Pharisees asked the Officers that were sent to apprehend our Sauiour , Why they had not brought him with them ? and the Officers answered , Neuer any man spake like this man .

Wherein two things are to be considered :

First , The force of Gods Word .

Secondly , The little feare & great securitie which he inioyeth that preacheth , as also he that heareth , and obeyeth .

Many excellent Diuines haue harpt vpon this string , and great endeerings haue beene deliuered by Ecclesiasticall and Secular Historians . Saul sent to take Dauid , the Officers found him playing vpon his Harpe , and were so rauished with the sweetnesse of his Musicke , that they forgat themselues and what the King had giuen them in charge : He sent others more stout and resolute , The power of Gods word . and the like hapned to them . The King beeing inraged with anger , and waxing wondrous cholericke , went himselfe in person to apprehend him , vsing high language , and throwing out great menaces & threatnings against him ; but he was scarce come thither , when he fell a prophecying ; who ( according as some will haue it ) catching hold of a Harp , began to play vpon it , and to sing ; like vnto some Serjeant , who finding him whom he goes to apprehend , dancing at some Wedding in a Countrie Village , layeth aside his Mace , and falls a dancing with the company . The Fables report , That Orpheus with his musicke made the torments of Hell to cease , leauing those Tormentors in astonishment and amasement . And great , questionlesse , is the suspension which Musicke causeth in our minds .

Touching Eloquence , rare is that endeering of Cicero , The force of Eloquence . whose Oratorie a Poet called , Flexamina , & omnium rerum Regina . That of Marcus Antonius , that famous Roman Orator , was so singular in this kind , that the Senat sending a Band of souldiers to cut off his head , he did earnestly intreat them , that they would but giue him the hearing of three or foure words : they did so ; but those his words were so powerful , that forsaking their former fierce resolution , they sheathed vp their swords , and gaue him his life ; and which was much more , they so melted into teares , That hanging their heads in their bosome , and casting their eyes to the ground , they all fell a weeping . Plutarch telleth vs , how that Palemon , a handsome young man of Athens , but of a most loose and dishonest life , came in one day to heare Xenocrates in that kind of wanton fashion and habit , that any Who●e or Curtezan could not tricke and set forth her selfe in a more lasciuious manner : on which occasion the Phlosopher taking hold , did plead in fauor of Honestie , with such strength of words , such excellent language , and such extraordinarie eloquence , that in the presence of the Auditors Palemon stript himselfe out of all his gay cloathes , pluckt the Rings out of his eares , and off his fingers , continuing from that time forward , a verie honest man , and a good patterne to others . No lesse wonderfull was that which befell Phyletus a Disciple of Hermogenes the Inchanter , who came to dispute and maintaine argument with Saint Iames the elder , relying much vpon his Sophistrie ; but the Apostle preached with that powerfulnesse , that Phyletus returning backe againe to his Master , told him , Magus abieram , Christianus reaco , I went forth a Magician , but I am returned a Christian. To this purpose the Fables report of Hercules , That with chaines of gold which came forth of his mouth , he haled after him all the World . But neither the truths of humane Histories , nor the lies of artificiall Fables , can attaine vnto the force and power of Diuine Eloquence . Esay foretold vs as much ; All Nations shall flow vnto him ; borrowing his Metaphore in this word Flow , from some great and principall Riuer , which without any violence , runs along with that strange force and swiftnesse , that nothing can resist it , but sweepes all away that stands in it's way . Being one and the same comparison with that of Saint Iohn , Out of his bellie shall flow Riuers of water of Life .

From hence ( and that verie fitly ) we may draw a second consideration ; which is this , If from euerie one that enioyeth this Spirit , there flow forth great riuers of liuing water , well may those good men liue without feare , and secure from all harmes , wrongs , affronts , and tyrannies . Consider with thy selfe in a Riuer , the force of the water , the impetuousnesse and furie of a swift Torrent , the violence of a great streame , wherewith a hundred Mills are driuen ; Who will dare to keepe it backe ? Who will offer to stand in it's way ? Who can resist it ? Of the comming of our Sauiour Christ it was prophecied , That hee should banish all feare and cowardise from out the hearts and brests of his friends . Dauid compares the iust man , to the Moone when she is at the full , He shall be established for euer as the Moone , and as a faithfull witnesse in the Heauen . Alcyat sayth in one of his Emblemes , That a Dog then barketh most , when the Moone is at the fullest ; whether it be by some speciall influence that it then worketh in the Dog ; or whither it be occasioned by the macula's or spots in the Moone , representing vnto him the forme and shape of another Dog : but though the Dog barke neuer so much , yet doth the Moone walke her Station securely through Heauen ; and though Tyrannie barke neuer so much at the Iust , yet shall hee walke in safetie . The Spouse in the Canticles complaineth , That Tyrants had taken her cloake from her : The Church calleth this her Cloake , the Martyrs ; wee see some of them roasted , some fryed on the Gridyron , some sawne , some dragged at the ●ailes of horses , some with their skinnes pluckt ouer their eares , and some tormented with sundrie other torments , the Deuill blowing the coles of crueltie in the mouthes and hearts of the Executioners . But in the end , those cuts and slashes passe no further than the cloake , they wound the bodie , but not the soule .

God of his mercie giue vs the grace to endure this our fireie triall , when persecution shall set vpon vs , that being purified in the Furnace of Tribulation , we may be like Gold that is refined , and shine with glorie in the sight of God , To whom , &c.

THE XXXIIII . SERMON , VPON THE TUESDAY AFTER PASSION SVNDAY . IOHN . 7.

Ambulabat Iesus in Galileam , non enim volebat in Iudaeam ambulare , quia quaerebant Iudaei interficere .

AFter these things , Iesus walked in Galilee , and would not walke in Iudaea , for the Iewes sought to kill him . After these things , that is , after those great myracles which he had wrought in Capernaum ; and after that most deepe and learned Sermon of his bodie and bloud , Saint Iohn saith , That our Sauiour Christ retyring himselfe from Iudaea , went and wrought myracles in the Cities of Galilee , because the Iews sought to kill him . And because the enuious Murmurer may chance to say , That hee withdrew himselfe from Iudaea , lest the Scribes and Pharisees should discouer his trickes , and find out his false play ; the Euangelist addeth , That there was no such matter to be feared , but that waiting for the houre of his death , alreadie determined in Heauen , he was desirous in the interim to slinke out of the way , to free and deliuer his bodie from that malice and danger which he saw it was like to be subiect vnto in Iudaea . The Greeke Texts read , In Iudaea & Galilaea ; but Saint Augustine , Saint Cyril , and Saint Chrysostome read it in the Acusatiue , In Iudaeam & Galileam , ( id est ) Per Galileam . Saint Chrysostome saith , Non poterat ambulare in Iudaeam ; which is all one with Nolebat , He could not ; that is , He would not : which is an vsuall phrase of speech .

Iesus walked in Galilee , &c. It is made a generall doubt amongst all the Commentators , Gods power neuer more seene than in his Passion . Why our Sauiour Christ , being able to triumph so easily ouer the power and malice of his enemies , should withdraw himselfe from their presence , whom he might ( if he would ) haue trampled vnder his feet ? To proo●e which point were a needlesse labour , there beeing so many Prophecies and so many places of the one and the other Testament , which say as much ; and those loud shrieking cries which the Deuills roared forth , affrighted , and turning cowards in his presence , are sufficient proofes thereof ; likewise Deaths cowardlinesse confirmes the same , Egredietur Diabolus , ante faciem eius ibit Mors ; the ouerthrowing of the Roman Cohorts with one onely word ; his causing the stones to freeze to their fingers that had so often sought to stone him to death ; his leauing them lying on the ground in a swoune that came to apprehend him , are testimonies without exception . Why then at euery step doth Christ retyre himselfe , and seeke to get from them ? Saint Augustine makes this difficulty seeme greater in his bookes de Ciuit. Dei ; For , reprehending Cato Vticensis , who that he might not fall into Caesars hands , killed himselfe , he saith , That for a man to flye from tribulation and danger , is a kind of Cowardize . And Saint Paul saith , Acts 20. I know that bonds and afflictions abide for me at Ierusalem , but I passe not at all , neither is my life deare vnto me , &c. Esay going about to relate in his 52 chapter that which our Sauiour was to suffer , doth first set downe by way of interrogation , Who will beleeue that which Gods arme is to suffer ? He calls his diuine power his Arme , because God shewed his power in nothing more than in his passion . Tertullian in his book de Patientia saith , That God did not expresse his power so much in parcendo , as in patiendo ; in pardoning , as in suffering . That saying of the Church is worthy the weighing , Qui omnipotentiam tuam parcendo maxime & miserando manifestus , Who shewest thy omnipotency in nothing more , than in pittying and pardoning offenders . But what hath the strength of suffering to doe , with the weaknesse of flying ? Petrus Chrisologus in a Sermon of his , De fuga Domini , taxeth the Euangelists for relating our Sauiour Christs flying ; For a souldier ( saith he ) should publish his constancie , his valour , the strength of his arme , and aduance the noble Acts , and conquests of his Captaine , but not his weakenesses and his feares .

Behold againe the difficultie , in regard of that our Sauiours great anguish , both in body and soule , Why Christ desiring to die , did fl●e to auoide death . before he was to dye . None in the world did euer more desire to dye than he did , as hath already been proooued vnto you . If then ( sweet Iesus ) thou doest so much desire death , and that the Iewes hunt after thee for no other end , Why doest thou flye ?

Before that I resolue this doubt , we are to confesse and acknowledge with all possible humilitie , that mans vnderstanding comes farre short of Gods thoughts . Esay saith , see how much distance there is betweene heauen and earth ; so much is there betweene the imaginations of God and man : And therefore the Spouse said , Gods Counsells vnsearchable . That they were high and black ; high like the Palme tree , and blacke as the Rauens quill . Who ( saith Ecclesiasticus ) can count the sands of the sea , the drops of the deaw , or the dayes of the world ? Now if humane wisedome cannot attaine vnto those things , which she hath as it were betweene her hands , she will lesse be able to search into the secret counsells of God . And therefore the Wise man doth aduise thee , Seeke not into those things that are too high for thee . This way being thus made , let vs now proceed to the reasons of the Saints .

The first is of Saint Augustine and Saint Chrysostome . Our Sauiour Christ was God , according to his Diuine nature ; and man , according to his humane nature : and the confession of the one , being as necessary as the other , he had in all his actions a great respect vnto them both . All his words and deeds still tended to this , that he might be beleeued to be both God and man . Saint Augustine saith , That his withdrawing himselfe aside as a man , did not withdraw from his power as hee was God ; and his throwing downe of his enemie flat on the ground , as he was God , did not take from him his weaknesse , as he was man . If Christ should not haue showen in the flesh , the condition of flesh , in vaine had he taken flesh vpon him : and if he should alwayes haue done the workes and actions of a God , and giuen perpetuall pledges of his Diuine nature , to what vse would haue serued his cloathing himselfe with humane flesh ? If Christ should haue beene a continuall Miracle , what roome would there haue been left for faith , or what reward could that haue receiued ?

The second is of Chrysologus , which is this : That there is not that man be he neuer so powerfull , neuer so valiant , but doth sometimes shew the weaknes of a man , in hiding and withdrawing himselfe . But here he saith , Artis est , non timoris , Sacramenti est , & non Pauoris . It was not out of any feare , or cowardize that our Sauiour fled . It is a kind of daringnesse , boldnesse of spirit , and great courage to draw our enemie but into the field , or to toll him along into the market-place , and there to vanquish him in publike , and obtaine an open victorie . Mat. 6. Epiphanius saith , That Christ vsed this boldnesse in the garden , as well in his sweating of blood , as in those his prayers that he made vnto his Father , so full of agonie and anguish , to the end that by shewing himselfe thus weake , death might the more boldly set vpon him . Ioshua vsed the like slight with those of the City of Ay ; We flying , they will follow vs , then ye shall rise vp from lying in wait , and destroy the City . Agesilaus , one of the Lacedemonian Captaines , Iosh 8. tooke the same course when he besieged the Phocenses ; Alcybiades , with the Vizancini : Aduantage against an enemy , no Cowardize . And the world neuer had any famous Captaine which did not doe the like vpon occasion : Iulius Frontinus in his booke of Stratagemes quotes you a world of examples . Be ye wise as Serpents , said our Sauiour ; the Serpent aduantageth himselfe more by his craft and subtletie , than by his strength and force ; the experience whereof was to our griefe to be seene in Paradise . And therefore it is obserued by Gods Saints , That he was more subtill than all the rest of the beasts of the field , therein aduising vs , That with the diuell , the world , and the flesh , it is now and then the wiser and safer course of the two , to retyre our selues and to flye from him , than either to wait for him , or to resist him . Philip king of Macedon turned his backe and fled before the Athenians , leauing his Shield behind him , wherein these letters were ingrauen , Bona fortuna : And some souldiers vpbraiding him with this his flight , he told them , He that flyes , may returne againe to the battell , but not he that dyes . There was a Captaine belonging to the Emperour Charles the fifth , who made so famous and honourable a retreat out of France , that it was called , La bella retyrada , The faire retreat . Men flye sometimes to come on the fiercer . Christ said vnto his Disciples , If they persecute you in one citie , flye vnto another . Rem●gius saith , That this was a precept ; Thomas , That it was onely a licence and permission : For when a Christian man flyeth without wrong to the faith hee professeth , and without detracting from the good opinion and credit of Christian Religion , it is wholesome counsell . And this did the Patriarches of old follow , Iacob fled from Esau , Moses from Pharaoh , Elias from Iezabel ; To flye in time of persecution , how farre lawfull . and those Prophets which hid themselues in the house of Abdias ; and many Saints in the Primitiue Church fl●d from the cruelty of the Tyrants of those times . Tertullian saith , That vpon no occasion it is fit for a Christian to flye . But Saint Ierome auoucheth , That this opinion is contrary to the doctrine both of Christ and of his Church . Athanasius defending his flight , made a booke concerning this subiect , wherein hee prooueth , That any man may flye in time 〈◊〉 persecution , so that he doe not indanger his conscience : but when it comes vpon those tearmes , we must rather hazard the body , than perill the soule ; and with Sampson , rather incounter with a Lyon , than to come to the vineyards at Timnath .

Aristotle saith , That Fortitude is placed in the midst between Daring and Dreading . Daring without Dreading , is Timeritie ; and Dreading without Daring , is Pusillani●itie . Saint Ambrose ponders this in his Exameron , That that very Elephant which valiantly breakes through a whole Armie , is mightily afraid of a mouse . The great Machabean who with his valiant Acts did innoble fame ; 1. Mac. ● . 9.9 . and who , for not to spot his honour , did at last most gloriously loose his life , did sometimes giue ground and make a retreat from his enemies . Saint Paul escaped being let downe in a basket by the wals of Damascus : And Saint Augustine saith , That it had beene a tempting of God , and so a sinne in him , if he had not done it . Yet afterwards , being prisoner in Macedonia , and that all the rest of the prisoners saued themselues by flight , he would not then flye , though hee were thereunto intreated by the Gaoler . Dauid was of that true mettall and courage , In some cases it is fortitude to flye . that he fought with Lyons and Beares , making no more reckoning of them than of so many lambes ; and without once breaking of his Speare , he slew 800 Philistims , besides that stout Gyant which outbraued Israel , and strooke a terrour into them . And yet did it not seeme cowardize in him to flye from Saul , nor from his sonne Absalon . Vpon this occasion he made that his 18 Psalme , wherein he giues thankes vnto God , not onely for giuing him armes of brasse for to fight , and euen to breake a bowe of Steele asunder , but that he had giuen him likewise the feet of a Hart to flye . Wherein hee alluded ( according to Thomas ) to that Historie which he recounteth in the second of the Kings , 2. Reg. 4. when he fled from Saul through briars and bushes , rocks and mountaines . In a word , the world stiles rashnesse , daringnesse ; and feare , cowardlinesse : but God bewaileth this with a Woe be vnto ye that call good euill , and euill good .

The third reason is , That Christ withdrew himselfe out of Iudea to giue way to his enemies rage and anger . For a cholericke man is so furious , that if hee haue a present occasion offered him , that there is not any poulder will sooner take fire than he ; and therfore it is Christian wisedome to flye from him . The Scripture compares him to a beare , Like a Beare robbed of her Whelps : of whom your Naturalists report , That for very rage shee will eate and deuoure her owne pawes . Iob 40. And Iob , Tygris perijt , eo quod non habuit praedam . And another letter hath it , Vrsus perijt , eo quod non est consequutus praedam . Saul being inraged that hee had not ouercome his enemies , slew himselfe . Such a one is like a swelling riuer that ouerflowes it's bankes . It is a hot fierie furnace , whence issueth out a thicke smoake , and after the smoake a flame . Ecclesiasticus saith , As the vapour and smoake of the chimney goeth before the fire , Eccles. 22. so euill words , rebukes and threatnings , goe before blood-shedding . The smoake is not that which burnes , though it blinds and causeth the eyes to water ; but who will abide the flame thereof ? Who will tarry the comming of a Beare that hunteth after her prey ? Who the falling of a swift Torrent ? The soundest counsell is , to flye . And in the dangers of the soule , this doctrine importeth vs much more . As the Hart that is wounded with an arrow that is poysoned , flyes to the riuers of water , so the heart that is touched with the venome of the Diuell , of the world , or the flesh , must flye vnto that fountaine , which is God , My soule thirsteth after God , who is the fountaine of life .

The fourth , That though he were able to haue trod downe all his enemies vnder his feet , Why Christ desiring to die would flye to auoid death . yet he flyeth from them● For a man will not alwayes shew all that he knowes ; nor doe all that he can . Your foolish Princes make ostentation of their power ; but wise Princes , of their Iustice . The one make their power , their reason ; the other make their reason , their power , Sit pro ratione voluntas . Pilat pressed our Sauiour Christ with his power , Knowest thou not that I haue power to set thee free ? Power should neuer bee showne but in extremity . but because he was a Tyrant , he forgot his iustice . But our Sauiour Christ he forgot his power , and reades vnto vs a Lecture of Prudence ; Teaching vs , that we must reserue our power , and our wisedome , for some good occasion .

The fifth and last , That albeit our Sauiour Christ felt the anguish and agonies of death , yet were they nothing like vnto those his enemies felt for to worke his death . For his death was not to be at their appointment , nor how and when they would haue it . The Pharisees sought to make him away secretly in a corner , but he would dye in the face and sight of all the world , The greater Chris●● shame , the greater our redemption . For the greater his shame was , the greater was our redemption . The Pharisees would not haue it on a festiuall day ; Our Sauiour Christ , that it should be vpon a festiuall day : for it was to be the greatest feast that was euer made for man . The Pharisees would haue had him rid out of the way presently ; Christ that it should not be till his houre was come , and that he had finished all things that his Father had giuen him in charge . And for this cause , when they sought after him , hee fled from them ; and when they did not seeke after him , he came himselfe into the Shambles . Elias fled from Iezabel , that he might not dye by her hand , and yet afterwards sitting vnder the Iuniper tree , he desired death . The Iuniper tree was a Type and figure of the Crosse , for which was reserued not onely a willingnes , 3. Reg. 15. but also a sit season to die .

His brethren therefore said vnto him , Depart hence and goe into Iud●a . Vaine-glory not to be affected . These great and wondrous workes of thine ( said his brethren ) are not fit for these Galileans , being that they are but a rude & ignorant people ; Get thee to Iudea , for there are the High Priests , and the Doctors of the Law , for whom the examination and iudgement of these wonders is reserued . Euthymius saith , That our Sauiours brethren went hypocritically to worke , and that making honour the bayt , they would with that haue drawne him along to Iudaea . Saint Chrysostome , That they did herein taxe Christ of a kind of Dastardlinesse and fearefulnesse ; as if they should haue said , Lord , thou doest on the one side pretend honour ; an don the other side thou art afraid that thy Miracles should be examined , and come to the touch : and this makes thee flye from Iudaea . So that it seemeth to this sacred Doctour , That Christs kinsmen were doubtfull of the truth of his workes . Whence it followeth , That those whom the Euangelist here calleth Christs brethren , were not of the Twelue : because he sayth of them , His brethren beleeued not in him . But others , We know and beleeue that thou art the Sonne of God . But that place of Saint Matthew doth prooue it more plainely , where when Christ preached , one came vnto him and told him , Thy mother and thy brethren stay without to speake with thee : But hee stretching out his hand to his Disciples , said , These are my mother and my brethren . In the first chapter of the Acts , naming the Apostles , and amongst them . Iacobus Alphei , Simon , and Iudas , he presently sayes , These did perseuere in prayer with the women , with the mother of our Lord , and with his brethren . Now his brethren were not of the number of the Apostles . And of this opinion is Saint Augustine , and Saint Chrysostome .

Saint Augustine saith , That the end of this their counsell , was Ambition ; and that it seeming vnto them , that they should haue some share thereby in Christs glory , said vnto him , Transi hinc . And to him that shall obiect that of S. Iohn , His brethren beleeued not in him ; I answer thereunto , That they did not beleeue that he was the promised Messias : But withall , That they did not doubt of the truth of his workes ; but did onely desire to see them qualified and approued by the Scribes and Pharisees , who were well skild in all the prophesies .

My time is not yet come . Two things make this opinion of Saint Augustines very probable . Men couet honor , though with the hazard of others .

The one , That it is very common and vsuall with men to seeke to get honor and profit from the prosperitie and glory of a kinseman . And albeit it is very likely that they did know , that in Iudaea they would seeke to take away his life from him , yet the thirst of their ambition was so great , that they affected honour , though it were to bee effected at the cost of their kinsmans life ; as the sonnes of Zebedee did their seates . And he might as well haue sayd vnto them , Ye know not what ye aske : God vseth no partialitie in the dispensation of his fauours . for it is not Gods fashion to conferre fauours for respect of country , or kindred . The Princes of the earth oftentimes take this course , making a coward , a Captaine , and putting a Hare into a Lyons place : But God doth not hold him worthy of reward , or of the least praise , who is not priuiledged as well for it by his owne proper vertue , as by blood and alliance . The Iewes accounted it a great honour vnto them , that they were the sonnes of Abraham , but because there was no shew of worth in themselues , our Sauiour takes them vp very short , We must not relye on others Vertue , but our owne . telling them ; Ye are of your father the diuell : And therefore there is no honour due vnto you . And it is Aristotles saying in his Ethnickes , Ab hu quae à natura insunt , nec laudamur , nec vituperamur . Many Pagan Princes did follow this tracke . Plutarch reporteth of King Antigonus , That a young Souldier preferring a suit vnto him , he returned him this answer : I euermore bestow my fauours on those that deserue the same in themselues , and not in others . Pirrhus King of the Epyrots , his sonnes vrging him to tell them , which of them should be his heire , and succeed him in his Kingdome ? answered , He whose sword hath the sharpest edge .

The other , Is our Sauiours Christ own answer , My time is not yet come . Which ( according to Saint Augustine ) was , as if he should haue said , ye would haue glory , and take no paines for it . And therefore he saith vnto them , Your time is alwayes readie , but with me , my Crosse must goe before my glory , I must mount by humilitie .

Now from these two considerations I will draw this one profitable p●int , That when a fauour is throwne vpon a man , Honor where no merit is , ads to our shame , not to our shining . vpon any other Title or Claime , saue his owne proper vertue and merit , it is rather an affront than an honor . They giue thee an office , or some dignitie , because thou hast presented them with some foolish bable or other , or hast carryed a shooe-clout in thy pocket to wipe such a Noble mans shooe ; it is an infamous Title , both in the giuer and the receiuer . They doe thee some fauour for kindreds sake , and because thou art of their blood ; it is a Title of little honour to him that receiues it , and of lesse Christianitie in him that giues it . They preferre thee to be the Princes seruant , what good does that doe thee ? It is so base a Title , That no Noble Spirit will desire it . Thou gettest thy pretension by offering thy loue and seruice to this or that Court Lady ; it is a dangerous pretension . Thou art raised by such a Lord , because thou hast serued him in his vnlawfull pleasures ; this is a damnable Title . God conferres his fauours vpon no other Title than a mans owne proper vertue . Vpon Noah : But why ? Because thou wast vpright before me in thy generation . And in the day of iudgement , who are they that shall be rewarded ? and why shall they be rewarded ? Come ye blessed of my Father receiue a Kingdome , For I was hungry , &c. Vpon this Title is grounded the reward of a good death , Blessed are they that dye in the Lord , for their workes follow them . Not because he was an Apostle , a Prophet , a Doctor , Worship should not wait but vpon worth . a Confessor , a Prince , a Prelat , can he pretend a reward ; but because he was a good Christian and did all the duties belonging thereunto . Their works follow them as a handmaid doth her Mistres , or a Page his Master . If thou wilt haue honour , striue to win it . Your Antients set two vessells before Iupiter , The one of exceeding sweet liquor , the other exceeding sower ; and no man could come to taste of the hony , vnlesse he did first trie the gall . The Romans had two Temples adioyning each to other ; one of Honour , the other of Vertue : but there was no comming to that of Honour , but by that of Vertue .

My time is not yet come , but yours is alwayes ready . I expect eternall and perdurable glory , but yee short and momentary in regard of mine . Christ must suffer , and so enter into glory . But this time is not yet come for you , Your time is alwayes ready . That season sutes best with you that is seasoned with honours and pleasures : This is the North-starre of the world , All sayle by it . S. Augustine in his bookes de Ciuit. Dei , prooueth with great elegancie , That the Romans had not any God which they so much adored , as that of Honour : and for the Author of this truth , he alledgeth Salust , Ista ergo landis auiditas , & cupido gloriae , omnia illa miranda fecit laudabilia scilicet atque gloriosa , secundum existimationem ho●●num . This greedines of humane glory , triumphed ouer all the rest of the things in Rome ; and not onely in Rome , but in Greece . And in most of your other Nations , there was not a Captaine or Philosopher which did not eclipse all the other vertues that he inioyed , with the shadow of this desire of Honour . This did Seneca , Plutarch , Aristotle , and Plato pretend . And Socrates himselfe , who did so much blaz●n his pouertie , and seem'd to take a pride in it , came to be an Idolater of Honor and Fame . This pill they swallowed downe , and conceiuing a kind of immortality to be lapt therein , cram'd their conceits therewith , making the discommodity of life , dangers , sweats , troubles , &c. seeme sauoury vnto them : Honour a bait which all men bite at . Which is a kind of birdlime which clingeth so close to our hearts , that Gods greatest Saints do complaine and bewaile the great difficulty in being loosed and freed therefro . Saint August . did intreat of God with teares and sighes , that he would free him from this plague , Domine sine secatione tentamur , tu nosti de hac re ad te gemitum cordis mei , & flumina oculorum meorum . And if a Saint so humbly minded , as none more , doth thus weepe , sigh and groane , what shall become of him that is as arrogant as hee is ignorant ? And in another place , this Sacred Doctor saith , The purer thou art from this vncleannesse , the liker shalt thou be vnto God . And in an Epistle of his , hee saith , That by how much the Moone is more full and faire in our eyes , it participateth so much the lesse of the same ; which is all one with that of Ecclesiast. Eccl. 43. The light thereof diminisheth vnto the end , and groweth wondrously in her changing . These words seeme to carry a contrarietie , but it is not so : for the Moone doth decrease to our seeming towards the end of it's waning ; and yet euen at that very time it increaseth wonderfully , receiuing from the Sun by the contrary part a far greater light . It seemed then to these kins folke of Iesus Christ our Redeemer , That the Feast of Ierusalem was a fit time for to gaine much honour , and therefore said vnto him , Depart hence , and manifest thy selfe to the world . Whereunto hee answered , ye desire to see me in great honour and estimation with the world , expecting out of my reputation and credit , to reape vnto your selues a temporall reward ; but I doe rather desire to see my selfe dis-esteemed of the world , because thereupon dependeth your spirituall promotion .

Saint Bernard discoursing how the blessed Virgin Mary , Kindred the ouerthrow of many Prelats . and the glorious Saint Ioseph went to seeke Iesus when he was lost ( when he was 12 yeare old ) amongst his kindred and acquaintance ; saith , That many miscarry by their kinsfolks means . And I my selfe haue known many Prelats of very good parts , and extraordinarie gifts , of whom I haue beene afraid , that their kinsfolke haue beene the cause of their condemnation , and casting downe into hell . For it is a wofull case , That for 200 Ducats pension , which a Prelat bestowes on a Student , hee should oblige him to run ouer all the Diuine Seruice , and not to leaue out so much as any one prayer , and that he should confer on a kinseman thirty thousand Ducats pension , without obliging him to pray a Pater-noster , or say an Aue-Mary .

Two bloody mischiefes come vnto vs by our brethren and kindred .

The one in point of precedencie , Enuie working most vpon those that are brethren ; especially , if one get the start of the other , or chance to be preferred before him . As the History of Iosephs brethren proueth it vnto vs ; who ( for those his dreames of his future prosperity ) put him down into a pit , and sold him away . So stood the case in Abimilecks busines , who for Superiorities sake , and that hee might raigne , slew at once 70 of his brethren . Holy king Dauid could not escape this mischiefe : His brethren could haue eaten him ( as we say ) with salt , to see that he should pop forth , and enter into the field with that mettall and courage against that great Gyant Goliah , himselfe being the least amongst his brethren . And was it not so I pray , Enuy neuer greater than amongst brethren . with Abel and Cain ? For a brother of all other can least endure that a brother should outstrip him , though it be Gods owne handy-work to aduance and prefer him . And the sonnes of Thamar are a type and figure thereof , who stroue and strugled in their mothers wombe .

The other in regard of the desire that they haue to see a brother or a kinsman prosper , onely that they may sucke from him , and wholly disfruit him , as if hee were a tree of their owne orchard , which , of these two mischiefes , is the greater .

For in the first , the enuious brother looses , and the enuyed gaines .

In the second , all rob that tree which affoords them fruit , and that brother or kinsman that is owner of it .

I remember a memorable saying that was vttered by a holy Prelat , relieuing ( being importuned therunto ) two of his brethren with 200 Crownes , for to buy them Oxen to till their ground . I shall ( said he ) desire of God , That this poore pittance which I now giue you , doe not consume the rest of that which ye now enioy . My brethren , to facilitate their request , told me that I was a single man , had no body to care for , Kindred will cleaue to a man in his prosperity , but neuer look on him in aduersitie . that I was a Guarda de Vinas , a Vine-keeper , a Church-man , and an ouerseer of soules , Sed vineam mean non custodiui , But I did not keep this my Vinyard so wel as I should haue done : for I could not defend it from my brethren and my kinsfolk , one plucking this from me , and another that , til they had left me nothing to pleasure either my selfe or the poore , whom I ought most to haue respected . If thou be rich , all thy kindred will bee like so many horse-leeches to draw thy blood from thee ; but if thou be poore , not a kinsman that will looke vpon thee . That mirrour of patience , that holy man Iob saith in his 31 chapter , Despectio propinquorum terruit me , There was not that kinsman that would looke vpon me in my misery , but beheld me with disdaine and scorne , and would not affoord me any the least comfort . Vaine is the confidence in friends and kinsfolks ; vaine is the confidence in Princes . And therefore ô Lord let vs relye vpon thee , who neuer faylest those that put their trust in thee . To God the Father , God the Sonne , and God the Holy Ghost , &c.

THE XXXV . SERMON , VPON THE WEDNESDAY AFTER PASSION SVNDAY . IOHN . 10.

Facta sunt enzenia Hierosolymis .

The Feast of the Dedication was celebrated at Ierusalem .

THe Feast de las Enzenias , or of the Dedication , was celebrated in Ierusalem : The Greeke word signifieth , Renouation . Three Feasts of dedication among the Iewes . 3. Reg. 8. The Iews had three Feasts of this name :

The first , in remembrance of the great solemnitie made by Salomon when he had finished the Fabrick of the Temple , which was one of the Myracles of the world .

The second , in memoriall of the re-edification thereof , Esdr. ● . done by Zorobabel and the Princes of Iuda , hauing Cyrus his Warrant for it , who restored the gold and siluer which Nebuchadnezzar robbed the Temple of .

The third , in remembrance of that Altar which Iudas Machabeus built anew , which Antiochus had prophaned by placing thereon the Statue of Iupiter Olympus , 1 Mach. 1. and offering thereon costly and sumptuous Sacrifices . And this is that Feast whereof the Gospell makes mention ; it was celebrated on the twentie fifth of Nouember , which in the Iewish account was the ninth moneth , about the beginning of Winter ; and therefore it is sayd , It was Winter . Now our Sauiour Christ passing along through the porch of the Temple , the Iewes flocked about him , both Nobles and Plebeians , and sayd vnto him , How long doost thou make vs doubt ? How long wilt thou hold vs in suspence ? if thou be the Christ , tell vs so plainly without any more adoo . But Iesus gaue them so vnsauorie an answer to this their vnmannerly demand , that they tooke vp stones to stone him .

The feast of the Dedication was at Ierusalem . It is the language of the Scripture , Mans Heart , Gods Temple . and especially of the Apostle Saint Paul , to call our Brest , Heart , or Bosome , Gods Temple ; as in that to the Corinthians , Yee are the Temples of the liuing God : And he citeth that place of Leuiticus , As God hath said , I will dwell among them , 2. Cor. 6. Leuit 26. and walke there . And Saint Ambrose further addeth , That as in a materiall temple made with hands , there are Porches , Floores , and Altars , &c. so within vs we haue all these things . Phylon saith , That an honest , a holy , and deuout Soule , is the Altar whereon God is adored .

But here we are to consider , That our heart , or the soule of a Christian man , is a higher rooft Temple , and farre more spacious . After that Salomon had made an end of building his Temple , he sayd , O Lord , I haue built thee an House to dwell in , but it is too little for thy greatnesse ; for if the Heauens , and the Heauens of Heauens are not able to containe thee , how much more vnable is this House that I haue built , it being but a Thimble as it were , in comparison of thee , for that thou art higher than the highest Heauens , and deeper than the profoundest Depth . What House is that ( saith Esay , in a sleighting kind of manner ) which yee haue built for me , and what is that place of my rest ? Were not all things made by my hand ? If then a Temple made by such powerfull hands , be so small a House for God to dwell in , ( for which cause Saint Paul sayd , He dwelleth not in Temples made with hands ) How great a one will that be , which man shall make for him ? So that t●e least vnworthie , and the least narrow house , is our brest ; Greater yet is God than our heart , and yet God saith , If any shall open , I w●ll come in vnto him , and wil sup with him .

This is that Temple which God desires should bee renewed . After that the Temple was prophaned by Ant●ochus , the Text saith , They did wisely consider with themselues , That that Altar should be destroyed , and a new one built : for they thought it not fit to offer Sacrifice vnto God vpon that Altar , where●n Antiochus ( whom the Scripture stileth , The Root of all wickednesse ) had performed so many abhominations . They therefore built a new Altar , and did insti●ute a Feast in memoriall of it's re-edification ; wherein they gaue thankes vnto God , That he had giuen them a time wherein they might truly serue him , as they had done heretofore .

Now as the councell was good in the Machabees , To build a new Alter ( for had they made the old one neuer so cleane , Mans Soule must bee renewed , to make it a fit habitation for God . yet the forepassed abhominations would haue caused a continuall horrour ) so will it be verie good councell , vtterly to destroy a foule Soule , which hath been an Inne for Vice , and an habitation for Deuils , and to create it anew , that there might not remaine any relish of it's former ill : And Dauid seemeth to desire as much of God in those words of his , Create in me , Psal. 51. ô Lord , a new heart . When Liquor hath layne a long time in a Ves●ell , though you wash and rynse it neuer so much , it retaineth somewhat of it's ●ld odour . The adulterie of Bershabe , and the murther of Vriah , hath layne a ●ong time in my brest , and though I haue washed and rynsed it with I know not how many ●ees and Sopes , yet haue I no hope to make it as cleane as it was before : and therefore , ô Lord , I beseech thee , that thou wilt create a new heart in me , wherewith I may loue thee for euer . But if this cannot be , because the soule is immortall , perdurable , and incorruptible , Renew a right spirit within me , that there may not remaine any sent or sauour of my former foulnes ; establish such a spirit in me , that I may neuer fal from thy seruice ; a spirit that may repaire those wrongs I did before : and if that were an occasion that many did blaspheme thy Name , let this be such a one , that it may conuert many vnto thee , and that they may truly serue thee . The glorious Doctor Saint Ambrose touched vpon this string , Dauid ( saith he ) did desire of God , That he would create him a new heart , not that he should create it anew , but that he should so renew it , that it might seeme to be created anew ; for to clense it , was all one as to create it .

Baptisme the fou●dat●on of Christian building . It is the resolution of a man that is truly penitent , to desire to leaue a lewd life , and to auoyd all occasions thereof . Anselme saith , That the first renouation which God effecteth in our soules , is in Babtisme : This is the foundation of our Christian building , so saith the glorious Apostle Saint Paul . Afterwards the eyes of our Reason being cleered , one layeth his foundation on Gold , another on Siluer , a third on pretious Stones , a fourth on Wood , a fift on Hay , a sixt on Straw : and though Hay and Straw be sometimes taken for Gold , the fire will trie the finenesse of it , and purifie all .

The second renouation is by Repentance : When thou hast an old beastly tatterd garment , thou makest thee a new one ; thy soule is all to be rent & torne , exceeding foule and filthie , cloath it anew . The first regalo or kindnesse which the father shewed to the prodigall child , was , his new apparelling of him , A●ferte stolam primam . This is the greatest kindnesse thou canst doe to thy soule ; and that thou maist not doe as little children vse to doe , which are well clad to day , and a few dayes after are nothing but ragges and totters ; doe not yee make your garments of paper , which the least blast of aire rents asunder , but put on Iesus Christ our Sauiour and Redeemer , which is a Rayment that will last for euer .

And it was Winter . Saint Gregorie saith , That the Scripture sometimes setteth downe the circumstances of time and place , to signifie by them , Circumstances of Time and Place in Holy Writ , of great significancie . that which is not expressed by word of mouth . And that this circumstance of Hyems erat , It was Winter , though it may be referred to our Sauiour Christs walking from place to place , yet doth it declare the frostinesse and ycie coldnesse of the Iews hearts . By coldnesse , the Scripture vnderstandeth the malice of sinne ; whence it is to bee noted , That the Historie of the Machabees calleth this Solemnitie , Ierem. 6. 2. Mac. 1.18 . The Feast of Fire ; Whereas we are now purposed to keepe the Purification of the Temple vpon the twentie fifth day of the moneth Chasleu , wee thought it necessarie to certifie you thereof , The feast of Fire . that yee also might keepe the Feast of the Tabernacles and of the Fire , which was giuen vs when Nehemias offered Sacrifice , after that he had built the Temple and the Altar , &c. It appeareth by the sixth Chapter of Leuiticus , That God did conserue a perpetuall fire in his presence , The Fire shall euermore burne vpon the Altar , and neuer goe out . Leuit. 6.13 . At their departure into Babylon , they hid their fire in a deepe pit , and at their returne they found it turned into a thick water like a gellie ; Nehemias he takes it forth and setteth it in the Sunne , and presently it became fire : the drops that remained , they did sprinckle or bedew the Altar therewith , and they forthwith tooke fire ; so that it was fitly called the Feast of Fire . But that they who solemnise this Feast should bee all Frost and Ice , is a thing verie worthie our consideration .

This is our ruine and perdition , That the verie same day that wee treat of renewing our soules , which is the feast of the Fire of our Spirit , there should bee such a great coldnesse in vs , &c. Take heed your flight be not in the Winter , nor vpon the Sabboth : Our Sauior hauing reuealed vnto his Disciples , whether it were the euils that should befall Ierusalem , or the insuing miseries of this world , or those that should threaten the Soule at each particular mans death , or all of them iointly together ; and supposing that none would be able to abide them , but that they would be forced to flie from the euill to come ; hee giues them this auiso , Take heed your flight , &c. Our Sauiour would not haue them to betake themselues to flight , neither on the Sabboth day , nor in the Winter .

Not on the Sabboth day , because their Law did not giue them leaue to go any more than a thousand paces , a matter of a mile . But say some one should haue ventured to breake this Law , and to haue gone further , he could not haue lighted on an Inne-keeper to bid him welcome , got no meat , no fire to dresse it , nor haue met with any companie on the way , but haue trauelled all alone in a fearefull kind of solitude .

Not in the Winter , in regard of innumerable inconueniences , as raine , durt , boggs , yce , frost , snow , rising of riuers , and dayes short and darke . Saint Gregorie expoundeth this place of those euills which threaten vs at our death ; but be it in our death or in our life , the world hath not any creature that is more threatned and terrified than a Sinner . Who can looke Sinne in the face ? our best course is to flie from it , and to haue recourse to the Sanctuarie of Repentance ; but we must take heed that we doe not flie on the Sabboth , or in Winter . In die illa ( saith Zacharie ) non erit lux , Zach. 14 6. sed frigus & gelu , In that day there shall bee no cleere light , but darke . Saint Hierome saith , That the Prophet speaketh of the destruction of Ierusalem by Titus and Vespasian : and because the miserie and calamitie thereof would fall out to be so terrible and so fearefull , that no man durst abide it , they treated of their flying from it . But that time shall prooue vnto them to be extreame cold , and exceeding darke ; as if he should haue sayd , If they should haue fled for Gods seruice , God wil helpe those that flie for him , but not from him . the Pillar of fire should haue gone before them and directed them in their way ; but when they shall flie to his disgrace and dishonour , the dayes shall be cold , and the wayes darke , &c.

Here are condemned your cold and frozen Confessions , your slacke & slow restitutions , Penitence compared to a Storme . Prou. 30. your luke-warme intentions ; being like vnto those of the Sluggard , of whom Salomon saith , Vult & non vult , He will and he will not : and these are verie hurtfull to the soule , for they cause more securitie than saluation ; These being a generation that are pure in their owne conceits , and yet are not washed from their filthinesse . Caesarius Arelatensis compareth Penitence to a Storme or Tempest , where the winds , thunders , and lightnings play their parts : the wind at sea rents sailes , splits Masts , crackes Cables , teareth vp Anchors , and breaketh the Oares in pieces : Penitence must rent the sailes wherewith thou sailest in this world with the wind in the poupe , it must cracke asunder the strong Cables of thy wilfull affections , it must teare vp the Anchors of thy ill fastned hopes , and breake those Oares of false and deceitfull Court-fauours , which thou falsly supposest shall row thee ashore to some safe Harbour . On land , the wind turneth vp the tallest Cedars and hugest Okes , though they haue taken neuer such deepe rooting . There are men in the World that haue taken deeper rooting in worldly riches , in their honours and their pleasures , than either the tall Cedar , or the sturdie Oke ; and there is nothing that can rent them vp by the roots , and make them stoupe , but the stiffe wind of Penitence . These men must haue the Waters of Grace to quench the flames of their couetous desires , and of the fierie lusts of the flesh ; Euerie night ( saith Dauid ) I will wash my bed . The fire of Concupiscence which is kindled in this bed , must be quenched with the watrie teares of the eys ; and in stead of that fire , take vnto thee the fire of Zeale , of Charitie , and of Loue , that may inflame the Soule , kindle the Will , and inlighten the Vnderstanding ; Ignem veni mittere in terram , &c. Thou must likewise haue the thunder of Gods iudgements in thyne eares , to strike a terrour into thee of Gods Maiestie , to make thee fearefull to offend , and keep thee in a continuall aw of keeping his commandements , &c.

And Iesus walked in the porch of Salomon . There is no Falcon that flieth so high , giues so many wrenches to the Herne , or makes more stoopings with desire to seise on his prey ; no enamoured Gallant , that halfe so much rounds the dores of her he adoreth ; no Sheepheard so trudgeth through the Mountaines , seeking after his lost Sheepe ; no poore Soule more seekes after the house of some rich and well deuoted Almes-giuer ; nor doth the Sunne fetch so many turnes through the world , as the Sonne of righteousnesse doth to recouer a lost soule . Saint Augustine before he had got out of his errour , said , Circumuolitabat â longe misericordia tua , Thy mercy did flye about afarre off . Sinne doth separate vs from God , and remooues vs farre from him . Longè à peccatoribus Salus , Saluation is farre from the wicked . But his mercy though it stood aloofe off , yet his eye did still watch ouer me , which is a great argument of Gods loue towards mee . And from hence it ariseth , That there is great feasts and ioy made in heauen for one soule that is conuerted ; like vnto those congratulations , and fellow-feelings which the Shepheard desireth others should entertaine him withall , when hee hath found his lost sheepe . Great is the Shepheards ioy when he findes his lost sheepe . But this is more especially verified in God , it being his Delitiae , esse cum filijs hominum . Then dost thou walk with great delight and contentment through thy soules Temple , when thou doest contemplate the high mysteries thereof ; Then doest thou walke through thy vnderstanding , when thou art zealous in the loue thereof ; Then doest thou walke through thy will , when thou doest call to mind the great blessings from Gods bountifull hand , with a desire to be thankefull and seruiceable vnto him ; Then doest thou walke through thy memorie , when thou doest occupie thy selfe in holy thinges ; Then doest thou walke through thy eyes , when thou doest exercise thy selfe in workes of pittie ; Then doest thou walke through thy hands , when thou doest make a bed for the poore , and bind vp the wounds of the wounded ; Then doest thou walke through thy tongue , when thou giuest wholesome counsell to thy brother . In a word , then doth thy soule take her ease & rest , sitting as it were on a Throne , and on a liuing Altar , farre better than that which is made of stone ; for one single sigh offered vp vpon this Altar , is able to preuaile more than many on any other Altar .

Iesus walked . Christ omits no meanes euen to reclaim the Reprobat● if it might be , Exod. 3. That our Sauiour Christ should vse so many diligences for a soule that is predestinated for heauen , it is well and good ; but for such a reprobate people as this , that he should take such paines , it is but lost labour . God called vnto Moses , saying , Goe and speake vnto Pharaoh , that he let my people goe ; But I know that hee will not let them goe . What sayes Clemens Alexandrinus ? O Lord , if thou knowest so much , Why doest thou put thy selfe to so vnnecessary a trouble ? Why doest thou loose so much time ? Wherunto there is giuen a twofold answer .

First , That he that is of a pittifull nature and kind condition , doth not content himselfe with the iustifying of his cause , but vseth all possible meanes to remedy what is amisse , and to set all things right . S. Bernard did labour as it were with might and maine , as no Gally-slaue could tugge more at an Oare , to reduce a Monke that had violated his Orders and gone astray ; and when a friend of his told him , What meane you to meddle in so thanklesse and hopelesse an Office , and a case so desperate , where there is no good to bee done ? This man is flowne out so farre to checke , that he will neuer be reclaimed . To whom Saint Bernard mildly answered , Non recipio consolationem , vbi fratris video desolationem , I take no consolation , where I see my brothers desolation . A tender hearted mother takes care of her sonne in a desperate disease , vsing all kind of diligences , though they prooue vnprofitable .

Secondly , Saint Barnard saith , That God doth not oblige Prelats , that they cure sinners , but that they procure to cure them . He doth not reward a Preacher according to the good that he hath done , but according to the paines that hee hath taken ; and he cites that place of Saint Paul , I haue laboured more than ye all . 1. Cor. 15. He doth not say , I haue done more good than any of you all ; for the reward is not giuen according to the measure of the profit , but the paines ; not for the sauing of Soules , but for his sweating to saue them . And for the better instructing vs in this truth , our Sauiour Christ after so many myracles done , so many Sermons preached , and all to no end , doth not for all this forsake this people , and giue them ouer , but comes here vnto this great Feast , to direct them in the right way , Et deambulabat , &c.

Then came the Iewes round about him . The Woolfes heere come about the Lambe , as your Dogs about a poore Beggar , as your bigger Vessels about a smal Fisher boat , or as your Sodomites about Lots house , or Sauls soldiers about Dauid ; In modum coronae , They had shut him in on all sides , as a band of souldiers beset a Castle , or as the Wicked , the Iust ; which is as much to say , In circuitu Impij ambulabant , The Wicked walked in a Circle : And they learned this of the Deuill ; of whom Saint Peter saith , He goes about seeking whom hee may deuoure . They came about him : Vpon so good a day , a day of good workes , and on the day of the renouation of the Temple , when they were to treat of the renouation of their soules ; Circumdederunt , They came athwart two walls , which would haue made euen the Deuills of Hell to haue turned cowards .

The one was , The respect to this so solemne a Feast .

The other , To the Temple , and the sacred Pledges thereunto belonging .

None but Reprobates will store vp iniuries , reuenge , treasons , gaming , banqueting , whoring , and the like villanous actions , for the Sabboth day . Nazianzen saith , That the principall end of this or the like Feast , is a remembring of God , and a gratefull acknowledgement of those many fauours wee haue receiued from him : but that which was then , and is now a dayes most practised , is , a forgetfulnesse of God , and an vnthankefulnesse for benefits receiued . Where I would haue you to obserue , God did his greatest works always on the Sunday . ( nor is it vnworthy your noting ) that God did on the Sabboth day do the greatest works that euer hee did ; he rewarded the Angels , crowning them with glorie , he threw the Dragon & his followers down from Heauen , hee freed his people from Aegypts captiuitie , hee was borne into the world , after so many sighes hee rose againe , he sent his holy Spirit , he ouercame the vnbeleefe of Thomas ; & on the Sabboth day he shall iudge the Quicke & the Dead . In a word , all your festiuall dayes whatsoeuer , were instituted in memoriall of extraordinarie fauours conferred vpon vs : and all these , the Ingratefull repay with new offences .

God will haue his Temples honoured . Touching the Temple or Church , wherein God is to bee honoured , Nilus saith , That a Christian should beare no lesse respect to this his holy place , than if he were in Heauen . Ieremie maketh a fearefull threatning against Babylon , applying it against her , and against her King and the Medes , Acuite sagittas , implete pharetras , arma , arma : And why so ? Vltio Domini , & vltio Templi . He weigheth there the wrongs which Nebuchadnezzar had done to Ierusalem , by dishonoring Matrons , deflouring Virgins , killing little children , tormenting old folkes , burning houses , their robberies and their spoyles ; and yet all these he passeth ouer in silence ; the Prophet ( as one that found himselfe thereat much agrieued ) pressing onely the prophanation of the Temple , and that he had made it a stable for his Horses .

They came about him . Amongst many other things that they layd to our Sauiour Christs charge , one was , I can destroy the Temple ; wherein they did not only accuse him of blasphemie , for making himselfe of the same omnipotencie with God ; but for his irreuerence also , and disrespect to the Temple . Saint Augustine in his booke de Ciuit. Dei , reporteth , That the Goths hauing sackt Rome , as many as betooke themselues to the Churches of Saint Peter and Saint Paul , remained free ; so much could the respect of sacred places preuaile with these cruell Barbarians : but it would not serue our Sauiour Christs turne with the Iewes , though he had made a Law touching the immunitie of the Temple .

They came about him . Here was that prophecie of Dauid fulfilled , Lost is that Common-wealth , in which Magistrates and their Ministers are both faulty Many calues encompassed me about , and the fat Buls besieged me . Euthymius saith , That by your Calues he meanes the common people ; and by your Buls , the Noble men .

And he saith , That they all came about him , and compassed him round in forme of a ring ; and that they roared like Lyons , and snarled at him like so many dogges : when in a Common-wealth the bulls are confederat with the dogs , when the Lyons take part with the wolfes ; When your Patritij ioyne with your Pleybeians , your Nobilitie with the Communaltie , and all to doe mischiefe , giue that Common-wealth for lost and vndone ; when your Gouernador and his Alguazil ; when your Alcalde , and his Procurador ; when your Oydor , and his Escriuano ; when your Secritario and his Oficial , do goe hand in hand together , it is all one . Chrysostome expounding those words of Saint Luke , Dimitte nobis Barrabam , Luk. 23. Loose Barrabas , He saith , That they that were theeues , did desire a theeues libertie . And if they sought so earnestly to saue a theefe , it was not much that they should condemne the innocent . Esay bewayling Ierusalems ill hap , who hauing heretofore beene holy , had now turned whore , entertaining all sorts of men , one while theeues , another while murderers , &c. Rendring anon after the reason ; Principies infideles , socij furum . It is no maruaile that Princes should strike hands with theeues , being that they are willing to share with them in their thefts . Heretofore Princes were wont to fauour the good , and punish the bad . Dauid saith of himselfe , That when he did bethinke himselfe a mornings , hee propounded to himselfe not to pardon any notorious offender , nor to spare the life of the wicked , nor those that were ill members of the Common-wealth . In matutino interficiebam omnes operantes iniquitatem , Oh what a happy estate of a Common-wealth was here for a Prince ? hating the wicked so much , he could not chuse but fauour the good . But now the world was growen to that passe , That your Herods , your Pilats , your High-Priests , and your Pharisees , in stead of doing of this , when they bethinke themselues in the morning , they call their Page vnto them , and say , Goe to such a one , remember my seruice vnto him , and know how he hath slept to night , &c. Now adayes your Gouernors are adored in their Ministers : because they serue them with the hands of Iudas , and bring bribes vnto them , strangling Iustice with this close couetousnesse .

They came about me . They did fill and shut vp the doore through which hee was to passe , thinking there to make an end of him : but when either God , God will not suffer his children to fall into the hands of the vngodly . or a man whom God fauours , is thus inclosed on euery side , this hedging of him in will not serue their turne ; for he hath wings to flye from them . To this purpose Dauid being persecuted by Saul , composed some of his Psalmes . The Kings Souldiers had once compassed him in round , In modum Coronae , Vowing , that he should not escape their fingers , vnlesse hee had the wings of a bird to flye from them . In the Lord put I my trust , Why say you then vnto my soule that she should flye like a Sparrow to the Mountaines , &c. But hauing God for my shield and my defence , I may safely lay me downe to sleepe and take my rest . O Lord , a great squadron may affright a very good man , when he shall see they haue beset him : But why should I feare as long as thou doest gard and protect me ? Thou art my refuge in tribulation , &c. Saul sent some to apprehend Dauid ; Michal saued his life by letting him out a window , Why did they not follow in pursuit of him , being so much offended as they were at this tricke , which Mich●l had put vpon them ? Some Hebrewes make answer hereunto , That God had damd vp the window , or cast a myst before their eyess that they could not perceiue the manner of his escape . Eccl. 21.9 . Ecclesiasticus saith , The congregation of the wicked , is like tow wrapped together : Their end is a flame of fire to destroy them . An Armie of Reprobates can no more stand against the godly , than bundles of Towe or Flaxe before a flaming fire .

How long , &c. The Iewes comming round about our Sauiour , they said vnto him , Quousque , &c. How long doest thou make vs doubt ? As Loue transformeth a man , so doth Hate , Vulnerasti cor meum soror mea , said the Bridegroome to his Spouse . Another letter hath it , Excordasti : Which alludeth vnto that which the Spouse answered , Ego Dormio , & cor meum vigilat . But how can the Spouse sleepe , and her heart wake ? yes , her husband had stolne away her heart , and that waked with him when she was asleepe . Now Hate , no lesse transformeth than Loue . Saul did not liue in himselfe , but in Dauid ; Haman not in himselfe , but in Mardochee ; the Pharisees not in themselues , but in Christ . And therfore they say , Thou causest our soules to doubt , Thou hast robd vs of our soules , we are not our selues , but as bodies without a soule .

Entry of all sin the worst , and hardest to be cared . And in token that the cause of this their suspension , was Enuie , they confesse these their so many distractions , vexations , and torments of the mind . All other kind of sinnes bring paine and torment with them , but it is after they haue tasted of their sinnes ; but Enuie torments before hand . The Pharisees had scarce seen Christs Miracles , and the applause which his doctrine had in the world , when they began to suffer , and to be grieued . And this is the reason why this Vice is harder to be cured than any other . Good doth ordinarily quench ill , as water quencheth fire . But Enuie , because it makes another mans good his ill , that which to other vices is death , is to Enuy , life . It is the fire of brimstone , which the more water you throw on it , the more it burneth . They came about mee like so many Bees who are exasperated and grow angry with those that doe them no harme but good . They waxed hot like fire among thornes , which no water can quench .

Animam nostram tollis . Where I would haue thee to weigh the word Tollis , Thou takest away our soule , Men are euer ready to vnburthen themselues of their miseries . Esay 63. thou makest vs to doubt , &c. Thou art in fault , that we liue in this paine and passion . It is the common course of your greatest sinners to lay the blame of their sinne vpon God , O Lord , Why hast thou made vs to erre from thy wayes ( saith Esay ) and hardned our heart from thy feare ? It is a sin inherited from Adam , who laid the fault of eating the apple vpon God , The woman which thou gauest me to be with me , Gen. 3. &c. She that thou gauest me to be my companion , to be my cherisher , and my comforter , Who would haue thought , that she would haue intreated any thing at my hands , that should not haue beene very lawfull and honest ? The sicke man is wont to lay the fault on the Clymat wherein hee liueth , and on those meates wherewith hee is nourished . Seneca tells a tale of a certaine Shee-slaue , who one morning when she awaked , finding her selfe blind , laid the fault that she could not see , vpon the house , desiring that she might be remooued to another . The cause of your Eclypses is the earth , which interposes it selfe betweene the Sunne and the Moone : Whereas hee that shall impute the fault to the Sun , shall but betray his ignorance . Of the Eclipses of these Iewes , the cause thereof was their passions , their couetousnesse , and their enuie . If our Sauiour Christ preached vnto them , they desired Miracles ; if he wrought Miracles , they desired Doctrine ; from his workes they appealed to his words , and from his words to his workes ; and laying the fault on the Sun , they said , Animam nostram tollis , Thou makest vs to doubt .

If thou be the Christ , tell vs plainly . In three words they vttered three notorious lies : The subteltie of the Iewes in circumuenting our Sauiour .

The first , Dic nobis palam , Tell vs plainly ; for all that thou hast hitherto sayd vnto vs , is as nothing .

The second , Dic nobis palam , and we will beleeue thee .

The third , Dic nobis palam ; for that is the reason why wee haue not hitherto beleeued thee . Saint Augustine and Saint Chrysostome haue both obserued , that in these their lies there was a great deale of craft & subtletie ; which was this , That the Iewes did still presume , that our Sauiour Christ would boast himselfe to bee King of the Iewes , and that he was temporally to sit in Dauids Throne ; & they went about to draw this from him , that they might haue some ground of accusation against him ; and therefore they thus cried out vnto him , Dic nobis palam , Tel vs plainly : for in all the rest that they desired of him , our Sauiour Christ had giuen them full satisfaction . For if Palam be to publish a thing openly , and not to doe it in hugger-mugger , or in some by-corner or other , I haue alwayes preached publiquely in your Synagogues , and in the middest of your Market-places , And I sayd nothing in secret . If Palam shall carrie with it a kind of boldnesse and libertie , yee may call to mind my whipping of you out of the Temple , the seueritie of my reprehensions , and that I called yee the children of the Deuill , that I might publish your euill thoughts to the world , &c. If Palam shall signifie , Cleerely or Manifestly , what more cleere or manifest truth could ye heare , than that which I haue preached vnto you ? Wil you that I shal tel you in a word , who I am , I and the father am one . Of the materiall Sunne a man may complaine , That an earnest eying of it , and a steadie fixed looking thereupon , may make vs blind ; but on the Sunne of Righteousnesse no man can lay this fault , for hee himselfe giues that light whereby our eyes are inabled to see ; Psal. 19. The commandement of the Lord is pure , and giueth light vnto the eyes . And therefore Saint Paul calls the old Law , Night ; and the Law of Grace , Day : In that Law the Sunne had not shewed it selfe , all was clouds and darkenesse ; and albeit they did inioy some light , it was but a glimpse , or as the light of a candle through some little chinke ; but when the Sonne of God appeared in the flesh , that darkenesse of the night was driuen away , and the day appeared , &c.

I told yee and yee beleeue not ; the workes that I doe in my fathers name , they beare witnesse of me . The Iewes wanted nothing to make them beleeue , but a willingnes to beleeue . Our Sauiour Christ had prooued himselfe to be both God and Man , by such conuenient meanes , that it had beene follie , if not meere madnesse , to haue desired better proofs thereof : strong were his reasons , strange his myracles , profound his discourse . In a word , his words & workes were such , that they made Admiration stand amased , and Wonder it selfe , to wonder . Your not beleeuing me ( saith our Sauiour ) cannot arise from my not speaking vnto you , but from your wilfulnesse ; but if yee will not beleeue in my words , giue credit to my workes .

Where by the way it is to be noted , That our Sauiour Christ hauing innumerable testimonies to alledge in his behalfe , those shall first be represented vnto you , which are set downe by Saint Iohn , Tres. sunt qui testimonium dant in Coelo , &c. There are three which beare Record in Heauen , the Father , the Word , 1. Iohn 5.7 . and the Holy-Ghost : and there are three which beare record in the earth , the Spirit , the Water , and the Bloud . Which we haue treated of at large elsewhere .

Io● . ● . 39 . Act. 10.43 . The second is , That of the Prophets and Prophecies , Search the Scriptures ; and they ( saith our Sauiour Christ ) are they that testifie of mee . And Saint Peter hee auerreth as much , Omnes Prophetae testimonium perhibent , To him also giue all the Prophets witnesse , &c.

And here we may more especially consider with our selues , one great and singular wonder , That these the Prophets liuing in diuers times and places , & prophecying different things that should befal our Sauior Christ ; as one , his stripes ; another , his buffetings ; a third , his patience ; a fourth , his silence , &c. All of them did compose an excellent peece , & did set forth a most absolute and perfect picture of the Messias , for it was the hand of the Holy-Ghost that directed the pensill : and , that the seuentie Interpreters without seeing one another , without conuersing or communicating their minds , should all of them jumpe and agree so well together , and extract one and the same originall , was a great wonder . That the Statuaries of Greece , liuing asunder in different Cities , should frame a figure in seuerall pieces , one making the leg , another the arme , a third the head , and all of them meet in handsomenesse , shape , feature , and proportion , as heart could wish ; this likewise ( if it be true ) was a great wonder . But in the Prophets the circumstances were farre greater ; as that of time , for that they were in different ages , and of different estates , conditions , and qualities , &c.

The third is , The testimonie of his owne myracles ; for ( as Athanasius and Iustine Martyr haue noted ) by an especiall Diuine prouidence it was so ordered , that none of the Saints that were either before or after , could doe any of those same myracles which were prophecyed of our Sauiour Christ . And this did he himselfe deliuer to the Disciples of Iohn Baptist , Tell him ( saith he ) from me , The Blind receiue sight , Mat. 11. the Hault goe , the Leapers are clensed , the Deafe heare , and the Dead are raised vp , &c.

The Common people also did testifie of him , Testimonium perhibebat turba . In conclusion , hauing so many and sundrie testimonies , he would not here make vse of any other , than the testimonie of his workes .

Why our Sauiour would prooue his Diuinitie by no other testimonie than his works . First , because such of vs as remaine here as his Agents vpon earth , may by this testimonie prooue his Diuinitie .

Secondly , To the end that no man should pretend to hold himselfe to bee the Sonne of God by Grace , vnlesse hee giue testimonie thereof by his workes . There is no great heed to be giuen to words , Quid verba audiam , cum facta non videam ? Our Sauiour Christ would take no notice of those Virgins who in good words proffered their seruice to the Spouse , but performed nothing lesse in their deeds , because they had not their Lampes lighted and readie at hand ; Shew me thy faith by thy workes . Clemens Alexandrinus expounding that place of Saint Mathew , Mat. ●1 . Regnum Coelorum vim patitur , The Kingdome of Heauen suffers violence ; saith , That this force or violence is not to be done , Contentiosis orationibus , sed rectae vitae assiduitate .

A true Christian glorieth in nothing more , than in his sufferings for Christ . And hence was it that many of Gods Saints did not rest contented with the doing onely of good workes , but by shewing also some open euidence of them . Nemo mihi molestus ●it , ( saith Saint Paul ) ego enim stigmata Domini Iesu in corpore meo porto ; Let no man trouble himselfe in enquiring after me , or to aske , Who I am ? the print of the yrons wherewith I am branded in the face , doth plainly speake my name , and publish to the world my profession and condition . Hee borrowed this metaphore from your branded slaues , or as Anselmus will haue it , from some deuice born by the soldiers of the Roman Empire . Saint Chrysostome ponders the word Porto ; a Slaue may beare a marke in his face , but makes no great braggs of it , nor indeed hath any great reason so to do : but Saint Paul he boasts thereof , as an Ensigne doth of the Colours which hee carries ; suting with that of the Bridegroome , Weare me in thy heart , as a Spouse doth her ring on her finger , or as a Louer doth his Mistresse fauour on his arme .

But yee beleeue not , for yee are not of my Sheepe . Saint Augustine vnderstands by these Sheepe , the Preachers of Gods Word , because they heare the voyce of their Sheepheard ; but this his opinion may not stand as a generall sentence .

First of all , Because many not predestinated , doe beleeue , heare , and obey , as Iudas , and others that were not of Christs Sheepe .

And many againe of the Predestinated , did not as then beleeue , ( as S. August . hath noted it ) which afterwards came to beleeue . Now the Sheepe is a fitting figure or symbole of him that is predestinated to saluation ; and touching those in particular to whom our Sauiour sayd , That they were not of his Sheep , who notwithstanding had enioyed such powerfull and plentifull meanes to beleeue , if they had beene in the number of Christs Sheepe , doubtlesse they would haue beleeued : and therefore we are diligently to weigh these words , Yee beleeue not , &c.

Next , we are to consider the conueniences which are betwixt the Sheep and the Predestinated .

The first is , They heare my voyce . There is no liuing creature more obedient to what he heares , or more apt to heare ; the least whistle of the Sheepheard is the Sheepes North Starre . When God reprehended Elias at the mouth of the Caue , there came first a great wind , And God was not in the wind : then anon after came an earthquake , And God was not in the earthquake : after that , a flaming fire , And God was not in the fire : at last there came a soft whistling sound , and then God passed by . But why should he make his appearance in a whistle , or a soft noyse ? Hot fierie Spirits vnfit for the Ministery . Marrie therein he plainly told the Prophet , You , out of the aboundance of your zeale and hot fierie spirit , would haue all to be winds , earthquakes , and lightnings , thundering out nothing but damnation and vengeance ; and howbeit I hold this to be a fitting course to be taken with an idolatrous People , and such as are Rebells to my House , yet for those that are my Sheep , a whistle or a milde word is enough .

The second is , The meekenesse , softnesse , and euennesse of their nature and condition : Beati mites , B●essed are the Meeke in spirit ; your Reprobates are soure , vnsauorie , and vnquiet : In a word , they are like Goats , you shall scarce meet with a Reprobate but leads a troubled life , like a Theefe that lookes euery houre when he shall be hanged , Gen. 4. Deut. 28.65 , 66 , 67. or in such a distraction or deiection as Cain liued in ; Cur concidit facies tua ? Why is thy countenance falne downe ? And as it is in Deutronomie , The Lord shall giue thee a trembling heart , and a sorrowfull mind , and thy life shall hang before thee , and thou shalt feare both day and night , No torture to a guilty conscience . and shalt haue none assurance of thy life : in the morning thou shalt say , Would God it were euening ; and at euening thou shalt say , Would God it were morning ; for the feare of thyne heart which thou shalt feare , and for the sight of thyne eyes which thou shalt see . The heart of the Wicked is fearefull , and euerie bush represents a Dog vnto him that bites him . In the middest of all his pleasures Hell represents it selfe to the Reprobate , his soule is consumed with sorrow , & quasi pendens ante se , He lookes like one that is condemned to be hanged . But the Iust doth enioy an inward comfort , a heauenly ioy , singing cherefully with Dauid that sweet Anthem , Psal. 85. Inhabitat gloria in terra nostra , &c. Surely his saluation is neere to them that feare him , that Glorie may dwell in our Land .

The third is , the point of profit . For in the Sheepe ( which signifies the Elect ) there is wooll , milke , butter , cheese , and flesh : But it is not so in the Goat , ( whereby are noted the Reprobate ) as hath beene obserued by Saint Hilary and Saint Chrysostome .

The fourth is , The sheepe walkes in wayes that are plaine , quiet , and secure : But the goat goes clambring on the tops of dangerous rocks , browzing amongst bushes and thornes ; and at last waxing weary , falls down headlong to hell . Ambulauimus vias difficiles , lassati sumus via iniquitatis , Wee haue walked through craggie paths , and haue tyred our selues in the way of iniquitie .

The vngratefulnesse of mans nature . Many good workes haue I shewed yee : for which of these workes doe yee stone mee ? They tooke vp stones for to stone him , and wh●n they had them in their hands ready to fling at him , he forced their attention , and made them whether they would or no to hearken vnto him . Many good workes haue I shewed you ; for which of these workes doe ye stone me ? It is an easier thing for a man to grow vnthankfull and forgetfull of a great number of benefits , than one single good turne . One or two courtesies , men vsually rest thankfull for them , and beare them still in memorie ; But ( as the Spaniard sayes ) Los muchos , se vienen por muchos , à oluidar , Many , for that they are many , are forgotten by many . Their muchnesse , Foure faire mothers that euer bring forth foule children . Psal. 106. lessens their remembrance . There are foure faire mothers that bring forth very foule children : As Truth , enimies ; Familiaritie , contempt ; Hope , despaire ; and Muchnesse of benefits , muchnesse of obliuion ; Incontinently they forgat his workes . Dauid doth there treat of the adoration of the golden calfe , and his meditation thereupon is , That the many fauours that that people had receiued from Gods hands , being so fresh as they were in their memories , as the flyes , ( which for their sakes he sent to afflict the Aegyptians ) frogges , gnats , water turned into blood , darknesse , the death of their first-borne , the Israelites passing safe through the red sea , the drowning of Pharaoh and all his charriots and horsemen , and the Law giuen them on the Mountaine : yet notwithstanding these great and singular fauours , these wondrous signes and tokens , as the like were neuer done , that yet for all this , they should like a broken bow so sodainely start aside , and fall so quickly into so foule a sinne , as none could be more derogatory from Gods honour , They sodainely forgot his workes . The greater were Gods benefits , the more was their obliuion . And the reason of it is , That laying more vpon a mans shoulders than he is well able to beare , it is a thousand to one that his load and he doe not fall both to the ground . The lesse the benefits are , the more cheerefully a man receiues them . And why so ? Marry I shall tell you why : Because then there is some hope that a man may liue to requite them , and to discharge that debt , for the which ( in thankfulnesse ) he stands bound . But when they are so great , that we are not able to make satisfaction , such extraordinarie curtesies , are repayd oftentimes with vnkindnes , if not with hatred . Thou owest thy neighbour a summe of money , be it more or lesse , nor does it grieue and afflict thee to see this thy Crediter , or to looke him in the face , but rather takest pleasure and comfort in his companie ; yet if all that thou art worth , shouldst thou sell thy selfe to thy very shirt , be not able to discharge that debt , thou hadst as liefe see the diuell , as him . Quintus Curtius reporteth , that Alexander grew to hate Antipater , and for no other reason in the world , but that he had obtained so many victories , and reduced so many nations to his obedience , that hee did tacitely demand that requitall of him , which he was not able to make him : and conferring many fauours on those souldiers which had done him but little seruice , he neglected Antipater that had done him most . The same reason is to bee rendred of Hannibal and Carthage ▪ of Lycurgus and Lacedemonia , and of Saul and Dauid : but there is no example to that of a woman in this kind ; serue her neuer so faithfully , entertaine her neuer so royally , court her day and night , feede her humorous disposition , wa st both thy purse and thy bodie , and consume all that thou hast to giue her content , yet in the end will she grow to hate thee ; and that which thou thinkest should be the meanes of winning her , will be the cause of losing her : she will like a Lymbeck , draw whatsoeuer is good from thee , first by drops , then by drams , afterwards by ounces , & lastly by pounds , till she haue suckt thee drie , & that thou hast wholly spent & vndone thy selfe in her seruice . In a word , ( that I may grow to an end ) the Iews in those former times were euermore wonderfully beholding vnto God for those many benefits & fauors which he had throwne vpon them ; but now his grace and mercie ( like a Riuer rising from forth it 's bed ) extending it selfe so farre , that he came himselfe in person to visit them , and in such an especiall manner , as none could bee more , saying particularly vnto them , Non sum missus nisi ad Oues Israel , I am not sent but to the Sheepe of Israel ; Why this was so great a fauour , that it ouercommeth mans imagination , the weight whereof prest both it and them to the ground . But God so support vs with his grace , that we may thankefully beare in our hearts the remembrance of his manifold benefits . To whom , with the Father , the Sonne , &c.

THE XXXVI . SERMON , VPON THE THVRSEDAY AFTER PASSION SVNDAY . LVC. 7.

Rogabat Iesum quidam Pharisaeus , vt manducaret cum illo , &c.

A certaine Pharisee requested Iesus , That he would eat with him , &c.

ROgabat Iesum , &c. And one of the Pharisees desired Iesus , that he would eat with him . The Circumstances of Maries perdition . The whole Historie of Marie Magdalen is reduced to these three estates :

Of a Sinner ; Of a Penitent ; Of a Saint .

For all which she was most famous .

In that her first estate of her ●ewd course of life , she obtained a plenarie pardon , and full remission of her sinnes . Were she either Widow ( as Saint Hierome would haue it ) or one that was neuer married , ( as common opinion cries it ) Petrus Chrysologus saith , That she had made the Citie so infamous , that she might more fitly be called , Peccatum Hierosolimae , quam Peccatrix , The Sinne of Ierusalem , than a Sinner ; because by reason of the bad fame and euill report that went of her , the whole Citie did suffer therein , and was in a manner spoyled and vndone ; some being taken with her beautie , others with her gracefull behauiour , not a few with the pleasantnesse of her wit and liberall language ; but most with her ill example , occasioning murmuration in some , & obduration in othersome , causing them not onely to speake ill , but also to doe ill : In a word , shee was Pestis generalis , A generall plague , and Commune scandalum , A common scandall to all .

The circumstances of her perdition were strange :

The sin of dishonest●e hath two p●operties First , In that her sinne was a sinne of dishonestie ; wherein wee vsually see these two effects :

(1.) (1.) It sticks of all others the closest to the Soule . The one , That it clings like bird-lime to our soules . Thomas saith , That it is Peccatum maximae inhaerentiae , That it is a sinne of all other that cleaueth closest vnto vs , and stickes longest by vs . Saint Hierome , That it much resembleth the Bird called the Phoenix , which doth reuiue and renew her selfe with the fire which she kindleth with the motion of her wings . Thou mournest , thou bewailest and repentest thee of the dishonest sinne which thou hast committed , and desirest to giue it ouer , & that it may dy in thee ; but with the wings of thy thoughts thou blowest those coles afresh , and makest them flame more than before , so that thinking to kill the lusts of the flesh , thou doost quicken them & giue them new life ; so that what thou bewailedst before for dead , thou now embracest as liuing , and huggest it in thy bosome , as a man claspes his deerest friend in his armes , that after some long swoune recouers againe . A holy Hermit that led a deuour and solitarie life , talking one day with the Deuill , demanded of him , Which amongst the Sinnes , was the greatest ? He told him , Dishonestie . And he replying , What , are not Blasphemie , Murther , and Swearing , far greater sinnes ? Whereun●o he answered , In point of Diuinitie these are the greatest ; but the Rents and In-comes of the sinnes of the flesh are farre greater : and this is the reason why I doe not tempt any with blasphemie or murther , but some one desperate person or other ; but with dishonestie , all sorts of men ; the Merchant imployes his Stocke in that kind of trading which shall turne most to his commoditie , the Vsurer puts forth his moneys where he may haue most profit , and best securitie . There is not any other sinne that like a plague hath spred it selfe so generally ouer the world , Gen. 6. as that of the Flesh ; and this was the cause that God repented himself that he had made man : and if at any time in the world there hath been any one that hath shewed himselfe so valiant as to resist the assaults of hell , yet in the end the verie same partie hath beene shrewdly encountred with the concupiscence of the flesh , as Saint Gregorie hath noted it of Salomon , Et non custodiuit quae mandauit ei Dominus , 3. Reg. 11. It made him breake Gods command .

(2.) (2.) It bli●●s the Understanding . The other effect is , that it blinds the Vnderstanding , as wee shall shew you hereaf●er .

The second circumstance is , That it is an impudent and shamelesse sinne ; Marie Magdalen by this meanes losing all feare of God , and shame of the world . When a Riuer runnes betweene two banks well planted with trees which serue as wals to hedge it in , the waters thereof doe no harme ; but if these Riuers breake their bankes , and make their way ouer those walls , they ouerflow and spoyle all that is in their way . Whilest our life shall bee bounded in betwixt shame and feare , no great harme can come of i● ▪ but when a Soule shall liue deuoyd of shame or feare , Lord haue mercie vpon it . Our Sauiour Christ , taking it to be the extremitie and vtmost of all euill , said of a Iudge , I neither feare God nor Man : He that shall cast vp his accounts with Heauen aboue , and with his Honour here beneath , and when he hath made this reckoning , shall thinke with himselfe , that hee hath nothing to lose , What bridle can rest●aine him ? One of the reasons why God commanded , That a man should not defame his neighbour , was , That he should not make his sinne perdurable . Saint Hierome saith , That we should rather priuatly admonish , than publiquely punish , Lest if such a one should once lose shame , he should dwell in his sinne for euer . Amongst noble Natures , Honour is the bridle of Vice ; and in case they should not professe Vertue , yet will they haue a care to vphold their credit . Saint Augustine saith , That God did not augment the Monarchie of the Romans for their vertue , because whilest they adored false gods they could hardly professe it ; but because hauing set Honour before their eyes , it was a great bridle to curbe in their vices .

The third circumstance is , That she should purchase her selfe the name of a Sinneresse in so populous a Citie . This was it that made the Euangelist say , Behold , a woman in the Citie which was a Sinner , ( this of Saint Luke was a great endeering of the offence ) De qua septem Daemonia eiecerat , Out of whom hee had cast seuen Deuils . Now by these seuen Deuils is to bee vnderstood the manifoldnesse of her sinnes ; this is Saint Gregories opinion : but Saint Ambrose will haue thereby to be vnderstood seuen reall Deuils indeed , He dried vp the issue of bloud in Martha , and droue out the Deuils in Marie ; and it is no small proofe thereof , that two Euangelists should expresse the same in plain and ful words : for when one Euangelist sets downe a thing in darke and obscure termes , another vsually explaines the same ; but Saint Marke and Saint Luke both , herein agree and say , Out of whom he had cast seuen Deuils ; and Saint Hierome in the life of H●lar●on and Prosper likewise affirmeth , That this was a chastisement which God did often vse in great sinnes .

The fourth circumstance is , The great hurt which she occasioned to the souls and bodies of men , a great cause whereof was her extreame beautie .

Sambucus , The force of Beautie . amongst some of his Emblemes which hee hath made of humane beautie , he paints forth in one of them , a Lyon , a Hare , a Fowle , and a Fish ; for there is not any creature more couragious than a Lyon , nor any more cowardly than a Hare ; nor any creature higher than the Fowle , nor lower in his mansion than the Fish ; all which , render and yeeld themselues prisoners to beautie . Balac liued in great feare of Gods People , and when he could not get Balaam to curse them , aduising with his Councell , ( Balaam being the first proiector ) he sent ( as Lyra noteth it ) a squadron of the fairest women that his Countrie could affoord , amongst the Israelites , who did beare in their Banner for their Deuice the Image of Belphegor ; and they who before did seeme to that King to be inuincible , rendred themselues captiues to the beautie of those Moabitish women ; Et initiati sunt Belphegor , & comederunt sacrificia mortuorum , They married them , and adored their Idoll ; and ( as Iosephus sets it downe ) it was not onely the common people , but many of the chiefest amongst them , that offended in this kind . For the flesh being not onely baited , but blinded with this outward beautie , it hath no eyes to behold the light of the Sunne , Supercecidit ignis , ( that is ) The fire of Concupiscence fell downe , and they saw not the Sunne : The light of myne eyes is not with me ; thus Dauid discoursed with himselfe , treating of his adulterie . ●osea 7. Osee compareth Adulterie , to a heated Ouen , whence comes forth the flame which burnes , and the smoke which blindes . Seest thou a man besotted with the loue of this or that woman , Adultry compared to a heated Ouen . and of that doting affection towards her , that hauing ●uffered for her sake , in his honor , his estate , and his health ; if he do not take vp himselfe in time , and looke out some remedy for this sore , you may boldly say he is blind . Saint Iohn painting foorth the fall of Lucifer , saith , That the bottom lesse pit was opened with a key ; ( for Lucifer , according to Rupertus , had the first handsell of hell ) and from forth that infernall pit , there went out such a thicke smoke , that it darkened the Sun and the Starres . And this is the stampe and figure of him that shall throw himselfe downe headlong into the bottomlesse pit of dishonestie , whence commeth forth so much smoke , that it blindeth the Sun of the vnderstanding , and darkneth those starres of the faculties of the soule .

From these circumstances do I draw the difficulty of Mary Magdalens Conuersion ; grounding my supposition vpon these three truths .

Gods glorie greater in our conuersion than creation . The first , That for God to iustifie a soule , is a farre greater matter than to create heauen and earth , and all that therein is . This hath beene prooued elsewhere . And Iob exprest as much , when he said , The creating of me was the least of thy mercies towards me , Exaltare ( saith Dauid ) Exalt thy selfe ô God aboue the heauens , Psal. 108. and let thy glory be vpon all the earth , that thy beloued may bee deliuered . So that if we should put into the one hand of God , the world created ; and into the other , a soule conuerted ; the glory of this hand is the greater . And there are two very good reasons for it :

The one , For that in the creating of the world , God had no repugnancie or resistance ; To conuert a sinner , is a worke of wondrous difficultie in regard of mans peruersnesse . but in the conuerting of a soule , he may meet with opposition , by reason of mans peruerse will , Et qui creauit te sine te , non saluabit te sine te , For though bee created thee without thy will , he will not saue thee w●thout thy will . God takes more pleasure in conuerting a soule , than in all the rest of those wonders which he wrought with his hands , Auerte oculos tuos à me , quia ipsi me auolare fecerunt , Turne away thine eyes from me ; for euen they haue made me flye away . Auolare is the same in that place , as Superbire , inflare . Rabby Salomon renders it , Insolentior factus sum animo . To see thy eyes heretofore so withdrawne from me , and now so busie in beholding ●e . So great is the contention , which is betwixt the loue of God , and the loue of the world , betweene the desires of the flesh , and of the Spirit , That the one doth striue to take the sword out of the others hand : — Alterius vires , subtrahit alter amor .

Plotinus calls Loue a Painter : Diuine Loue , that paints ; and humane Loue , that paints : This painteth forth our felicitie in riches , beauty , and feasting ; That , in pouerty , teares , and fasting . For , to ingraue such an image as this in our hearts , to paint such a picture , we must blot out all those colours , which any other loue hath drawne there .

The other , For that in creating the world , God did not shew himselfe to bee weary , but made it as it were a kind of entertainment , and passe-time , Ludens in orbe terrarum : But in redeeming mankind , he was wearied out , euen to the shedding of his blood , and the loosing of his life .

The second truth is , That it is the easiest thing in the world with God , to inrich a sinner with his grace . God sent Ieremy to the Potters house , who beginning to worke vpon a peece of clay , it not fadging to his mind , he tore it in sunder , and molding it anew , fashioned it afterwards to his owne good liking and content . Cannot I deale by you as the potter doth with his clay ? Is my power lesse than his ? Noah kept a Lyon in the Arke , but he continued still a Lyon . But our Sauiour Christ in his Church turnes the Lyon into a Lambe , The pots in the Lords house shall be like the bolls before the Altar . Saint Ierome saith , Zachar. 14. That he did prophetically decypher the time of the new Law , wherein the black-souted Caldrons , should bee so bright and beautifull , The iustification of a sinner , set out by diuers apt similitudes . that they should serue for flagons full of flowres , and bolls of sweet and pretious odours . Esay treating of the facilitie wherewith God doth worke this change and alteration , draweth his comparison from a little cloud , which a contrary wind taketh , and makes it disappeare in a moment , I shall put away thy transgressions like a cloud , and thy sinnes as a myst . Esay 44. Ecclesiasticus compares it vnto yce , which the Sunne no sooner shines vpon , but it is melted , Thy sinnes shall melt away as the yce in the faire weather . Eccles. 3.16 . Dauid borroweth his comparison from a frozen Torrent , set vpon by a furious South-west wind , and letting loose those waters , causeth them to leape out of their beds . For your frost and yce are the waters fetters which keepe them close prisoners , Hibernis vinculis soluta , saith Nazianzene . And Niuale compede vinctum , saith Horace of the riuer Iberus . But all these comparisons are too large and spatious in respect of Gods least breath , which in an instant doth banish sinne from our breasts , and inricheth it with grace .

The third , That in regard of Man , it is a thing of great difficulty ; especially , if the foule fiend hath got the masterie and possession of our will . When a man hath hyred a house for terme of life , with the liking and consent of it's owner , for to put such a one out , we must necessarily haue the absolute Posse and power of the king , we must haue his authority to turne him out . The diuell hauing taken a long lease of the house of thy soule , with thy good liking and consent , thou must haue Gods absolute power to eiect him , and thrust him out : Not that the diuell is so powerfull as some make him , howbeit the Scripture tearmeth him , Vectem concludentem , a strong bolt which goes athwart a doore ; Prou. 30. and Serpentem tortuosum , a winding serpent which clewes himselfe vp close , and vpon the least aduantage takes hold ( like the Cuttle-fish ) with his clawes ; but because God , howbeit he can doe whatsoeuer he will , is now and then content to giue him leaue to worke vpon our will .

This difficultie is somewhat the more increased , Woman the hieroglyphike of weaknes . Prou. 30. in regard that Mary Magdalen was a woman , which is the Hyerogliph of weakenes , There be three things ( saith Salomon ) hidden from me , yea foure that I know not . The Hebrew letter saith , Three or foure things are too hard for me . The Hebrew renders the word , Admirabiles . The Seuentie , Impossibiles , Impossible for him to know . On the one side , because they are wreathing and winding too and fro ; on the other , because they leaue no signe or print behind them : the one is of an Eagle in the aire ; the other of a Serpent vpon a stone ; the third , of a ship in the midst of the sea , and the fourth , of a young man in his youth ( being so mutable a creature , and so full of foolish longings . ) Euen such is the way of an adulterous woman , Which eateth and wipeth her mouth , and saith , I haue not done ill . When a woman is greedy in deuouring good morsells in secret behind the doore , and wiping her lips , tells the world she hath fasted and eaten nothing all that day ; when shee commits folly in a corner , and boasts her selfe in publike to be honest , saying , There is not that woman liuing that liues more honestly than I doe ; the diuell hauing taken such possession of her soule , it is a desperate peece of businesse .

All these circumstances of difficultie , and many more which wee omit to set downe , are to be found in this storie . But in those things that to vs seeme impossible , God is wont to shew his wisedome and his power , Great is the Lord , and great is his power . And as a Physition ( saith Saint Augustine ) doth take pleasure sometimes to light vpon an incurable infirmitie , not so much for his gaine as his fame ; Maries conuersion affordeth hope to the most desperate sinners ▪ Non quaerens mercedem , sed commendans artem ; So was Christ well contented with this occasion , Ad informationem eorum , qui credituri sunt , For the better informing of those that were to beleeue . To giue knowledge ( saith the Apostle ) to all sinners , That there is in God a power , a wisedome , and a will , for to heale them of their infirmities , be they neuer so foule and enormious . So that this conuersion is the bayte of humane hopes , and the reparation of our desperation . Had we none other to cast our eyes vpon in the Church , but the Virgin Mary , and Iohn Baptist ; where were our hopes ? The Church therefore doth set two Maries before vs . The one free from sinne , the other full of sinne . The one takes away Vaine-glory from all the righteous , and the other banisheth Cowardise and despaire from all sorts of sinners . At the presence of the Sunne , all the lights of heauen withdraw themselues , and hide their heads in a cowardly kind of fashion ; but when the Moone once begins to shine , they recouer their former boldnes and libertie . The Sunne presideth ouer the sonnes of the day ; the Moone ouer the children of the night . Hee that cannot come to be a Sunne , let him liue in hope to be a Moone , Osee 2. or a Starre . What sayes Hosee ? I will giue her the valley of Achor , for the doore of Hope . The Prophet there touching vpon the Historie of Achan , who in the spoyles of Ierico hid the golden wedge , contrary to Ioshuas proclamation , wherewithall God was so offended , That the Army marching to a City called Ay , was ouerthrowne , and the Israelites turning their backs like so many hares , it seemed the doore of Hope was shut against them for entring into the Land of Promise . But the delinquent being conuinced , and stoned to death in the valley of Achor , and all his familie , God foorthwith gaue them victorie ouer their enemies . And therefore he saith , I will giue them the Valley of Achor for a doore of Hope . Saint Ierome renders it in another letter , I will giue to my Church the valley of peruersenesse , or of the peruerse , for to raise vp the hopes of deiected hearts , as a Paul , a Mary Magdalen , &c. All this concerneth that her condition and state of sinne wherein she stood ; which Saint Luke painteth forth in those his first words , Behold a woman in the City which was a sinner .

Of Maries repentance . That we may the better treat of the second State , touching her Repentance , it is to be supposed , that Mary Magdalen had heard some sermons of our Sauio●r Christ ( as heretofore hath beene prooued ) and that our Lord did direct his discourse to a soule that had sustained so many losses , one while proposing the shortnesse of this our life ; another while , the fearefull horrours of death , together with the bitternesse of sinne , the terrour of iudgement , the torments of hell , &c. Why shouldst thou so highly prize thy beauty , that thou shouldst adore it ? Why , being the Image of God in thy soule and thy body , shouldst thou be so much affected to the foulenesse of sinne ? What was it that made the Angels so foule ? &c. smelling so sweet of Amber , Muske , and Ciuet , how canst thou endure the euill sauour of hell ? Pro sua in odore , foetor , Thy soft bed is wearisome vnto thee , and being not able to abide in it all night long , thou shiftest thy bed , and canst thou then endure the bed of eternall flames , moth-eaten mattresses , sheetes of snakes , and bolster and pillowes of wormes gnawing continually on thy conscience ? Thou changest thy gownes and thy dressings twice or thrice a day , and canst thou suffer the euerlasting rayment of hell fire ? The daintiest dishes are set before thee to feed on ; and canst thou endure that hunger , where tongues are bitten off and fed on ? Fame pascentur , vt canes manducauerunt linguas suas prae dolore . Thou canst not abide in thy house , no not one houre ; and canst thou liue clapt vp in the dungeon of eternall death and damnation ? O how many lye there in endlesse paines and torments , neuer to be released , for far lesser sinnes than thine ! What canst thou hope for , what canst thou expect ? Is it that the earth should swallow thee vp aliue , as it did Dathan and Abiram ? Or that fire should come downe from heauen and consume thee , as it did Sodom ? or that God should showre downe lightning and thunder vpon thee , as he did vpon Sisera ? what can such a mad foolish woman thinke will become of her , when she growes thus bold and presumptuous ? Oh , if thou wouldest but weigh with thy selfe what thou loosest , and that which thou mightest gaine ! as also the hurt that thou doest vnto thy selfe ! Oh , if thou didst but see the miseries whereunto thy sinnes haue brought thee ! Thou hast beene so haled and pulled by that infernall Wolfe , that thou hast scarce an eare left to heare thy Shepheards whistle . And yet for all this I come through the bushes and bryars , and those steepe and dangerous rocks of thy sins , to look thee out , and like a sheep that hath been long lost and found againe , I desire to bring thee backe againe to the fold vpon my shoulders . Oh , if thou didst but see the inward loue of my bowels ; or if thou didst but know the great danger thou art in ; or if thou couldest but loath this thy lewd and euill life ! &c.

With this threatning sermon , expressing so many and such terrible hellish horrours , Mary Magdalen was mightily mooued , her heart melted within her , and Gods Iustice did beat so strongly at the doore of her brest , that at last she let him in . For in a word , his words are that fire which warmeth soules , that hammer which breakes the hardnesse of our hearts , that shaft which pierceth the bones and marrow , that sword which diuideth the reynes in sunder , and that induction which gaue an accomplishment and final conclusion to the rarest Repentance that euer was seene .

And when she knew , &c. God gaue her knowledge .

First , of her sinne .

Secondly , of the danger of her soule .

Thirdly , of the misery of her estate .

The Law entred in by giuing her this knowledge , Wee had not knowne sinne , but by the Law . And Saint Paul saith , Death raigned from Adam to Moses , it ended in Moses . For the written Law gaue vs some light ; but that of Grace , much more .

Now besides this generall help , God did inlighten Mary Magdalen , by discouering the foulenesse of those vices which she loued , and the fairenesse of that vertue which she hated .

Touching their foulenesse , notable is that place of Dauid , The foulenes of sinne . Illuminans mirabiliter à montibus aeternis , turbati sunt omnes insipientes corde , God doth inlighten the sinner , that he may see the face of his sinnes , from the which hee will flye the more , if he shall but behold those foule fiends of hell . This is a remedy wherewith God cureth the greatest infirmities . Where by the way it is to bee noted , that the rule for the griefes of the body , is farre different from those of the soule : In those , the sicke patient hath a breathing time of ease , and by degrees growes better till the danger be past ; but in these he growes worse and worse . The husband is sicke ; his wife sayes vnto him , Por mi vida , que no es nada , My life for yours , We may dally with the sicknes of the bodi● , not of the soule . it is a thing of nothing ; his daughter , Mannana se po●ra V. M. leuantar . To morrow Sir , by the grace of God you shall be able to rise , and be as well as euer you were ; the neighbors Regalo de●e Ser , This is a Ladies fit , a gentle visitation . The Physitians they withdraw themselues out of the roome , and consult in secret , that they may not dishearten their patient . And that this should be so , it importeth much for the body : but for the soule , that which is fittest for it , is to notifie vnto it , that it is either at Heauens doore , or Hells gate . Saint Augustine confesseth , that his conuersion was by these steps , Tu autem retorquebas me ad meipsum , vt viderem quam vlcerosus essem , Thou hast notified vnto me ( ô Lord ) my danger , by making mee to turne mine eyes vpon my selfe , that I might see my sores : aduising me of that which Ieremy vttereth , Thy wound is incurable .

God likewise did Mary Magdalen a great fauour , in discouering vnto her the faire and beautiful face of Vertue , The fairenes of vertue . kindling in her brest those hot coles of Loue . A sinner in his vices and vaine pleasures , is like vnto a horse , of whom Iob saith , That in hearing the noyse of the trumpet sounding to warre , hee enters into the battaile with great courage , scorning all kind of feare whatsoeuer . Vertue ( me thinks ) should not be of worse condition . And the iust knowing his own strength , and how faire and beautifull he is in Gods sight , it is not much that hee should couragiously enter the listes , laying aside all feare .

Secondly , she knew the season of this her happinesse , That Iesus sat at Table in the house of Simon the Leper , and shee would not loose so faire an opportunitie ; which being once lost is hardly recouered . The vocations and inspirations of God , Psal. 78. are euery dayes example , The waters saw thee and were afraid , the depths trembled , the cloudes powred out water , the heauens gaue a sound , thy arrowes went abroad , the voyce of thy thunder was round about , the lightnings lightned the world , &c. Saint Augustine saith , That the Prophet here treateth of the effect of Gods word , and compares it to those things which passe and quickly disappeare , as the noyse of a rushing of waters , or of some greatwhirle-wind , or arrowes shot with a strong arme , or of thunder and lightning . These are things whilest they last , which doe much amase , mooue , and disquiet vs , The earth saw it and was mooued at it . But these things doe not long continue , but quickly passe away . And therefore our good consisting in it's good effect , it were a great lasinesse and foule slothfulnesse in vs not to take occasion by the foretop . What sayes Lucan ? Semper nocuit differre paratis ? Good occasions must be embraced with speed . Sophonias ? Coruus super liminari , Cras , cras . Saint Ierome hath obserued that the Hebrew letter signifies a knife ; In token that the deferring of a good occasion , is the knife that cuts our soules , and the sword that kills them . The damned doe eternally bewaile their lost occasion , Desideria occidunt pigrum , For the sluggard desires , and desires , and holds one hand vpon another , but neuer sets his hand to any thing ; but Mary Magdalen , vt cognouit , As soone as shee knew that Iesus was in Simons house , &c. The Euangelist saith not , That she stayed to take her Mantle with her , nor that she opened any coffer , or tooke any Balsamum out of such or such a boxe , but , vt cognouit , as soone as she knew where he was , she bestirred her stumpes , and made all the hast she could . And when she knew that hee sat at Table in the house of Simon the Leaper , it was a watchword vnto her , that this was now a fit time for her to come vnto him . For hee that would not loath the company of a Leper , and pardon those faults which that Table might afford , would not be queasie stomackt towards a sinner , Cant. 5.4 . &c. My welbeloued put in his hand by the hole of the doore , and mine heart was affectioned towards him . My welbeloued his putting in of his hand , is my calling of me . And therefore our Sauiour Christ when he saw Mary Magdalens modestie , and that out of bashfulnesse she forbore to presse too neere vpon him , he made signes vnto her , imboldning her thereb● to come vnto him .

She brought a boxe of oyntment , &c. This was a certaine signe and assured token of her generall change and alteration . In the old Law , those women that did wholy giue ouer the world , and did consecrate themselues to the Temple , did offer vp those glasses , wherein they before beheld themselues , being a iewell of great esteeme amongst women , as being a meanes to preserue their beauties , and repaire those wrongs that any spot of foulenesse should doe the face : And Moses made a Lauatorie of Copper , for the Priests to wash themselues in , adorning the same with these kind of glasses . For she that shall forgo the world , and strip her selfe of all euen to her very glasse , wherein she was wont to looke , the holiest Priests may looke that woman in the face without sinning .

There are certaine sinners which will not let slip any occasion that offers it selfe vnto them . Petrus Chrysologus likens these vnto diuells . Amongst the Gergesenes , our Sauiour Christ commanding the diuells that they should come out of those men that liued in the fields in the Sepulchres and graues of the dead , as if they were houses of peace and pleasure , they besought him that he would suffer them to goe into the heard of Swine , to wit , out of one filthy place into another ; and so in like manner from sinne to sinne . Others there are , that all their life long , haue tyde themselues fast to Occasions girdle , & haue as it were sworn and made a vow , neuer to forsake her : These two sorts of sinners Ieremie pointed at ; If the Blackemore can change his skinne , or the Leopard his spots ; Now , which will first change his skinne and condition , either the tanned Negro , Ier. 3. or the spotted Tygar ? The sinner which lyes at racke and manger , Relapses into sin are dangerous . and is chained fast to the ring of the cratch , or he that accustomes and vses himselfe to change and alter euery houre ; and like the Cameleon , puts on as many colours as come neere him ; Which of these two Estates I say is the more dangerous ? I answer , That amongst Reprobat people there is not a pin to chuse : But amongst those sinners that hope for heauen , That of the Cameleon seemeth to bee the more dangerous ; because it may be presumed from his ordinary reincidencie , that in the confession of his sinnes , he neuer truely repents himselfe of them ; whence great Sacriledges are wont to succeede . But for the other , it may so fall out , That hee may be as constant in good , as he hath beene before in ill .

And she stood at his feet behind him . Retrò , at his backe ; Whence we may consider a wonderfull and strange kind of change ▪ God will neuer e●e our sins , if we wil eye them our selues . When Mary Magdalen did cast her sinnes behind her backe , God did set them before his eyes : but when Mary Magdalen did set them before her eyes , and grew fearefull and timerous to looke him in the face , and had not the heart to presse into his presence that was to be her soules best Physician , God did cast her sinnes behind his backe . Saint Augustine touches vpon this string , vpon those words of Dauid ; Auerte faciem tuam à peccatis meis , Turne aside thy eyes ô Lord from my sinnes . Oh thou sinner ( saith the same Father ) I shall giue thee a good remedy for this , Tu inde non auertas , Doe not thou turne thine eyes from off thy sinnes , and God will turne away his : but if thou shalt cast them behind thy backe , Gods eye will be still vpon them , and punish them seuerely in thee .

Standing behind . In that looking-glasse of Christ , she saw the foulenesse of her soule , and she startled at it , Statuam contra te faciem tuam . In a glasse that which is faire , seemeth more faire ; and that which is foule , more foule . There are some glasses which makes all those appeare faire which fall within the view of them . A glasse standing in a window , makes the opposite wall glitter and shine the more . The Raine-bow leaues that fairest , which leaneth neerest to it . The Sunne setting vpon a darke cloud , makes him become as bright as gold . In like manner our Sauiour Christ layd open to Mary Magdalen the foulenesse of her sinnes , that he might leaue her more faire and more beautifull than shee was before .

Standing behind . Petrus Chrysologus cryes out , Mary Magdalen what meanest thou by this ? Commest thou as one that is sicke to seeke a Physition , and when thou shouldst come to him , doest thou flye from him ? Whereunto he answers , That as one vnworthy to looke him in the face , she made choise to stand behind him ; and if it possibly could haue beene , she would not that he should haue seen her ; though such was her wretched case , That she was driuen to desire his fauour and best furtherance . The sick Patient cannot flye from the Physition which is willing to cure him . In this perplexitie and anguish of her soule , shee resolued with her selfe to shunne the sight of our Sauiour Christ , though not vtterly put her selfe out from his presence . Dauid did desire of God , that he would not forsake him in his anger , nor go away from him in his displeasure : Which seemeth contrary to that rule of S. Paul , Giue place to wrath ; and contrary to Iobs desire , Quis mihi det , vt in Inferno protegas me , & abscondas me , donec transeat furor tuus , &c. Saint Augustine saith , The way to flie from God , is to flie vnto him . That if it were possible for a sinner to flye from God , it were not the worst remedie to hide himselfe whilest his furie be ouerpast and his anger quite gone . But it being of necessitie , that he must fall into Gods hands , and that a sinner can no where hide himselfe from his all-seeing eye , the best counsell were to aduise him , That to escape Gods hands , hee should put himselfe into Gods hands , and prostrate himselfe at his feet . Ionas flying from God , told the Marriners , I feare the Lord God of heauen , which made the sea , and the dry land . If God then be the God both of sea and land , Why didst thou seeke to flye from him by going to sea ?

By or neere vnto his feet . When a Huntsman woundeth a Deere with a forked arrow that is sent from a strong bow , though the Deere may bound and stand vp for a while , yet at last he sinkes and falls downe at the Keepers foot . Our Sauiour Christ had wounded Mary Magdalen with the arrow of his word , he strooke her to the very heart , the barbes thereof sticking in the sides of her soule , Sagittae potentis acutae cum carbonibus dissolatorijs . This Deere of his was so sorely wounded , That she was forced to fall downe at his feet in the house of Simon the Leaper . One of the greatest glories that was prophesied of our Sauiour Christ , was , That he should make his enemies his foot-stoole . And in another place , His enemies shall bow themselues downe before him , and licke the earth . And this is one of the greatest happinesses that can befall Gods enemie .

And she fell a weeping . Pliny saith , That one of the Offices which Nature bestowed on the eyes , The office of the Eye . was , That they might serue as a Limbeck or Stillatorie to the heart ; from whence it might distill it's sadnesse and sorrow , and easing it selfe of so heauy a load , it might thereby inioy some comfort . Saint Gregory expounding that place of the Lamentations , Mine eye casteth out water , because the comforter that should refresh my soule , is farre from me , saith , That as the Gardiner doth deriue the water from the Estanque or poole where it is kept , and conueyes it to the borders in the garden , or the plants in the orchard : so a true Penitent ought to direct the teares of his eyes to euery one of those sinnes which he hath committed . And because Mary Magdalens teares were many , the Euangelist saith , That she did Rigare lachrymis , Showre downe teares . Saint Bernard saith , That teares worke two effects :

Tea●es worke two effe●●s . The one , To water the heart .

The other , To wash it .

And therefore he that doth not gutter downe teares , hath commonly a hard and a foule heart . Hard , because teares are they that soften and mollifie the heart , as Water doth the earth : And as in a ground that is destitute of water , howbeit Fruit may grow therein , yet doth it neuer come to it's perfect ripenesse , It withered as soone as it came vp , because it wanted moysture . In like sort , the Soule which is not made tender with teares , although it may bud forth some flowers and leaues of good intentions , yet it neuer comes to beare fruit . Foule , because there is not that Collyrium or medicine which can so clense and cleere the eyes of the Soule , as Teares , though the eyes of the bodie should waxe blind with weeping .

She began to fall a weeping . We know the beginning of these teares , but not the end ; for that fountaine of teares which had it's Well-head and spring at the feet of our Sauiour Christ , did neuer grow emptie or drie in the eyes of Marie Magdalen . Saint Basil askes the question , How it comes to passe that teares sometimes should come vpon vs without desiring them , and at other times , though we desire them neuer so much , we are not able to shed a teare ? And his reason is , That we haue them now & then , God being willing to giue vs a taste of them ; for the Soule that once tasteth of the sweetnesse of teares , will not leaue them for a world : for , as those vapors that are exhaled from those salt and bitter waters of the sea , being conuerted into clouds , are afterwards resolued into a sweet and sauorie water ; so those sighes and sobbs arising from a sad and sorrowfull Soule for hauing offended the Maiestie of God , beeing conuerted into Clouds of feare , resolue themselues at last into most sweet & most sauorie teares . Teares sometimes denied vs for our punishment . Otherwhiles God denies them vnto vs , though we seeke after them neuer so much , in punishment of our forepassed negligence : for it is no reason that hee should on the sudden inioy so great a good , who by long exercise hath not deserued them .

Saint Augustine after that he was conuerted , saith , That his eyes were two Fountaines , and that he was verie well pleased they should bee so ; Fluebant lachrymae , & bene mihi erat cum illis . Dauid after that he had sayd , That euery night he washed his couch with teares ; that is , Per singulas noctes , Night after night ; Teares for sin must neuer haue an end . ( according to Saint Chrysostome ) he addeth , Amplius laua me , he calleth for more and more teares still : for weeping must haue a beginning , but neuer haue an ending . In Heauen God onely dries vp our teares once and no more . God shall wipe away euerie teare from their eyes . But Marie Magdalens teares , Teares the delight of a Penitent . many a time and oft did hee wipe ; for enioying through her teares so great a good , shee then tooke most pleasure when she wept most . Iacob had put on a purpose , neuer to leaue off weeping as long as he liued ; Surely I will goe downe vnto the Graue to my sonne mourning , I shall neuer haue drie eyes till I see my sonne Ioseph . If he did desire to shed such eternall teares of sorow , it is not much , that Mary Magdalen should desire to shed eternall teares of joy .

She fell a weeping . Chrysologus cites to this purpose that verse of Dauid , Praise yee the Lord yee Waters that be aboue the Heauens . Psal. 14● . Some vnderstand by these waters that are aboue the Heauens , the Angells ; some , the Crystalline Heauen ; others , What is meant by waters aboue the heauens . the waters of the Clouds which are aboue the aire , which the Scripture calleth Heauen : But I ( saith Chrysologus ) considering these teares that were poured forth vpon our Sauiours feet , cannot but confesse , That these are those Waters that be aboue the Heauens . The Historie of the Kings maketh mention of the gifts which the Queene of Sheba brought to King Salomon , and that none in all the world had at any time brought such rich Presents , 3. Reg. 10. nor so pretious in their qualitie , nor so many in their quantitie : The like may be sayd of Marie Magdalens teares , neuer was there that woman in the world that shed so many , and such rich and pretious teares , as she , nor that presentedthe like from her eyes , to the true Salomon . Zachary sets forth Dauid for an example of the penitent , Et erit , qui offenderit ex eis in illa die , sicut Dauid . In the new Law it is said , That sinners shall rise vp with that zeale and earnest feruour from their sinues , as did Dauid : But the Prophet had not then the example of Mary Magdalen ; if he had , hee would haue preferd her before him in that deluge of teares . God treating of clensing the world of it's sins , he rayned down more & more water ; but that was not a sufficient or effectuall remedy : on Sodom he rayned down more & more fire ; but that likewise would doe no good . Sithence that neither water of it selfe , nor fire of it selfe , wil do the deed , let a Lee be made of fire and water together , for there is not that spot or staine , which that will not take out . This Lee , is the teares which come from the vapours of the braine , and the fire of the heart . Saint Augustine weighing how mute Mary Magdalen stood , sayes vnto her , Quid quaeris ? Quid dicis Maria ? What wouldst thou haue ? What doest thou seeke after ? What , nothing but weepe ? Why doest thou not speake ? She had found too much sorrow to find a tongue . Deepe sorrow wants a tongue . They grieue but little that can expresse their griefe : No maruell then if she were dumbe-strucken , that was so heart-strucken . The sweet songs of the Syrens haue been turned into sorrowfull sighes ; the pleasing and delight fullest voyce , being altered by the heat of the blood , hath admitted of a change , and beene turned into sad howlings and dolefull notes . And as at the death of some great Captaine , the drums beat harsh and dead , and render a dolefull sound ; and in stead of shrill and cheerefull flourishes , the trumpets sound hoarse ; so now in this our Mary Magdalens death ( who was the chiefe Captaine and Ring-leader of the vices of that Citie ) a hollow sound of sighes was heard , and a grieuous noyse of confused grones and broken throbs , breathing out these wofull words : ô my good Lord , I haue beene like vnto the Serpent , for on the one side I sustained my selfe by the earth , without once offering to lift mine eyes from the earth ; on the other side , I did prostrate my selfe , laying traps and snares for thy feet , soliciting the men of this City to tread thy Lawes vnder their feet . Oh Lord , since I haue thus playd the Serpent , tread thou vpon mee , crush me in the head , and bruise out all the venome that is in me . O sweet Iesus , the Serpent vseth to enter in betweene the rocks , and rub off her old skinne , and leauing it there behind her , to renew her selfe againe : I much desire to cast off my old skinne , and to leaue it in the wounds of these thy feet , and on my strong rocke Christ Iesus . I wot well ô Lord , that so vile and lewd a woman as I am , is to be made no more reckoning of , than the durt that is trod vnder foot in the streetes , Mulier fornicaria , quasi stercus in via conculcabitur . But many times the dung of the earth doth serue for the rootes of trees and other plants : and because thou art that Diuine plant , whose branches reach vp as high as heauen , permit ô Lord , that I though but durt and dung , may lye at thy feet . The Cananitish woman did shew a great deale of humility , when she tearmed her selfe a dogge : but Mary Magdalen much more , Why Christ should not suffer his Apostles to wash his feet , when he had washed theirs . ●earming her selfe dung .

And she wiped his feet with the haires of her head . S. Ambrose asketh the question , Why some of his Apostles did not wash our Sauiours feet , either before or after that he had washt all theirs ? He renders two reasons :

The one , for that Mary Magdalen had washt them , and hee would not that this lustre which those her tears had giuen them , should be lost by washing them with ordinarie and common water . And the comparison is good , For he that is washed with the water of Angels , will refuse to be washed with any other water .

The other ( saith Saint Ambrose ) for that we should wash those his diuine feet , with the teares of our eyes . That mysticall lauing of the Apostles feet , which was directed to the cleansing of their soules , could not fit with our Sauiour Christ , who was free from the least filth of sinne : If any Lauatorie likes him , it is that of our teares , because in them the heart is softned Besides , Those eyes and hayres which were so well imployed , did expresse her good desire and thoughts . And there is not any Sacrifice so acceptable vnto God , as to see the desires and thoughts of our hearts to be offered vp at his feet . Chrysologus saith , That after God had seene the resolution and courage of Abraham in the sacrificing of his sonne , he cared not a rush for all the rest ; and therefore cryed vnto him , Lay not thine hand vpon the child , neyther doe any thing vnto him ; Gen. 22. for now I know thou fearest God , &c. For I take no pleasure in the death of the Innocent , nor in the shedding of blood , my delight is , to see thy will submit it selfe at my feet , Cont. 9.4 . My sister , my spouse , thou hast wounded mine heart : Thou hast wounded my heart with one of thine eyes , and with a hayre of thy necke . Following the selfe-same Metaphor , to wit , That the hayres are the thoughts , and the eyes , the desires . As if her beloued should haue said vnto her , One desire , one thought my spouse , one resolute determination , one firme purpose , hath quite robd me of my heart . And he that shall indeere the delight that he takes in one single hayre , will take much more pleasure in that whole skayne of gold . Bonauenture sayes , That shee did behold our Sauiour by stealth , and peeping through the lattice of her hayres , did euer and anon snatch a sight of him ; But after that she had once inioyed the brightnes of his face , and the sweetnes of his eyes , whence he shot forth such sweet shafts of loue , and that did light so right vpon her , that her heart was taken therewith ; It seeming vnto her , That the skie was now cleere , and the weather very faire and prosperous , she did vnruffle the sides of her haires , and spred them abroad to the wind , finding so good a gale . And as he that hath escaped many dangerous fits of death at sea , is neuer satisfied with kissing the earth when hee comes ashoare : so Mary Magdalen thought shee could neuer haue her fill of kissing the blessed earth , of those her Sauiours most holy feet . And as the Traueller that hath passed through the deserts of Arabia , his mouth being as dry as those sandie grounds , or as tinder that is ready to take fire , being driuen to drinke of foule and vnsauourie puddles , no sooner comes to a cleere fountaine , but hee rushes hastily to the water , and neuer makes an end of drinking ; so did it fare with Mary Magdalen , &c.

With her hayres . Absalons hayre was Absalons halter ; The Haire hurtfull vnto many . Sampsons lockes serued as bands to bind him fast ; the Philistims by those hayres haling him to prison . My hayres haue been no lesse cruell to me , than theirs were to them . God , he is said to haue a head of gold , but hayres as blacke as the Rauen. But I , being a Rauen in my soule for blacknesse , had my hayres of gold , &c.

And annoynted them with oyntment . Saint Gregorie saith , Maries entertainement of our Sauiour , expressed in two things . That Mary Magdalen entertained our Sauiour Christ at this feast , with two great regalos , or dainties .

The one , That it was she that made him the feast . For albeit the Pharisee had inuited him , he had not set before him one sauourie morsell : For what could sauour well in the house of a proud scorner that is giuen to mocke and scoffe ? And howbeit for the body , the cheere was good enough , yet if it had not beene for Mary Magdalen , the soule might haue fasted . But she did supply that defect , by affording matter to our Sauiour , to taxe the Pharisee of discourtesie , &c. Seest thou this woman ? I entred into thy house , and thou gauest me no water to my feete : but she hath washed my feet with teares . Thou gauest me no kisse : But shee since the time that I came in , hath not ceased to kisse my feet . Mine head with oyle thou didst not annoynt , but she hath annoynted my feet with oyntment , &c.

The other , That at the feet of our Sauiour she made a generall sacrifice of all those things , wherewith she had before offended him ; as of her eyes , mouth , hayres , hands , heart , and soule , not leauing out so much as that her oyntment , which is that which women are loathest to leaue , and doe latest and hardliest part withall . Saint Bernard saith ▪ That Mary Magdalen did climbe vp to heauen by the same rounds , by which she went downe to hell . Wee make a rope of our vices , and a ladder of our sinnes , by which we descend to hell . In some , their eyes are the instruments of their destruction , in others their hayres , in others their dainties and delicacies in ; Mary Magdalen , all whatsoeuer she possessed : Shee was the net that swept all the vices vnto her ; and all those good blessings which God had bestowed vpon her , she had made them weapons wherewith to offend him . And as the souldier that yeelds himselfe , holding his weapon by the point , offers it to the Conqueror ; so did Mary Magdalen , ô Lord ( said she ) with these weapons haue I offended thee , but now I here lay them downe at thy feet .

If this man were a Prophet , he would surely haue known who , &c. God doth so kindly and so louingly entertaine all those that are penitent sinners , that it would make a man thinke that he had not knowne them . He that hath kild thy brother , if thou know him not , thou welcommest him to thy house , and settest him at thy table : behold heere the immensiue Loue of God , for that which thou doest out of meere ignorance , God doth here doe it out of cleere knowledge . If thou shalt bewayle thy sinnes and offences , thou shalt finde God after that manner , as if either he had not knowne thy faults at all , or if hee did know them , that hee had quite forgot them . In a word , here the boord of a sinner is made the chaire of holinesse , and of vertue .

If this man were a Prophet . Your Hypocrites which desire no more but the bare name of Prophets , The nature of a Prophet should be rather sweet than sharp● ▪ and to be onely esteemed for such , are commonly seuere and sharpe : but those which professe to be so indeed , will rather offend through mildnesse and softnesse , than roughnesse and austeritie . Saint Chrisostome sayth , Melius est Deo , de misericordia rationem reddere , quam de austeritate . It better agrees with God to render an account of his mercy , than of his seueritie . If God bee naturally kind , Why should a Prophet be cruell ? One of the reasons , Why the day of iudgement ought to be desired , is , That wee may see the faces of those who being very well satisfied of their owne sanctitie , are out of a loathing of other folkes sinnes , ready forsooth to turne vp the stomacke . Your Vultures are all femalls , ( according to the opinion of your Naturalists ) and conceiuing by the Aire , they are the stampe and Embleme of your Murmurers , which teare and rend the flesh aliue , as your Vultures doe dead carcasses : and if thou wouldest know whereupon they ground this , thou shalt find it is in the ayre .

True zeale neuer disheartneth , but encourageth the weake . If he but knew who , and what manner of woman this were which toucheth him . The iudgements that are most preiudiciall to a Common-wealth , and most contrarie to Gods nature and condition , are the discrediting and disgracing of present vertues , with the reprochfull remembrance of forepassed vices : some doe this out of zeale forsooth ; but true zeale neuer disheartneth or discourageth those that are weake . How can that be zeale which persuades it selfe , Que el sap● , siempre es sapo , That once a toad and euer a toad . This kind of zeale I should hardly giue credit vnto , though it should descend downe from heauen ; especially when I consider with my selfe , God in a moment can make of a sinner a Saint . Que del sapo , puede hazer dios Perdiz , That God of a toad can make a Partridge . What saith Ieremy ? Orietur sicut mane Iustitia , Consider the thicke duskinesse of darknesse , and then againe the glorious brightnesse of the light , being on the one side such neere neighbours , and trenching one vpon the other ; on the other so contrary , and so farre asunder , that there is nothing more differing , than light from darknesse , nothing in that extreame distance . A bird passes in an instant ouer fields , mountaines , valleys , riuers , and seas , and flyes from extreame to extreame , Quis mihi dabit pennas sicut columbae , &c. Who will giue mee the wings of a Doue ? What wonder is it then that God should passe from the foulenesse of sinne , to the fairenesse of grace . The hardest thing in the world , is to vnteach a man that which he hath learned : and therefore the Philosopher did demand a double Salarie for teaching those schollers that had beene read too before by some other Philosopher . But this shewes the force and power of Gods Spirit , for that which humane industrie cannot end in many dayes , grace will end in an instant . Your aqua fortis will eat out any written character , and cleanse those blots and blurs of inke , which the dashing of the pen or any the like accident hath occasioned , but you shall neuer be able to write any letter well againe in the said paper . But your eye-water , that of teares , is far more forcible and strong than your aqua fortis , for it doth not onely cleanse the soule of it's former blots and blurs , but there may be written therein anew very faire letters , The efficacie of penitentiall teares . and handsome Characters . Aristotle saith , That your Plants are watered with the water of the earth , and with the water of heauen ; but affirmeth with all , That that of heauen worketh the more wonderfull effects : 2. Reg. 19. So likewise are there teares of the earth , and teares of heauen ; but these worke heauenly effects . The Historie of Elias in that contention and opposition which he had with the false Prophets , ●alls out very pat for this purpose : Hee powred water on the Sacrifice , and fild the trenches full therewith , fire descended downe from heauen , and lickt vp the water , till there was not one drop left . The comparison is not much amisse of him , Who after that he had fed vpon many dishes , fals roundly to that which was serued in last , because he findes it more sauourie and pleasing to his palat , than any of the former . As this fire that came downe from heauen , consumed the beasts that were sacrificed ; with them the wood , the stones , and at last the very water : so was it with this Sacrifice which Mary Magdalen offered to our Sauiour Christ ; To Christ they are more sauourie than wine . He fed vpon all those dainties shee had set before him , her boxe of Alablaster filled with costly oyntment , her disheuelled hayres , her pretty mouth , her faire hands , her sweet kisses , her modest lookes , her blushings and her bashfulnesse ; but most of all on her teares , Lambebat , hee did licke them vp , they were so sweet and sauourie to his taste , and left so pleasant a rellish behind them .

Iesus answered and said vnto him , Seest thou this woman ? Petrus Chrisologus saith , The reason of the demand . That our Sauiour in this his answer shewes vnto vs , that he was first of all desirous to cure him who had least feeling of his griefe , not thinking that hee was sicke , because he felt no paine . And that these open and publike teares of Marie Magdalen , should discouer the secret & hidden sores of the Pharisee , making the same serue as a medicine for his maladie , and a meanes to open his eyes , who as yet had them blinded with selfe-loue . Vides hanc mulierem ? Seeest thou this Woman ? No , Simon thou doest not see her ; For thou doest imagine her to be a sinner , whereas indeed she is a Saint , Many sinnes are forgiuen her . Christ euer ready to forgiue sinners . That the sinnes of Mary Magdalen were many , the reasons before alledged , the seuen diuels driuen out of her , ( deliuered by Saint Marke and Saint Luke ) and the name of Sinneresse in so populous a City , are sufficient testimonies of this truth . But a stronger proofe thereof are those words vttered by our Sauior Christ , Many sinnes are forgiuen her . Wherein we are to consider his franknesse and freenesse in forgiuing : Shewing his power and omnipotencie in nothing more , than in pittying our infirmities , and pardoning our offences . For , that so great a forgiuer of sinnes should say , Many sinnes are forgiuen thee , doth argue , that her sinnes were many . And would to God , That those many deuotos ▪ or seruants , that are deuoted to Mary Magdalen , be not more for those many sinnes which she had before she was conuerted , than those many deseruings which she afterwards had . For we haue reason to be iealous of our selues , that we are more affected to sins than teares , to carelesnesse than repentance . For we daily see in our liues and conuersations many sinnes like vnto hers , but little or no repentance like hers . Many comfort themselues with the teares of this holy woman , this blessed Saint of God ; it seeming vnto them , that they haue a kind of confidence in their brests , that they likewise shall bewaile their sins as she did . It is no wonder to see them sinne at euery step , but it were a wonder to find them euery foot weeping . They will follow her in her faults , but not in her amendment ; in her sins , but not in her teares . Nazianzen saith of himselfe , Diutius viuendo , nihil aliud assequor , quam vt maiorem vitiorum aceruum colligam , By liuing long , I get no other good , than make the heape of my sinnes the bigger . The child of God weepes , and it grieues him to the heart that he cannot amend as he would ; and that the longer his life lasteth , the more sinne he treasureth vp : but the sinner doth treasure vp vengeance for the day of vengeance , but neuer sheds a teare to wash away his sins , and to quench those flames of hell , which without them , his soule may eternally suffer . O Lord graunt vs the grace , that as we haue sinned with Mary Magdalen , so with her we may returne againe vnto thee ; and that hauing t●e like repentance , we may find the like forgiuenesse of our sinnes . Grant this ( sweet Iesus ) for thy mercies sake , &c.

THE XXXVII . SERMON , VPON THE FR●DAY AFTER PASSION SVNDAY . IOH. II.

Colligerunt Pontifices , & Pharisaei Concilium .

Then gathered the high Priests and Pharisees a Councel .

THe high Priests and the Pharisees called a Councell , to sit vpon the weightiest cause that was euer consulted of vpon earth : wherein foure things did concurre .

First of all , A Councell for to deliberate what course were best to be taken ; for amongst many , the truth would be the better debated ; and in graue businesses , it is fit that persons should be called thereunto , that are men of Authoritie and Learning .

Secondly , therefore the high Priests are called to this Councell .

Thirdly , the Pharisees , who sat as Iudges vpon all matters touching doubts of Faith , and causes of Religion .

Fourthly and lastly , The cause of this Councell or Consultation ; which was , our Sauiours raising vp of Lazarus . For they saw that this Myracle had conuerted many , Collegerunt ergo Concilium , They called therefore a Councell .

Hitherto all goes well , a faire course was taken ; but in the end they mar'd all by plotting mischiefe against our Sauiour Christ . It had beene better for them to haue receiued him , to haue approoued those prophesies which were foretold of him , and to haue inlightned the people by instructing them in this his doctrin : but they met together for no other end , but to eclipse and darken the sunne , then when the beames thereof did most shine .

Then gathered the high Priests and the Pharisees a Councell . After that the diuell had tempted our Sauiour , finding him somewhat sharpe and sower towards him , Saint Luke saith , Reliquit eum diabolus ad tempus , The diuell gaue him ouer for that bout , and would haue no more to doe with him for the present : but left him then of purpose , waiting for a better season and opportunitie , Vsque ad tempus , For a time . Euthymius askes , for how long ? And his answer is , Till that the Priests and the Pharisees had called a Councell . This was the diuells plot , though they did not then thinke so when they met in Councell . And yet they were no sooner sat , but that Sacrilegious decree went foorth from amongst them , To put him to death .

Some man perhaps will aske me , How the diuell could hope to get the greater victorie of our Sauiour Christ by this meanes , working the same more by the high Priests and the Pharisees , than by himselfe ?

First of all I answer thereunto , One that serues on horsebacke is imagined to be of greater force and power than he that serues on foot . And as a certain glosse hath it , which Thomas alleageth , The wicked are the diuells horses ; and being horsed vpon the high Priests and the Pharisees , it is not much , that hee should presume to take away our Sauiours life . If the high Priests and the Pharisees had been horsed vpon the diuells backe , the danger had not beene so great : But when the diuell shall ride vpon high Priests and Iudges , &c. it is a fearfull thing .

Secondly , Saint Ambrose saith , That albeit the diuell be the Author of all mischiefe , yet hath he sent forth many learned and nimble witted schollers which haue wonderfully aduanced his cause ; suting with that of the Apostle , who calls the wicked , Inuentores malorum , Inuenters of euill . The diuell was the first Inuenter therof , but afterwards there were some men that discouered much more malice . Magellanes was the first that passed the Streights , but afterwards others went so farre beyond him , that he is cast behind .

Thirdly , the diuell by himselfe alone , can commonly doe little , vnlesse wee serue and supply him with materials . Sathan can do little without vs . Comestor reports it to be a tradition amongst the Rabbines , that in the making of the golden Calfe , the diuell performed two Offices ; the one of a Smith , the other of a Mettall-founder : but , that the Hebrewes furnished him with Materialls , they found the stuffe , for the women ( who commonly are most superstitious , and by consequence fittest to be the diuells instruments ) furnished him with their eare-rings , bracelets , & iewels of gold . Here now in like maner the diuel did imploy his best industry and diligence ; he was the cause ofthis Consultation , and the plotter of this Councell : but the high Priests and the Pharisees were they that ministred the materials , helping him with their voices .

They called a Councell . Peace is the fruit of Grace . The fruits of the Spirit , are Loue , Gal. 5. Ioy , and Peace . And for that sinners liue aloofe off from Loue and Ioy , they must likewise of force liue farre from Peace . How can a troubled sea enioy a Calme ? But the wicked are a troubled Sea . In a word , There is no peace to the vngodly . Esay 67. But how comes it now to passe , That they are at that peace and vnitie , that they ioyne together and gather a Councell against our Sauiour Christ , with so vnanimous a consent , that there is not a voyce wanting , but run all ioyntly for his death ?

First of all I answer thereunto , That the wicked vsually enioy a kind of league and alliance , and confederat with a ioynt consent for their owne priuat profit , and anothers hurt . But they neuer inioy any peace , So saith Saint Augustine , Eos copulat non amor , sed malitia , It is not loue , but malice that thus linkes them together . They confederat themselues , not that they loue , but that they hate that which they ought to loue ; wanting not so much vnderstanding , as will . Philon compares them to Reapers , who fall a singing but haue no other agreement in their musicke , but that they disagree alike . He compares them likewise to the colds and heats of a quartane Ague , which being a perpetuall distemper , yet both iumpe and meete at such an instant , and such an houre . Viam pacis non cognouerunt ( saith Dauid , ) They haue not knowne the way of Peace ; But to shed innocent blood , their feet are very swift . Iob thus painteth forth the mysticall body of the diuell , The Maiestie of his Scales , Iob 41. is like strong shields , and are sure sealed ; one is so set to another that no wind can come between them : one is so ioyned to another that they sticke together and cannot be sundred . The wicked ( saith Lyra ) are the flesh of this body , and are like shields , and as armes made in the manner of scales , Se praementibus , The wicked haue a league , no loue . One pressing vpon another : A shield vpon a shield , and a scale vpon a scale , so close knit and ioyned together , that the ayre cannot get in betweene them , Considering on the one side their ill neighbourhood , and on the other , their strict league and amitie . Dauid askes the question , Why doe the Heathen rage , the Kings of the earth band themselues , and the Princes assemble together against the Lord , and against his Christ ? Is there any man that knowes the cause of this discording concord , of this accursed combination ? That Esau should rise vp against Iacob , Ismael against Isaac , Cain against Abel , the brethren against Ioseph , Iezabel against Naboth , the two old Leachers of Babylon against Susanna ; it is not much to suffer one enimie that persecutes me , hauing many friends to protect mee . But that the Gentile , the Iew , the King , the Vassall , the Clergie , and the Laytie , should all cry out against our Sauiour Christ , this requires a Quare ? Why they should doe it ? The reason is , because euery one of the Saints in particular , and all in generall , were persecuted for his sake , and Christ for his owne , Vnum contra vnum , The world consisteth of nothing but opposition . is the worlds Motto . God ( saith Salomon ) created all things in an opposition , Omnia secundum litem fiunt ( saith Heraclytus . ) And that great Orator and Poet Laureat , Petrarke , telleth vs , Sine lite , atque offensione , nil genuit natura parens , That Nature , who is the mother of all things , and common parent of this great vniuerse , brought forth nothing into the world without strife and contention . This is it that makes the holy man to set himselfe against the prophane ; and the prophane against the holy . And so in the rest . And because euery one of Gods Saints , though they were seasoned with all the other vertues , yet were they more particularly pointed at for some one especiall vertue . And to this purpose is that vsuall song in the Church ; Non est inuentus similis illi , There is none like vnto him . But our Sauiour Christ was that vniuersall glasse , where in all the vertues were to be seene in their most perfect and supremest degree . For this cause , the enuie of Cain wageth war against those fauours God did to Abel ; the little honestie of Iosephs brethren , and his masters wife , against his great both honestie and goodnesse ; the proud and harsh nature of Esau against the meeke and sweet disposition of Iacob : But against our Sauiour Christ , all the wicked in generall haue combined themselues ; Come let vs oppose our selues against the iust , because he crosseth our actions , and liketh not of that we doe .

They called a Councell . There is not any one thing more precious , or more necessary than a Councell . There is not that man ( saith Saint Chrysostom ) be he the wisest man in the world , but in fine is a man , and hath need of Counsell : only it may be said of God , Who was euer his Counseller , or was able to aduise him ? What saith Saint Augustine ? Ego senex & Episcopus , paratus sum à puero doceri , I , though an old man , and a Bishop , doe not scorne to learne of a child . Exod. 18. Moses did not scorne the Counsell of his father in Law Iethro , though a Priest of Midian ; not so much regarding his calling , as his Counsell ; his person , as the proiect . The Counsell which Ioseph gaue to Pharaoh , imported him more than if hee had inricht him with much treasure : For treasure decreaseth through wast ; but Counsell increaseth through vse . Treasure diuided amongst many , comes in the end to a little ; and he oftentimes wants , that supplyes others wants : But Counsell , the more it is imparted , the more it profiteth , Good counsell a pretious Gen●me . Gal. 2. returning backe againe to the fountaine from whence it came . The Apostle Saint Paul , after that hee had beene rapt vp to the third heauen , and hauing beene now some fourteene yeares an Apostle , he saith , That he went vp to Ierusalem , and communicated with them of the Gospell which he had preached among the Gentiles : and presently rendreth a reason thereof in the words following , Least by any meanes I should runne , or had runne in vaine . No maruaile then , if he that is not such an Eagle as he was , nor hath beene rapt vp into heauen with him , should be so foolishly wilfull , as not to aduise with his Counsell , but suffer himselfe to be carryed away with his owne passion , and proper ●pinion .

Counsell therefore ought to be pure and sincere , free from malice , passion , and ignorance . Saint Ambrose tells vs by way of demand ; Ill counsell produceth ill effects . Who amidst durt and mudde , will seeke for a cleere fountaine ? Who will take water out of a foule poole ? How then can he giue me Counsell that knowes not how to follow it himselfe ? Neuer yet was a blind man fit to be a blind mans guide , Hee that is a foole walkes in darknesse . Eccl. 2. Throughout the Scripture we doe not finde the Counsell of the wicked to thriue with them . The Historie of the Macchabees reports vnto vs certaine wicked persons that resolued to make a league or couenant with the Nations ; from whence sprung the ruine of all Religion . The rash counsell of a company of young heads , was the losse of tenne parts of Rehoboams kingdome . For such counsells haue two great enemies ( Anger , and Hast. ) That Counsell of Ieroboam for the erecting of two calues , for to detaine those that went to offer sacrifice at Ierusalem , blotted his house from off the face of the earth . That of Pharaoh against the children of Israel , Exod. 1.8 . Behold the people of the children of Israel are greater & mightier than we , come let vs work wisely with them , &c. was the original of their vtter perdition . But no Councell was comparable in mischiefe to this Councell .

They called a Councell against Iesus . These words , Against Iesus , are not of the Euangelist , though they be to bee found in many Missals : and they carrie with them a great Emphasis , Against Iesus , that is , Against their Sauiour . That of Saint Ambrose , treating of Christs agonie in the garden , of his mysticall sweat , and his prayer to his Father , is worthy your consideration , Father if it be thy will , let this cup passe from me ; Where he saith , That the●e were there and then represented vnto him the paines and torments which this people were to suffer for his death , and being desirous that they should not be vndone by their owne wilfulnesse , he said , Let it passe . So that it was not the feare of death , that thus wrought with him , but the desire that he had to diuert his people from so great an ill . Against Iesus : What endeering can the conceit of man imagine to be greater , than that God should sweat bloud for their good , that went about to do him all the mischiefe they could . 2 ▪ Mac. 4. The Booke of Machabees indeering the malice of one Symon of the Tribe of Beniamin , reporteth , that he spake much euill of an holy man called Onias ; as that he was a Traitor to the Temple and to the Citie , and that hee held intelligence with Heliodorus , aduising him to take thence the Orphans and the Widowes goods , that were there deposited . Howbeit Onias was a Father to his Countrie , a Protector of the people , a Mediator betwixt God and them , and a well wisher to the generall good : and yet this wretched Villaine , that was himselfe a Traitor to his Countrie , called him a betrayer of the Commonwealth . This was great malice , but nothing to this Counsel here assembled against Iesus . And as Rupertus hath obserued it , whilest they were treating of this businesse against Iesus , they kept out all that which might any way make for Iesus : Neither Law nor Prophet entred into this Councell , the Counsellors were Anger , Hatred , Couetousnesse , and their own priuat interest . Marke with whom , and without whom they enter into this Councell .

Against Iesus . No man that desires a good end in his businesses , would willingly giue them a bad beginning . Doost thou take the burthen of gouerning a Kingdome vpon thy shoulders ? Psal 2. Take this Lesson then along with thee , Bee wise now therefore yee Kings , be learned yee Iudges of the earth , &c. Moses nominating Ioshuah to be his successor , gaue him in charge , That he should euermore haue the Law before his eyes ; Sic intelliges , & diriges viam Domini , By setting the Law before thee . This is that Apprehendite dis●iplinam , which the Seuentie translate , Osculamini Filium , Kisse the Sonne . He that goeth on some great employment abroad in his Kings seruice , giues his first entrance thereinto by kissing his hand , receiuing his instructions , and offering him his seruice , though it be with the hazard of his estate and life . O yee Kings looke vnto it , yee haue taken a great charge vpon you , a dangerous enterprise ; Osculamini Filium , Kisse the Sonne , who is the Wisedome of God , and beg of him as Salomon did in his gouernment , that he will giue yee the light of Vnderstanding , to know how to rule aright , and shoulders of br●sse to beare vp so great a weight . Vae filij desertores , vt f●ceriti● concilium , & non ex me , & ordiremini telam , & non per spiritum meum . Another letter hath it , Vae filij Apostatae : Whether he calls them Apostata's either for the Idolatries of Aegypt in R●meses , which was that Countrie which Pharaoh alotted vnto them , neere vnto the Citie Eliopolis , so much celebrated for that famous Temple of the Sunne , ( this plague of adoring the Sunne , cleauing stil close vnto them ) for albeit God had published a most rigorous precept in Exodus against it , Exod 17. yet this Idolatrie continued till Iosias his time , who burnt the Chariots and Horses of the Sunne : Or whether it were for their Apostacie , in deliuering t●emselues ouer to strange Kings , op●nly professing to the world , Wee haue no other King but Caesar. Saint Ambrose and Irenaeus treating vpon that place of Esay concerning this Counsell , vnderstand it thus , That they did con●riue a Counsell , but God was not in the plot ; they spunne a thred , but the Spirit had no finger in it : & being that it was not called in Gods name , nor by the Spirit of God , it must of force be done in the Deuils name , and by his suggestion ; and all this Aduersus Iesum , Against the best friend they had .

What shall we do ? for this man doth many myracles . As the iust hunger and thirst after right , so doe the wicked after bloud . The verie first word they spake , discouered their euill intention towards him : This their What shal we do , is not a consulting with God , or hauing recourse to the Scripture , where God hath reuealed vnto vs , what course we are to take in such cases ; but a condemning of their dulnesse and slownesse , that they had not made an end of him no sooner . There are many sinners , who no longer than they are plotting villany , or committing one sinne or other , thinke themselues idle fellowes , and loytering companions : as the Iust , who are alwayes hungring & thirsting after righteousnesse , so the Wicked thirst after bloud . Sap. 3. In the time of their vision they shall shine and runne through as the sparkles amongst the stubble , with that hast and speed as the sparkes leape from one side to another , in a field where the stubble is verie drie ; so doe the Iust hasten and runne on from vertue to vertue . In like sort there are sinners that are swift in sinning , and thinke themselues idle when they are not ill occupied . Foure or fiue deuout persons come from a Sermon , and say one to another as they walke homeward , Trust mee ( my Masters ) it is high time that we should begin to amend our liues , and that so many truths that the Preacher hath deliuered vnto vs , should bring forth some good fruit in vs . Another as hungrie after sinne , as these after goodnesse , comes to his fellow , puls him by the cloake , drawes him out of the Church , & sayes vnto him , What a Deuil makest thou at a sermon ? come let vs goe to such an Ordinarie , there we shall be sure to haue the doore open , and some good fellowes or other to game withall and spend the time . Your Curtezans they steale out by couples , saying to each other , What should we do here ? we mispend our time , for my part I shal lose by the bargaine ; no longer sinne , no longer gaine , let vs hie vs home therefore , one customer or other will come vnto vs . Good is that comparison of the Physition and the Apothecarie , when a Commonwealth stands sound and in health , and the one saith to the other , Que se haze compadre ? How goes the world Gossip ? No nada por nuestros peccados , Not verie well I assure you , thankes to our sins , which haue drawne this punishment vpon vs : And the reason of it grows from this , that no longer than they are ministring of purges and syrrops , they thinke their time lost . So is it with a sinner that hungers after sin ; there are some men which euerie night get them to bed without any more adoo , laden with mortall sins by the dozens , and yet think themselues to be Saints : But being thus heauily laden , darest thou presume to lay thee down to sleep ? take heed lest they presse thee too hard , & that thou accompaniest thy sleep with death . O good ghostly father ( say these men ) I know not what this heauinesse of sins meane , that you talk of , I find no such matter , I thanke God I sleepe soundly , I am not troubled with dreames , but take my rest as quietly as any man in the world . Say you so my masters , you shal giue me leaue not to beleeue you ; for albeit by long custome of sinning , you do not feele the weight of this tower , nor the heigth of this mountain that you beare vpon your backs , notwithstanding all this , you shall dream ( as the Prophet saith ) fearefull dreames : and howbeit wee are not to giue credit to euerie idle dreame , yet may yee take these for reuelations , and aduertisements and intimations from Heauen . Ieremie . And if thou wilt see and behold whether the sinnes of thy life weigh heauie or no , take out thy heart and lay it on thy shoulders , and then thou shalt see whether the weight of thy sinnes bee heauie or no. Hee alludeth to an ordinarie rule in phylosophie , That nothing seemeth heauie in it's owne Element . When a Worme diues into the bottome of the sea , and lieth there , he feeleth not the weight of innumerable Quintalls of Waters which he hath vpon his backe ; but if vpon drie land he hath but a Cuba de agua , as much water as a Hoggs bladder will hold , it troubles and torments him much . And therefore , ô thou sinner , if thy sinnes weigh not heauie , it is because thou hast made thy heart their naturall center : so draw it out of the element of Sinne , into that of Grace , and thou shalt then perceiue , that thy shoulders will not bee able to beare them , and that the burthen of them will be too intollerable for thee : Pondus eius ferre non potui ( said Iob ) My sinnes were more than I was able to beare .

What shall we doe , &c. Thou workest myracles , assure thy selfe there will be many that will say with these High-priests and Pharisees , What shall wee doe ? Thou art a noted man for thy vertue and holynesse of life , thou excellest the rest in the Citie wherein thou liuest , prouide thy selfe therefore against the combats of Enuie , for thou wilt be encountred therewith . Scarce hath the souldier entred into the field , glittering in his golden Armour and his plume of feathers dancing on his crest , when lo , a thousand bullets fall as thick as haile about his eares . When Dauid had killed Goliah , and the Damosells of Ierusalem sang , Saul hath slaine his thousand , and Dauid his ten thousand , Enuie presently followed him at the heeles . The low shrub or little tender sapling that hath his dwelling in the vale , shrowding himselfe in some humble bottome , is not beaten by the winds ; but if it grow vp like the Palme or the Cedar , or be seated on the top of some high hill , it is shaken with euerie blast . Like the Apple tree among the trees of the Forrest , Ca●t. 2. so is my well-beloued among the sons of men . An Apple tree in the midst of a Mountaine , amongst Oakes , Ashes , Corke trees , Brambles , and Briars , shall be much enuied , and ill entreated .

What shall we doe ? for this man , &c. Before , they sayd he was indaemoniated , a Sorcerer , a bibber of wine , and a friend of sinners ; but now , This man doth manie myracles : before , they were so harsh and so sowre in their reproofes and reprehensions , that they brake foorth into wrongs and reproches ; but now in a more ciuile kind of deportment , they say , This man doth many myracles . It is a great comfort to those Preachers , who out of their zeale to God , plainely and nakedly reprehend the sinnes and vices of the times ; for albeit some of their Auditors doe for the present speake euill of them , when they shall afterwards call themselues to account , they will then speake well of them . Some there are that paint Vice cloathed ; others , starke naked ; but amongst Painters the latter is held the more excellent peece . Sharpe reproofes work sweet effects . Alexander did laugh at one of Apelles his Apprentises , for painting Hellen rich in her cloaths , but foule in her face . Your fierie cauteries make the pained Patient to blaspheme God , & raile against his surgeon , swearing by no small oaths , That a Turk is not halfe so cruell and so hard hearted as he is ; but when he sees the Cancer stayd by this cauterising , and that hee now waxeth well and sound , he can then say , Gran oficial es fulano , Such a one is an excellent Surgeon . It is a great comfort for vs that are Preachers , when our Hearers soules shal so smart with our sharp reprehensions , that they shal exclaime and crie out against vs , That wee deale too roughly with them , and that we lack a Ladies hand in the searching and dressing of their wounds and sores . But when these men shall be freed of this their passion , and shall find what good effect our Cauteries haue wrought vpon their cancer'd consciences , though now they curse and reuile vs , they will then thanke vs and pray to God to blesse vs .

For this Man doth many myracles . All the words that were vttered in this Councel were meere fopperies and fooleries ; Wickednes is meere folishnesse . and it seems verie strange & much to be wondred at , that the sin of malice being pecado tan pensado , so premeditated a sin , that they could not pick any other hole in our Sauiors coat , or pitch on some other more foule and heynous offence , whose circumstances might haue carryed more colour for Christs death . They did foulely ouershoote themselues herein saith Osee , It would make a man stand amazed as oft as hee but thinkes with himselfe , That proceeding in that malicious manner , as they did against him , they should so much betray their ignorance : But questionlesse , it ariseth from that of the Philosopher , Omnis peccans est ignorans . Euen in the sinnes of malice , ignorance hath a great stroke : for a sinner knowes not well how to leaue , or chuse . Chrysologus saith , That the diuell in tempting our Sauiour , went foolishly to worke ; and that he had forgot the office of a Tempter . Many Saints stile malice blind : For there is not any sinne that treads surely , but still goes hood-winkt . The old Iudges in Susanna's businesse behaued themselues so simply , That a little child tooke them in a lye , and bewrayed their folly . Iosephs brethren brought the childlesse coate home to their father without anie hole or rent , dipt in blood , and told him , A wicked beast hath deuoured him . Gen. 37. This beast had torne the flesh , leauing the Coat whole . Hee that buryed ●is Talent , when hee was called to account , answered ; I knew that thou wast a ha●d man , looking to reape where thou hadst not sowne . If I am such a one as reape w●ere I doe not ●owe , Why should I not reape where I doe sowe ? The Iewes being desirous to conceale our Sauiours resurrection , did multiplie an innumerarable companie of fooleries ; whereof Saint Augustine conuinceth them . In a word , in the Sacred Scripture , the sinner in euerie place beares the name of a foole : but not anie one follie can compare it selfe with this ; Let vs kill this man , for he doth manie Miracles . Ieremie saith , Dabis eis sontum ●ordis laborem ●●um . Saint Gregorie the Pope saith , That by this labour is vnderstood all that good which God did for that people , by taking flesh vpon him , by being borne , by liuing , and by dying . All this was a labour vnto him , and this labour serued the people in stead of a Shield against God himselfe : For , they did not onely make of his Miracles and benefits , Shields for to defend themselues from God , but swords , nayles , whips , and thornes , for to quit God of his life . Saint Paul did bewayle those Heretickes , which did denie the Crosse of our Sauior Christ , ( being the efficacie of our remedie and redemption ) and cals them enemies of the Crosse. No better doth it fare with those , being they make poyson of Treacle , and matter of infirmitie the meanes of their saluation . Saint Chrysostome saith , Philip. 3. That they are worse than Diuels : for one Diuell doth not persecute another , but these did persecute their best friend and benefactor . The Diuels held their peace and did obey , and at the most , They went out crying and saying , Thou art the Sonne of God . God commanded in Exodus , That they should not boyle the Kid in the milk of the Dam ; and Philon expounding that place , saith , That he held it a thing vnmeet and vniust , that that should be the instrument of it's death which had been the beginning of it's life . And it sutes well with that of Gregorie Nissen , who saith , That the Miracles which God doth , are mans milke , dealing with him as with a little child .

This man doth many Myracles , &c. If hee had beene a robber on the High way , but being he came to make plaine the way ; If hee had robbed thee of thy wealth , tooke away thy life , or eclypsed thine honour ; but being hee came to giue health to thy body , to inrich thy soule , and to defend and maintaine thine honour ( as was to be seene in the case of the Adulteresse ) What can bee said in your excuse ? S. Augustine and S. Chrysostom pondering the ill carriage of this bu●●nes ▪ Why ( say they ) did Esay prophesie of the Miracles of your Messias , but to the end that ye should receiue him and adore him ? ( I pray take the paine to read ouer that whole chapter for your better satisfaction , which will bee worth your labour : but in stead of receiuing and adoring him , we haue said with those Farmers in the Gospell , Let vs kill the Heyre , And the inheritance shall be ours .

If we let him thus alone , all men will beleeue in him . This is another most foule folly of theirs , contrary to all Scripture . If we let him alone ( say they ) all will beleeue in him . Whereas by taking his life from him , his death ( wherein they were deceiued in their iudgements ) was to be Semen fidei , the seede of faith ; and augm●●tum Ecclesia , Esay 53. The augmentation and increase of the Church . Si posuerit animam suam pro peccato , videbit semen longaeuum , &c. ( It is Esayes prophesie of him , ) When he shall make his soule an offering for sinne , he shall see his seede , and shall prolong his dayes , and the will of the Lord shall prosper in his hand . He shall see of the trauell of his soule , and shall be satisfied . By his knowledge shall my righteous seruant iustifie many , &c. Let them then take away his life , and there is no Arithmeticke that can summe vp our happinesse , and their miserie .

The Romans will come , and take away both our place and nation . Here is another blind consequence ; if we let him liue , the Romans will come and take away our place and nation . Whereas , they might rather haue inferred this conclusion ; The Romans will come , and they likewise will beleeue in him . For it is not much , That he that could conuert a Iew , should conuert a Roman ; considering that the Romans amongstall their gods had not one that could worke a Miracle to win them . But suppose that the Romans should not haue beleeued , and should haue treated to destroy them ; he that raysed vp the dead , was not he of power to resist the power of the Romans ? One Iudith triumphed ouer Nebuchadnezzar . One Elisha blinded those of Syria , and led them into Samaria . One Elias consumed with fire , Ahabs Quinquagenarian Captaines , and their souldiers . And none of all these had the like power to that of our Sauiour Christ .

Besides these vaine discourses , they had another no lesse blind and impious ; If we kill him , the Romans will not come . It being rather an assured truth , that they would come onely vpon this , Dan. 9. as it was foretold by Daniel , The Messias shall bee slain , and the people of the Prince that shal come , shall destroy the City and the Sanctuary . Had they not put our Sauiour Christ to death , Ierusalem had stood and continued , but hauing put him to death , there shall not be one stone left vpon another . Simeon and Leui , Gen. 49. brethren in euill ; Into their secrets let not my soule come , for in their wrath they slew a man , and in their selfe-will they digged downe a wall . It was Iacobs prophesie against his two sonnes , Simeon and Leui , of whom these Pharisees did descend , as it is noted by Nicholas de Lyra. Let not my soule enter into their Councell , for in their wrath they kill'd a man , and digg'd downe a wall . All which was but a signification of their killing of our Sauiour Christ , and throwing the walls of Ierusalem downe to the ground . Murus ante murale , Christ was the bulwarke to this wall : So Esay stiles him . This Councell made their Country desolate , For Titus and Vespasian had not otherwise beene of power to destroy it : but the Priests and the Pharisees fearfull of their euill , destroyed the fountaine of all goodnesse .

The Romans will come . Great is the torment which a soule suffereth , being placed betwixt two extreames , Susanna , betwixt the feare of God , and the feare of the Iudges of Babylon ; a damsell betwixt pouertie , and the pursuit of a rich wanton : If I consent , I loose God ; if not , I perish for want of food . A Physitian betwixt a great weaknesse of body , and a double Pluri●ie ; if I let this sicke man blood , he dyes through weaknesse ; if not let him blood , of his griefe . The rich man that enioyeth another mans goods , if I restore ( saith he ) I must stand without doores and begge ; If not restore , hells doore stands ready open forme . Coelum vndique , & vndique pontus : on the one side is Scylla ; on the other Charibdis ; So in this case ( say the Pharisees ) If we let this man alone , it is ill with vs ; if wee take away his life , worse .

But he that shall finde himselfe perplexed , suffering out of his fearfulnesse betwixt two euils , let him not once thinke of thwarting God ; for then , both those euills will fall vpon him ; as it is well obserued by Saint Augustine , Saint Gregorie , and Saint Basil. So stood the case now with these men , eyther they did beleeue that Christ was the Messias , or they did not beleeue it ; if beleeue it , it was a notorious wickednesse in them , to preferre a Temporall kingdome before the open profession of their faith . And if they did not beleeue it , they had no cause giuen them to feare any temporall harme from the Romans , but the Spirituall dammage of Religion . The Prince that sayes , Cut off this Heresie for the conseruation of my Crowne , doth not make any great reckoning of his faith . What saith Saint Augustine ? Quia temporale regnum spirituali praetulerunt , vtrumque amiserunt , Because they preferred a temporall kingdome before a spirituall , they lost both . Experience teacheth vs , That Faith and Religion conserue Kingdomes . Which Saint Chrysostome prooueth vnto vs in his 64. Homily , Iud. 5. and Achior the Ammonite notified as much to Holofernes at the siege of Bethulia .

And here we may take vp a iust complaint against your counterfeit Christians , your dissembling Polititians , and their damnable Positions , who loosing in part the name of Christians and of Catholikes , beare themselues high vpon the name of Polititians and Statesmen , liuing wondrous well contented therewith ; who are a kind of cattle , that doe so highly prize their Courtly carriage , their curteous behauiour and faire demeanor , that they seeke to reduce the cause of Religion , and Faith , to ciuilitie and curtesie ; iudging all the rest meere rusticitie and clownishnesse : alledging in their defence , That many things must yeeld and giue way to the times ; as also to dissemble with the times . And that for the publike peace , which ought aboue all things to be esteemed , they affirme , That war ought not to bee waged for matter of difference in Religion , as well because it cannot be rooted out ofmens brests ; as also , because the obligation of Religion is not so precise a thing , that we should for the same aduenture and hazard eyther our goods , our persons , or the peace of a State . They say , That that which doth most of all concerne a Statesman , is aboue all things to haue an eye to the good of his Country , and the profit and benefit of the people therein ; but by no meanes to enter into a Warre , nor to draw too much enuie vpon them for cause of Religion , leauing that care to Clergie-men , or to Preachers , or to God himselfe , Who , if the Church shall receiue any iniurie by the new broached opinions , is able of himselfe to reuenge his owne qua●rell . In a word , There is not that meere Polititian or Statesman , that is not desirous to sleepe in a whole skin , and to looke well enough to himselfe for one , without thrusting himselfe into quarrels and contentions for points of Religion . Whence it comes to passe , that they forsake the Patrocinium and protection of the Church , and vpon foule termes put the Catholike faith into their enemies fingers .

He that doth not preferre the cause of Religion before all things else whatsoeuer , doth not deserue the name of a Christian ; for Faith , Diuine Worship , and Religion , difference a Christian from a Gentile : Hee then that shall sleight the same , and make light account of it , how shall he enioy this name ? If vnto great sinners , our Sauiour saith , Nescio vos , I know yee not ; though they confesse and esteeme of faith , What will he say vnto Polititians and Statesmen ? The generall voice of this Sect , is , Let vs first regard our temporall meanes , be it priuat or publike ; for religion and truth , so no hurt thereby come vnto vs , let it shift for it selfe , what is it to vs what hazzard it runnes ? Summa peruersio ( saith Saint Augustine ) frui vtendis , & vti fruendis . Your Polititians set vp their rest and delight in enioying temporall goods , and in making vse of spirituall goods . Pilat was a Polititian , for the Iewes alledging vnto him , If thou let this man loose , thou art not Caesars friend ; he condemned our Sauiour Christ to death , preferring Caesars friendship before Christs life . Ieroboam was a Polititian , who made two cal●es for the subiects of his kingdome , that they might not go vp to Ierusalem . Those were Polititians , which in Saint Augustines time inforced him to write those his bookes de Ciuit. Dei , alledging , That they had many bad yeares , misfortunes , and disasters for professing the Law of Christ . Those were Polititians , That k●owing Christ , would not confesse him openly before men , Least they should be thrust out of the Synagogue . Ioseph of Arimathea , and Nicodemus , were Polititians , for that they sought after our Sauiour Christ by night , for feare of the Iewes . Polititians are those , of whom Ieremias said , Since we haue left off to burne ●●●ense to the Queene of heauen , Ier. 44. and to poure out drinke offerings vnto her , wee haue had scarcenes of all things , and haue beene consumed by the sword and by famine . Against all which our Sauiour Christ said , What exchange can be made for a mans soule ? The temporall Monarchie of the whole world cannot be an equall Counterpoize to R●ligion . This Sect had it's first beginning from Cain : God had reuealed vnto father Adam the comming of Christ ; Adam vnto his sonnes ; and Cain supposing that he should lineally descend from Abel , and that hee should be thrust out and disgraced , resolued to remooue that blocke that stood in his way , preferring the temporall good of the bodie , before the spirituall good of the soule .

The Romans will come . The harme was not hatched in Rome , but in the enuie of your brests ; Priuat interest must giue way to the generall good . the generall losse did not so neerely touch you , as your own priuat interest . There are some Gouernors in a Commonwealth , which applie themselues wholly to their priuat profit . King Don Alonso of Arragon was woont to say , That if he had beene Emperour when Rome flourished , he would haue built a Temple before the Capitoll , where the Senators should haue layd downe their owne particular benefit . A conceit worthie such a King , who knew verie well , what Interest will worke in a Gouernor . Moses did desire to see Gods face , Exod. 33. Shew me thy face : But Gods answer to him was , Thou canst not see my face , for there shall no man see me and liue . The Prophet hereupon strooke saile , and let his desire fall . What Moses , art thou now turned coward ? What had it been to thee to haue lost thy life , for to behold God face to face ? We find afterwards , that desiring pardon for his People , he said vnto God , O Lord pardon this People , though thou blot my name out of the booke of Life . Wouldest thou not forgoe thy life to see Gods face , and wilt thou part with this and that other life for thy people ? That was a particular good , this a common ; and a Gouernor ought mainly and especially to haue an eye vnto that . Those Cowes which carried the Arke to Bethshemish , neuer turned their heads at the lowing of their Calfes , because being guided & led along with the loue & zeale of the common good , they forgat their particular longings and desires . He that gouernes , must fix his e●e vpon this White , without turning it aside through the importunitie of wife , childr●n , or kinsfolke , &c.

The Romans will come . This was but to giue a colour to the violence of their enuie and malice . All the world is a Maske or disguise . Dionysius the Tyrant entring into a Temple of Idols , tooke away from the chiefest amongst them a cloake of gold : and being demanded , Why hee did it ? his answere was , This cloake is too heauie for the Sommer , and too cold for Winter . Taking likewise a golden beard from Aesculapius , he said , That his father Apollo hauing no beard , there was no reason his sonne should weare any : all which , was but a maske for his couetousnesse , Sim●lata sanctitas ▪ duplex iniquitas . Hence come our contrarie nick-naming of things , tearming good , euill , and euill , good ; sweet , sowre , and sowre , sweet . The tyrannie and crueltie wherewith Pharaoh afflicted Gods people , he stiled it wisedome , Come let vs deale wisely . Iehu called that passion and spleene which he bare against Ahab , Zeale , Behold my zeale for the Lord . 4. Reg. 10. 1. Reg. 18. Those perills of life whereinto Saul put Dauid , he proclaimed to be Gods quarell , Goe and fight the Lords battells . And here the Pharisees call this their conspiracie , a Councell , and their priuat profit , Zeale , &c.

Yee perceiue nothing at all , neither doe yee consider , &c. This was Caiphas speech ; as for Ioseph of Arimathea , of whom Saint Luke saith , Luk. 3. That he did not consent to the councell and ●eed of them : And for Nicodemus and Gamaliel , it is verie probable , that they had no finger in the businesse : but as it is in the prouerbe , The head draweth the rest of the bodie after it , as the Primum mobile doth the rest of the Heauens ; and therefore he sayd , Yee know nothing : for that when in a Commonwealth a Citisen differs in his opinion from a companie of impudent and wicked persons , and liues therein with God and a good conscience , presently they say , Que sabe poco , That he is a man of no vnderstanding , and knoweth not what hee speakes . The reason that Caiphas renders is this , It is expedient for vs , that one man die for the people , rather than that the whole Nation should perish . At that verie instant when the High-Priest was to pronounce this decree , the Holy-Ghost and the Deuil mooued him therunto both at once ; the one directed his heart , the other his tongue : but in Caiphas his purpose and intention , it was the wickedest Decree , and the most sacrilegious determination that was euer deliuered in the World . God could not bee well pleased with Caiphas for desiring the death of the Innocent ; nor yet displeased with his death , for that it was decreed in the sacred Councel of the blessed Trinitie , That one should die for the sinnes of the people . But in God and Caiphas the ends were diuerse ; this out of malice to our Sauiour ; that out of loue to Mankind . Nor is it inconuenient , that one and the selfesame proposition should haue a different sence and meaning . Destroy this Temple , and I will build it vp againe in three dayes : The Pharisees vnderstood this of the materiall Temple , but our Sauiour Christ , of the Temple of his bodie . That which thou doost , due quickely : Our Sauiour Christ spake this of Iudas his treating to sell him , but his Disciples vnderstood him as concerning the preparation of the Passeouer . And so in this place , It is fit that this man should die , ( saith Caiphas ) that we may not become captiues to Rome : and Heauen saith , It is fit that hee should die , because the whole World should not perish . The persecution and death of a Martyr turnes to the Martyrs good , but to the Tyrants hurt . Mat. 26. Surely the Sonne of man goeth his way as it is written of him , but woe be to that man by whom the Sonne of man is betrayed , it had beene good for that man if he had neuer beene borne . Heauen could not inuent a more conuenient meanes than the death of Christ , for our good ; but the world could not light on a worse meanes than the death of our Sauiour Christ , for it 's owne ill . Caiphas treated of temporall libertie , the Holy Ghost of spirituall libertie ; Caiphas of the safetie of his owne Nation , the Hol●-Ghost of the sauing of the whole world . And therefore Saint Iohn addeth , Non solum pro Gente , ( or as the Greeke Text hath it , Pro ea Gente ) sed vt fili●s De● , qui erant disper●i , congregaret in vnum ; Not onely for that Nation , but that hee might gather the children of God together that were dispersed throughout the world .

Origen hath obserued , That Caiphas prophesied , but that he was no Prophet .

First , Because one action of a Prophet doth not make the habit or denomination of a Prophet .

Secondly , because he did not attaine vnto the sence and meaning of the Holy-Ghost , the knowledge whereof in point of prophesie is necessarie .

S. Ambrose saith , That Caiphas pretended one thing , & vttered another , & therefore that he sin'd in the sentence which he pronounced , because hisintent was bad & vniust ; as it was with Balaam , who as he was a Prophet could not curse the people of Israell , but as they were particular persons , they did sinne and erre : so that the Holy-Ghost seruing himselfe with the tongue of Caiphas , as the instrument , the High-Priest did but determine that which the Holy-Ghost had before decreed .

The same words out of diuers mouths may be diuersly relished . Rom. 8. Whence we may take occasion to weigh and consider the good and the ill of an intention , since that one and the selfe same words are so good and so ill . Saint Augustine pondereth vpon those words of Saint Paul , Qui filio proprio suo non pepercit , sed pro nobis omnibus tradidit illum , Who spared not his owne sonne , but gaue him for vs all to death . This word Tradidit , is verified both of the Father , and of the Sonne , Tradidit semetipsum pro me , He deliuered vp himselfe for me . As also of Iudas , Qui autem tradidit cum , dedit & signum , He gaue them a signe that was to betray him . And of Pilat , Tradidit voluntati eorum , He deliuered him vp to their will . The deliuering of him vp , was all one and the same : but the Father and the Sonne did this out of their mercy and loue to the world ; but Iudas and Pilat , out of hatred , treason , Mat. 26. and iniustice . Saint Ambrose saith , That that murmuring about the oyntment [ Vt quid perditio ista vnguenti facta est ? What needed this waste ? ] was vttered by Iudas , and the Disciples , in one and the same words : But in them they proceeded out of a good mind ; but in Iudas , out of auarice : for the Disciples had therein a respect to the poore ; For this oyntment ( muttered they ) might haue beene sold for much , and beene giuen to the poore . But Iudas out of the profit that he might haue made thereby vnto himselfe , by filching some of it away , if he had come to the fingring of it . Saint Hilary expounding that saying of our Sauiour Christ , Pater maior me est , My Father is greater than I , saith , That it being heard from Arrius his mouth , Act. 19. it sauoured like gall ; but from our Sauiours mouth , like hony . In Corinth , certaine Exorcists , sonnes of the Prince of the Priests , would take vpon them to cast out an euill spirit , Pessimum , the Text stiles him . Who did demand of them , Who gaue you licence to execute this Office ? Vos autem qui estis ? What are ye ? Iesus I acknowledge , and Paul I know , but who are ye ? And the man in whom the euill spirit was , ranne on them , and preuailed against them , so that they fled out of that house naked and wounded . Saint Paul did cast out diuels in the name of the Lord Iesus Christ , and these men likewise did vse the name of the Lord Iesus Christ : How comes it then to passe , that the successe was so contrary ? I answer , The intention was different . Their words were the same , but not their intent .

It is expedient for vs that one man dye . The naturall consideration of this place , is the conueniencie of Christs death : It was expedient for heauen , earth , angels , men , as wel the liuing as the dead . Wherof I haue treated at large elswhere .

This spake he not of himselfe . Saint Augustine , Hoc in eo egit propheticum Chrisma , &c. The gift of prophesie , made him to prophesie his owne euill life , and that hee did prophesie ignorantly and foolishly . Saint Chrysostome , Vide , quanta si● &c. The grace of prophesie , toucht the high Priests mouth , but not his heart . Whence Saint Chrysostome doth inferre , how impertinently the Heretikes doe impugne the liues of the Priests , with an intent and purpose to ouerthrow the force and power of Ecclesiasticall dignities , and their sacred command and authoritie . Moses his doubting , did not hinder the gushing of the water out of the rocke ; nor the malice of Caiphas , Gods good purpose . Of Treacle , the Physitians say , That it hath a little touch of poyson in it , and it being it's naturall condition and propertie to flye to the heart , though it be hurtfull one way , yet it carryes it's remedy with it . So in like maner , the holy Ghost made vse of Caiphas his tongue , as the instrument of letting forth that diuine blood , whose shedding was our saluation . Of a leaud wicked fellow Plutarch reporteth , That he vttered a very graue sentence , and that Lacedamonia gaue order , that it should be ascribed to another , Answering to our à semetipso non dixit . This was not a bird of his hatching . Iob seemeth to bee somewhat mooued and offended , That God should ayde the wicked in their distresse , Thinkest thou it good to oppresse me , and to cast off the labour of thine hands , Iob 10. and to fauour the Councell of the wicked ? But the diuine prouidence is wont to make vse of the Councels of Tyrants , and such as are enemies thereunto , but does neuer assist and helpe them forward . Saint Paul telleth vs , That some did preach our Sauiour Christ through enuie , others for opposition sake , and by way of contention ; and saith withall , In hoc gaudeo , & gaudebo , In this I doe and shall reioyce . And Christs Disciples aduising him , that some did cast forth diuells in his name , made them this answer , Nolite prohibere , Forbid them not , For the indignitie and vnworthinesse in the person of the Minister , doth not destroy the grace of his function and dignitie .

This spake he not of himselfe . From so bad a man could not come so deepe a Mysterie , onely God could put this so rare a conceit into his head , as the deliuering vp of a Sonne , for the redeeming of a Slaue .

Iesus therefore walked no more openly among the Iewes . Seeing death now neere at hand , he withdrew himselfe ; reading a Lecture therein vnto vs , That when we are about to die , and drawing on to our last home , we should abandon the world , and retyre our selues , Remitte mihi ( saith Dauid ) vt refrigerer priusquam abeam , & amplius non ero , Giue me leaue ( ô Lord ) to dispose of my selfe , and to render thee an account of my life , before I goe hence and be seen no more . For to propound your cause before a Iudge , you prepare and addresse your selfe vnto him before hand ; and shall you be negligent and carelesse when you are to appeare before God ? Amongst the Iudges of the earth you haue a Vista and a Reuista , Preparation against death necessarie . Hearing vpon hearing : a primera , & segunda instancia ; a first and a second instance . But with God you cannot enioy the like benefit , his Court allowes no such course . The Motto that is written there ouer his Tribunall , is , an Amplius non ero , I shall bee no more . We may not die twice , for to amend in our second death , the errors of our former life . There is no reuersing of iudgement , no appealing from this Iudge to that , or from one Court to another . That which wil concerne and import thee most , is , That thou condemne thy selfe , before God condemne thee ; and that thou kill sinne in thee , before God kill thee in thy sin . This is the onely way to secure danger , and to kill death . Many sit vp so long at play , that at last they are faine to goe to bed darkling . This our liuing in the world , is a kind of playing or gaming , whose bed is Aeternitie : Walke while ye haue light , least the night come vpon you , and darknesse ouertake you . Study to giue ouer th●●●lay in some good time , do not continue your sports in this world , to the very 〈…〉 ●●oppling out of the candle , least ye runne the danger of going to bed darkeling .

He went thence into a country neere vnto the wildernesse , &c. If it goe ill with thee , and that thou canst not liue well and quietly amongst some men , flye from the societie of them . Our Sauiour Christ hyes him to the wildernes amongst the beasts , and carries his Disciples thither with him , holding their fellowship to be lesse hurtfull and dangerous , Iob 30. Frater fui Draconum , saith Iob , I am a brother to the Dragons , and a companion to the Ostriches . Inter Scorpiones habitaui ( saith Ezechiel ) I dwelt among Scorpions . Albeit by their habit and shape they seeme to be men , they are indeed no better than Dragons and Scorpions : and therefore of the two , it is the lesser euill to liue amongst these known wild beasts , than such beastly minded men . Your Wolfes that are clad in sheepes cloathing , our Sauiour markes out to be the vtmost of euill . S. Ambrose treating of the sorrow which the stones shewed at our Sauiours death , and that they were so sensible thereof that they did split in sunder , saith , That our Sauiour found more pitty in those stones , than in his peoples brests .

Whence by the way it is to be noted , That when those that gouerne and sit at the helme are generally naught and wicked , it is needfull then for vs to flye vnto the wildernesse : for it is better to liue with Dragons and Scorpions than with them . When there is an earthquake in the Citie , all hast out of it and get them into the fields . All the foundations of the earth shall be shaken ; What doe ye stay for then , Why do ye stand looking and gazing one on another as if you had nothing to doe , when destruction is so neere at hand ? In a word , Daniel is cast into the Lyons Den , and the same is sealed with the Kings owne Signet , not for any hurt that he had done the Lyons , nor for any harme that hee had done his companions and play-fellowes , but throwne in thither by the malice of the Princes of the people , and the Iudges of the land . O Lord deliuer vs from the oppression of powerfull Princes , and the vnconscionable dealing of corrupt Iudges .

That there should be but one bad Gouernour , or but one bad Iudge , it is ill : because such a one is the fountaine whereof all doe drinke . Si autem nequam fuerit totum corpus tuum , tenebrosum erit : But that there should be two such bad members in a Common-wealth , is a great deale worse . Of those two naughty Iudges that wronged Susanna , God said , Et egressa est iniquitas à Babylone : Your briberies , your thefts , and your adulteries tooke life from them , in whom they should haue dyed . But when the whole Bench of Iudges shall be bad , get thee gone into the desart , flye to the wildernes : for it is too great a boldnes then , not to be as others are . He that hath a mangie hand , couers it with a cloth , binds it vp close , and dissembles the matter as much as he can ; but if he see other men in the same case as himselfe is in , he looseth all shame . The first day that a man enters into the Pallace , or some place of gouernment , &c. He saith , Dominus sit in corde meo , God be in my heart : but after some sixe weekes he changeth his mind , and saith , Let vs make profit of our places , as others doe . Birds that are free and at libertie , talke as Nature hath taught them ; but being put into a Cage , prate according to the vse and custome of the Country : Your Thrush of Castile , and that of Cataluna haue one and the same note in the field : but in the Cage one sayes Deu , and the other Dios.

I feare me I haue troubled your patience too long , and therefore I will rather here abruptly end , than tyre you our . God of his infinite goodnesse , &c.

THE XXXVIII . SERMON , VPON THE SATURDAY AFTER PASSION SVNDAY . IOH. 12.

Cogitauerunt Principes sacerdotum , vt & Lazarum interficerent .

THe High Priests consulted , that they might put Lazarus to death also . This Gospell containeth diuerse and sundry mysteries : but the first and chiefest is , a resolution taken by the Priests to put Lazarus to death . As if God could not raise him from a violent death , who had raised him from a naturall death . They thought with themselues , that Lazarus holding his life by miracle , it would be an addition of credit and reputation to our Sauiour . And , as to take away his life , they had no other reason but his many Miracles , so did they likewise seeke to cut off Lazarus , thinking it very vnfit , that he should be a witnesse to make good the greatest Miracle that euer our Saiuour wrought , and that by his life and words , he should notifie Christs Diuinitie to the Iewes and Gentiles that came to visit him .

The High Priests consulted . God the onely Lord of all . That the Diuell hath the disposing of the gouernments and dignities of the world , is a notorious lye ; though when he tempteth any , he would seeme to make it haue some appearance of truth . Hee said vnto our Sauiour Christ , All this will I giue thee , Representing vnto him a briefe Cosmographie of all the whole world ; Insinuating , That hee was Lord of all , and had the bestowing of all . The like speech he vsed , when being askt of God , from whence he came , he answered , I am come from compassing the earth , I haue rounded my Heritage . And doubtlesse , Hee that shall narrowly looke into those who command and rule the greater part of the world , will ( I feare me ) beleeue , that the diuell did put the same into their hands : but the truth is , That God is the sole Lord of all . S. Iohn stiles him in his Apocalyps , King of Kings , and Lord of Lords , and paints him foorth with many Crownes vpon his head , And on his head were many Crownes , Apoc. 19. in token that hee hath the donation of Scepters and Crownes . Artaxerxes stiled himselfe the great King , and had appertaining to his Empire 127 Prouinces . Nebuchadnezzar was a mighty Prince : but these and all that euer were , or shall be , are but Pigmies to God , It is God that giues and takes away Kingdomes . Per me Reges regnant , By me Kings raigne . And when he diuided it amongst the sonnes of Adam , he did limit them their bounds , beyond which they were not to passe . When the most high God deuided to the nations their inheritance , Deut. 32. when he separated the sonnes of Adam , he appointed the borders of the people , according to the number of the children of Israel . The Statue of Nebuchadnezzar , which signified the Empires of the earth , was but a Statue in a dreame , and so vanished like a dreame . The Kings and Emperors of the earth , some dye , others are borne , are heere to day and gone to morrow , Hodie est rex , & cras morietur . But Gods Empire endureth for euer . Pliny saith , That the election of Traiane may be a sufficient argument to prooue , That God setteth vp Kings , not onely among Christians , but the Gentiles ; Suting with that of Homer , Ex Ioue , Reges .

This truth being supposed , some man may aske me , How comes it then to passe , that God places in that Citie where his name is called vpon , where he hath his house and his Altar , these high Priests , who after they had decreed the death of Christ , did treat of killing Lazarus ?

Which difficultie is the more augmented , because for the most part , the gouernours of this world are naughtie men ; as was to be seene in the Roman Empire . Thales Milesius , the prime wise man of Greece , being demanded , what hee had ob●erued in the world to be of most difficultie ? Answered , Tyrannum senem , To see a Tyrant come to be an old man . Irenaeus saith , That God setteth vp some , because they are worthy to beare rule , others , because they are vnworthy . But where there is a good Gouernour , that Common-wealth he fauoureth . Phocas was a most cruell Emperour of Constantinople ; whereupon a holy Monke in a corner of his Cell , thus complaineth vnto God , Cur fecisti eum Imperatorem ? Why didst thou make him Emperour ? Who had no sooner made his mone , but he heard a voyce from heauen , saying , Non inueni peiorem , I could not finde a worse . In Thebes , there was a great Hypocrite , which was euen ready to die out of the great desire he had to be a Bishop ; who had scarce obtained that dignitie , but that he fell a spoyling the Common-wealth : but an Angell told him , That hee was not made Bishop because he deserued to be a Bishop , but because that Common-wealth deserued not a better Bishop . Ill Rulers sent by God to pun●sh the people . According to that of Iob , Hee causeth the Hypocrite to reigne for the sinnes of the land . Being all one with that which Ieremy said of his people , Dabo eos inferuorem vniuersis regnis terrae propter Manassem , filium Ezechiae . Anastasius reades it , Per Manassem . For , as a good King is a great cause , why God with a gracious eye doth looke vpon his people ; so a bad king is the meanes that he vseth for the punishing of them . Saint Gregorie , the Archbishopricke of Milan being void , wrot to the Clergie , that they would obliege God by prayer and by fasting , to giue them a good Pastor . For , as God is pleased with his people , so he giues them Prelats accordingly . The Queen of Sheba considering the wisedome of Salomon , 3. Reg. 10. said , That nothing did more manifest Gods loue towards his people of Israel , and the desire of their perpetuitie , than in hauing giuen them so wise a Gouernour . And Iosephus reporteth , That he being but twelue yeares of age when he first began to gouerne , the people listening to that sentence which he gaue at his first sitting in iudgement , touching the two women that contested about their child , Let the infant be cut in twaine ; Many laughed at it , deeming it to be a childish sentence ; but afterwards wisely weighing the discreet course that hee had taken in iustifying the truth , without any further proofes or testimonies , they then cryed out , De coelo elapsus , This King is sent vs downe from heauen . And albeit the heauens , planets , and starres , are to mans seeming farre off ; yet in regard of those influences which they cause in inferiour bodies , they are neere at hand . And albeit they are incorruptible , yet doe they affoord great fauours to corruptible things . If heauen behold vs with a propitious eye , and the planets with prosperous aspects , the earth doth enioy much fruitfulnesse and abundance . But contrariwise , our soules are not subiect to those materiall heauens ; but to those heauens of our Prelats , and Gouernours . Behold , I create a new heauen , and a new earth . This may bee vnderstood of the Ecclesiasticall Estate , and the Secular ; of Superiours and Inferiours . When these heauens affoord a prosperous light , the earth is beautifull , pleasant , plentifull , and fertile . And so on the contrary , Ieremie saith , I beheld the earth , and loe it was emptie , I beheld the heauens , and could see no light in them . What light then could there bee in Ierusalem , when as Annas and Cayphas were the high Priests ?

The high Priests consulted , that they might put Lazarus to death . Saint Augustine saith , That this deuise and drift of theirs was deriued from the diuell , and from hell . There are some thoughts that are ingendred and bred in our flesh , as the rust in the yron , the rottennes in the wood , the moth in the cloth , and the worme and mytes in butter and in cheese . Our flesh is a durtie puddle , which sends forth such foule and thicke vapors from it , that if you doe not make great hast to expell and driue them thence , they will quickly cloud and darken the light of the vnderstanding . It is sicke of the kitchin , the gutter , whitherall the dust and sluttishnesse of the sences , gathers and meetes together to make such a stinke and stoppage , that the water of Gods grace can hardly get through , and cleanse the same ; it is a most grieuous and heauie burthen , not onely because it is so painefull and intollerable , but also because it is ineuitable . All the plagues of Aegypt were remooued by Moses his prayer , saue onely the flyes : And these are those our thoughts and cogitations , being inexcusable , as importunate and troublesome , which are ingendred in this our body of flesh . Euery one beares about him his particular affection , and the Idol which his heart adoreth ; This man his pleasures , that man his profit ; one , his honour , another his grace and fauour with his king ; some , their great and strong Alliance ; others , their daintie and delicious fare . And euerie one of these , is like vnto the beast that is tyed to his racke and manger , whereon his thoughts doe continually feede . This is that same , Trahit sua quemque voluptas , Euery man is wedded to some one kinde of pleasure , or other .

The Schoolemen set downe two sorts of thoughts .

The one , which flesh and blood produceth .

The other , which are sowne in vs .

Cogitatio innata , And ,

Cogitatio , ab alio lata .

That which is bred in vs . And that which is otherwise brought vnto vs . Some hearbes grow vp in the earth ofthemselues ; others are sown : So some thoughts haue their breeding in mans brest , others are sowne there ; and it must of force follow , that they are sowne eyther by the diuell , or by God . Of those of the diuell , Saint Paul saith , Let no temptation take hold on you , but that which is humane . That the verie thought of some extraordinarie beautie should trouble and disquiet thee , the thought of thy Princes fauour , of Signiorie , or any other temporall good , this is a humane temptation ; but the killing of Lazarus , and the selling and betraying of our Sauiour Christ , is a diuellish temptation . And therefore Saint Iohn saith , That the diuell had put it into Iudas his heart , that it was hee that had sowne this bad seed there , and thrust this thought into him . But whether or no , this thought be of the flesh or of the diuell ; sure I am , that it is the generall doctrine of the Saints , That we should not nourish any euil thought , nor let it like a bottome of yarne , waxe warme in our hand . Esay complaineth of his people , That they conceiued mischiefe , and brought foorth iniquitie ; that they hatched cockatrice egges , and woue the spiders web ; that he that eateth of their egges dyeth , and all that which is trod vpon , breaketh out into a serpent . As out of an Aspick 's egge ( saith Aristotle ) being kept warme and cherished , is hatcht the Basiliske ; so from our thoughts , taking warmth from the heat of consent , is bred the Basiliske of sin . This is for the sheepe to breed vp the wolfe , or to giue sucke to that toad which shall venome thy brest and work thy death . The Greeke Text saith , Consultauerunt consilio , They did lay their heads together , they sat in Councell , they did not onely thinke vpon , but consent to the greatest malice and wickednesse , which euer the diuell or hell could imagine , Vt Lazarum interficerent , To kill Lazarus . This is the end of our thoughts , when they are not cut off in time ; Sinne is so great an Vsurer , that it goes dayly gayning more and more ground vpon mans brest , till it hath brought it to a desperate estate . They were growne to that desperation , that they said vnto filthinesse , I am thy seruant . Saint Ierome saith , That as the couetous thirst after money ; so doe these after dishonestie . They are like those that goe downe into a deepe well ; they knit rope to rope , and one sinne to another . Why dyed I not in the birth ? Or why dyed I not when I came out of the wombe ? Why did the knees preuent me ? And why did I sucke the brests ? Wherein the Prophet painteth foorth vnto vs the foure estates of a child .

The first in the wombe .

The second , when it is borne .

Four estates of a child , and whereunto alluding . The third , when it is swadled vp .

The fourth , when they giue it the teat .

S. Gregorie doth applie these foure , to the foure estates of sinne .

The first , in the thought which conceiues it .

The second , in the ill which bringeth it forth .

The third , when we put it on like a garment .

The fourth , when we nourish and maintaine it .

Saint Augustine painteth foorth these foure estates , in these foure dead folkes :

In the daughter of the Archisinagoguian , who stirred not from home .

In the sonne of the widow of Naim . who was accompanied to his graue .

In Lazarus , who lay foure dayes dead .

And in him , whom our Sauiour Christ did not raise vp at al ; saying , Let the dead bury the dead .

The Iewes were murderers of all Gods Saints . They consulted to put Lazarus to death . Our Sauiours death was already concluded on , and now this cruel people treated of making away Lazarus . Of whom our Sauiour Christ said , Vt descendat super vos omnis sanguis iustus à sanguine Abel , ad sanguinem Zachariae , &c. It is no maruell that they sought to kill Lazarus : for in him was sum'd vp all the blood of the iust that had beene shed in the world . And the reason that makes this to seeme so , is , because all the iust that dyed in the world since Abel , were a Type and figure of Christ : And if they did die , it was to giue testimonie of his death ; and had it not beene for our Sauiour Christs death , his had not preceedd . And for that the life of the iust was a shadow of that of our Sauiour Christ ; in taking away his life , in whom all the liues of the world were contained , they were guiltie of all the rest , and as much as lay in them , were the Homicides of the whole world . And if he that carryes but one mans death about him , findes no place of safetie vpon earth , What rest shall he find , that hath so many deaths crying vpon his conscience ?

Saint Chrysostome treating of the sinne of Cain , saith , That it was greater than that of Adam . For , besides his loosing in the turning of a hand , the greatest Empire that euer the world had ; we cannot imagine any sinne to be greater than the barring of all mankind from heauen , the depriuing him of grace , and of the friendship of God : yet notwithstanding , this seemeth to be the greater , and hee proueth it by the sentence that was giuen vpon the one sin & the other . God sentencing Adam , said , Cursed is the earth for thy sake , &c. The blow of the curse was to fall vpon Adam ; and as the father which makes shew to throw the candlestick at his sons head , but flings it against the next wall ; so God sayes , Cursed is the earth for thy sake . But with the Serpent , and with Cain , he proceeded otherwise . To the Serpent he said , Thou art cursed aboue all cattle , and aboue euery beast of the field , vpon thy belly shalt thou goe , and dust shalt thou eate all the dayes of thy life . To Cain , Thou art cursed from the earth , which hath opened her mouth , to receiue thy brothers blood from thine hand , it shall not henceforth yeeld vnto thee her strength , &c. He did not forbid him to tread vpon the earth , but he forbad him to enioy the fruits thereof , &c.

Secondly , The voyce of thy brothers blood cryeth vnto me from the earth . Saint Ambrose saith , That he heard the voyce of Abel ; for with God , the dead speake as well as the liuing . The Hebrew hath it , The voyce of bloods ; putting it in the plurall number ( as Lyra hath noted it : ) For hee had shed so many bloods as Abel might haue had children . For , albeit they had neither being nor life in themselues , yet they might in their cause and beginning : It cryes to mee from the earth . Not from his body , for though thy brother should haue forgiuen thee , yet the earth would not pardon thee , to see it selfe violated by a Traytor . And if God would haue but giuen way thereunto , a thousand mouths would haue opened to swallow thee vp aliue ; but being he would not consent thereunto , it goes choking those seedes which might haue serued thee for thy sustenance and delight ; and shaking thee off from thence like a banished man , this Writ is gone out against thee , A vagabond and runnagate shalt thou be vpon the earth .

Thirdly , All the superiour and inferiour creatures were to be his persecutors and his tormentors ; the heauens with thunder and lightning ; the Angels with fearfull apparitions ; the beasts of the woods , and men , shunning his company ; and God himselfe chastising him with a continuall trembling . But some wil say , How could God persecute him , since he published a Proclamation , That whosoeuer should kill Cain , should be punished seuen-fold , Sextuplum punietur : The Seuentie Interpreters render it , Septem vindictas exoluet , Seuen seuerall reuenges shall bee taken of him . Procopius answers hereunto , That this Proclamation was made against Cain ; For , a man cursed by God , persecuted by heauen , by earth , by Angells , by men , by beasts , and by himselfe , would haue held it a happinesse to dye ; but God would not that he should inioy so great a blessing : But that he should liue seuen generations , and that in euery one of them , God would take seuere vengeance of him , Septem vindictas exoluet ; till that Lamech should come , who gaue him a sodaine and violent death . And this is a notable place against all kind of murderers , and man slayers . Dauid would not drinke of the water , though he were thirsty , which his souldiers brought him , because it had cost them the hazard of their liues ; and therfore offered it vp in sacrifice to God . They did poure forth innocent blood like water in the siege of Ierusalem . Dauid did shed the water , because it seemed to him to be blood ; and others shed blood as if it were but water : some take blood for water , and others , water for blood .

Cogitauerunt , vt Lazarum interficerent .

Esay 59. They consulted to put Lazarus to death . This their rage and furie can not bee sufficiently indeered . Esay saith , Wee roare all like beares , and mourne like doues . These are both extreames . The Beare is a very furious beast , the Doue very mild and gentle ; the one doth shake the mountaines with his roarings , the other scarce throbs forth her mournings from her brest ; the one , if you rob her of her young ones , is all rage and fiercenesse it selfe , Like a Beare robbed of her Whelpes ; the other is softnesse and gentlenesse it selfe , who if you take away her young , vseth no other resistance but mourning , and a soft murmuring ; and therefore Osee saith , that she hath no heart . It was noted of this people , That they were like doues that mourned with their friends , but like furious beares towards their enemies . What greater furie than to seeke to kill Lazarus ? What madnesse more notorious ? Marsilius Ficinus saith , That there is a twofold madnesse .

One , of the braine .

A twofold madnesse . The other of the heart . The one long , the other short . The one makes men madd , the other angry . Aulus Gellius reporteth of the Sclauonians , That when they are angrie , they kill ( like the Basiliske ) with their verie lookes . Ecclesiasticus saith , Eccl. 30. That Enuie and Wrath shorten the life , and bring age before the time . Salomon saith , That three things mooue the earth , and that the fourth is not to be endured ; pointing out the fourth to bee a Slaue , that is made his Masters heyre : for a Slaue being seated in honour , growes to be so insolent , that it is a thing insufferable . Better may this bee verified of the appetite , which being a Slaue , if it once through wrath rebell against reason , it treads it vnder foot , captiuates it , and ill intreates it .

Because that for his sake , many of the Iewes went away and beleeued in Iesus . One of the greatest miseries that can befall a soule , To take occasion from good to do ill , is hellish malice . is , To make good , the occasion of ill . As one of the greatest pledges of Gods loue , is , to take occasion from ill , to doe good ; so one of the greatest pledges of malice , is , to take occasion from good , to doe ill . God gaue vnto the children of Israel the gold and siluer of the Egyptians ( whether it were in requitall and payment of their troubles , or that he was Lord of all , and so might dispose thereof as hee listed ; ) and of this gold and siluer they afterwards made a calfe , giuing thereunto that glorie and worship which was due onely vnto God . Osee saith , they did the like with Baal , I multiplyed their siluer and gold , Osee 2. which they bestowed vpon Baall . God gaue them a brazen Serpent , to the end that by looking thereon , they might be healed of the bitings of the Serpents : From this fauour , they tooke occasion to commit Idolatrie , 4. Reg. 18. offering incense thereunto , as vnto God , till such time as Ezechias brake it in peeces . God doth proceede by contrary courses : From Adams sinne he tooke occasion to redeeme the world ; and ( as it seemeth to Saint Augustine ) if Adam had not sinned , God had not come in person to redeeme him . And Saint Gregory calls it Foelix peccatum , A happy sinne ; because it brought with it so soueraigne a Redeemer . And in many other occasions , we may say that of a sinner , which Esay saith , Recepit de manu domini duplicia pro omnibus peccatis suis. And that which Dauid saith ofan vngratefull people , Pro iniquitate , vide tentoria Aethiopiae . Hee there summes vp the many and great fauours which he had receiued ; and in euery one of them we shall find , pro iniquitate .

They consulted to put Lazarus to death . The blanke and marke whereat they shot , was to darken and eclypse the name of our Sauiour Christ , and to cast a cloud ouer that glory which could not possibly but shew it selfe , in seeing Lazarus to be raised vp from death vnto life . This dammage the Lord did repaire with two great honours .

The first , That most solemne triumph wherewith they receiued him , wherof we shall treat hereafter .

The second , of certaine Gentiles which came according to the custome to the feast . Leo the Pope saith , That the Romans made a religion of it to adore the seuerall gods of all Nations ; and therefore they intreated Saint Philip , that he would be a meanes that they might haue a sight of our Sauiour Christ , and that they might bee admitted to speake with him : Saint Philip communicated this matter with Saint Andrew , and they both acquainted our Sauiour therewith . And Iesus answered , The houre is now come , that the Sonne of man shall bee made manifest . The Apostles did not vnderstand the mysterie thereof : but our Sauiour Christ tooke that his comming to be the despertador de su muerte , the awaker and reuiuer of his death : For although he imployed both his life and his person in Israel , yet his death was to draw the Gentiles to his knowledg and obedience . And these Gentiles being so desirous to see him , and to talke with him ; taking this to be the Vigile of his death , and vocation of the Gentiles ; Hee told them , Now is the houre come , wherein the Son of man is to be glorified , not onely amongst the Iewes , but the Gentiles also .

Hee calls his death his glorification . For , albeit to dye , be weakenesse , yet to dye as Christ dyed , was vnspeakeable valour , and vertue . Christs death his glorification . Hee neuer shewed himselfe more strong , than when hee was most weake ; and neuer lookt sweeter than when death was in his face . Hee had hornes comming out of his hands , And there was the hiding of his power . Abacuc . 3. Those hands which were nayled to those armes of the Crosse , were those hornes wherewith hee ouerthrew the power of the world , and of hell . Iacob said of Simeon and Leui at the houre of his death , In their selfe-will they digged downe a wall , which the Seuentie translate thus , Eneruauerunt taurum , They weakened a Bull : By this bull , Christ why called a Bull. vnderstanding our Sauiour Christ .

First , for it's beautie , Quasi primogeniti tauri pulchritudo eius , Deut 33. His beauty shall be like his first borne bullocke .

Secondly , For that as the bulls strength lyes in his hornes , so did Christ discouer his strength vpon the Crosse , Ibi abscondita est fortitudo eius .

Thirdly , because ( according vnto Pliny ) the Bull looseth his fiercenesse , when hee but sees the shadow of the Figge-tree : And our Sauiour Christ shewed himselfe most weake , when hee saw the shadow of the Crosse , desiring pardon then of his Father for his enemies , who like dogges against a Bull , had with open mouth set themselues against him , Many dogs are come about mee . Psal. 32. But hee repayd ( though not allayd ) their rage with this so louing and so sweet a prayer , Father forgiue them , &c.

The Pharisees seeing themselues thus mockt and deluded , and that their plots and intentions tooke not effect , they brake foorth and sayd , Perceiue yee not , how we preuaile nothing ? and how that the world goeth after him ? And albeit Saint Chrysostome saith , That these speeches were vttered by his friends , thereby to persuade the Pharisees that they should not tyre out themselues any longer in persecuting of him , seeing it was to no end , but all went crosse with them ; Saint August . yet saith , That they were the speeches of his enemies , which bemoned their owne disgrace and misfortune .

There could not bee any blindnesse more foule and beastly , than that of the high Priests and Pharisees ; who hauing had so many tryalls , how little their power and their trickes could preuaile against our Sauiour Christ , that all this while they could not perceiue that this was Gods businesse , against which , nor counsell , nor wisedome can preuaile . Saint Peter preaching Christs resurrection , the high Priests and Pharisees called him before them , notifying vnto him , That he should not any more touch vpon that point : but hee told them , That he was bound rather to obey God than man . And perceiuing his resolution , Dissecabantur cordibus suis , They burst for anger when they heard it , and consulted to slay both him and his companions . But Gamaliel a Doctour of the Law , being there present , and one that was honoured of all the people , aduised those that sat there in Councel , Act. 5. to put the Apostles forth for a little space out of the Councell house : which done , he then said vnto them , Men of Israel bee well aduised what ye doe concerning these men : Time will prooue whether this be a Truth or a Lye that these men vtter . It is not long since that one The●des boasted himselfe to be a Prophet , who was followed by some foure hundred Disciples , but in the end he was condemned to death , and they al which obeyed him were scattered and brought to nought . After this man , rose vp Iudas of Galilee , and drew away much people after him , but he in the end also perished and all his followers . And therefore I now say vnto ye , forbeare a while , and refraine your selues from these men , and let them alone : For if this their doctrine be of men , it will come to nought ; but if it be of God ye cannot destroy it . In a word , Time will bring this to light : but to go about to take away their liues now from them , were to set your selues to fight against God . The like did the Prince of the Ammonits deliuer to Nebuchadnezzars Lieutenant Generall , at the Siege of Bethulia ; If God fauour and protect this people , all Nebuchadnezzars forces are not able to subdue them . And this was that which made Iob so confident , Be thou on my side , and let all the world be against me , I care not . Saul did vse all his best endeauours , and employed all the force and strength he had , to worke Dauids death , one while in his owne person , seeking to nayle him with his Speare to the wall ; another while by setting vpon him with his souldiers ; but neuer yet could the power of a King preuaile without Gods permission , against a silly flye . Gods protection is aboue all his workes : so the Princes of the earth , the high Priests , the Pharisees , the Clergie , and the Laytie , did cry out against Christ , but were forced to say in the end , We preuayle nothing at all . They were strangely blinded , that they could not perceiue Gods power herein . Lord so open our eyes that we may see the light of thy glorious Gospell . To whom , &c.

THE XXXIX . SERMON . MAT. 26. MARC . 14. LVC. 22. IOH. 18.

Of St. Peters Deniall , and Teares .

OF Peters deniall , there are two opinions , as opposite , as false . Two opinions concern●ng Peters deniall . The one , That Peter had lost his Faith . Grounding the same vpon the testimonie of Saint Ambrose , Postquam Petrus fidem se perdidisse defluit , maiorem gratiam reperit , quam ami●it , After that Peter had bewailed his lost faith , the grace he found was more than that he lost . And in that our Sauiours reprehension to his Disciples at his departure to heauen , Hee reprooued their vnbeleefe and hardnesse of heart , Where he excepted not Peter . Mar. 16. This opinion is primarily contrary to those words of our Sauiour Christ , I haue prayed for thee ( Peter ) that thy faith might not faile thee . Luk. 22.

Secondly , it is contrary to naturall reason . For , to passe sodainly from one extreame to another , though God doth it by extraordinary wayes , yet neyther Nature , nor Art , nor the Diuell doth it , be it either from ill to good , or from good to ill . Nemo repentè turpissimus , said the Poet. The sanctitie of Peter sure was one of the greatest ; and to passe sodainely from a Saint , to an Infidell , ( which is numbred amongst those sins that are the most hainous ) it cannot sinke into my head .

Besides , Faith is like vnto your Ermine , who had rather mori , quam foedari ; rather dye , than durtie it selfe . And therefore Faith is cloathed in white ; a colour wherein the least spot or soyle shewes foulest . Corresponding with that of Saint Paul , Hauing the mysterie of faith in a pure conscience . The conscience wherein Faith is to reside , must be pure and cleane : and as it goes soyling , so it goes lessening and losing it selfe . And as is the blood of the soule , and the last humour which is vomited forth , as it is to be seene in those that are sea-sicke ; so is it in the vertues of Faith , Peruenit gladius ( saith Ieremie ) vsque ad animam , The sword hath entred euen vnto my soule . Saint Ierome , That the sword is come vnto the soule , Quando nihil in anima vitale reseruatur , When there is not any vitall thing that is reserued in the soule , when all goodnesse is gone out of it . How Peter may be said to haue lost his faith . But Saint Peter was not come to that desperate passe , his case was farre otherwise . And if Saint Ambrose say , That he lost his Faith , he vnderstood thereby , that loyaltie and fidelitie which Peter ought better to haue kept , or that confession of his faith , which vpon that occasion he was bound to haue made ; according to that of Saint Paul , With the heart we beleeue vnto righteousnesse , but with the mouth wee confesse vnto saluation . And for that reprehension which our Sauiour Christ bestowed vpon his Disciples at his departure for heauen , Of Peters Fall . it is a cleere case , that it was not directed to Peter , as appeareth by the words following , where it is said , That the rest , when they were told by the women that he was risen from the dead , it seemed vnto them as a feigned thing , neither beleeued they them : But Peter was one of the first that ranne vnto our Sauiours Sepulchre , and reuealed to the rest the glorious resurrection of his Lord and Sauiour .

Other Doctours excusing Peter , say , That in this Deniall , he spake Amphibologically , his words carrying a doubtfull or double meaning , and yet might admit a good construction ; and this opinion S. Ambrose , S. Hilary , and S. Cyril toucht vpon : but the truth is , that S. Peter did grieuously sinne therein , and that he had lost his loue , but not his faith .

The occasions of it . Some treating of the occasions that made God to turne his eye from Peter , some ( they say ) were on Peters part , others on our Sauiours .

And the first and chiefest occasion was Saint Peters confidence and presumption . Saint Ambrose professeth , Quod non erat humanae infirmitatis , sed diuina potestatis , That it was not so much out of humane fra●ltie as diuine power ; Such a thing , that all the strength and force of humane weakenesse could not performe . Leo the Pope , Haesi●are permissus est , vt nemo auderet de sua virtute confidere , He suffered him to stagger , that no man might dare to relye vpon his owne strength ; Vsing it as a cooling-card for confident Presumists . Saint Augustine expounding that place of the Prouerbs , Neque declines ad dextram , neque ad sinistram , Doe not decline neither to the right hand , nor the left , doth put the difficultie in declining to the right hand . We doe acknowledge two wayes in this our earthly pilgrimage .

One of life .

The other of death .

That it is a dangerous peece of businesse to decline to the way of death , it is a cleere case ; but to the way of life , very darke and intricate . S. Ierome saith , That the iust man should haue a care not to decline to the right hand , because he may chance to offend God out of his double diligence , as Vzza did , in staying the Arke , least it might fall to the ground . Saint Augustine saith , That our best seruice may be vnacceptable , if not sinfull , through our owne presumption . And so did Peter sinne , presuming on his owne proper valour , and setled resolution : which made our Sauiour Christ say vnto him , Thou shalt deny me thrice ; and hee replyed thrice , Rather than I will deny thee , I will dye a thousand deaths . O Lord , either thou tellest me thus out of the feare of my weaknesse , or to try me what I will doe , I haue but one life to loose , If need were I would dye with thee , &c. He promised that which was not in the power of his strength to performe . Man promiseth he knowes not what , because he knowes not himselfe . The Angell knew not what would follow : for had he had this knowledge at the first , that alone would haue lessened his contempt . Adam knew by reuelation , That his marriage did represent that of our Sauiour Christ with his Church ; but he knew not the Media , or meanes that led thereunto . Saint Peter would neuer haue presumed so much on himselfe , had he knowne what would haue followed thereupon : So that he promised that which he was not possibly able to performe . But if presuming on our Sauiour Christs fauour , he had told the wench that stood at the doore , I am one of Christs Disciples , and I will lay downe my life for the testimonie of his truth , and mine owne faith ; he had secured his life : For it was not possible that our Sauiour Christ should be false of his word , If ye seeke me , suffer these first to goe their way . But euermore those men that most presume , are most deceiued . Pharaoh pursued the children of Israel , boasting as he went , I will not leaue a man of them aliue , I will at once make an end of these Slaues : But this presumption of his succeeded so ill with him , that he and all his were made food for fishes , They su●ke like lead to the bottome of the sea . And anon after it is said , Thy wrath did deuoure them , as the fire consumeth the straw . They perished first like lead , because they descended euen to the bottome of the sea : and they perished like straw , because they afterwards floated aboue water ; to the end that the children of Israel might behold in their drowned bodies , the powerfull hand of God . That proud Philistim Goliah , vaunted himselfe , and cryed out vnto Dauid , Come to me , and I will giue thy flesh vnto the fowles of the heauen , and to the beasts of the field . He was an able and a valiant man , but his valour was nothing answerable to his arrogancie and presumption , so that for all his great brags , himselfe was made a prey for the Vultures .

God would haue his friends to be valiant , yet cowards ; weake , yet strong ; fearefull , and yet confident : and , that the one should grow from the consideration of their owne weaknesse ; and the other , from their affiance in God . Moses fled ( being afraid ) from the Serpent ; but being animated by God , hee was so bold , as to take him by the tayle . Tobias out of feare , fled from the fish , but incouraged by the Angell , he set vpon him , and was strong enough to teare his iawes in sunder . And therefore Saint Paul saith , All things are possible vnto me , in him that is my strength and my comforter . And he might as well haue said , Without God I can doe nothing , In deo meo ( saith Dauid ) transgrediar murum , In my God , I will leape ouer a wall ; Whereas without him , he is not able to crawle ouer a Threshold . The Scribes and Pharisees did presume that they should enioy those former good times and golden ages of their great grandfathers and forefathers ; but they were not confederat with them in shedding the blood of the Prophets , and therefore our Sauiour made them this answer , Behold , Ma●. 23. I send vnto you Prophets and wise men , and Scribes , and of them yee shall kill and crucifie . And of them shall yee scourge in the Synagogues , and persecute from Citie to Citie ; that vpon you may come all the righteous blood that was shed vpon earth , from the blood of Abel the righteous , vnto the blood of Zacharias the sonne of Barachias , whom ye slew betweene the Temple and the Altar . And yet ye are not ashamed to say , That if ye had beene in the dayes of your fathers , ye would not haue beene partners with them in the blood of the Prophets . Benadab king of Syria bosting much of his power , he of Israel answered him , Let not him that girdeth his harnesse , 3. Reg. 20. boast himselfe as he that putteth it off ; He that fights for the victory , let him not glory as hee that hath got the victorie : for the successe of warre is doubtfull . The like iudgement ought euery one to make of the victorie and the warre that is waged with the soule ; which whilest it liueth in this mortall body , cannot assure it selfe ; so various and doubtfull are the successes of this warre . When Iacob had some difference with his father in Law about the Idols which Rachel had stolne , Gen. 31. hee told him , Except the God of my father Abraham , & the feare of Isaac , had been with me , &c. The Commentators here question it , why Iacob did not as well say , the God of Isaac , as of Abraham ? And Paulus Burgensis answers thereunto out of the opinion of the Hebrewes , That God was neuer called the God of any man , God not called the God of any man , while he liueth . whilest that man was liuing : because he doth not then inioy a sure estate . And therefore in regard that Abraham was dead , and Isaac liuing , he said , the God of Abraham , and the feare of Isaac . After that braue resolution which Abraham had to sacrifice his sonne , God sayd vnto him , Now I know that thou fearest God . But here another doubt now offers it selfe , That Abraham hauing shewne such a great and extraordinarie token of his loue , why God did not say vnto him , I now know that thou louest God . The reason is , That when a iust man comes to the top and heigth of his loue , he may presume of himselfe , that he hath then begun to loue . And , for that feare is the first step to loue , he sayd , Nunc cognoui quod timeas , &c. By the whole drift of this discourse , that conclusion of Ecclesiasticus remaineth cleere , Lift not thy selfe vp in the thought of thy soule , like the Bull. Let not thy thoughts and hopes make thee doe the things that are vaine and foolish . Hee instances in the bull , an vntamed beast , which doth not acknowledge heauen . Why wilt thou leaue thy leafes and thy fruit , and remaine like a dotard in the desart ? Iob saith , Iob 4. If he layd folly on his Angels , how much more on them that liue in houses of clay ? If in the purest steele , he found rust , and in the finest cloth the Moth , &c. S. Augustine saith , Nullum peccatum facit homo , quod non possit facere alter homo , si desit rector , per quem factus est homo , Man doth not commit that sinne , which another may not ●oe , if that Ruler doe not direct man , by whom man is made .

Truths seldome heard in Princes Courts . The second occasion on Peters part , was the Pallace of Caiphas . Saint Ambrose saith , That Peter comming to warme himselfe at the Pallace , came to denie the truth . For where Truth it selfe was taken prisoner , he had need of a great deale of courage , that should not incline to a lye . Aeneas Syluius reporteth , That Fredericke Archduke of Austria , would goe a nights disguised through the Tauerns and Victualing houses belonging to the Court , only to heare what they sayd of himselfe , and his Ministers ; & being demanded , why he did expose his person to that perill ? his answer was , Because in Court they neuer tell truth . Plutarch recounteth of King Antiochus , That hauing lost himselfe a hunting , hee lighted vpon a Cottage where were a companie of shepheards , and asking them being at supper , What the world said of the King and his Ministers ? The King ( said they ) hath the report of a good honest gentleman , but that the State was neuer worse gouerned than now , for it is serued by the greediest and the gripingest Ministers that were in the world : and when he came backe againe to Court , he told those that were about him ; Since I first tooke possession of this my Kingdome , I neuer heard the truth of things till yesterday . Amongst foure hundred Prophets , which Ahab consulted , 3. Reg. 22. onely hee met with one that would not lye vnto him , and the King hated him for telling him the truth . Saint Ambrose calls the Pallace , Basilica , deriuing it from the Basiliske , which kills with it's looke . Of this creature Aelian saith , That he vomiteth forth his poyson vpon a stone : And it fits well for Peter , whom our Sauiour Christ termed Petram ; vpon whom the diuell ( whom the Scripture stiles a Basiliske ) vomited foorth his poyson . Our Sauiour Christ receiued much kindnesse and courtesie in the house of Martha , of Zacheus , and the Pharisee ; but in Herods Pallace they made a foole of him ; In that of Pilat , they whipt him , and crowned him with thornes ; and in that of Caiphas he receiued so many affronts , that God onely knowes what they were : according to that which Dauid said in his name , Tu scis impropirum meum , & confusionem meam .

The third occasion was , That hee would enter into the Pallace , by being brought in by the hands of a woman . S. Peters sinne like that of Adam . Saint Bernard saith , Si infidelitas intrat , quid mirum , si infideliter agat ? Maximus Tirronensis saith , That Peters sinne was much like vnto that of Adam : there being imployed in both of them , a man , a woman , and a diuell . Adam had a warning not to eate , Peter not to denie : Eue was the occasion that Adam did eate ; and Cayphas maid-seruant , that Peter did denie . In a word , a woman was the instrument of all our deaths , and threw downe to the ground those two Columbs and pillars of the world : but Peters fall was the fouler , for Eue proceeded with inticements and flatteries , and Adam suffered himselfe to be ouercome , Ne contristaret delitias , Lest he should grieue his Loue . But this woman ( saith Saint Augustine ) proceeded with threatnings ; now a woman is very powerfull in matter of allurements , inticings , dalliance , and deceiuing , through profession of loue : but in matter of feare ( as Saint Gregorie hath obserued ) shee is very weake . A woman triumphed ouer Sampson , Dauid , Salomon , Sisera , and Holophernes , by making loue , and vsing deceit : but here a maid , with only a bunch of keyes hanging at her girdle , triumphed ouer Peter , by feare .

The fourth occasion was , Saint Peters offering to thrust into the Pallace . Ioseph could not auoid the occasion , because his Mistresse called him vnto her ; Dauid did cast his eye aside by chance : but Peter did seeke occasion , And he that loues anger shall perish by it . He doth not say , He that loues warre or victorie , but he that loues danger . Many of the children of Israel did cut off the thumbs from their fingers , because they would excuse themselues from prophanation , by singing the songs of Sion ; and being importuned thereunto , Sing vnto vs one of the songs of Sion ; They answered , How shall we sing one of the Lords songs in a strange land , &c. Osee saith , Non vocabis me vltra Baalim , sed vocabis me vir meus . Baalim is the same , as Vir meus , But because there was an Idol that was called Baalim , God said , Doe not call me Baalim ; to the end that no man may presume that thou yet bearest Baalim still in thy mind , or for to take all occasion from thee , of thinking thereof any more .

On Gods part there are likewise very good reasons . Man bya sight of his owne weaknesse is taught to pity an others .

The first shall be of Saint Gregorie . Saint Peter being to bee a Pastor , it was fit that he should fall into so foule a fault , least that afterwards he should be scandalized by other mens offences , and carry too sharpe and hard a hand towards sinners . Saint Augustine touches vpon the same reason , in his bookes de Ciuitate Dei , persuading the Bishops of Galilea , Reasons why Christ suffered Peter to deny him . That Clemencie should sway more with them , than seueritie ; loue , than power ; softnesse , than sharpnesse ; for , there is no man that liues without sinne . And if our Sauiour Christ should haue censured Peter after his first deniall , he would not haue reapt from thence so much fruit , as now he did .

The second shall be of Saint August . who sayes , That it is a wholesom● medicine for a proud man , to suffer him to fall into some grieuous and manifest sinne ; to the end , that the foulenesse of that fault may abate his pride . Saint Peter was so peremptorie and so presumptuous , that he did presse this point with such a deale of confidence and boldnesse , that he told his Master , Though that all men shall be offended by thee , yet will I neuer bee offended . M●t. 26. And Christ then telling him that hee should denie him thrice , he presently reply'd thereupon ; Though I should dye with thee , yet will I not denie thee : but you see how this his courage was afterwards cooled . Which presumption of his , when he saw his great weaknesse , he humbly bewailed with many a bitter teare , which turned to his exceeding great good . And this reason is confirmed by Saint Chrysostome , who saith , That God permitted Peter to denie his Master , that he might thereby learne to relie more vpon God , than himselfe . Saint Peter gaue lesse credit to Christs words , than his owne resolution : but the successe thereof did put him out of his errour . Leo the Pope saith , That God did suffer Peter thus to fall , that the holiest might take heed not to trust too much to their owne strength . Euthimius further addeth , that this negation of his , was as it were a Fiador , or suretie , against anie bosting or glorying in those so many miracles , which were afterwards to bee wrought by Peter . Saint Paul saith of himselfe , That the pricks that he had in his flesh , did serue as so many Piguelas or lines to your hawkes iesses , that hee might not sore too high , being puffed vp with these his many reuelations , Ne magnitudo reuelationum extollat me .

The third shall be of Leo the Pope , who saith , That God did permit in Peter so great a sin , Vt in Ecclesia remedium poenitentiae conderetur , For the better founding and establishing in the Church , the authoritie and efficacie of repentance . The like reason is rendred by Saint Ierome , By Peters fall ( saith he ) was manifested the vertue of repentance , against the poyson of sinne : which is all one with that of Saint Paul ; I was a blasphemer , a persecuter , &c. And God was content to giue way thereunto , for the better instruction of those that were to beleeue hereafter . He that makes treacle , tryes it first vpon his owne child , &c. God sent Ieremie to the Potters shop , that he might see how the broken vessell was to be new molded againe , and come out better than before . And shall not I be able to do as much with you , as the Potter with his clay ? Where it is to be noted , That as the clay oftentimes receiues a better forme and fashion than at first , and for more honourable vse : So ( saith Saint Chrysostome and Euthymius ) Peter was made much the better by this .

First , because it was a very good warning vnto him , not to presume any more on himselfe . And therefore Christ asking him whether he loued him ? He durst neither say I nor no.

Secondly , because God pardoning this his disloyaltie , it was but a further inflaming of his loue , and setting his heart more on fire in the zeale of his seruice ; according to that saying of our Sauiour Christ , He little loues to whom little is forgiuen . In a word , it was a fulfilling of Abacucs prophesie , If thou didst heretofore tread one step in the way of death , thou shalt now tread ten for it in the way of life .

Peter more iniurious to Christ , than all his enemies Psal. 142. 〈◊〉 ● . 12 Then he began to curse himselfe , and to sweare , &c , This his negation or deniall , was foretold by Dauid , I looked on my right hand , and beheld , but there was none that would know me . As also by Ieremie , They haue denyed the Lord , and said it is not he . S. Peter had learned in the schoole of Christ , Let your Communication be yea , yea , and nay , nay . The maid asked him if he were not one of Christs Disciples , He answered , I am not . But she reply'd vnto him , Thou art ; For thy speech doth bewray thee . But he , that he might auoid all spies , or any further inquirie , Began to fall a cursing , &c. How now Peter ? Art thou well in thy wits ? knowest thou what thou doest ? Thou that sawst thy Sauiour so glorious in Tabor , Thou that confessedst him to be the Sonne of the liuing God , Thou , whom hee called , together with thy brother Andrew , to be fishers of men ; Thou , to whom he stretcht foorth his hand in the sea , to saue thee from drowning ; doest thou not know him ? I know him not . O Peter lament thy ignorance , for thou hast beene more cruell to thy Master than all they that conspired against him , and laid their heads together to torment him : for as for them , some bound his hands , others his necke , others spat in his face , these buffeted him , those platted thornes on his head , others pulled him by the beard , and tugged him by the haire , one pierced his side ; but thou didst runne him through the heart . O Peter ( saith Saint Augustine ) What is become of your courage now ? What , of your great brags ? What of this your protestation and strong resolution , I will lay downe my life for thee ? And of that your , Why should I not follow thee , and die with thee ? There was no torment that troubled Iob so much , as that his friends should forsake him , My friends and familiar acquaintance stood afarre off from me . Dauid was not so sensible of any of all his persecutions , as that of his sonne Absalon ; And Iulius Caesar tooke it not halfe so tenderly at any of the other Traytors hands , as of his sonne Brutus , and therfore said vnto him when he stabd him , Et tu quoque Brute ? Ha Brutus art thou in this Conspiracie ? Gentiles and Iewes , Ecclesiasticks and Seculars , Patritians and Plebeyans , did all conspire against Christ ; but none of those iniuries that they offered him , toucht his heart so neere as Peters Deniall of him . That Iudas should sell him , betray him , and deliuer him vp into his enemies hands ; that the high Priests , Herod and Pilat should desire his death , and consent thereunto , it was nothing , because they hated him and were his professed enemies : But that Peter should denie him , to whom he had made such glorious promises , and hauing so often made offer vnto him of his life , that he should play the Renegado , and deale thus and thus , &c.

Then the Lord turned backe , and looked vpon Peter , and Peter went out and wept bitterly . Saint Luke like a good Painter drawes me Peter first with a cole , but now he giues him his more liuely colours . The first variegation and garnishment that he giues this peece , was , our Sauiour Christs looking back vpon Peter : How he looked on him , we haue handled elsewhere . The effect , which this his looking on him wrought , was the making of his heart to melt like waxe ; and the turning of Christs eye , the turning of Peters eyes into two fountaines . The Astrologers say , That he that is borne in the aspect of Mars , is sterne and cruell ; in that of Iupiter , mercifull and courteous ; in that of Mercurie , industrous and eloquent . The beams of the sun inlighten the ayre , dispellclouds , fertilize the fields , breeds pearles in the shels of the riuers , corall in the bottome of the sea , gold , siluer , and other mettalls in the veynes of the earth , and like a well ordred clocke , gouernes all the world . What shall the Son of righteousnesse doe then with the beames of his Eyes ? Sidonius Apolinaris reports of those of Thracia , The power of Christs eyes . That for to signifie the vertue and power of the eyes of our Sauiour Christ , they did paint a sunne , whence three Raies , or bright-shining beames brake forth : the one , raising vp one that was dead ; the other did breake a stonie heart ; and the third did melt a snowie mountaine ; and the Motto was this , Oculi Dei , ad nos . The beames of Christs eyes raise vp the dead , breake rocks , and melt snow , A facie tua ( saith Esay ) montes defluent . The fire which they hid in the transmigration of Babylon , the children of Israel found at their returne , turned into water ; but exposing it to the beames of the sunne , it grew againe to be fire , to the great admiration of the beholders : which is a figure of Saint Peter , who through his coldnes became water , but the beames of the Sonne of righteousnesse , raised a great fire out of this water . Pliny reports of certaine stones in Phrygia , that being beaten vpon by the beames of the sunne , send forth drops of water : But the beames of the Sonne of righteousnesse did not onely from this Petra , or stone Saint Peter , draw teares , but whole riuers of water . According to that of Dauid , Psal. 114. Which turneth the rocke into water-pooles , and the flint into a fountaine of water .

Saint Ambrose seemeth to stand somewhat vpon it , why Peter did not aske forgiuenes of his sins at Gods hands ? Inuenio ( saith he ) quod fleuerit , non inuenio quid dixerit ; lachrymas lego , satisfactionem non lego ; I find that he wept , but do not find what he said ; I read his teares , but read not his satisfaction . The reasons of this his silence , and that he did not craue pardon of God by word of mouth , are these :

First , because he had runne himselfe into discredit by his rash offers , and afterwards by his stiffe deniall ; and therefore thought with himselfe , That it was not possible for him to expresse more affection with his mouth , than he had vttered heretofore , Etiam si oportuerit me mori tecum , non te negabo , &c. And that tongue which had deny'd him , to whom it had giuen so good an assurance , could neuer ( as he thought ) deserue to be beleeued . And therefore our Sauiour questioning him afterwards concerning his loue , he durst not answer more than this , Thou knowest , ô Lord , whether I loue thee or no.

Secondly , he askes not pardon by words , because the pledges of the heart are so sure , that they admit no deceit . And for that , Lachryma sunt cordis sanguis , Tears are the hearts blood ; S. Ambrose therfore saith , Lachrymarum preces , vtiliores sunt , quam sermonum ; quia sermo in precando fortè fallit , lachryma omnino non fallit : The prayers of teares are more profitable , than of words ; for words in praying , may now and then deceiue vs , but teares neuer . S. Chrysostome saith , That our sinnes are set downe in the Table-booke of Gods memorie ; but that teares are the sponge which blotteth them out . And indeering the force of teares , he saith , That in Christs souldier , the noblest Act that he can do , is to shed his blood in his seruice , Maiorem charitatem nemo habet , &c. For what our blood shed for Christ , effecteth ; that doth our teares for our sinnes . Mary Magdalen did not shed her blood , but she shed her teares : And Saint Peter did not now shed blood , but hee shed teares ; which were so powerfull , that after that hee had wept , hee was trusted with a part of the gouernment of the Church ; who before hee had wept , had not gouernment of himselfe : The efficacie of Teares . for teares cure our wounds , cheere our soules , ease the conscience , and please God , O lachryma humilis ( saith Saint Ierome ) tuum est regnum , &c. O humble Teare , thine is the kingdome , thine is the power , thou fearest not the Iudges Tribunall , thou inioynest silence to thine accusers : if thou enter emptie , thou doest not goe out emptie ; thou subduest the inuincible , and bindest the omnipotent .

Hence it is that the diuell beareth such enuie to our Teares . When Holofernes had dryed vp the fountaines of Bethulia , hee held the Citie his : and the Diuell when he shall come to dry vp the teares in our eyes , when he hath stopt vp those waters that should flow from the soule of a sinner , hee hopes he is his . Elian of Tryphon , the Tyrant , reports of this one vnheard-of crueltie : Fearing his Subiects would conspire against him , he made a publike Edict , that they should not talke one with another ; and being thus debarr'd of talking one with another , they did looke very pittifully one vpon another , communicating their minds by their eyes . And being forbid by a second Edict , that they should not so much as looke one vpon another , when they saw they were restrained of that libertie likewise , wheresoeuer they met one another , they fell a weeping . This seemed to the Tyrant the damnablest and most dangerous conspiracie of all the rest , and resolued to put them to death . The diuell is afraid of our words , afraid of our affections , but much more afraid of our teares . O Lord so mollifie our sinfull hearts , that whensoeuer we offend thee , our words , our affections , and our teares , may in all deuotion and humilitie present themselues before thee , crauing pardon for our sinnes . Which we beseech thee to grant vs for thy deare Sonne Christ Iesus sake . To whom with the holy Spirit , be all prayse , honour , and glorie , &c.

THE XL. SERMON . The Conuersion of the good Theefe . MAT. 27.

Cum eo crucifixi sunt duo Latrones , vnus a dextris , & alter a sinistris .

There were crucified with him two theeues , one at his right hand , an other on his left .

THere are three most notable Conuersions , which the Church doth celebrate .

That of Saint Paul .

That of Mary Magdalen .

That of the good Theefe .

The one , liuing here vpon earth .

The other , now raigning in heauen .

The third , dying vpon the Crosse.

Of all the rest , this seemeth to be the most prodigious and most strange .

First , because Mary Magdalen saw many of our Sauiour Christs myracles , heard many of his Sermons ; and besides , her sisters good example might worke much good vpon her .

Secondly , Saint Paul saw Christ rounded about with glorie , more resplendent than the Sunne ; had heard that powerfull voyce which threw him downe from his horse , and put him in the hands of that dust whereof hee was created .

But the Theefe neither saw Miracle , nor Sermon , nor example , nor glorie , nor light , nor voyce , saue onely Christ rent and torne vpon the Crosse , as if hee had beene as notorious a theefe as those that suffered on either side of him .

Againe , How much the quicker is the motion , and the extreames more distant , repugnant , and contrarie , by so much the more strange and wonderfull is this change and alteration . This theef was a huge way off from either beleeuing , or louing our Sauiour Christ : and that hee should now on the sodaine and in so short a space , passe from a theefe to a Martyr , from the gallowes to Paradise , must needs be an admirable change . Mira mutatio ( saith S. Leo ) vt insidiator viarum , vsque ad Crucem reus , sit Christi repente Confessor , This is a wonderfull change , that a high-way robber , condemned here to the Crosse , should in the turning of a hand come to confesse Christ . In this one action did all the attributes of God shine and shew themselues in a most glorious manner ; and especially his wisedome , in making these extreames to meet and ioyne together so on the sodaine , and as it were in an instant . Eccl. 3. Ecclesiastes saith , That there is a time to bee borne , and a time to dye ; a time to plant , and a time to plucke vp that which is planted ; a time to slay , and a time to heale ; a time to breake downe , and a time to build ; a time to weepe , and a time to laugh : All these extreames did his wisedome knit and linke together . In this action meete those two extreames of being borne , and of dying ; for as much as wee see this theefe dye to the world , and to bee borne anew to Christ . ( And the death of the righteous , the Church stiles it a birth . ) Those of planting , and plucking vp that which is planted ; because grace is here planted in the soule of the theefe , and sinne pluckt vp . Those of slaying , and healing ; for that our Sauiour Christ receiues these mortall wounds in his owne bodie , and healeth those of the theefe . Those of building , and breaking downe that is built ; In regard that the body of sinne is destroyed , and the building of grace is set vp in him . Those of weeping and laughing ; in that the theefe doth now bewaile his sinnes , and laughes for ioy to heare the gladsome newes of heauen . In a word , the more incurable that the diseases are which a Physitian cureth , the more ( saith Saint Augustine ) is his skill and cunning to be commended .

Gods omnipotencie , was likewise seene herein : Saint Chrysostome saith , That it was so great a Miracle , that the Sunne should be darkened , that the earth should tremble and shake , that the stones should dash their heads one against another , or that the vayle of the Temple should bee rent in twaine ; as was the inlightning of a blind vnderstanding , the mollifying of a hard and stonie heart , and the remoouing from the soule , the vayle of it's ignorance . And the truth of this may very well bee prooued by Moses his rod , to whose Empire , though the earth , the sea , the elements , light , darkenesse , and all creatures whatsoeuer were obedient , yet could it not mooue hard-hearted Pharaohs brest .

He likewise discouered his omnipotencie , in making the Theefe an instrument to reuenge himselfe of the Diuell , of the Pharisees , of Pilat , and of the people .

Of the diuell , who ( as Saint Ambrose saith ) had blasoned it abroad to the world , and triumphed greatly therin , That our Sauiour Christ hauing but twelue Apostles , he had woon one of them from him ; persuading him , that it were the better life of the two to be a theefe , than an Apostle : but for a Iudas , a poore base theefe , which stole but blankes and farthings , from the pouertie of that sacred Colledge , Christ won a theefe from him , which had spent his whole life in the diuels seruice and had committed many famous robberies and notorious thefts . Theeues are the diuells weapons : but our Sauiour Christ being the stronger of the two , tooke from him the greatest theefe in the world , leauing him with his owne sword confounded and ashamed , Cant 1. I haue compared thee ô my Loue to the troupes of horses in Pharaohs charriots . Salomon had great store of horses of the Aegyptian race for to furnish his charriots , and to feare his enemies ( as the French vse to wage warre against Spaine with Spanish Gennets , ) He then saith , that as Salomon made war against the Aegyptians , with the horses of Aegypt : so the Church confoundeth the diuell with his owne Armes , which are theeues and robbers . Confounding and making ashamed Pilat , the high Priests , the Pharisees , and the people , with the tongue of a theefe . There is not any thing in the world more infamous than a theefe . Of all basenesse it was the greatest , that our Sauiour should die as a theefe . It was much that hee should become man , Exinaniuit semetipsum ; more that hee should take vpon him the forme of a seruant ; Formam serui accipiens ; and more then that , That he should be no more esteemed of than a worme of the earth ; and more yet then this , That he should take vpon him in his Circumcision the image of a sinner ; but most of all , that hee should die as a notable theefe , betwixt two theeues . In the garden he said , Ye come forth to apprehend me as if I had beene a Theefe . There he was taken like a theefe , here condemned to death as a theefe , that no man might take pittie of him . There is no man that dies by the hand of Iustice but is pittied of the people , saue only the theefe ; not one that takes compassion of him . He that seeth a theefe hung vp in the high-way , vseth as he passeth by , to say , Benedictum lignum , per quod fit Iustitia , Blessed be that gallowes , on which such good Iustice is done . The Church receiueth the Iewes , the Moore , and the Gentile , but will not entertaine a theefe . In Leuiticus , God did forbid the Weasil , and the Mouse , and the frog , also the Rat , and the Lyzard , and the Cameleon , and the Crocodile , and the Mole , as vncleane and vnfit to be eaten : and if you will but reade in the naturall Histories the conditions and properties of these creatures , you shall see that they are all theeues . It made many men maruell , That the Crocodile being so great a creature , the diuine Historian should reckon him vp amongst these other contemptible & small creatures . And Rodolphus Flauiacensis renders the reason of it to be this , That they haue all of them theeuish qualities . The Crocodile more particularly swims in the sea , runnes on the land , one while by day , another while by night ; she layes a verie little egge , which afterward growes to be a great beast , and goes still increasing as long as shee liueth ; and is not onely the stampe and figure of a Sea-pyrat , but of a Land-robber , which night and day seekes all occasions to rob and steale . Like vnto that theefe which in some poore country village , begins first to fall a pilfring of some sixe royalls , and from this so small a beginning , raiseth his stock to fiftie thousand Ducats , and comes at last to be a Regidor , a Cauallero , and a Titulado . And by this so vile and errant a theefe , as is here now treated of , our Sauiour Christ did confound all Ierusalem . He might haue made vse of the tongue of a Prophet , or an Euangelist ; but as Sampson shewed his valour in conquering a thousand armed men with the iawe-bone of an Asse , which had not approued it selfe to be so great , had he made vse of Golias his sword , or Hercules club , or of Theseus his mace , so our Sauiour Christ , &c.

Gods mercie in this case , did also shew it selfe exceedingly . Saint Augustine saith , That this Conuersion was an especiall Myracle of Christs affronts and wounds . He deliuered vp himselfe to the shame and reproch of the Crosse , that he might glorifie this theefe . That he might saue a theefe , was the intent of his dying betweene two theeues . And in another place , he saith , That he was nayled on the Crosse , and suffered his blood to be shed , that he might cleanse a will that was growne so aged and foule with sinne . Thomas saith , That it is Gods great mercie , that those that are growne old in their sinnes , should be saued : For , hauing by ill and long custome their taste so quite marred and spoyled , they abhor that which should giue them health , and dye in the end by the hands of their owne foolish longings . On their graues that died by the fire of Gods wrath , whilest the flesh of their quayles was yet betweene their teeth , this Epitaph was put ; Sepulchra concupiscentiae . For commonly , these their masters and their delights are both buryed together . And therefore S. Paul saith , 1. Cor. 10. Now these are ensamples to vs , to the intent that we should not lust after euill things , as they also lusted . The truth is alwayes answerable to the figure : and if you prolong your longings as they did in your life time , your death like theirs will be likewise bad . Saint Bernard treating vpon that place of Saint Matthew , Mat. 3. The axe is now put to the root of the tree , saith , That the tree doth for the most part fall to that side , whereunto the weight of it's boughs causeth it to incline ; and that our lustfull longings and desires are the boughs of this tree , inclining the contrary way . And therefore if a mans whole life shall leane wholly vnto sinne , and incline it selfe to wickednesse , it must be Gods exceeding great mercie , if it fall at last vnto Grace .

Gods mercy was also the more , in regard of this theeues blaspheming of him , The theeues likewise reuiled him . Saint Augustine , Epiphanius , Anselme , Saint Ierome , Saint Ambrose , and Beda saith , That the plurall number is put here for the singular ; and that onely one thiefe did blaspheme , by the figure Synedoche , or Analogia , as it seemeth to Saint Augustine ; which ( according to Saint Ierome ) is a figure frequently vsed in Scripture . Saint Luke saith , That the souldiers gaue our Sauiour vinegre to drinke , whereas the rest of the Euangelists speake onely of one . Exod. 32. Dan. 1● . Act 4. Psal. 2. Heb. Of the calfe , Exodus saith , These , ô Israel , are thy Gods . Nebuchadnezzar said to the three children , Sydrach , Misech , and Abednego , speaking of the Statue of gold , Ye will not worship our Gods . Dauid treating of Herod and Pilat , as appeareth by that of the Acts , saith , The Kings of the earth band themselues , and the Princes are assembled together against the Lord , and against his Christ . Saint Paul in his Catalogue which he makes of the Saints , saith , They stopped the mouths of Lyons ; Daniel being the onely man that did it : so , Secti sunt , When it was onely Esayas that was sawne asunder . Againe , Circuierunt me loris , which had onely reference to Elias . And it is a very vsuall phrase both in the Latine and the Spanish tongue , to say , Alexandros , Annibales , Scipiones , &c. And a maine argument hereof , is that sharpe and seuere reprehension wherewith hee rebuked his companion , that blasphemed Christ ; saying vnto him , Fearest thou not God , seeing thou art in the same condemnation ? Who if he had blasphemed our Sauiour , would neuer haue so roundly reprooued him .

Of a contrary opinion to this is Saint Ierome , Saint Chrysostome , Cyril , Hilary , Thomas , Origen , Theophilact , Euthimius , Saint Ambrose , and Saint Marke , and Saint Matthew seeme to expresse as much in plaine termes : but be it in that sence that they would haue it , it is but so much the more indeering of Gods mercie , who also hath compassion euen of the beasts of the field . According to that which Esay prophesied , Esay 43. Iob 58. The wild beasts shall honour me , the Dragons and the Ostriches , because I gaue water in the desert , and flouds in the wildernesse to giue drinke to my people , euen to mine elect : as if he should haue said , It is not much that the starres of heauen should praise me , or the Quire of Angels , or the children of God , which are captiuated by their knowledge of me , & the benefits that I haue heaped vpon them . But that a theefe , a villaine , one that was bred vp in bushes , and lay lurking to doe mischiefe in the thickest of the woods , and in mountainous places , that such a one should praise and magnifie my name , it must haue an Epithite beyond more than much .

Lastly , The diuine prouidenc● shew'd it selfe , in hauing hid and laid vp such it's treasures in a theefe , Hast thou entred into the treasure of the snow ? or hast thou seene the treasures of the hayle , Iob 38.22 . which I haue hid against the time of trouble ? &c. In the frozen brest of a sinner , and in those stormes of our sinnes , as thicke and as hard as hayle , God hath hidden and stored vp ( as Saint Gregorie saith ) against the day of trouble , the great and rich treasures of his grace .

There were two theeues crucified with him , one on the right hand , and the other on the left . The doubt which in this storie doth most grauell mens thought , is , That of two theeues which were crucified on either side of our Sauior , the one should be saued , and the other damned . S. Aug. renders two reasons thereof . And first of all we are to suppose , that there it not any cause of predestination : Before that they had done either good or euill , I loued Iacob , and hated Esau ; So saith Saint Paul . And in another place , Hath not the Potter power out of the same masse or lumpe , to make one vessell for honour , and another for dishonor ? Some for to serue in the kitchin , and some to set vpon the table . The iudgements of God are secret , which wee must rather reuerence than inquire into , crying out with the same Apostle , O altitudo aiuitiarum , &c.

Secondly , it is to be supposed , that of our vocation to faith , there is likewise no cause giuen . And therefore in this point , we must take Saint Augustine along with vs , who saith , Quare hunc trahat , hunc non trahat ? id est ; Ad fidem , noli iudicare , si non vis errare . Iudge not , why he drawes this man to Faith and not that .

And here Saint Augustine brings in the example of Pharaoh and Nebuchadnezzar , whom God sought to draw vnto him with one and the selfe-same kind of force and violence : But the one did follow him that lent him his hand to direct him , and the other refused to be guided by him . They were both men according to nature ; both Kings , according to their dignitie ; both had sinned alike , Quoad culpam , for they had made Gods people slaues , and vsed them very ill and hardly ; and quoad poenam , they were both of them punished with stripes from heauen . The warning was alike to both : but how then comes it to passe , That the meanes being in both alike , the ends should be so diuers and different ? That the one should acknowledge Gods power , and repenting his wickednesse , sorrowed with teares , and said , I Nebuchadnezzar praise and glorifie the King of Heauen ; But the other persisting in his obstinacie , said , I know not the Lord , Who is the Lord ? &c. In this account may come in those two seruants of Pharaoh , which were fellow-prisoners with Ioseph , whereof the one was saued , and the other hanged . We may likewise put into the reckoning those two , of whom Saint Matthew saith , that grinding in one mill , The one shall be receiued , and the other refused . Mat. 24. And those two , who standing by Aaron , when he was offering incense , the one was strucken dead , and the other remained aliue . And as in the Tribunall of iudgement , God shall put the sheepe on the right hand , and the goates on the left , and shall separate the good fishes from the bad , and chaffe from the corne , and the tares from the wheat ; so in the Tribunall of the Crosse , Leo the Pope saith , he condemned the blasphemous theefe , and saued the good theefe .

The second morall reason , was to teach vs in those two theeues , The nature of Hope and Fea●e . the easiest and the safest way to heauen : To wit , That a soule should liue betweene hope and feare . Feare is the bridle which holds in Hope ; Hope is the anchor which secureth Feare . Feare makes thee a coward , considering what thou art , & the smal worth that is in thee : But Hope makes thee confident , considering what God is , and his infinite clemencie . Vpon these two vertues , God imployeth all his fauours , Gods eyes are vpon those that feare him , and those that trust in his mercie : For he hath his eyes nayled vnto those which feare him , Gen. 49. and place their hopes on his goodnesse . Iacob prophesied of Isachar , That he should be a strong Asse , cowching downe betweene two burthens . It is a common saying , That those are not to be trusted that liue between two Kingdomes : because borderers ( for the most part ) are a bold and vnruly people . But here it is quite otherwise , The best people for heauen , are those that liue between the Feare of hell , and the Hope of heauen . Saint Augustine declares the extraordinarie happinesse of this vertue of Feare , Beatipauperes Spiritu , Blessed are the poore in Spirit , For they that haue much to loose , liue still in feare . A stout Roman being threatned by Caesar , told him , Mihi senectus metum ademit , Old age hath made mee fearelesse : Hee had but a few yeares to liue , which made him esteeeme the lesse of the losse of his life . But the righteous considereth with himselfe , that he hath eternall yeares to loose , I had those yeares still in my mind ; Iude. w●e therefore vnto them that haue followed the wayes of Cain , and are cast away by the deceit of Baalams wages . There are some which build too much vpon their owne confidence , like vnto Balaam , who hauing been both disobedient and couetous , would yet notwithstanding dye the death of the righteous . Num. 33. Without Hope , what good can man inioy ? The diuell vsed all the tricks and deuices that his wit was able to inuent , to put Iob out of hope : For which end he made vse of two meanes .

Sathans practise to depriue Iob of Hope . The one he took from the earth , by procuring that those his friends , on whom he most trusted , and hoped for greatest comfort from them , should cast him downe , and driue him into despaire , by their bitter words and sharpe censures .

The other from heauen , by getting fire to descend from thence ; speaking in these two thus vnto him , What shouldst thou now doe but despaire and die , seeing thou hast nothing to hope for either from heauen aboue , or earth beneath . He hath not onely robbed mee of my leaues and my boughs , tearing downe my branches , but hath rent vp my hopes by the rootes . And yet for all this , saith patient Iob , Though he kill me , yet will I trust in him . Saint Ambrose saith , That God doth most of all resent the sinne of desperation ; Not because of all other sinnes it is the greatest , but because it is most preiudiciall to man : for it shuts vp the passage to blessednesse , and barres the doore of heauen against vs ; God being more sensible of the hurt we doe our selues , than of the wrong wee doe him . And therefore Iudas his despaire did much more trouble him , than did his selling of him : for in selling him , he did but shew what little reckoning he made of his Humanitie ; but in his despairing , the base opinion that he had of his Diuinitie . Vae illis ( as before ) qui in viam Cain abierunt , Gen. 4. Woe vnto them that haue followed the wayes of Cain . Now the worst of those wayes that Cain tooke , was his despaire , Maior est iniquitas mea , quam vt veniam merear ; as if he should haue said , God either cannot or will not pardon so grieuous and hainous a sinne as this is . Yet we see , that God did permit , that he might lay some good ground for our Feare , that one of the theeues should be damned : and that it is neither our dying side by side with Christ , nor his bedashing vs with his diuine blood , neither the prayer which he made to his Father with teares in his eyes , nor the hauing of the image of a Crucifixe , or of the Virgin Mary hanging at our beds head [ but the wearing of Christ in our hearts by Faith ] could do this theefe any good , or keep him from leaping at once from the Crosse vnto hell : and yet he would that the other should be saued , not onely as he was a theefe , and to finde pardon of that particular offence ; as to lay a foundation for the Hope of forgiuenesse , for all other sinnes whatsoeuer committed by vs in this world , and to the end , that his absolution ( as Saint Augustine saith ) and his indulgence might serue as a comfort to all Christians , For , as in Adam we lost Paradise ; so in the theefe we got it againe . Certaine desperate fellowes vttered by Ezechiel , Our bones are dryed vp , and our hope is perished : But God in answer sayes vnto them , I will open your Sepulchres , and put life into those your drie bones ; doe ye not therefore despaire . And for the better ingrafting of this truth in his peoples hearts , he raised vp a whole field that was full of these bones , &c. Arnoldus the Abbot saith , Non habet metas diuina clementia : Sit , qui inuocet ; erit , qui exaudict : Sit , qui poeniteat ; non de●rit qui indulgeat : Gods mercie knowes no bounds , nor limits . Let man call , and God will heare : let man repent , and God will forgiue .

We indeed receiue things worthy of that we haue done , but this man hath done nothing amisse . This whole Historie doth depend vpon these foure points .

The first point , are those motiues , which moued this Theefe to be conuerted .

The second , The great good hap that he had .

The third , The diligence that he vsed on his part , that God might pardon and fauour him .

The fourth and last , The fauour that he did him , and the great reward hee bestowed vpon him .

Amongst other Motiues , the first shall be the Title of the Crosse , Iesus Nazarenus Rex Iudaeorum , Iesus of Nazareth King of the Iewes . It was prophesied , That his Kingdome should take it's beginning from the Crosse , Motiues iuducing the theefe to his conuersion . Dominus regnabit à ligno . The Iewes did secretly honour the word à ligno ; The Saints did openly reuerence it . Christ had giuen great pledges in his birth , that hee was à King , by Angels , Shepheards , and Kings ; In his life , by the obedience of all sorts of creatures , Who is this whom the winds and seas obey ? By the voices of the Diuells themselues , by the whips of the Temple , and by his last Supper . Here bee some standing here which shall not taste of death vntill , &c. In his passion . My kingdome is not of this world ; and ye shall see the Son of man comming in power . But in his death hee gaue farre greater pledges . All the creatures gaue testimonie of their Creator ; The diuels cried out ( so sayes Eusebius Caesariensis ) Pan magnus interijt . And howbeit , on Pilats and the peoples part , the Title of the Crosse was placed there in scoffe and scorne of him ; yet the diuine prouidence made vse of these liuing instruments . And as in the creation he walked on the waters , so in the reparation of mankind , he passed through punishments and paines ; of our Sauiour Christ , making their iests turne to earnest : The same consideration being likewise to be had , concerning the Crowne , the Scepter , and the Robe of purple , which in derision they put vpon him , &c.

Hilarie and Bonauenture both say , That our Sauiour Christs Patience , was one great Motiue ; In heauen , the Father , the Sonne , and the Holy Ghost beare witnesse ; Io● . 5. In earth , the Holy Ghost , Water , and Blood : All these testimonies proue the Diuinitie of Christ . But to let passe those of heauen ; The Holy Ghost doth prooue that hee was a Diuine person , whose voyce was so powerfull when the Spirit tooke his leaue of his body , that it forced the Centurion to say , Vere filius Dei erat iste , Mar. 15. Truely this man was the Son of God . The Water ( which was miraculous ) prooues , that he was a Diuine person ; for it is not possible , that water should naturally flowe from a dead body . The Blood , that prooues it , not onely in regard of it's muchnesse , but that it was shed with so much patience . For though his wounds were many , and his torments great , yet like a sheepe before the Shearer , he neuer once opened his mouth , or shew'd the least resistance . And Euthymius , and Theophylact adde , That the prayer which he heard him make to his Father , Father forgiue them ; ( which was the first that he vttered on the Crosse ) did worke that amasement in this theefe , That he said with himselfe , Sure this is no man : And thereupon began to haue an assured hope of the forgiuenesse of his sinnes . For ( thought he ) he that is so desirous to pardon those that had vsed him so cruelly , not onely tormenting him in his body , but also scoffing and flouting at him , to vexe ( if it were possible ) his soule , will surely farre more willingly pardon me , who being heartily sorry for my sinnes , desire to become his seruant . I haue heard that the Kings of Israel are mercifull : but none of them all had so generous and free a heart , as our Sauiour Christ . Tertullian saith , That hee came into the world , for to shew himselfe a God in his suffering ; making Patience the badge and marke of his Diuinitie . Patience the badge of Christs Diuinitie . And that the power which he shewed in pardoning , being so great ; much greater was that which hee shewed in suffering . It was much that he should suffer for man , much more in that he suffered for man , when as man would not suffer him to be God . To admit a Traytour to his boord , to bid him welcome , to feast him , and make much of him , that finding himselfe so kindly vsed , he may make him surcease from his plotted treasons , winning him vnto him by these and the like courtesies , well may a man doe this ; but that God should admit a Iudas to his table , that he should eate with God , God witting , That he would goe from the table to execute his treason , to sell God , and to deliuer him vp into the hands of his enemies , onely God and his patience could suffer so great an iniurie : which made Saint Augustine to say , A potentia discimus patientiam .

S. Chrysostome , Origen , and S. Ierome , are or opinion , That the alteration of the sunne and the elements , wrought the same effect vpon the theefe , as it did vpon Dyonisius in Athens , when he cryed out , Either the world is at an end , or this man is God . Vincent Ferrariensis saith , That the shadow of our Sauiour Christ did inlighten this Theefe . And that the shadow of Saint Peter healing bodies , it was not much , that the shadow of Christ should heale soules . Whereunto may be applyed that of Dauid , Thou hast shadowed my head in the day of battaile .

Petrus Damianus saith , That the blessed Virgin might bee a meanes of this Theeues Conuersion , by intreating her sonne , that he would be pleased to open the eyes of his soule : Whether she were mooued thereunto , because the good theefe did not reuile Christ , or whether ( which Saint Augustine reports , though some attribute the same to Anselmus ) That in her iourney to Aegypt , hee being Captaine of the Theeues , did the blessed Virgin many good seruices , being much taken with the prettinesse of the child , and the sober and modest countenance of the mother ; sure I am , that it was a happines so sole in the world , & consisting of such strange circumstances , That no man did , or euer shall enioy the like good lucke . And as we cannot expect a second death of our Sauiour Christ ; so such a second happy incounter as this was , cannot bee hoped for . This Theefe came in that good time , when as heauen did shoure downe mercies ; when there was a plenary Indulgence and Iubilee granted ; when God did poure forth the balme of his Blood for to ransome man ; when the doores of heauen , and the wounds of Christ were equally open ; when the fountaine of liuing water , did cry out in the middest of the world , If any man thirst , let him come vnto mee and drinke ; when our Sauiour had such a longing desire to see the fruit of his labors and sweats ; when he had put that petition to his Father , which began with Ignosce illis , Forgiue them : And it seeming vnto him , That his Father was too slow in granting his request , he did thus pittifully complaine vnto him , O my God , my God , why hast thou forsaken me ? Why came I into the world ? Why was I borne in pouertie , liued in labour , and dyed in sorrow ? What ? Haue I laboured then in vaine ?

Secondly , it was his happinesse , ( as Saint Gregory Nissen hath obserued ) That he inioyed our Sauiour Christs side , and his shadow ; that he was so close vnder his wing . He that sayles in a little Barke with a powerfull Prince , as it succeeded vnto Iulius Caesar , Caesarem vehis , & fortunam eius , It is not much that he should be fauoured . Saint Ambrose saith , That as long as Peter stucke close to Christs side , he did set vpon a whole squadron at once ; but when he was gone but a little further off from vnder his wing , a silly maid did out-face him , and made him turne coward . And when hee began to sinke in the sea , because he was neere Christ , Christ stretcht out his hand vnto him to saue him , whereas if he had beene but two strides further from him , he might haue beene in danger of perishing . Saint Cyprian stiles him , Collega Christi , Christs Colleague , His fellow and companion . When one goes forth into the field vpon a challenge , one girts his sword vnto him , another buckles his armour , and others accompany him into the field ; and if he get the victorie , all doe share in the glory of the Conquerour . In that his combat in the desart , the Angels did wait vpon him : In that combat of his death , an Angell comforted him . The Theefe , he goes along with him for companie , and all doe partake of his glory .

Thirdly , Saint Chrysostome saith , That he met with another happinesse , to wit , That he dyed as Christ did , vpon the Crosse : God hauing proposed heauen vnto vs in Conquest ; onely he shall inioy it , that can get it by force of Armes . But the Crosse doth excuse them this labour ; For , it being heauens key , The Crosse is heauens Key . whosoeuer shall come therewith , may enter without any violence ; but others must be forced to knocke , and that hard , at the gates , and it is well if with a great deale of labour he can get in at last . Saint Bernard saith , That the leagues which are betweene earth and heauen , are without number ; but he that hath a familiar , let him bestride but a sticke , and with that woodden horse he will trauell in two houres from Madrid to Rome : This vertue the Crosse inioyes , with much more aduantage ; doe but fasten your selfe to that , and in an instant you shall be conueyed to heauen . And expounding that word , Dum veneris in regnum tuum , this Saint saith , Et tum vidit , Then , euen then did he see him taking his iourney for heauen , and said vnto him , Lord remember me when thou commest into thy Kingdome .

Fourthly , it was his good hap to stand mainely then for Christs honor , when in a manner all the world had forsaken him , Quando Petrus ( saith S. Chrysost. ) negabat in terrae , Latro confitebatur in Cruce , When Peter denyed him on earth , the Theefe acknowledged him on the Crosse. When Iudas ( saith S. Ambrose ) sold him as a Slaue , then did the Theefe acknowledge him for his Lord . O my good Theefe ( saith S. Aug. ) What couldst thou see in a man that was blood-lesse , blasphemed , abhorred , and despised ? What Scepter ? what Crowne couldst thou hope for from him , whose Scepter was a reede , whose Crowne thornes ? &c. Dauid commanded his son Salomon , 3. Reg. 2. that he should shew kindnesse to the sonnes of Barzillai the Gileadite , and cause them to sit downe and eat with him at his owne table , because they stucke close vnto him in his tribulation .

Fiftly , That he had the good happe to bee there iust in the nicke when Christ was crowned with a Crowne of glorie , and had made this his wedding day , and all things were ended according to his owne hearts desire : and therefore so noble a bridegroome could not but conferre answerable fauours ; and so great and generous a King , do no lesse than bestow a Crown vpon him Shi●ei railed against Dauid , when flying from Absalon , he went halfe naked and vnshod , by the skirt of a mountaine ; but when the war was ended , he prostrated himselfe at the Kings feet , and said , Let not my Lord impute wickednesse vnto me , nor remember the thing that thy seruant did wickedly , when my Lord the King departed out of Ierusalem , that the King should take it to his heart : for thy seruant doth know that I haue done amisse . But Abishay the sonne of Zeruiah answered and said , Shall not Shimei die for this ? because he cursed the Lords annoynted ? Shall foure words of submission saue the life of this blasphemous dog ? But Dauid said , Shall there any man die this day in Israel ? Dost thou not know , that I am this day King ouer Israel ? Make account that they now crowne me anew , and that it is fit that I should shew my selfe franke and generous , not conferring fauours according to the merit of him that askes them , but according to the liberall disposition of him that doth them .

This good fortune no man may expect , much lesse depend vpon : and therfore Eusebius Emisenus saith , Repentance must not be delayed . Periculosum est in vltimum diem promissa securitas ; And that the example of the Theefe , doth not fauour deferred amendment till a mans death : And though we are not to streighten Gods franke-heartednes ; and howbeit it may be presumed , that in that houre many theeues are in Gods secret will saued ; yet did he onely leaue this one publike example vnto vs , Onely this one , ( saith S. Bernard ) that thou mayest not presume ; and only this one , that thou maiest not despaire . And weighing those words , Verely , I say vnto thee , to day shalt thou be with me in Paradise ; he saith , That he did bind it with an oath , as he vsed to doe in matters of greatest moment and difficultie : To thee onely , not to any other , shall befall the like extraordinarie good hap ; for thee onely , was this Hodiè ordained . Here then mayest thou see the rarest accident that euer hapned , earth and heauen reconciled , whilest riuers of Diuine blood , run streaming from our Sauiours side for our saluation .

But some one will aske me , How comes it to passe , that this Theefe in so short a space knew the set time and season of this his happy chance , when as Ierusalem in so many yeares could not light vpon the like encounter ? S. Augustine , S. Chrysostome , and Leo , answer hereunto ; That he had Christ for his Master , who reuealed the same vnto him , complying with that deliuered by Ieremie , De coelo misit ignem , & eru diuit me . Gregorie Nissen saith , Repleuit eum eruditione Spiritus Sancti . Cromatius ; In ipso crucis candelabro sol resplenduit , The Sun did shine vnto him vpon the candlesticke of the Crosse. Theophilact doth here apply that parable of Saint Mat. No man doth light a candle , and set it vnder a bushell . In a word , this light was so powerfull , that it awakened this drowsie and sleepie theefe , snorting in the security of sin , leauing him so well instructed , that S. Augustine saith , He remained as a Master in the Church .

First of all , he vsed extraordinarie diligence in taking hold of this treasure , leauing all , that he might not loose this , He gaue God all that was in his free power to giue him . He had his hands and his feet nayled vnto the Crosse ; onely hee had left free vnto him his tongue , and his heart : imploying in Christs seruice , whatsoeuer was in his freedome to performe ; as his tongue in defending him , and his heart in louing him .

Secondly , He did not stand waiting for the last plucks of Hope . Emisenus saith , That it was not his last houre , but the first , wherein hee knew his Sauiour Christ to be God . It is now sixtie yeares since ( dearely beloued ) that some of you haue knowne him , and yet yee deferre your repentance till the houre of your death .

Thirdly , he confessed his sinnes , and how deseruedly he did suffer , Wee indeed receiue things worthy of that we haue done . For he that will goe about to craue pardon for his sinnes , the first step to forgiuenesse , is to accuse himselfe of them . Dauid entred in this way , and the Prodigall , when they cryed Peccaui ; so did the Publican , Propitius esto mihi Peccatori . And the Wise man teacheth vs to get in this way , Dic tu prius iniquitates tuas , vt iustificeris . Iustus in principio sermonis accusator est sui . Saint Bernard addeth , Sui non alterius , He is his owne accuser , not another mans . Saint Chrysostome , That if the Theefe had not confest the faults of his life , he would neuer haue presumed to desire Christ to remember him in his death . Saint Augustine , That if Adam had not sought to excuse himselfe , God would neuer haue thrust him out of Paradise . Saint Chrysostome doth much lament it , that our Sauiour saying ; One of you shall betray me ; and prophesieng the bad end that he should make , Iudas should not confesse his fault , but should so boldly vtter as he did , Is it I Master ? Hee should haue left out then Nunquid , Is it I ? and said , Ego sum , I am the man ; then had hee not lost heauen by a word . Saint Gregorie , That the Theefe neuer shewed himselfe so subtill and so craftie in the office of theeuing , as now ; for with this his last theft , he repaired all the thefts of his forepassed life , Alij latrones , latrocinio vitam perdunt , hic autem latrocinio vitam f●rator sempiternam , Other theeues by theeuing loose their life ; but this theefe by theeuing , handsomely robs heauen , and goes cleane away with an euerlasting life .

Lord remember me when thou commest into thy kingdome , &c. As this petition was a very humble one , and a modest one ; so was it a most discreet one .

First of all , all mans happinesse doth consist in Gods hauing vs in his remembrance . Those that are predestinated , Man is nothing but as God remembers him . haue their names writ downe in the book of Life ; of the Reprobat there is no mention made in that book . Dauid askes the question , What is man that thou art so mindfull of him ? Saint Augustine saith , That the second part of this verse is an answer to the former . Qu●a est homo ? What ? Quod memor es eius . For man is neither more nor more worth , than as farre foorth as hee is in Gods good remembrance . Naturall Philosophie doth multiplie the definitions of man ; but in Christian Philosophie , there are onely two . Two definiti●ons of man .

The one , Deum time , & mandata eius ser●a . Hoc est omnis homo . All mans being doth consist in fearing God , and keeping his commandements .

The other , Quod memor es eius , His good continuance in Gods memorie ; and this is implyed in , Memento mei , Remember me . I do not desire that thou shouldst make me a free Denizen of thy Kingdome ; nor that thou shouldst honour me , as thou doest those that haue truly serued thee ; but only that thou wilt be pleased to remember , That though I do not dye here for thee , yet I dye with thee : And that it grieues me to the very soule that I had not known thee , that I might haue suffered the torment of this Crosse in thy seruice , and for thy sake , and that I might haue laid down my life , nay a thousand liues , if I had had so many , for thy loue . O Lord haue therefore mercie vpon me , and suffer me to suffer not onely so long as my life , but as the world lasts , so that at last thou wilt but thinke vpon me . Considerabat ( saith S. Augustine ) facinora sua , & pro magno habebat , si ei , in fine mundi parceretur , He did throughly weigh his owne wickednesse , and would take it for an exceeding great fauour , that when the world should haue an end , he might haue his sinnes forgiuen him . He had happely heard that which our Sauiour Christ said , Videbitis filium hominis , venientem in potestate , &c.

Saint Gregorie doth discourse very wittily of the Theologicall and Morall vertues of this Theefe . And beginning first with his faith , he compares it with that of Abraham , of Esay , of Moses , of the three Disciples , of Nicodemus , and Nathaniel , with that of Saint Paul , and that of the Canaanitish woman ; and hee seemes to preferre it before all theirs : For , if Abraham beleeued , Gen. 15. hee spake with God in person , hee had many present fauours done him , and faire and ample promises , of f●r greater future blessings . If Esay beleeued , it was because hee saw him sitting in his throne in great State and Maiestie , Isay 6. garded round about with Seraphins , which cryed , Holy , holy , holy is the Lord of Hosts , the whole world is full of his glorie . If Moses beleeued , it was because he beheld him in a flame of fire , Exod. 5. out of the midst of a bush , seeing the bush burne with fire , and yet the bush not consumed . Mat. 17. If the three Disciples beleeued , it was because they saw him transfigured in Mount Tabor , in that glorious manner , That his face did shine as the Sunne , and his clothes were as white as the light ; whilest a bright cloud shadowing them , they might heare a voyce from heauen , saying , This is that my beloued Son in whom I am well pleased ; not betweene two theeues , but betweene two Prophets . If Saint Paul beleeued , it was because he had been rapt vp to the third heauen , and had seene strange sights , &c. If Nicodemus and Nathaniel beleeued , if the woman of Canaan , and many others , they were mooued thereunto by the Scriptures , and by our Sauiour Christs myracles . But this Theefe neither saw him in his offered fauours , nor in his Throne of Maiestie , nor in the firie bush , nor transfigured in the Mount , nor knew any thing of the Scriptures , nor of his myracles ; onely he knew that Iudas had sold him , that his Disciples had forsaken him , and that he was reuiled and hated of the people , &c. Et tanquam in gloria adorat , And yet hee adores him ( saith Chrysostome ) as if hee were alreadie in glorie . Videt ( saith S. Augustine ) in cruce , & rogat quasi sedentem in coelis , Hee sees him hanging vpon the Crosse , yet sues vnto him as if he were sitting in ●eauen . Huic fidei , quid addi possit , ignoro . What more may be added to this Faith , I know not . Those were wauering in their faith , which saw him raise vp the dead ; and yet this Theefe firmely beleeues , who saw him hang vpon the Crosse. Leo and Eusebius Emissenus , indeere this his beleefe . He did verily beleeue , That our Sauiour Christ should rise againe ; for hee would neuer haue made a sute vnto him , whom he saw was a dying man , if he had thought there had been an end of him . He assuredly did beleeue the immortalitie of the soule , and looked after another life ; being more carefull thereof , than his fellow-theefe , who desired only this temporal life ; saying vnto Christ , Salua temetipsum & nos , If thou be that Christ , saue thy selfe and vs . This our good Theefe beleeued that which Christ spake before Pilat , My Kingdome is not of this world : Quite contrarie to those Apostles of his , who stroue for chaires of preheminence , one desiring to sit at his right hand , the other at his left , supposing his Kingdome to bee a temporall Kingdome .

No more was his Hope . Againe , His Hope was no lesse great than his Faith , Quis credet ei , qui non habet nidum , &c. Who will ground the hopes of his happinesse vpon that man , that hath not a house to put his head in , nor a bed to sleepe in ? yet this Theefe had set vp his rest vpon him that had no resting place . Great was the hope that Daniel had in the Lyons Den , but he there saw that the Lions did lick the shooes on his feet , like louing Curs . Great was Aminadabs confidence , who was the first that aduentured to set vpon the sea , and to enter the deepe ; but he had seen great prodigies in Aegypt . Great was that assurance of Dauids , when being beset round on al sides by Saul , his souldiers said vnto him , Transmigra in montem , sicut passer . But he answered , Ego dormiui & somnum coepi , surrexi quia Dominus suscepit me , they would haue had him flye like a bird vnto the hill ; But hee told them , That hee would lay him down , Psal. 4. and sleep in peace , for the Lord was his keeper , and would make him dwell in safetie . He had such confidence in his God , that hee tooke no great care concerning his enemies .

Lastly , His Loue was no lesse great than his Hope , Loue ( saith Salomon ) is as strong as death . But here Loue was much more strong than death , for death was now scorned by Loue . They hung not him vp vpon the Crosse for any loue that he bare to our Sauiour Christ ; yet before he dyed , he would haue giuen a thousand liues to haue purchased his loue , and it was a greater griefe & torment vnto him , that he saw he was not crucified for Christ , than the Crosse it selfe was vnto him . So that beginning to suffer like a Theefe , hee became to dye like a Martyr .

Hodie mecum eris in Paradiso .

To day shalt thou be with me in Paradise . Neuer did any former ages see a fauor comparable vnto this .

First , in regard of that which heauen is in it selfe ; being that next vnto the hypostaticall vnion , it is the greatest good that the omnipotencie of God can giue vs . All other good leaueth vs still hungry ; this onely affoordeth fulnesse , I shall be satisfied when thy glory shall appeare . All doe seeke after heauen , and doe appetere Deum , as their vltimum bonum , Desire the fruition of God , as their chiefest felicitie . But because they neither know what God nor heauen is , they haue scarce peept in with their heads within the doores of that Supreame Princely Pallace , but that they are rauished with that strange and vnspeakeable admiration , that blessing themselues , they breake out in this manner ; This surely is God . The glorie of the heauenly Paradise . Their weake apprehension not being able to conceiue the least glorie of that great Deitie , so that Esay might very well say , I am found of those that seeke not after me . The capacitie of our conceit , and the modell of our imagination , is but a thimblefull , in respect of that immense Ocean of Gods greatnesse . And therefore true is that saying , That the Iust doth finde that which hee doth not seeke for . And if the crummes which fall from that diuine Table , doe robbe a man of his vnderstanding , banish all other thoughts from him , and doe as it were alienate him from himselfe , how will he be transported , when he shall drinke at the fountaine of that riuer of delights , and when God shall say vnto him ; Open thy mouth wide , and I w●ll fill it . So incomparable is the greatnes of this good , That God suffers himselfe to be rob'd by the labours and sweats of man . When we buy a thing dog-cheape , we vse to say it is stolne . Put in one scale , fastings , almes-deedes , sacke-cloth , and ashes , the torments of Martyrs , the troubles of Confessours ; and in another scale , one houre , nay one minute of heauen , and in reason of buying and selling , heauen is robbed by vs . And hereunto doth allude that phrase in Scripture , Et violenti rapinus illud ; And the violent take it by force . Now then , that after so many thefts , robberies , deaths , our Sauiour Christ should grant so great a good to this Theefe , a greater fauour cannot be imagined .

Secondly , in regard of the aduantage he had of others . We know , that in glory , some shall enioy more , some lesse , As one starre d●ffers from another in brightnesse . All shall inioy eternal glorie , but not all the same degrees in glorie . But consider I pray you the great aduantage that this Theefe made ; for he held it to bee a great happinesse vnto him , if God would be but pleased to afford him any the least corner of heauen . Abbot Arnaldo , a graue and antient , Authorhathaduentured to say , That God had giuen him the chaire wherein Lucifer sate . S. Cyprian saith , Quid tu Domine amplius Stephano contulisti ? &c. Oh Lord , what could that Protomartyr Saint Stephen inioy more , or that thy beloued Disciple which did leane his head in thy bosome ? And ( as Cirillus Ierosolimitanus saith ) What could the long seruices of those that endured the heate of the day , obtaine more at Gods hands ? But God makes them this answer , I do not thee no wrong , didst thou agree with me for a pennie ? Some labourers were working hard at the Vineyardfrom the first houre ; others from the third houre ; others began at the ninth houre ; others when the sunne was vpon setting . First came Adam , then Noah , after him Abraham , and the rest of the holy Prophets : but the Theefe came iust at the Sunne-setting .

Saint Chrysostome saith , That the same day that Adam was cast out of Paradise of the earth , the same day did this Theefe enter into the Paradise of heauen . The word Amen , or verely , doth imply as much . Aniently the Tribes were diuided & set apart vpon two hils ; the one breathing forth curses , Cursed is he that honoureth not his Father , Cursed is he that leadeth the blind out of the way : the other blessing ; Blessed be thou in the Citie , blessed in the field , &c. Onely the difference was in this , That to these their maledictions and cursings , they did euer say Amen . For ( as it is in the Prouerbe ) Para el mal sobraua pann̄ , For ill , there was neuer yet cloth wanting ; there was stuffe still enough ready at hand . But to their blessings , they answered with silence , reseruing their Amen , or , So be it , for the comming of our Sauiour Christ , from whom all our good was to come . And Theodoret giues vs this note withall , That those that silenced their Amen , were those that were to be fathers vnto Christ , according to the flesh .

Fourthly , in regard that this fauour is made the greater by it's quick dispatch , Hodie mecum eris in Paradiso , To day shalt thou be with me in Paradise . Theophylact and Tigurino , read , Amen , dico tibi hodie , Making there the point . But this ought not to be receiued , as Cassianus prooueth it , but that this Hodie must goe hand in hand roundly along with Mecumeris . And Iustin Martyr saith , Iuxta fluenta plenissima , gratiam simul accepit & gloriam , Grace and glorie with a full tyde , came flowing in both at once vpon him . S. Ambrose saith , That our Sauiour Christ made this exceeding great haste , Ne dilatione gratia minueretur , Lest the fauour he intended to do him , should be lessened by delay . This fauour farre exceeding all the rest in the world besides ; As that of Alexander towards Perillus , demanding a dourie of him for his daughter ; and that of the Gardiner , who had the Kingdome of Sidonia giuen him ; or than that which Herod offered to his daughter Herodias , or Assuerus to Queene Hester , Mar 9. Ester● . Si petieris dimidiam partem Regni mei , &c. If thou shalt aske the one halfe of my Kingdome , &c. And because Bis dat , qui citò dat , He doth a double curtesie that doth it quickly . Least delay might lessen the Doners bountie , Hee therefore saith , Hodie mecum eris , This very day shalt thou be with me , &c. S. Ambrose saith , Quod magis ve●ox erat premium quam petitio , That the reward was quicker than the request . Seneca sayes , That hee that giues , must not giue slowly : for the willing mind wherewith it is done ( being therein the most to be esteemed ) it looseth much of it's estimation by it's slow proceeding . Leo the Pope saith , That it was a great fauour from Christ , to put this so humble and so discreet a petition into the Theeues heart ; but a farre greater fauour to giue him such a good , and quicke dispatch . Ioseph foretelling Pharaohs seruant of his libertie , being then his fellow-prisoner , said vnto him , Memento mei , Haue me in remembrance with thee , when thou art in good case : But for all the others faire promises , he continued two yeares after in prison . But the Theefe had no sooner said Memento mei , but his Sauiour saw him dispatcht . O happy theefe , thou didst negotiate well , and with a good Iudge , that could dispatch thy businesse so quickly , and so well .

Lastly , in regard of it's bountie and freenesse , the reward outvying the request ; hauing more fauour done him than he desired . His reward exceeds our requests . Vberior ( saith S. Ambrose ) est gratia quam precatio . God hath vsed ( and still doth ) the like liberalitie towards many . Abraham desired a sonne to inherit his estate , and a sonne was giuen him , from whom God was to descend . Iacob beg'd Beniamin , and god gaue him both Beniamin and Ioseph . Tobias desired that he might see his son in safetie , God returneth him home vnto him sound , rich , and wel marryed . Iudith craued Bethulia's libertie , God gaue her that , and Holofernes head into the bargaine , and victory against Nebuchadnezzar . Anna prayed for a sonne , God gaue her one , that was a Saint , a Prophet , & Gods fauourite . Salomon desired wisedome to gouerne his kingdome the better , he had that and much more , besides infinite store of wealth bestowed vpon him . Ezechias sued vnto God for life , and whereas he would haue bin contented with two years holding of it , God granted him a lease of fifteen yeares to come . The seruant that owed 10000 Talents , desired to be but forborn for a time , and the whole debt was forgiuen him . But God neuer dealt so franke and freely with any man , as with this theefe , for he but only intreating him to be mindful of him , he gaue him heauen , Qui merita supplicum excedis & vota , sings the Church .

Theophylact saith , That your Kings , Princes , and great Captains , when they obtaine any notable victorie , they reserue the principal captiues for their Triumph : So Saul spared King Agag , and the best things : so the Emperors of Rome , Zenobia and others : Titus and Vespasian , most of the young men of Iudaea . But that our Sauiour Christ should enter in triumph into heauen with a theefe , it seemeth a thing of small glory to the Triumpher , and little honor for heauen . But Abbot Guericus answers hereunto , That it was a new and most noble kind of victorie , Nouum & pulcherrimum genus victoriae . The kings of the earth get victories ouer their enemies , by treading them vnder , by kicking and spurning of them , by contemning and tormenting them , as appeareth by Histories both humane and diuine : This is a tyrannous kind of reuenge , and reuengefull cruelty . But that of the King of heauen is a noble reuenge , and a sweet victorie . The enemies of a king of this world will kisse the earth for feare ; but those of the King of heauen , for loue . And therfore it is said , Inimici eius , terram lingent .

Againe , S. August . saith , That Christ did inrich and illustrate heauen with the person of this theefe ; so far was he from doing him any the least dishonor . For it is a great honour to heauen to haue such a Lord and Master , as shall make of great Theeues , great Saints . S. Chrysost. hath the same , and further addeth , That by seeing one raigne in heauen , who wanted earth to liue on ; euery man may liue in hope to inioy the like happinesse : For it is not likely that he will be miserable to any , that was so liberall to a theefe .

The Doctors do doubt whether this Theefe were a Martyr or no ? For he that is a Martyr , it is not the greatnesse of the paine , but the goodnesse of the cause that makes him a Martyr . Achan was stoned to death , and Saint Stephen was stoned to death : But Achan was no Martyr , because he dyed deseruedly for his sins . The like reason you will say may be rendred of the theefe . But S. Ierome , Eusebius Nissenus , and S. Cyprian stile him Martyr ; not because he suffered for Christ , though he suffered not without Christ ; but because suffering with Christ , so great was the sorrow which he conceiued for his sinnes , that Christ taking this his torment to his account , as if he had suffered for his loue , made of the Crosse a Martyrdome . S. August . saith , That on the Crosse he acknowledged Christ , as if he had beene crucified for Christ . Eusebius Nissenus , That albeit he began with the punishment of a Delinquent , yet he ended with the glory of a Martyr . And S. Cyprian , That Christ did conuert the blood which he shed vpon the Crosse , into the water of baptisme , and that presently he placed him in Paradise .

Iustin Martyr and Irenaeus vnderstand here by Paradise , some other place of ioy ; but rather earthly than heauenly . Irenaeus prooues it by the Priests of Asia . But it is most certain , That by Paradise is to be vnderstood , the blessed presence of our Sauiour Iesus Christ . And that he went from the Superficies of the earth , vp to that heauenly Pallace , &c. To which God of his great goodnesse bring vs all , Amen .

THE XLI . SERMON . Of the Lords Supper . IOH. 13.

Sciens Iesus , quia venit hora eius .

OVr Sauiour Christ knowing that the houre was now come ; For which were reserued Gods greatest Grandezas , or Greatnesses . The blessed Virgin called for wine at the wedding , but our Sauiour Christ answered , My houre is not yet come . They carry him vp to the top of a mountaine , thinking to throw him downe headlong from thence : but he told them , My houre is not yet come . They goe forth to apprehend him , and yet , his houre was not come . But now , Sciens , quia venit hora eius , When he knew that his houre was come .

There was not any thing in the world which he called his , but this houre ; and this he calleth his , because it was the houre of our good and happinesse . The houres of his honor , Christ neuer counted any thing his , but our happines . when the Magi bowing to the ground , did adore him ; when he entred in Triumph into Ierusalem , drawing all the Citie after him ; when he shewed himselfe so glorious in Mount Tabor ; when the temptation in the desart being ended , the Angels came to serue him ; when all the creatures were obedient to his Empire : All these houres were as strangers vnto him , he did not reckon them as his ; but that houre wherein he was betrayed , tormented , and crucified for mankind , This houre ( he saith ) is my houre . Exinaniuit semetipsum , formam serui accipiens . Thomas saith , That all the seruant get's , is his Lords , as the fruits of the garden , and of the trees , &c. And he made himselfe a seruant , that he might make vs Lords . Esay 55. Ho , euery one that thirsteth , come ye to the waters , and ye that haue no siluer , come buy and eate : Come ●say , buy wine and milke without siluer , and without money . Saint Bernard askes the question , How a man can buy without a price , or sell without money ? And his answer is , That in buying and selling betwixt man and man , there must of force some bargaine be driuen , some price proposed ; but with God it is not so , for , all that which we can buy , is from God . In the world , he that buyes , remaines with that which he buyes , and hee that sells , with the price thereof . God sells heauen vnto vs for our fastings , our prayers , and our teares ; and heauen , and the price thereof , remaines at home within our selues , and in our owne keeping . And this is , Hora eius , His houre .

In the Creation , God had his owne houres , and our houres ; Houres for himselfe , and houres for vs : But the world being created and fully finished , he gaue vs all the houres appertaining to Time , Et requieuit ab vniuerso opere , quod patraret , Gen. 2. He rested from all his worke which he had made . Rupertus saith , That when the Scripture maketh mention , That God walked vp and downe in Paradise ; it speakes of God after the manner of man , who when he hath ended all his businesses , sits him downe to eate , takes his rest , and gets him afterwards out to walke in his garden , there to take his pleasures as one that hath now nothing else to do . So that when God was al alone , he had some houres of his own ; but after that he had once made himselfe man , all those houres , were made ours . In token that he who beareth on his shoulders the burthen of a Common-wealth , ought not to account so much as an houre to be his , but that they are al allotted for other men . Those that now adayes gouerne the world , make many houres their owne ; They must haue their houre to eate , their houre to sleepe , their houre to talke , their houre to play , their houre to walke , making their gouernment a matter of recreation , casting all care behind their backe , and neuer so much as once thinking of their obligation . And whereas they should be in continuall occupation , vsing their recreations sparingly ; they change lots , as if gouernment were conferred vpon them , to sit still and doe nothing , at least to follow their pleasures and delights , whence great hurt doth accrue to themselues and others .

To themselues , because God will not call them to account for those houres , wherein they did not game , walke , &c. but for those , wherein they did not dispatch businesses .

To others , because thou art not thine owne man , but art to spend thy time for the good of those that God hath committed to thy care , to receiue their informations , to peruse their petitions , and to giue a speedie dispatch to their iust pretensions . For what hurt they receiue through thy default , it is put to thy account .

Saint Bernard saith , That such Offices and places as these , are not for weake men , effeminate persons , and such as are giuen to sports and pasttimes ; the weight of this charge is great , and therefore had need of a strong backe , or the shoulders of an Atlas . It being so , How comes it then to passe , that so many doe desire and hunt so earnestly after these great places ? My answer is , because they looke not vpon the weight and perill thereof , but the pompe and estimation that waits vpon them . Saint Augustine saith , That if worldly honours bee taken for ease , there is nothing more sweet , nothing more pleasing , But with God , nothing more miserable , more wretched , or more damnable .

Now when Iesus knew that his houre was come that he should depart out of this world , vnto the father , for as much as he loued his owne that were in the world , No loue like to that of our Sauiour towards vs . [ vnto the end he loued them . ] So farre was Christ from repenting himselfe of his loue towards his , that he gaue them all possible pledges of this his loue . Great is the loue and affection that a Theefe hath to theeuing , insomuch , that though he know he shall be hanged the next morning , yet he takes pleasure in robbing . A fine delicate louer is he , who knowing that to morrow he shall loose his life for his loue , lasheth out into greater extreames of loue than before . Many at their first entrance into loue , promise many sweet contentments to themselues , who if they had but thought what sower sauce they should haue to this their sweet meat , they would neuer haue made loue . But our Sauiour Christ saw his death before his eyes , and yet that he might perfect his loue when his houre was come , he shewed more and more loue still . Saint Augustine saith , That hee tooke flesh in the Virgins wombe , that he might receiue limbs and members from thence , to deliuer them vp to the crueltie of the Crosse : As a head , to haue it crowned with thornes , a face to be spit vpon and buffeted , a mouth to be distasted with vinegre and gall , hands and feet to be bored and nayled , a side to bee pierced . And though hee knew that this his loue to mankind , was to bring all this torment and miserie vpon his sacred person , In finem dilexit eos , Vnto the end hee loued them .

The neerer his death grew , the greater grew his loue . That comparison of the riuer is not much amisse , which takes it's head or beginning from a small fountaine , and by little and little goes increasing , till in the end it seemes to be a Sea . We cannot say that there was any thing little or small in our Sauiour Christ : but in some sort , taking from his infancie , it may comparitiuely bee thus vnderstood , His loue was little at the first , it began to purle forth in those his teares in the cratch ; it went on , drawing more water in his Circumcision ; in his exile into Aegypt , in his fastings , prayers , penitences , sermons , myracles , and when hee came to wash his Disciples feet , and to giue vnto them his body and blood , then was it full sea with him . The Iewes did put this question , How can this man giue vs his flesh to be eaten ? Saint Augustine tells vs , I will tell you how ; In the beginning was Loue , & that Loue was with God , & God was that Loue ; and this may serue as an answer to all questions that may be demanded in this kind . And as in all other things from his childhood , he went ( to our seeming ) growing vp still more and more ; so did his loue likewise goe dayly increasing , euen to the houre of his death , shewing that he loued vs vnto the end . When a mountaine takes fire , at first the fire is but small , but by degrees growes greater and greater , till it comes at last like another Aetna to be a mountaine of fire . Ieremy saith , That he saw a seething pot , The pot by little and little comes to take heat , till at last it falls a boyling , but the fire vnder it may be so great , that it may bubble and runne ouer , throwing out all that is within it . In our Sauiour Christs breast , the fire of his loue did alwayes seeth and boyle apace , but in the end this fire grew to so great a flame , that it threw out that his flesh , and made that his blood to ouerflow which was knit to his soule , and Diuinitie . That man which Ezechiel saw in the first chapter of his Prophesie , one with his feet standing vpon a Saphyre , who was all fire ; but from the head to the girdle , the fire was secret and hidden ; but from the girdle downward , euen to the very feet , all was on a bright flame . His feet stood vpon a Saphyre , which is the colour of heauen , to shew vnto vs the blessednesse which he did inioy from the very instant of his conception , as also to signifie vnto vs , that all the life of our Sauiour Christ , was a flaming fire of Loue . But in those his younger yeares , it was for a while as it were smothered and repressed , but afterwards brake forth into those flames , that when his houre was come , and that he was to dye , Those whom he loued , he loued vnto the end . Some haue sayled ouer the whole Mediterranean , haue toucht vpon the coasts thereof , and entred vp into it's riuers ; Others haue past the Streight , and arriued at the Cape de buena Esperance , of good Hope . There was a man that rounded all the world , as if he had stood in competition with the Sunne ; but for all this , his Nauagation was not at an end . Euery day more countries are discouered : but in the sea of Loue there is not that place , which the Ship of the Crosse hath not sayled into , Omnis consumptionis vidit finem , & in finem dilexit eos , He saw the end of all consumption , and loued them vnto the end .

Three kinds of friendship . Aristotle sets downe in his Ethicks three kinds of friendships .

Honestum , Vtile , Iucundum . That is , grounded on Honestie , Profit , and Pleasure .

That which is grounded vpon profit , will cease , when that ceaseth : Thou hast a friend , that furnisheth thee with moneyes ; no longer furnish thee , no longer a friend : So sayes Seneca in an epistle of his to Lucilius .

That which is founded vpon pleasure and delight , liues or dyes , as those delights liue or dye in vs .

But that which makes Honestie it's ayme , that endureth for euer .

My friend ( saith Seneca ) I ought to loue him so well , as to follow him in his banishment , to releeue him in his necessities , and if need were to dye for him . Saint Augustine saith , that Seneca liued in the time of the Apostles , and that it is very probable , that he had some communication with Saint Paul , and that the Apostle related vnto him what our Sauiour Christ did for his , That he accompanied them in their banishment , inricht them with the riches of heauen , and in the end layd downe his life for them . This is that , In finem dilexit eos , He loued them to the end .

A great loue can neuer indure a long absence . Theodoret saith , That Saint Peter hauing heard from Christs owne mouth , a Ter me negabis , Thou shalt denie mee thrice , He would faine haue fled many Leagues from that occasion ; but that his loue was so great , that he held it a lesse ill to denie him , by following him , than to confesse him by flying from him . He tooke so much pleasure in his presence , that he chose rather to hazard the losse of his soule , than of his beloued sight : Holding it a lesse vnhappinesse to denie , than not to be in the eye of him , whom he loued so dearely . Saint Bernard treating of that petition which Moses made vnto God , Either blot me out of the booke of life , or spare this people , giues vs this note out of that place ; That so great was the loue which the Prophet bare to that people , that albeit God did offer him to be chiefe Gouernour ouer a farre better and greater people , yet could he not endure to be diuorced from them , nor to absent himselfe from their companie , and therefore made choise rather of this so sad and grieuous a resolution , Aut dele me de libro vitae , &c. ô Lord either pardon them , or condemne me : My loue towards them can better abide death , and hel , than their absence . Plut. saith , That Loue is like Iuie , which if it cleaue but to a stone , or an old wall , will rather dye than forsake it . Christ said vnto his Disciples , Vnlesse I goe hence , the comforter will not come vnto you : All their felicitie consisting in the comming of the Holy Ghost ; But I goe to prouide a place for you . Nobody but I , can open the gates of heauen vnto you . Our Sauiour said , Lift vp your gates ô ye Princes , &c. Where S. Chrysostome obserueth , That it had beene sufficient , had he but onely said , Open the gates . But he did not say , Open , but , take the gates away , heaue them off the hookes . For heauen , that is neuer shut against any , hath no need of gates . His Disciples might haue said vnto him ; Lord , since we shall receiue so great a good by thy departure ; Fuge , assimulare Caprae , hinnuloque ceruorum . Yet so great was their loue vnto him , that with teares in their eyes , they desired rather their owne hinderance , than his absence . Many nations of the world made their gods prisoners , chaining them fast with strong yrons ; For , in seeing themselues to bee forsaken by them , they presently accounted themselues but dead men . Pausanias reporteth , that the Lacedaemonians had tyed fast the Statue of Mars with cords of silke . And Alexander ab Alexandro saith , That Hercules was bound fast with fetters of gold . And Plutarch in his Problemes , recounteth the like of Apollos Image . And the sacred Scripture deliuers vnto vs , That Micas the Idolater followed with teares in his eyes , those theeues which had stolne away the Idols belonging to his house , or his houshold gods . And Laban vpon the like occasion , pursued Iacob . For it is impossible , that any bodie should suffer or endure the absence of his God . Two powerfull Loues therefore wrestling and strugling in the breast of our Sauiour Christ : The one , to returne to his father from whence he came ; The other , not to depart from his Spouse here on earth ; his Loue did lay a plot how he might goe away , and yet stay . And this was the vpshot of his Loue .

When the diuell had now put in the heart of Iudas , &c. It is noted by Saint Iohn , That at the same time as our Sauiour Christ was busied about the performing a point of that so meeke and lowly a humilitie , as his washing of his Disciples feet , and communicating vnto them his body and blood ; the very same time did the diuell enter into Iudas his breast . Saint Chrysostome addeth , Admirans , dixit ; That the Euangelist spake this , as it were in the way of admiration ; Cum diabolus misisset in cor , When the diuell had put it in his heart , &c. Our thoughts are like grauell stones got into the shoo , which Satan puts into mans heart , and made such hast to thrust them into Iudas his heart , that he was much perplexed and troubled therewith some few dayes : but the batterie continuing , he fell at last to a finall resolution , and when he was resolued what he would doe , himselfe made the offers of selling our Sauiour Christ . Quid vultis mihi dare ? What will you giue me ? In which sale of his , two notable follies are to be noted .

The one , His selling of his Sauiour vpon trust . S. Marke and S. Luke say , They promised to giue him money .

The other , His selling of him at so low a rate , standing to their curtesie what they would giue him . The diuell offered our Sauior Christ all the whole world . But Iudas was so base , That he went away well contented with three Blanks , being willing to play at small game rather than to sit out . For he that is a couetous wretch , euen with the diuell himselfe looseth his credit . And therefore the Church stiles him a very Pedlar , the basest and worst of merchants . Iudas mercator pessimus . Saint Gregorie saith , That Iudas did banish from the world three things of great price and value .

The one , True Loue : For euer since that false and treacherous kisse of Iudas , mens affections haue likewise growne to be false , Iudas banished out of the world all Vert●● , Loue , and Feare . and loue to be counterfeit and feigned , vsing strange disguises . Many imbracing those in their armes , whose throats they cut in their hearts .

The other , Vertue : For hypocrisie puts on a shew of Sanctitie , maskes her selfe with Holinesse , and dissembles good desires .

The third , Feare : For he that is nor afraid to betray God , What will he stand in feare of ?

Gregorie Nazianzen saith , That in selling our Sauiour Christ , hee lost all the right and claime that he had to his blood : for no man can challenge any right to that which he sells ; so that he did vtterly renounce all kind of remedie , or anie soule comfort whatsoeuer .

Saint Bernard saith , That by committing treason against the Lord both of heauen and earth , he had so highly offended therein , that neither of them , would giue him any reception or entertainement at his death ; onely , hauing hanged himselfe , the Element of the Ayre kept him tottering there to his further disgrace .

When the diuell had put it in his heart . There are some sinnes so foule , and so enormious , that for to cease vpon them , a man had need to haue Iudas his heart , and the diuells hands . He that is weake and fraile , may sinne out of a naturall inclination , or some long continued custome , and euery occasion will be sufficient to make him flye after his game , as the Hawke doth after hir prey , &c. But to doe ill to him that doth vs good , we had need of the helpe of a Iudas , or a diuell . Ioseph being woed by his wanton Mistrisse told her , Quo modo potero . Being bound vnto my Master with so many chaines of his loue and kindnesses towards mee , How can I doe him so great a wrong ? Saul was much more beholding to Dauid , than Ioseph to Pataphar , yet the diuell tooke strong hold of him , Spiritus Domini malus vrgebat Saul . But let no temptation take hold on you , but that which is humane .

He layeth aside his vpper garments . S. Ierom in his Epistle to Celancia , saith , Nihil est imperiosius amore , There is nothing of more power and command , than loue . Loue triumphed euen ouer God himselfe . Gen. 41.44 . Pharaoh leauing ouer the gouernment of Aegypt vnto Ioseph , said vnto him , Without thee shall no man lift vp his hand , or his foot in all the land of Aegypt . It may seem that God said the like to Loue , who drew God downe from heauen to liue here vpon earth ? It was Loue , who led him along through the streetes to Mount Caluarie , triumphing there ouer his power : It was Loue , and onely loue . O Loue , if thou be so imperious , as to triumph ouer God himselfe , Who shall bee able to resist thee ? Absque tuo imperio , &c. Without this Loue , we can neither stirre hand nor foot , no not breath , or liue one houre .

He layeth aside his garment . Well did he repay that kind loue of theirs , in casting their clokes before his feet , when he road in Triumph through Ierusalem , carrying palmes in their hands . And he in stead of washing the palmes of their hands , disdained not to stoope so low as to wash their feet . Saint Bernard saith , That the Spouse did complaine , that the Gards of the Citie had taken her cloake away , Tollerunt pallium meum : Do not ye therefore complaine if ye bee stripped starke naked for Gods sake , since he was pleased to lay aside his garments to doe you seruice .

He began to wash the Disciples feet . He had said before , No humilitie like our Sauiours . Knowing that the Father had giuen all things into his hands . And Hilarie addeth , Etiam proditorem . So that God hauing put Christ into Iudas hands , Christ puts himselfe vnder Iudas his feet . O Iudas ( saith he ) though thou hast giuen thy heart vnto the diuell , yet I pray thee giue me thy feet , that I may bath them with the tears of mine eyes , Thou hast put all things vnder his feet , The birds of the ayre , the beasts of the field , and the fishes of the sea . This is much : But if God should haue reuealed vnto thee , that thou shouldst see his sonne washing Iudas his feet , &c. And there appeared a great wonder in heauen , a woman cloathed with the Sunne , and the Moone was vnder her feet . Heauen being to cloth her , what could it cloth her better withall , than with the Sun and the Moone ? But a greater wonder is it , to see the Son of heauen vnder Iudas his feet . O heauens , are ye not ashamed to see those hands which created you , which did border you about with light , as with a rich imbroyderie , to be soiled with the foulenesse of such feet ? For to looke her lost groat , the good wife swept her house ouer and ouer , turning and sifting this and that other heape of dust , leauing no corner vnsearcht , till she had found it . God hath two houses : God hath two houses .

The Church Triumphant ,

The Church Militant .

He did turne the first vpside downe , when he kneeled on his knees to wash Iudas feet . Saint Ierome saith , Quantumcunque te humilies , humilior Christo non eris , Be thou neuer so humble , Christ will be more humble then thou canst be . For hee will put himselfe vnder thy feet , As he did here stoupe to Iudas .

O Lord , for so forlorne a soule , which must be lost at last , so much paines for so little profit , so much lost labour for one that is lost .

First of all , a Fathers care ouer his sicke sonne , to whom hee beareth loue , is farre different from that which the Physition takes , who onely cures him for his owne priuat profit and particular interest .

Secondly , Because Loue can neuer bee subdued ; where it findes one lost , it thinkes all lost . At the Wedding there was but one found vnfitted for his garment , Yet this inference was made vpon it , Many are called , but few are chosen . Saint Augustine saith , That one is a great losse , where there is great Loue : and with the losse of Iudas , Loue was so much agrieued , that Saint Ambrose saith , That the freeing of the Theefe out of the Deuills hands , was done in reuenge of the losse of Iudas . The Deuill was much ioyed that he had robbed our Sauiour of such a friend , as one of the Twelue ; but he had beene as good let him alone , for he lost a Theefe when he was vpon the Gallowes , and thought he was sure then his owne . Plus amisisti , quam rapuisti , Thou lost more than thou gotst ; thou robst God of a Theefe , that had beene thine but a few days ; and he robbed thee of another theefe , which had beene thine for many yeares .

He began to wash , &c. Being to bestow vpon them his bodie and bloud , hee thought fit first of all to begin with the making cleane of their feet , by which the Scripture vnderstands , our defects and foulenesse of our affections , in token of that disposition and preparation wherewith we are to come to the receiuing of so diuine a Sacrament . All the whole life of our Sauiour Christ was a patterne of pouertie , and that in the highest degree . The portall wherein hee was borne , was hung with Cobwebs in stead of Tapistrie ; the Cratch and a locke of Hay , were the sheet and pillow to his cradle ; al the whole space of his life , he had not a place where to leane and rest his head : his death was vpon Mount Caluarie , a place full of dead mens sculls and bones , whose bodies had suffered by the sword of Iustice . But for the institution of this diuine Sacrament , he had made choice of a goodly large Hall , well furnished , and handsomely set forth ; and for the consecration of the Wine , a Cup made ( as some thinke ) of a costly Agat , which is offered to be seene in the Asseo of Valencia .

First , to signifie vnto vs , That gold , siluer , and pretious stones , are on nothing so well bestowed as on the seruice of God .

Secondly , That he that sits downe at this sacred Table , must come accompanied with great riches of vertue , The holy Sacrament not to be receiued , but with a great deale of preparation . and great purenesse of conscience . To your great and solemne banquets , those that are inuited come thither in a sumptuous and gallant kind of manner , your Romans did cloath themselues all in white , for they held such an inuitation ●o sacred a thing , that it was held a great shame and infamie to any that should fully the same with any kind of deceit or treason . The Gospell condemned him that came vnto the marriage without his wedding garment . Saint Cyprian saith , That we ought to please those Diuine eyes , euen with our outward habit . Saint Hierome tells vs , That when he had dreamed in the night any dishonest dream , he did tremble & quake for feare when he entred into Gods House . Abulensis reporteth , That the cause of Oza's death was , for that hauing laien that night with his wife , he presumed to touch the Arke . The Libertine Councell doth admonish vs , That they who are to communicate , ought to abstaine eight dayes from conuersation with women . The same aduice is giuen vs by Saint Augustine and Saint Hierome : and it is a strange Doctrine to my seeming , No preparation sufficient for the Holy Supper . That he that is to say Masse euerie morning , should spend the nights with his she-friend , Let euerie man first trie and examine himselfe , and then let him so eat of this bread , and drinke of this Cup , &c. so that a man either must examine himselfe , or must not ; If he must let him weigh his worthines and vnworthines ; if he shall find himselfe vnworthie , he must rather excommunicate & remoue himselfe from the Altar . Saint Augustine saith , That one of the mainest reasons why our Sauiour Christ at his last supper , possessed with such perturbation the brests of his Disciples , telling them , That he that dipt his finger with him in the dish should sell the Sonne of Man and betray him , was , That euery one might be affraid of himselfe , and might say not without some suspition and iealousie , What Master is it I ? For there is no man so Holy , no man so Pure and free from sinne , but it will well beseeme him to come wi●h a great deale of respect and reuerence , and a due examination of himselfe to this coelestiall Table . Iob when he sat downe at the table vsed to fetch a sigh , Antequam comedam suspiro . Dauid did moysten with his teares the bread which he did eat . Did these good men hold themselues vnworthy of that materiall bread ; What ought we to doe , when wee come to the receiuing of this diuine Bread ? Dionisius , de Ecclesiastica Hierarchia ; Clemens Romanus in his Apostolicall Constitutions ; Hilary , Theodoret , Datianus Alexandrinus , hold ( contrary to the opinion of the Saints ) that Iudas did not then and there communicate with the rest .

He came then to Simon Peter .

Saint Austen sayth , That Saint Peter first brake the yce , saying , Washest thou my feet ? O Lord , in thy transfiguration , Christs Humilitie , the character of his Loue . the resplendor of thy Glory did throw mee downe at thy feet , and shall I then suffer thee to throw thy selfe downe at my feet ? Heauen did reueale vnto mee that noble confession which I made , Thou art the Christ , the Sonne of the liuing God : Sithence then , that I haue confessed and acknowledged thee to bee the Sonne of God , shall I permit to see my Sauiour humble himselfe at my feet ? Clemens Romanus a Disciple of Saint Peter , reporteth in his Apostolicall Constitutions , That as often as Saint Peter did call this action of his to mind , so often did he shed teares , to see Christ at his feet : whence wee are to weigh and consider the great modestie of Saint Peter , who was not so much astonished to see Iesus Christ at the feet of Iudas , as to see him at his own feet . All the complements which Peter vsed with our Sauiour Christ , are worthy commendation , full of discretion , reuerence , and loue : Onely his default was , That hee would striue and contest with our Sauiour Christ , for want of true knowledge of those ends , whereunto Christs actions were directed . So that if mannerlinesse may bee a fault in any man ▪ it was now in Peter , for refusing to haue his feet washt ; the mysterie whereof had he but knowne , he would not haue made so nice a matter of it .

Saint Cyrill treating of the ends of this act of our Sauiors , saith , That he desired by all means possible to ingraft Loue in Mans brest ; & to giue vs to vnderstand , That without great humilitie , there can be no great Loue . Guarricus saith , That our Sauior Christ did loue man so wel , yea , & in such a maner of fashion , that he resolued with himself to iumpe & agree with him , & to shape himself according to his humour , and to doe any thing whatsoeuer , though neuer so meane , so as it might make for his good . And when he saw that Man was so proud , that he would not submit himselfe to serue him , he sayd , Well , seeing Man will not be brought to serue mee , I will submit my selfe to serue him , & stoupe to so low and so base a seruice , as to wash his feet . This made him dye betweene two Theeues ▪ Our Sauiours art in gaining of wretched Man . He was wel content at his death , to want al other comforts the world could affoord him , only he could not be drawne from mans side ; that would haue gone to the very heart of him . Thou art faire ( my beloued ) and comely . S. Bernard sayth , That this repetition doth point out a two-fold beautie vnto vs .

The one of his Diuinitie , wherewith he doth beautifie & deifie the Angels , and the Saints .

The other of his Loue , which made him debase himselfe so much , as to wash his Disciples feet .

The first , is of greater admiration .

The second , of much more consolation .

Ibi pietas magis emicuit , vbi charitas magis refulsit , There Pietie did glitter most , where Charitie shined most .

Some man may aske me the question , Why the rest did not seeke to excuse themselues .

I answer , That this courtesie being complemented and pleaded by Peter , and consented vnto by Peter , the rest had nothing more to doe , or say therein .

If I shall not wash thee , &c. Laurentius Iustinianus saith , That the good old man was somewhat daunted with this threatning , and now yeelded and submitted himselfe in such sort , that whereas before he had , being intreated , denyed to haue his feet washt ; being thus threatned by our Sauiour , he now offers to haue both his feet and his head washt . O Lord wash the whole man in vs with thy blood , that we may appeare cleere in thy sight , &c.

THE XLII . SERMON . Of our Sauiour Christs death . IOH. 19.

Baiulans sibi Crucem , &c.

Bearing his Crosse , &c.

Affliction alters the verie forme of Man . WHat with the spittle , stripes , blowes , buffets , mockes , scornes , scourges , thornes , his beard and haires clotted with blood ; our Sauiour Christ was so much altered from that man which the Spouse paints him foorth to be [ Candidus , rubicundus , Cant. 5. electus ex millibus , My wellbeloued is white , and ruddy , the chiefest of ten thousand ] that Ieremie could say , Hier. 29. He is a man , yet who can know him . Esay . 43. And Esay , He had neither shape nor comelinesse . Or as another letter hath it , He had not the forme of a man . And he himselfe did not thinke himselfe to be a man , Psal. 21. saying ; I am a worme and no man . And it seeming vnto Pilat to be the lesser reuenge of the two , to see him dead , than to bee thus wounded and torne by them ; and that there could be no emnitie , no malice , so raging and so cruell , which with so sad a spectacle , and so woful a sight , would not loose somewhat of i'ts fiercenesse and violence ; leaning himselfe against the window , and looking wistly vpon him , he breathed forth these two words ; Ecce homo . Behold here a Man ( sayth S. Austen ) fitter for the graue than a throne ; yee did heretofore enuie him for the great applause which the world gaue vnto his Miracles , but now his Miserie may blot that out of your brests .

First , I would haue yeto consider , what manner of thing Man was when hee was moulded by the hands of God in the Creation ; how rich , how wise , and how perfect a creature he was . In his Incarnation , in what a prosperous estate did he liue , how mightily enuied by Hell ? In the Resurrection , how glorious , and how immortall ? And how God againe by the hands of Man , is mocked , scourged , spit vpon , and contemned .

Secondly , if a Pilat taking pittie of our Sauiour Christ , could say vnto the people , Ecce homo , Behold the Man ! for to mooue them vnto p●ttie : it is not much that a Preacher of the Gospell , whose dutie it is to preach Christ crucified , should say vnto Christian people , Ecce homo , Behold the Man . No man will trust the pittie and compassion of an enemy . Saul remained much amazed and confounded , when Dauid stole from his beds-head his speare and his pitcher ; and when in the caue he had cut off the lappet of his garment ; and with tear did propound and promise to himselfe to loue him and fauour him all his life long : yet Dauid would not beleeue him , because no man that is w●se will trust an enemie . Ionas who was a figure of our Sauiour Christ , beeing ouerwhelmed in the Sea , the waues thereof did assuage their rage & waxed calme : But our Sauior Christ , being ouerwhelmed in the Sea oft hese his torments , hee couldnot allay the furie of those billowes which grew stil rougher and rougher in the turbulent breasts of his people ; for there was but little good to be expected from so professed an enemie : yet hee that is a Christian hath our Sauiour Christ to bee his Friend , his Lord , his Father , and his God . And representing himselfe vnto vs in this pitifull and lamentable manner , what heart is there so hard , which will not bee mooued to commiserate so wretched a case ? Saint Paul had made vnto those of Galilee a discription of our Sauiour Christ vpon the Crosse ; and it seeming vnto him , that they were not mooued thereat , but that their hearts were hardned , he cry'd out aloud vnto them , O yee foolish and senselesse Galathians , who hath bewiched you ? Is it possible that Christ crucified should not make your hearts to melt within yee ? This is a meere stupidnesse and insensibilitie .

Behold the Man .

If it will not moue vs to behold him thus tormented as a Man , Ch●●st on the Crosse the only ob●ect of Admi●ation . let it greeue vs at least to see God suffer so much miserie for Man . Vidimus eum ( sayth Esay ) quasi percussum à Deo ( quasi percussum Deum ) For so Saint Chrysostome renders it . Beatus , qui intelligit super egenum & pauperem . Happie is hee who vnder the humanitie of man , will find out the humanity of God . Lindanus commenting vpon this verse , saith , That the word Super in the Hebrew , with it's points or prickes , signifieth God : So that in the first sence , it may be sayd , Beatus qui intelligit Deum , egenum & pauperem . Blessed be those eyes , that vnder so many miseries , behold Gods greatnesse . Zacharias doth paint out Iesus the Priest with loathsome and vnseemely garments , and that a stone with seuen eyes stood looking vpon him . Can the stones find eyes to see God whipt , spit vpon , & crowned with thornes ? And shall man bee so blind as not to behold him ? Saint Luke titles Christ , mortem , & spectaculum . Men see many things with admiration , but they see not the Angells : and many see the Angels , but they see not God . But our Sauiour Christ torne and tormented on the Crosse ; Men , Angells , and God , may behold this with admiration ( if it were possible that God could be subiect to admiration ) but men are apt to be taken therewith . The Angells also did admire the ensignes of the Crosse. And to God , the Sonne said ; My God , my God , looke vpon me . In a word , if there be any thing that may cause a generall astonishment , and admiration in all creatures whatsoeuer , it is our Sauiour Christ crucified . The flood was a cause of great amasement , beholding the waters , the heauens , and the dead bodies . The burning of Sodom , and the swallowing vp of Dathan , were things to be admired : but to see Christ so cruelly tormented as he was , and Pilat in pittie of him , leaning himselfe in the window , and saying , Ecce homo , doth drowne all other kinds of astonishment and admiration .

Et baiulans sibi crucem .

And taking vp his Crosse. When Pilat did looke that the Iewes would haue rested satisfied and well contented , then did they cry out louder than before , Away with him , away with him , crucifie him , crucifie him . And being ouercome by the confused noyse of that rascall ●abble , going from the window vp vnto his Throne , which the Euangelist cals Lithostratos , a place paued with square stones , pronouncing sentence against him , hee condemned him to the death of the Crosse. Saint Chrysostome saith , Senten●iam non tulit , sed tradendo eum , permisit illos sua vti tyrannide , That he did not pronounce sentence against him , but by deliuering him vp into their hands , he permitted them to vse their owne Tyrannie , Hee deliuered him vnto them to doe what they would with him . But the more probabilitie is , that he pronounced sentence against him .

Iob. 1● . First , because Saint Iohn saith , He sat downe in the iudgement seat : There being no need of his sitting downe , had he not beene to pronounce sentence . G●llius , Vlpianus , and Plinie report , That with the Roman Iudges , it was so inuiolable a custome to sit downe when they pronounced sentence , that they accounted that for no sentence , which was pronounced standing : In token , that any sentence either ciuill or criminall , ought to proceede from a well setled mind , and a stayed iudgment .

Secondly , Saint Luke saith , Pilat gaue sentence , That it should be as they required . Where we are to weigh the word , Luke 23. Adiudicauit , Gaue sentence .

Thirdly , The Iewes had alledged for themselues , It is not lawfull for vs to put any man to death . Pilat pronounced the sentence of death against Christ . Which is to bee vnderstood ( as the Cardinall of Toledo prooues it ) Vnlesse the sentence of the Iudge doe precede , and goe before ; and then they may .

The Tenor or substance of that which Pilat pronounced , your graue Doctors deliuer the same in different words , but the summe of it is this . We Pontius Pilat by the will of the immortall gods , and by the authoritie of Roman Princes , being President of this sacred Empire , condemne vnto death , Iesus of Nazareth , for hauing made himselfe King of the Iewes , as appeareth by the testimonie of the High Priests of Ierusalem . Wherefore we will and command , that he be carryed from this place , forth of the Citie , to the place of Execution , commonly called Golgotha , and there to be crucified betweene two theeues , Dismas and Gismas , here conuicted and condemned for their thefts and robberies , to the end that this his death may make for the good and safetie of this people , and for the peaceablenesse of this Common wealth . Dated in Ierusalem , in Lithostratos , vulgarly cald the Pauement , Pasquo parasceuae , or Preparation of the Passeouer , about the sixt houre .

No age , euer knew a more cowardly Iudge , or a more vniust sentence . Pilat a cowardly Iudge .

First , because hauing said in publike , Ego nullam in eo inuenio causam , I find no cause of death in him : and thereupon , washing his hands before the multitude , he made protestation , That he was innocent of the blood of this iust man : God not suffering him to haue a mouth to say the contrarie .

Secondly , because the innocencie of our Sauiour Christ , was notorious ; not onely because all the Prophets had giuen sufficient testimonie thereof , Huic omnes prophetae testimonium perhibent ; but the people , Bene omnia fecit . Pilats wife , Iudas , the Diuels , and the President himselfe , who ( as Sixtus Senensis reports ) writing to Tiberius Casar , confessed , That the High Priests had accused him out of enuie ; and that by the common voyce and consent of the people , he had deliuered him vp to their will , against the testimonie of his owne conscience .

Thirdly , Because both the Iudge , and the Accusers , did proceed against him contrary to all Law and Iustice .

First , by receiuing those as sufficient witnesses against him , which in all right and equitie , ought not to be admitted , Sciebat , quod per inuidiam tradidissent eum . Cap. Testes , q. 3. Leg. Vaius . §. de quaest. Testium vltro accusandi , non est credendum . And which was more , offering themselues to bee witnesses , contrary to the Law , Vnius .

Secondly , because no Iudge can condemne any , vnlesse he himselfe confesse , or be conuicted of the fact that is laid against him ; whereas our Sauiour Christ was not onely innocent of any crime , but in right of law likewise , because no man could conuince him of sinne ; for although he was falsely accused , yet was he not conuicted . And when the Iudge knowes , that the accused is innocent , he ought strictly to examine the witnesses , seeking occasion to free him ; as Daniel did in the case of Susanna : but Pilat was willing to winke at the matter , albeit he saw well enough , that the testimonies were not conuenient and fitting . And therfore Saint Ambrose saith of him , That he washed his hands , but not his heart . He did likewise swallow downe one circumstance of great consequence ; to wit , a new Edict of Tiberius Caesars , wherein expresse commandement was giuen ( as Suetonius sets it downe ) That the chastisements of death should not be put in execution , till tenne dayes full and compleat after publication of sentence : But Pilat made a short come-off with our Sauior , and gaue him a quicke dispatch . This sentence did surpasse all the vniust sentences that euer were pronounced . That of Iezabel against Naboth ; That of the Iudges of Babylon against Susanna : For these had some forme of a Legall proceeding . But of this Esay saith , De medio iudicij sublatus est , generationem illius , quis enarrabit ? Another letter hath it , Seculum illius . It is a bad world , when an innocent person shall bee put to the punishment of the Crosse , without sufficient witnesses to condemne him , or without lawfull hearing , in discharging himselfe of such things wherewithall he is charged . But as Saint Gregorie saith , Si ipse indebitam mortem non suscepisset , nunquam nos a debita morte liberasset , Had not he vndergone an vndeserued death , hee could neuer haue freed vs from a deserued death .

Christ being thus deliuered vp to the damnable will of those , who desired to put him to death , and the cruellest death that Tyrannie could inuent , they threw a halter about his necke , and laid a most heauy Crosse vpon his tender shoulders , and being garded along the street by the Roman Cohorts , Feare and Iealousie , spurred vp the Iewes to crucifie Christ . they carry him away to Mount Caluarie . Their Feare and Iealousie , prompting them to take this course with him .

First , That he might not as heretofore escape their hands .

Secondly , That in case he should escape their hands , the Temple should not serue his turne . For , as Gellius doth affirme in his Noctibus Atticis , Those that were condemned to carry their Crosse , had not the benefit of taking Sanctuarie .

Thirdly , Because the death of the Crosse was so infamous a death , that none but theeues and traytors to the Common wealth , could bee condemned to this shamefull kind of death . And this ( as S. Chrysostome hath noted it ) was confirmed by the authoritie of Rome .

Fourthly , Because they would euen then presently put him to begin his suffering . For , it was a common ceremonie amongst them , that they who were condemned to death , should haue a napkin fastned before their eyes , least by seeing the Executioner , and the instruments of death prepared for them , they might chance to fall into a swound , or faint in the way . But they would that Christ , to grieue him the more , should haue his punishment set before his eyes .

Fiftly , The diuine prouidence ( saith Saint Augustine ) had so ordered it ; for it was very fit and conuenient , that the Crosse which Kings vse to weare on the tops of their Crownes and Scepters , and Knights of diuers noble Orders on their breasts , That the Prince of heauen should first beare the same vpon his shoulders , conuerting thereby the greatest infamie into the greatest glorie that euer was in this world : so that that which on the one side was a sad and heauie sepctacle , on the other is a great and glorious mysterie .

The people making a confused noyse , the Trumpets send forth a hoarse voice , the drums a dead sound , the theeues go cheeke by iole close to our Sauiors side , the cryers lift vp their voyces , and ball out aloud ; This is the Iustice , which the Emperour of Rome , and Pontius Pilat in his name , with the consent and approbation of the Princes of Ierusalem , hath commanded to be done vpon this man , as a seditious person , a blasphemer , an impostor , a broacher of new erronious doctrine , stil●ng himselfe the Messias and Sauiour of the world , the King of Israel , and the Sonne of God .

He had to Mount Caluarie ( according to the testimonie of some graue Authours , Mount Caluarie why so called . which haue measured out that space of ground ) 1021 paces , which amount to somewhat more than 3000 feet . And it was called Caluarie , either from the sculls of those that had beene there put to death , ( as Saint Ierom would haue it ) or from the scull of Adam , who was buryed there ; of which opinion is the glorious Athanasius , Basill , Origen , Tertullian , and Saint Augustine : To the end that it might be there more especially verified , Sicut in Adam , omnes mori●ntur , ita in Christo omnes viuificabuntur , As in Adam all men were dead , so in Christ all men shal be quickned and restored to life .

The Diuine Prouidence had likewise so ordered the businesse , that the place where our Sauiour Christ was to die , Christ suffered in the midst of the world . should be in the midst of the world . And howbeit some Doctors doe not admit , that it is in rigour and strictnesse iust in the middle , according to a Geometricall proportion or Mathematicall account , yet most doe agree in this , that it was in the midst of the land of Palestine , ( as it seemeth to Iosephus in his third booke , De bello Iudaico , as also to Aristeus ) Or it may be said to be in the midst of the world , Per Priuilegium , By way of Priuiledge , Because that was the place where God had shewed his greatest miracles . And of this mind , is venerable Bede : yet notwithstanding of great force is that place of Dauid , Psal. 74.12 . Operatus est salutem in medio terrae , He hath wrought saluation in the midst of the earth . Ezech 5. And that of Ezechiel , Ista est Hierusalem , in medio gentium posui eam , & in circuitu eius terras , This is Ierusalem , I haue set it in the midst of the nations and countries that are roundabout her . As also the authoritie of Saint Ierome , who expounding this place , tearmes it , Meditullium terrae , & vmbilicum ; The very nauill or middle part of the earth . Which opinion is strengthened by S. August . discoursing on the 75 Psalme .

Of the manner of their crucifying of our Sauiour Christ , there is this and that doubt made , and one more probable than another . The common receiued opinion of the Saints , is , That the Crosse being fixed in Mount Caluarie , they hailed him vp first with cords , and afterwards nayled him therunto . And so seemeth it good to that sacred Doctour Saint Gregorie , Saint Bernard , Saint Cyprian , and the reuelation of Saint Bridget confirmes the same . But Saint Ierome , Anselme , Antoninus , and Laurentius Iustinianus say , That the Crosse being laid all along on the ground , they first nayled him vnto it , and afterwards reared it vp . And this part is much fauoured for two reasons .

The one , Because it was a more fitting and facile way to be done .

The other , Because in the Holy Land there is an especiall place to bee seene , where they nayled our Sauiour Christ , which is a little wayes off from the place where the Crosse was set vp . But take which opinion you will , the plaine truth is , That it was one of the cruellest torments which our Sauiour Christ suffered ; for they hauing first nayled his right hand , they did so stretch and straine the sinewes , that they were forced with cords to draw out his left hand at full length , to make it meet right with that hole which was bored in the Crosse for that purpose . And because they might stretch it out so far , that the nayle that fastned the right hand , might breake the flesh , and teare the sinewes , they were faine likewise to bind his right arme with cords to the Crosse. And with this so violent a force and extreame reaching of his armes , the bones of our Sauiour Christs bodie were so dislocated , and disjoynted , that you might plainely tell them ; that prophesie of that Kingly Prophet Dauid , being then verified , Dinumerauerunt omnia ossa mea , They numbred all my bones , &c.

Hilarie saith , Christs nayling , the cruellest part of his Passion . That our Sauiour Christ gaue here greater signes of his sorrow and griefe , than in all the rest of those bitter passages of his passion . And Rodulph , and Saint Bridget affirme , That of all other his torments , this was the greatest . And it is a thing worthy our consideration , That our Sauiour Christ should bee more sensible of this nayling of his hands , than of that Crowne of thornes which they platted on his head , those cruell stripes wherewith they scourged him , and that vinegre and gall which they gaue him to drinke . Wherof there are two reasons rendred .

The one naturall , which Thomas toucheth vpon . Deliuering vnto vs , Two reasons proouing him more sensible of this torment than any other . that so intollerable is the paine and anguish of the sinewes , that many that were crucified , through the extreamitie of the paine , did swound and were depriued of their senses . And therefore our Sauiours torment must needes be so much the more , by how much his wounds were greater than theirs . Foderunt manus meas , & pedes meos . Hugo Cardinalis doth ponder the Metaphor of foderunt , Hee doth not say , Clauarunt , but effoderunt : Like one that digges a pit in the earth .

The other , morall , because he held vs in his hands : And therefore it is said , Omnia tradidit Pater in manus suas , & non rapiet eas quisquam de manu sua , The Father hath deliuered all things into his hands , and no man shall snatch any thing out of his hand . And in token that he was more sensible of our torments than his own , the greatest paine he felt , was in the nayling of his hands . Leo the Pope saith , That to those that were crucified , they did vse to put a vayle or bend before their eyes , when their hands were nayled , and that they tooke the like course with our Sauiour Christ , but his Loue had so ordered the businesse , that he had eyes to see his owne hurts , but not ours . The Prophet Zacharie askes the question , Quae sunt plagae istae , in medio manuum tuarum ? What are those wounds in the midst of thy hands ? The like question he might as well haue made of the wounds in our Sauiors side , and his sacred feet , but that Man was abiding in those the wounds of his hands , In manibus meis scripsi te , I haue written thee in my hands : And therefore made more reckoning of them . And at the day of iudgement he saith by the mouth of Zacharie , Aspicient ad me , quem crucifix●runt , They shall looke vpon mee whom they haue pierced . Zachar. 12. The sinner shall open his eyes , whose name being written ( like a posie ) in those hands , and himselfe worne by them , as a ring of remembrance , shall see his saluation nayled to those hands , which his sinnes had nayled so fast to the Crosse. In a word , as in the garden , hauing more care of his , than himselfe , he said in an imperious kind of manner , Sinite hos abire , Suffer these to depart . And on the Crosse he said vnto his Father , In manus tuas Domine , commendo Spiritum meum . Vpon which place Saint Augustine saith , That he there called the faithfull , his Spirit and his Soule ; taking no care of his owne spirit or soule ; for that was vnited to the Diuinitie . So that in this regard , for that he held vs in his hands , he felt more the torment of his hands , than of any other part .

Neuer did humane Nature receiue so great an iniurie as the death of the Crosse. Tostatus expounding that place of Deut. Maledictus a Deo , qui pependit in ligno , Cursed is he that hangs vpon the tree , saith , That it was an iniurie done to God himselfe , that a creature created after Gods owne image , should dye on the Crosse , Nefas est ( saith Cicero ) vincire ciues Romanos , scelus , verberare , prope parricidium necare : Quid dicam in cruce agere ? It is a hainous act to bind a Citizen of Rome , a villanie to scourge him , and in a maner paricide to kill him : What shall it be then to put him on the Crosse ? Pliny saith , That the Romans did set vp certain Crosses , wheron they hung those dogges , which did not giue warning by barking ; when the Gaulus did scale the Capitol ; which surprisal was preuented by the gaggling of the geese . Suidas saith , That when any one did die a bad and vnfortunate death , they did put a Crosse vpon his graue . Scaliger reporteth , That vpon a time , there was a strange kind of headach in Rome , which had spread it selfe ouer all the Citie , which was so extreame painefull vnto them , that many of them did hang themselues in their owne garters , chusing rather to die , than to endure the paine thereof ; and some did hang themselues for feare of that sicknesse , before euer it had seised vpon them : Whereupon the Senat being desirous to preuent so great a mischiefe , published a Proclamation , punishing therein these desperate offenders with the infamie of the Crosse , that dishonour might cut off that inconuenience , which life could not persuade . Now so great then was the loue which our Sauiour Christ bare vnto vs , that he deposited in the infamie and reproch of the Crosse , all that honour which hee had gotten himselfe by his myracles , his doctrine , and vnblameable life , leauing them all hanging on the Crosse , as a Trophie of his loue . Hercules erected pillars , where hee thought the world had ended and extended it's vtmost bounds , as a Trophie of his prowesse and valour ; bearing this letter or inscription , Non plus vltra . Our Sauiour Christ shewed his Loue vnto vs to the end , in that his Trophie of the Crosse , with this letter or inscription , No Loue can goe beyond this Loue : And therefore the Crosse is the North-starre of our comfort and hope . For what can hee denie vs , or what will not he grant vnto vs , who on the Crosse shewed such exceeding great loue vnto vs ? But some man perhaps will aske me , How can so bad a thing be able to afford comfort ? Saint Basil cleeres it with this answer , That the death of our Sauiour Christ did alter the nature and qualitie of things ; turning ioy into sorrow , and sorrow into ioy . And therefore it is said , Vae vobis qui ridetis , Woe be vnto yee that laugh . And as we see sometimes that the fire doth not burne , that the water doth not drowne , and that wild beasts doe not bite ; because the diuine Omnipotence doth truck and exchange the actiuenesse of those Elements , and beasts ; so Christ tooke away the sorrow & paine of the Crosse , and placed thereon Ioy , Comfort , and Hope . The daughters of Ierusalem went forth to see King Salomon with that Crowne wherewith his mother had crowned him on his wedding day , and the day of the ioy of his heart . But Theodoret demandeth , How can a crowne of thornes become a crowne of ioy ? I answer , As it is a crowne of Loue it may . Nilus , in an Epistle which hee writeth to Olimpiodorus , Proconsull of Aegypt , saith , speaking of the Crosse , Per hanc desperabundis vndique spes annuntiatur , Euery part of Christ affords a sinner confidence . To him , to whom ( in all seeming ) there remaineth no reason of hoping , the Crosse promiseth hope . There is no man so bad , no man so sad , to whom this doth not assure ioy and comfort . Consider Christ from the sole of the foot , to the crowne of the head ; and all that we there find , are nothing else but reasons of confidence , and of comfort . His head bowing , his hands broken , his feet fettered , his side opened : with his head he beckens vs to him ; with his armes he imbraceth vs ; with his breast he doth warrant vs safetie . The heart of man is inscrutable . There were many that murmured at mans making , because hee that molded him , had not made him with a window in his bosome . But though thou shouldest be iealous of all the rest , yet canst thou not be iealous of Christ , nor of his Loue , since that he layes open his bowells vnto thee .

They had now set vp the Crosse , leauing our Sauiour Christ naked thereupon , as alreadie hath beene deliuered vnto you . And that Historie of the King of Aragon , Don Alonso , further addeth , That the most blessed Virgin being sensible of the great shame which her beloued Son suffered vpon this occasion , and desiring much to couer him with the vaile which she had on her head , the earth heaued it selfe vp by degrees , & serued in stead of a ladder to performe this good office . And though the Euangelists do not set downe all the particulars that passed then and there , yet this is so singular in it selfe , that I thought it not fit to haue it left out .

Vpon the discomfort which Christ shewed in some few words that he vttered , Christs Deitie more concealed at his death than any time before the Diuells made a great muttering and whispering amongst themselues , that he was a meere man and a sinner . And hauing gone alwayes on in their blindnes , in not knowing of him , at this last push they bewrayed their blindnesse more than euer heretofore . Eusebius Caesariensis saith , That albeit all the whole life of Christ was a couering , and discouering of the treasure of his Diuinitie ; yet at his death he did hide it in that manner , and kept it so close , that innumerable Legions of Diuells came to flout and scoffe at him , as if they had now gotten the victorie ; so doth that place of Esay expresse this their triumphing ouer him , Infernus super te , conturbatus est in occursum aduentus tui , suscitauit tibi Gigantes : by whom he vnderstands the diuells , which said to our Sauiour Christ on the Crosse , Et tu vulneratus es , sicut & nos , & nostri similis factus es , detracta est ad inferos superbia tua , Thou hast hitherto deceiued vs , but now thou shalt cosin vs no more , wee know now well enough what thou art : We will now be Gods , Super astra Dei , exaltabo solium meum , & similis ero altissimo , Thou wouldst faine likewise haue made thy selfe a God , but thou art wounded and infected as well as we , with sin . Now thy eyes waxe dimme and darke , thy face pale and wan , thy tongue furred and swolne ; thy lips blacke and blew ; and thy whole body nothing from top to toe but stripes and goare blood . Caesarius , that was a Contemporarie of Saint Bernards , saith , That he did aske a certaine Diuel , from whence he came ? And that he should make him this answer , I come from assisting at the death of Abbot Gerardo . How durst thou ( said the other ) set vpon so holy a man ? Whereunto the Deu●l answered , Ego presens fui super brachium crucis , quando Dei filius expirauit ; I was present at the crosse , when the Sonne of God expired . And Didimus saith , That Lucifer did assist there at that time , accompaned with great squadrons of Deuils in most horible and fearefull shapes . E●s●bius Caesariens●s , expounding that verse of the 21 Psalme [ Circundiderunt me vitul● multi , & aperuerunt super me os suum , circumdiderunt me canes multi . Salua me ex ore L●onis , & a cornibus vnicornium humilitatem meam : Dogges haue compassed mee , and the assembly of the wicked haue inclosed me ; they pierced my hands and my feet ; I may tell all my bones , yet they behold and looke vpon mee ; They part my garments amongst them , and cast lots vpon my Vesture , But bee thou not farre off , ô Lord my strength , hasten to helpe me . Deliuer my soule from the sword , my desolate soule from the power of the dogges ; saue me from the lyons mouth , and answere me in sauing mee from the hornes of the vnicorne , &c. ] saith , That this was a Praier which the sonne made vnto his father , intreating him that he would free him from the Dogges , the Bulls , the Lyons , and the Vnicornes , who comming vpon him with open mouth , did cast a cloud of heauinesse and sadnesse before those his Diuine eyes . Eusebius likewise expounding that verse of the 54 Psalme , [ Timor & tremor venerunt super me , & contexerunt me tenebrae , Feare and trembling are come vpon me , and an horrible feare hath couered mee . ] sayth , That as in holy Scripture many Diuels are called , spirits of Fornication , and of Horror , so some men are called Ruffians , Raggamuffins , Swash-bucklers , &c. Contexerunt me tenebrae , is there set downe , to expresse the infinite number of Diuels attending then vpon our Sauiour . They did couer him like a cloud , but they could not comprehend him . To whom may be applyed that place of Saint Iohn , The light did shine in darkenes , and the darkenesse comprehended it not . God permitting it should be ●o , Malice is euer it 's own foe . to the end , that that place of Saint Paul might bee verified ; Tentatum per omnia He was tempted in all things . ●ut this Temptation prooued worse than the former to him : For the baite beeing throwne out , he catcht at the mortall and weaker part in God , and was taken f●orthwith by the hooke of his Diuinitie . Gregorie Nissen applyeth to this purpose that historie of Dauid , when Saul throwing his speare at him , hee left it sticking in the wall , Dauid remaining vnhurt . Quousque irruitis in hominem , interficitis vniuersi vos tanquam pariete inclinato . Saint Ierome expounding this place of our Sauiour Christ , calls him parietem , because he was our wall , Murus , & antemurale . So sayth Esay . And parietem inclinatum , because he hung vpon the Crosse inclinato capite , & maceriae repulsae ; like vnto a wall that is pusht and shov'd at ; For , as some setting their shoulders against a wal , and seeking by maine strength to throw it down to the ground , they themselues vsually fall with it , which thrust it downe , one remaining without an arme , another without a legge , and some without their liues : So the Iewes and Romans , setting to their shoulders to ouerthrowe the life of our Sauiour Christ ; one lost his Kingdome , another his Monarchy , this man his goods , that man his life , & many both their bodies and soules . This is that Interficitis vniuersi vos ; And as that speare which Saul threw did not touch Dauid , but smote the wal ; So the nailes , wounds , scourges , and thornes toucht our Sauiours Humanitie , but not his Diuinitie . So that the speare which was flung at him , missing his Godhead , and hitting onely his Manhood , the Deuill was thereby taken , mocked , ouerthrowne , amazed , and astonished . In Exodus , God beeing willing to giue an end to the plagues of Aegypt , he commanded that euerie family of the children of Israell should on a certaine night kill a Lambe , and that they should sprinkle the posts of the doores of their houses with the blood thereof ; and , that when the Angell should passe by , slaying the first borne of Aegypt , he should skip ouer the posts that were sprinckled with the blood of the Lambe , which the Israelites that night had eaten to supper . S. Chrysostome saith , That the Angell did feare the blood of that Lambe , because it was a type and figure of that true and most innocent Lambe , who was to haue his blood sprinckled on the posts of the Crosse. If then an Angell of God were affraid of the blood of a beast , because it was a figure of that blood which was to be shed on the Crosse for the sauing of sinners , and such as were Gods chosen people ; What feare and terrour shall the blood and death of our Sauior Christ , God , and Man , strike into Hell ? Saint Paul sayth , Triumphans illos in semetipso , Triumphing ouer them in the Crosse , subduing powers , principalities , &c. It is Anselmes obseruation , Coloss. 2. that the triumphers of this world , make their triumph by shedding the blood of their enemies : The difference betwixt our Sauiour● triumph , and those of Men. but our Sauiour Christ triumphed ouer the deuils , and ouer sinne and death , by shedding his owne proper blood . God did antiently in those times of old , take the same course with his enemies , as other t●●umphers in the world were woont to doe . Glorificabor in Pharaone , &c. I will get m● honour vpon Pharaoh , and vpon all his Hoste , Exod. 14. vpon his Chariots , and his Horsemen , that the Aegyptians may know that I am the Lord . God made himselfe then to bee knowne by destroying , drowning , and killing of them . But now hee would get himselfe a name , and fame , by dying himselfe on the Crosse. This strange and new kind of victorie , Esay paynteth foorth by introducing our Sauiour Christ , who ascendeth all bloodie vp vnto Heauen ; and by bringing in those Angells who aske the question , Who is this that comes thus stained and dy'd in his owne blood , and yet is both faire and valiant ? Who is this ( as it is in the Text ) that commeth from Edom , Esay . 63. with red garments from Bozrah ? He is glorious in his apparell , and walketh with great strength . Wherefore is thine apparell red , and thy garments like him that treadeth in the Wine-presse ? And the answere to this demand is , Ego propugnator ad saluandum , I am mightie to saue : I spake in righteousnesse and past my word to saue the World , and to take them out of the hard bondage of the deuill , of sinne , and of death ; and I haue performed my promise , and beene as good as my word , by leauing their enemies ouercome , by ●reading them vnderfoot , and by stayning all my rayment with blood , and by bringing downe their strength ▪ to the earth . But , Quare ergo rubrum est vestimenium t●●m , Why is thy rayment redde ? What , a Conqueror , and yet so be●●●eared with blood ? It is answered , I trode mine enemies vnder my foot , as hee t●at crushing grapes ●readeth in the Winepresse ; and my garments are sprinckled ▪ and my ●ayment stayned with their blood . Calcaui eos in furore meo , I troad th●m in ●●●●●●ger , and troad them vnderfoot in my wrath , for the day of vengeance was in 〈◊〉 heart , and the yeere of my redeemed was come . And so I was their sauiour . But how could this be said of the Deuills , and of Sinne , beeing that they haue neither of them blood ? 'T is true , But humane nature hath both flesh and blood ; Whereof they had made themselues Lords and Masters . And because I had ( sayth Christ ) put on this particular nature , not in regard as it was in mee , ( for so it was impeccable and without sinne ) but in regard of the rest of mankind , from whome it was inseparable and not to bee remooued , and so must neede Sinne , whilest that was about them : Christ was prodigall of his owne innocent and pretious Blood , that he might saue ours which was altogether tainted and corrupted . He endured the Crosse , that wee might receiue the Crowne ; he cast himselfe into the Armes of Death , that hee might rayse vs vp to eternall life : for which his great and vnspeakable Mercie towards vs most wretched , vile , and miserable Sinners , to him , the Father , and the Holy Ghost , three Persons , one true and euer liuing God , bee rendred all Prayse , Honour , and Glorie , Might , Maiestie , Power and Dominion , as most due , World without end , Amen .

Laus Deo .