THough the wisest of the Sonnes of men had not saide it , yet the experience of the sonnes of men , had long since prooued it , that a a Can. 8.6 . Loue is as strong as death . Cant. 8.6 . As strong ( saith Augustine , in a double respect . b b Siue quia nemo eam vincit , sicut mortem : siue quia in hac vita vsque ad mottem , est meosura charitatis . August . ad Hieron . Epist. 29. Either because no man ouercomes loue , no more then death ; or else , because the measure of loue extendeth euen vnto death : so as the partie louing , shrinketh not at the sharpest sting of death , to expresse his affection to the partie beloued . Nay , if we say , loue is stronger then death , we say no more then reason will defend , which telleth vs ; Death may extinguish life , but is not able to extenuate loue . Faith and hope , two great victors : c c 1. Cor. 13.13 . but the greatest of these is loue . 1. Cor. 13.13 . The greatest , though not for the d d Non propter eminentiam , sed propter permanentiam . August . eminencie here in this life , yet for the permanency , when this life is done .

Which threefold strengh of loue , is well exemplified in these three , holie women , who loued Christ in his life , and e e Luc. 8.3 . ministred vnto him of their substance . Lu. 8.3 . Loued him at his death , & f f Ioh. 19.25 . wept for him at his Crosse . Ioh. 19.25 . Loued him after death , g g Mar. 16 1. and ran with oyntments and odours , to embalme him in his graue . Mar. 16.1 . Where , their forward deuotion beeing preuented by his early resurrection ; and their sorrowful eies ( in stead of his dead bodie ) presented with the sight of a glorious Angell : suddenly , their hearts were filled with as much new fear , as before they were cloyed with old vexing griefe . But hee which defraudes not good intention of the due incouragement , neither denies simple deuotion of her right instruction , purposely sent his Angell , both to direct them against their errour , & to comfort them against their feare , which made the Angell according to his charge , kindely to bespeake them , saying : Be not afraid , yee seeke Iesus of Nazareth , which was crucified , &c.

In which words , Right honorable , Right worshipfull , and welbeloued Christians , we may consider two things . First , the persons speaking , or doing . Secondly , the matter spoken or done . The persons , in these words , But hee saide vnto them : And they are two ▪ The Angell directing , the women enquiring . The matter in these wordes . Be not afraid , ye seeke Iesus of Nazareth , which was , &c. And it is threefold . First , the Angells consolation : Be not afraid . Secondly , the womens enquisition . Ye seeke Iesus of Nazareth , which was crucified . Thirdly , Christs resurrection . He is risen , he is not here : behold the place where they put him . Of these in order . And first of the persons .

Touching the first of the two persons : Our Euangelists heere calleth him h h Mar. 16 5. a young man , Mark . 16.5 . But Saint Matthew plainely , chap. 28.2 . calleth him , i i Mat. 28.2 . the Angell of the Lord . An Angell then it was in the forme of a young man : which outward forme Angels sometimes vsed , ( as one vseth a garment ) to put on and off at pleasure : as also their eating of meate , done saith Saint Augustine , k k August . ad Deogratias , Epist. 49. non necessitate , sed potestate : not by any necessitie which was in themselues , but by a power which they had from God : vsing things agreeable with vs , and carrying themselues suteable vnto vs , that their strangenesse might not be terrible , but their familiaritie comfortable . This Angel therefore , being sent to comfort , not to astonish , tooke on him the forme of a young man , in his apparition to these most deuout women . Of a man , a forme customable , that he might not affright : of a young man , a forme amiable , that hee might delight .

Now the word Angell , signifieth a messenger . A name , saith Augustine l l August . in Psal. 104. Ex eo quod est spi i●u . est : ex eo quod agit , ang lu● est . Ibid. officij , non naturae , declaring an Office , not describing a nature . For in that he is , he is a spirit : in that he is sent , he is an Angell : but a name wel beseeming those pure , louing , and ready spirits , who alwayes beholding Gods face in heauen , are readie to execute his commaund on earth . The chiefe of all Gods creatures , excellent in all things , but for three things most excellent : that is to say , purenes of substance , readines of obedience , feruentnes of charitie . Which three things the Psalmist couertlie notes , Psal. 104.4 . m m Ps. 104.4 . He maketh his Angels spirits , and his Ministers a flame of fire . Hee maketh them spirits , there is their pure substance . He maketh them Ministers , there is their readie obedience ; he maketh them a flame of fire : there is their heate of loue . But Moyses declares these thinges more plainely , in the making of the Cherubims , which were placed ouer the mercy-seate , in the Temple . These he made , n n Exo. 25.19 . of the purest golde , with their wings stretched out , and their faces one towardes another . Exod. 25.19 . Of the purest gold , there is the dignitie of their substance : for of all mettalls , gold is most excellent . With their wings stretched out : there is the readines of their obedience ; for of all creatures , winged are swiftest . With their faces one towards another , there is the feruentnesse of their charitie : for of all the gestures of the body , none is so amiable , as kindly to behold him in sight , to whom we are beholden of dutie .

That their nature is pure , their mansion declares . o o Mat. 18 10. For they alwayes behold the face of God , in heauen . Matth. 18.10 . Into whose presence , no impure thing can be admitted . p p Reu. 21.27 . Reuel. 21.27 . Hence , for their shining , they are called Starres , and for their brightnes in shining , q q Iob. 38.7 Starres of the morning . Iob. 38.7 .

That their obedience is swift , their name declares . A quo dominatio , ab eo denominatio . From the the qualitie super-eminent , is the name deriued . Hauing then the name of a messenger , they are signified to be most diligent in executing a message . Hence , as for brightnes , they are compared to the starres : so for swiftnes , they are likened to the windes : r r Psal. 18.10 . Hee rode vpon Cherub , and did flie ; hee came flying vpon the wings of the wind . Psalm. 18.10 .

That their charitie is most seruent , the scripture is euident . For euery way they desire our welfare . Touching our inward estate , so much wish they our greatest good , that they ioy in our s s Luc. 15.10 . conuersion to God . Luk. 15.10 . Not only for that by the conuersion of good men , i i Iacob de vorag . dom. 3. post Tri. their number is made vp againe . u u Stell in Luc. 15.10 . Nor yet onely for that they see such a glorious fruit of their custodie and charge ; that men by repentace forsake the Tents of vngodlines , & like good Christian Souldiours , warre vnder the banner of Christ . But also , for that , by the conuersion of the faithful , * * Chrysost. in Matth. bom. 1. Facta est vna omnium perixtio , saith Saint Chrysostome , there is made a mixture of all creatures together ; the Angels ioyne company with men , in praising God on earth , as it fell out when Christ was borne : and men are added to the quiers of holy Angels in heauen , as it comes to passe when a Christian dies .

For our outward estate , they waite on vs , as if they were more ours then their owne . a a Mat. 18.10 . See , saith our Sauiour , that yee despise not one of these little ones , for I say vnto you , their Angels doe alwaies behold the face of my father which is in heauen . Mat. 18.10 . Iustly he saith , their Angels , for they are , b b Heb. 1.14 . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , Ministring spirits , sent out for their good , which shall be heires of eternall life . Heb. 1.14 . Not that we are able certainely to determine , that euery one hath his owne Angell c c Specialiter defigna●um Lomb. lib. 2. distinc. 1● . Rhem. annot. in Mat. 18.10 . specially allotted vnto him , as they of Rome teach : but that many Angels are appointed vnto one suruant , if necessitie require ; as the scriptures of god teach . d d Psal 91.13 . Psal. 91.13 . They stand sentinell alway by vs , and pitch their tents about vs . e e Psal. 34.7 . Psal. 34.7 . And the more herein is shewed Gods goodnes to vs , the more hereby should be manifested our confidence in him . He hath giuen his Angels charge ouer thee saith the holy Ghost . f f Bern. in 〈◊〉 Quihabitat . vers. 13. Quantam tibi debet hoc verbum inferre reuerentiam , afferre deuotionem , conferre fiduciam ? This sweet word of his , saith Bern. how great reuerence should it strike , how great deuotion breed , how great confidence kindle ? Reuerence for the prefence of the Angels , deuotion for their beneuolence , confidence for their custodie . g g Bern. ibid. Caute ambula , walke warily , the Angels of God are present with thee , when all men on earth are absent from thee : presume not to doe that in the sight of an heauenly Angel , which thou wouldst shame to doe in the prefence of an earthly man . And thus much touching the first person .

The second persons are the women which seeke . Now who they were in particular , none of the Euangelists in my iudgement haue so fully set downe , as this our Euangelist S. Marke ; For he , vers 1. of this chapter , hath set downe their number , and their names . Their number three . Their names , Marie Magdalen , Marie the mother of Iames , and Salome ; Together also with the ende of their comming , and the time of it . The ende , to embalme the dead bodie of Iesus . The time , verie early in the morning while the Sunne was rising . Verie forward deuotion indeed , you will say , so soone to be stirring , but what might moue them hereunto ? Some peraduenture will say , pittie of the dead corps . For women haue this nature , when entreatie cannot moue them , pittie will driue them . When the ioy of his life could not bring them to his loue , the sorrow of his death did fetch them to his graue . Some againe , happily may say : Desire of newes . For women like the men of Athens , h h Act. 17.21 . giue themselues wholy , either to heare , or to tell some newes . Act. 17.21 . So they , which were wearie of his sight while he was aliue , did now long after it , when he was dead . But God forbid , so charitable creatures should euer vndergoe so vncharitable a censure . I say therefore , it was loue , it was pietie , it was decencie .

First , it was loue ; For i i Luc. 7.47 . He loueth much , to whom much is forgiuen . Luk. 7.47 . But Christ , not only forgaue them much , but gaue them much . k k Bern. super Cant. Ser. 20. Dilectionem non reddidit , fed addidit , saith Bern : He returned not loue as a debt , but bestowed it as a gift . And therefore if you maruell why thus they loued him , Saint Iohn answereth for himselfe , and them also , l l 1. Ioh. 4.19 . We loue him because he loued vs first . 1. Ioh. 4.19 . Hereunto adde , that beside his generall loue wherewith he loued them as his elect , he also affected them in particular loue as his friends . One of them , Marie Iacobi , was his mothers sister ; and his loue was not wanting , either to her , or her children . Not to her selfe , he made her his Aunt . Not to her children ; For , of her fower sonnes , Iames , Ioses . Simon , Iude , he chose two , the eldest and the youngest to be his holy Apostles . A fauour so great , and a priuiledge so high , that if he had made them Monarches , it had come short of this . But to Marie Magdalen he shewed more loue , and so much the more appeares it , for that , she was not of his kinred . She neuer wanted either his good deeds to comfort her , or his good words to excuse her . Not his good deeds for her comfort , either for her selfe or her friends . Not for her selfe . m m Luk. 8.3 . Out of her he cast seauen diuels . Luk. 8.3 . Not for her friends . n n Ioh. 11.44 . Her brother Lazarus he raised from dead . Ioh. 11.44 . o o Luc. 10.38 . Her sister Martha he graced with his presence , and preaching in her house , Luk. 10.38 . As she had his good deeds , so had she alwaies his good words . For he excused her three times . First , to the Pharisee , who said she was a sinner . p p Lu. 7 ▪ 39 Luk. 7.39 . Secondly , to her sister , who said she was idle . q q Luc. 10.41 . Thirdly , to Iudas , who said she was prodigall . r r Mat. 26.10 . Mat. 26.10 . What could Christ doe more for them , while he was aliue , or they lesse for Christ now he was dead ?

Secondly , it was pietie , wherein they exceeded men . For as they shewed more sorrow then men at Christs passion : so they shewed more deuotion then men at his resurrection . Whilst then men were securely sleeping in the nightly graue of their beds , these deuout women were religiously seeking Christ in the quiet bed of his graue . They feared not the darkenesse of the night , which might haue produced dangerous effects : they respected not the malice of the Iewes , which hated such as loued Christ : they shrunke not at the horror of the dead corpes , which is a thing that flesh trembles at ▪ they were not daunted at their owne weakenesse , the stoutest of them being but a woman , mulier , mollis aer , a soft and tender breath , faemina , ferens minus , least able to endure and hold out : not any of these , not all of them could hold them backe from seeking of him whom their soule loued . s s Cant. 3.1 . Cant. 3.1 . Loe here deare Christians , most deuout charitie , most charitable deuotion . Loe , how true it is , that women , as by nature they paralell men in wit ; so by grace they equall them in vertue . What can you say against them ? If one were a cause of death , another was a meanes of life . One indeed , receiued , t verbum adificatorium mor t t Tenull . lib. de came Christi . is , the word that set vp death ; but another conceiued verbum extructorium vitae , the word which set vp life againe . One beleeued the diuell , and another gaue credit to the Angel , u u Tertull. ibid. Ei quod illa credendo deliquit , haec credendo deleuit , what the first by rash crediting lost , the other by true beleeuing got againe . x x Verbum diaboli semen illi fuit , 〈◊〉 est One by beleeuing denique diabolum fratricidam . Contra Maria eum edidit , qui carnalem fratrem Israel , interemptorem suum , sal●●m quandoque praestaret Tertull . ibid. the diuell , brought forth a murtherer that slew his brother in the field ; the other , by beleeuing God , broght forth a Sauiour slaine by his brethren in the flesh . Finally , Eue signifieth life , and Marie importeth bitternesse , but they were both contrarie to their names : for Eue in stead of life , brought death : and Marie in steed of bitternesse , brought sweetnes .

Now , these women were the reporters and proclaimers of this benefite . The gloriousest message that euer was , was first committed to a woman , because the woman first hasted to heare it . As Marie was the meane betweene God and man to beare Christ , and bring meanes of saluation ; so these women were the meane betweene the Angell and men , to preach Christ , and bring newes of the resurrection . As there was a progresse in the denunciation of death , from the diuell to the woman , from the woman to the man : so , there was a processe in the anunciation of life , from the Angell to the women , from the women vnto men . For , a a Missae ab angelo , opus faciant Evangeli . siae , factaque Apostole apostolorum , festiuantad annunciandum mane miseritordiam domin● . Bern. super Cant. Ser. 75. sent from a Angell , they doe the worke of an Euangelist , and being made Apostles , to the Apostles , they goe forth with speed , to sing the mercies of the Lord , betimes in the morning . b b Quae prima iuit ad culpam , nūe prima currit ad veniam Ludolp . de vit. Chri. patt. 2. cap. 71. The woman therefore which first fell to transgression , doth now first fell to transgression , doth now first bring newes of remission ; and she which at first brought death into paradise , doth now first of all fetch life from the sepulchre , c c Id ibid. Contenders de morte rapere vitam , quae offendens de vita rapuit mortem , contending , saith one , out of death to fetch life , which before offending out of life did bring death .

Thirdly , it was decencie . Decencie , two waies . First , naturally , which allowes it neither for customable , nor commendable , for matrons to goe alone . And indeed , in so heauy a case as death , at so vnwonted a season as night , to so dismall a place as the graue , if they had gone single , they might haue fainted , and fallen , d d Eccle. 4.7 . vasoli , saith the Preacher , Eccl. 4.7 . Woe be to him that is alone , especially , if he be alone in his woe . Therefore , as all had lost , so all sought , and happily , & blessedly , all found . Secondly , spiritually , which required , that amidst so many enemies of the resurrection , sufficient witnesse should be produced , to confirme the truth thereof . Now the scripture saith , e e Deu. 19.15 . in the mouth of two or three witnesses , euery word shall stand . Deu 19.15 . Two then might haue serued , but here were three , and f f Eccle. 4.12 . a three-fold cord is not easily broken . Eccle. 4 12.

In a word then , As deuotion stirred vp these women to seeke , and finding , incouraged their deuotion : so let precept moue vs to be deuout , that practise may bring vs to the like blessed finding . A first we all shamed not to imitate woman in following the diuell to damnation : let vs now much lesse shame to imitate these women , in running to Christ for saluation . Though they be women , their example is notable . Peter himselfe at their word , ran out . Iohn , not onely runnes out with Peter . but g g Ioh. 20.4 out-runnes him . Ioh. 20.4 . Peter hath his name from Petra . a rocke , and yet he relented at the loue of Christ : but h h O grauiores saxo & plumbo , quos ta ti a noris vinculum , non t●●bit f●rsum ad deum ▪ ex quo prins t●a●it deum corsum ad homines ●nselme . lib. de simil . Oh harder and heauier than stone , and lead , are their hearts , saith Anselme , who are not drawne from earth , to loue God in heauen , by that band , which drew God out of heauen , to loue man on earth The graue of Christ is our hiding place . As the beastes that are hunted by men , flie into dennes and holes of the earth , for safetie against the furie of dogges : so let vs , which are become like the beastes that perish , when we are hunted by Sathan , that mightie Nimrod , flie , & hide our selues in the graue of Christ . There and no where else , i i Et Reuera , vb firma tutaque secutitas est , oisi i● vulucribus Saluatoris ? Bern : super Cant. Serm. is firme and safe securitie to be found . It is his promise ▪ & he will not shrinke from it . Trie him , O feeble soule , in thy greatest need , k k Psal. 91.3 . he shall preserue thee from the snare of the hunter . Ps. 91.3 . Thus much , touching the persons . The matter follows , & first , of the Angells consolation , Be not afraid .

At the first hearing whereof , peraduenture some may be afraid , that it is not the voice of a good Angell from heauen , it sounds so like the rotten stay of securitie , which the Diuell gaue our first parents , to rest on earth , when he said , Ye shall not die at all . l l Gen. 3.5 . Gen. 3.5 . For , doth not the Scripture by precept commaund Feare ? Do not all holie men by practise commend it ? Was it not at first created and framed a qualitie in the soule of man ? Was it not afterwardes an affection in the soule of him which was both God & man ? Hearken deare Christians : He saith not , Feare not at all : but he meaneth , m m 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , Ne auonito stupore exterreamini . Feare not too much . And indeed , in this dutie , great discretion is to be vsed . Therefore , the scripture sometime saith Feare : sometimes againe , Be not afraid . Feare , for too little feare , is want of grace . Be not afraid , too much feare is want of faith . Feare , too little feare is presumption . Be not afraid , too much feare is desperation . And this very precept , Be not afraid , instructs vs in three points .

First , who it is that ought to be feared . Not men , not Angells , not diuels , but God only . The seruant feares not his fellowes in the familie , but n n Mal. 1.6 Mal. 1.6 God is Paterfamilias , maister of the familie , and the Angells be o o Reu. 22 9 our fellow seruants . Reu 22 9. Againe , whom we must worship , him must wee feare ; for feare is a speciall part of Gods worship . But , p p Mat. 4 10. Thou must worship the Lord thy God onely , and him alone serue . Matth. 4.10 . Therefore the Lord God must onely be feared .

Secondly , who it is , that ought to feare . Not such as q q Custodes quidem digni sunt qui ●erre●ntur , vos autem discipulae domini , ne terre●mini . The op. in Mat. 8. seek Christ , like these blessed women , but such as kill Christ , like the cursed Iewes .

As there is a twofold composition of men ; that is , of pride , and humilitie : so there is double disposition in God , of Iustice , & mercie . He , which is r r Lactant. Inst●t lib. 1. cap. 1. erg●pios , indulgentissimus Pater , a most louing and gentle Father to the righteous ; the same is also aduersus impios rectissimus iudex : A most seuere and iust iudge to the wicked . And heere , the verse same God by his Angel , so frighted the wicked keepers of Christ , f f Mat. 28.4 that they became like dead men , Mat. . 28.4 . But yet , so cheered of these blessed seekers of Christ , that he expelled all feare from them , saying : Be not afraid .

Thirdly , how it is that we ought to feare . For there is one Feare , which , t t 1. Ioh. 4.18 perfect loue casteth out . 1. Ioh. 4.18 . And another feare , which u u Pro. 15 33. bringeth in the loue of God . Pro. 15.33 . This wee must embrace , not that . This , because it is like the feare of a louing wife , which x x August . in Psal. 19 quo quanto ardentius diligit , tanto diligentius cauet offendere , saith Saint Augustine : The more ardently shee loues her husband , the more diligently she takes heed of offending him . Therefore , Dauid calleth it a a Psal. 19.9 Castus timor , Ps. 19.9 . Chast feare , b b August . in Psal. 19. exposit. 2. Gratis amans saith Augustine , non puniri timens ab eo , quem tremit , sed separari ab eo quem diligit . Louing freely , and fearing louingly , not so much , least she be punished of him whom she dreades , as least she be diuided from him whom she loues .

Hence it is , that by Feare is signified all Gods worship & seruice . Dauid calling to all Gods seruants , intituleth them , c c Psal. 66.16 such as feare God , Psalm. 66.16 . Abraham when hee would signifie Abimelech , and his seruants to be without religion , said , d d Gen. 20.11 Surely , I thought the feare of God was not in this place . Gen. 20.11.11 . When Iacob and Laban made a couenant , Laban sware by his Idolls , e e Gen. 31.54 but Iacob sware by the Feare of his father Isaac . Genes. 31.54 . So true it is , that one saith , Vbi non est metus non est religio . Where feare is wanting , Religion is absent . And f f Tertul. li. de penitent . Timor hominis Dei honor est . Mans feare is Gods honour .

For this cause , Feare is compared to a Porter . A good Porter will keepe out rogues and varlets out of his Lords house : so doth Feare thrust vices out of the soule . g g Eccle. 1.26 . The feare of the Lord driueth out sinne . Eccl. 1.26 . Herein , it is like to Iosiah , which signifieth the fire of the Lord . Hee put downe the high places , cut down the groues , demolished Baals altars , sacrificed his Priests , and like a fire , burned and consumed all the peoples abhominations . h h 2. King . 23.5 . 2. Kings . 23.5 . So Feare , like a spirituall fire , both burnes vp our stubble of vitious qualities , and warmes the heart inwardly with a zeale of Gods glory : and like the good huswife , sweeps cleane our heart , that it may be an holy Temple for the Lord .

Againe , A good Porter will let in all his Lords friendes , that his house may be furnished with guests . So doth Feare , i i Eccle. 1.21 Shee filleth her house with al● things desireable , Eccl. 1.21 . And therefore , when Dauid had some worthie matter to relate , he chose for his auditors k k Psal. 66.16 Such as feare God . Psal. 66.16 . l l Aug. in Psal. 65. Dei timor aperiat aures vt sit quod intret , & qua intret Aug. ibid. Non est quibus narretur , saith Saint Augustine , vbs Dei timor non est Where feare hath made no passage , there wordes can haue ●o entrance : but let feare once open the eare , and there will be matter to enter , and entrance for matter . To conclude , A good Por●er will retaine vigilancie : for feare the thiefe enter in , & spoyle the house . So true Feare euer wakes , least the ●ule by negligence be betrayed . For m m Eccl. 27 3 if a man holde him not sure in the Feare of the Lord , his house will soone be ouerthrowne , Eccles. 27.3 . Hence Saint Ierome , n n Hieron . ad Fabiolam . Timor vir●utum custos est , Securitas ad lapsum facilis . Feare is vertues Guardian , whilst securitie makes shipwracke of goodnes .

With this feare then , let vs feare alwayes , for it is the part of an Atheist , at any time to want it : I say , at any time . For o o Pro. 28.14 He is blessed that feareth alwayes . Prou. 28.14 . Not , that feareth sometime , but alwayes . There be three estates of a Christian in this life , and Feare must be wanting to none of them . Time cum arisent gragratia time cum abierit , time cum denuo reuertetur . Bern super Cont●c . ser. 54. There is the estate of grace , the estate of a lapse & the estate of recouery . In the estate of grace , we must feare God , for his goodnes . p p Rom. 11 20 Through vnbeliefe they are broken off and thou standest fast by faith . Be not high minded , but Feare . Ro. 11.20 . In the estate of a lapse , God must be feared , for his Iustice . q q Luc. 23.40 Fearest not thou , seeing thou art in the estate of condemnation ? Luk. 23.40 . In the estate of recouerie , wee must feare God for his mercie . r r Psal. 130 4 If thou marke our iniquities , who may abide it ? but there is mercie with thee , that thou mayest be feared . Psal. 130.4 . In the estate of grace , Feare , saith Bern s s Bern super Cantic . ser 54. ne non digne opereris ex ea : Least thou turne grace into wantonnes . t t Mat. 25.18 Least thou be like the sloathfull seruant , that buried his talent in a napkin . Matt. 25.18 . Doest thou not burie thy talent , when thou hast learning and riches , and yet helpest neither the poore , nor the ignorant ? Or least thou be like the vniust Steward , u u Luc. 16.1 . who was accused to his maister , that hee had wasted his goods . Luc. 16.1 . Do we not wast Gods goods , when gifts are giuen vs to edifie withall , and wee gaine nothing by them , either to our selues or others ? Againe , in the estate of a lapse : Feare , saith Bern. x x Bern : vt supra . Quia dereliquit te custodia tua : Because thy Guardian hath left thee . Thou art exposed like a young Moyses , to the mercies of the vnsatiable gulfe . The good Spirit hath left thee , and thou art in the hands of an euill vexing spirit . If thy state be not to be feared , what is ? Thirdlie , in the estate of recouerie . Feare , saith Bern. y y Ibid. Quia recidere , quam incidere est deterius . The second fall , is worse then the first . z z Repudiam & nam & mari , dicunt . Tert. de poenitent . Many that haue made shipwracke of goods , bid shippe and Sea farewell : how much more should a man feare a second shipwracke of his goodnes ? Say God hath pardoned thee once : Say twice : Say many times , wilt thou continue in sinne , that grace may abound ? God forbid . No reason , saith I ertullian , a a Nemo idcirco deterior si● , quia deus melior est . Ibid. that man should be worse , because God is better , & redundantia clementiae caelestis , libidin●m faciat humanae temeritatis , and the abundance of heauenlie beneuolence , should bring forth store of presumptuous impudencie . Say not of thy sinnes , as the drunkard of his wines , b b Pro. 23.25 . They haue smitten me , but I was not sicke , therefore will I seeke it yet still . Pro. 23.25 . Rather , c c Dei benefi●ium salutem suam scilicet , memoria periculi honore●t . Tert. lib de poe. honour Gods benefites , with the memorie of thy perill , and say , My former danger shal be an afterwarning , I haue bene praemonitus , I will now be praemunitus , once forewarned , & euer after forearmed . And thus much touching the Angells consolation .

The next point , is the womens inquisition , in these words , ye seeke Iesus of Nazareth , which was crucified .