Hearts delight A sermon preached at Pauls crosse in London in Easter terme. 1593. By Thomas Playfere professour of diuinitie for the Ladie Margaret in Cambridge.

THE TEXT . Delight thy selfe in the Lord , and he shall giue thee the desires of thy heart . Psal. 37. 4.

SAint Iohn saies in one place , Loue not the world , nor the things of this world ; if any man loue the world , the loue of God is not in him . So may I say , delight not in the world , nor in the things of this world : if any man delight himselfe in the world , he cannot delight himselfe in the Lord . Therefore saith Martial an auncient Bishop , a a Quid ad no● delectatio msidi ? ●pist . ad Tolo● . cap. 〈◊〉 . What haue we to doe with the delight of the world ? You may call it as you will ; pleasure , if you will ; pastime , if you will ; mirth , if you will ; gladnes , if you will ; ioy , if you will : but in Gods dictionarie it hath no such name . In the holy Scripture , it is otherwise called . It is called , Adams goodly apple , which beeing eaten , depriued him of Paradise ; Esaus red broth , which being supt vp , bereaued him of his birthright ; Ionathans sweete honie-combe , which beeing but tasted , was like to cost him his life ; the whore of Babylons golden cup , which filled her full of all abhominations ; the traytour Iudas sugred sop , which made a way for the deuill to enter into him ; the prodigall childes wash or draffe , which he most miserably swilled vp with the swine . Thus is all the delight of the world called in Gods dictionarie , which is the holy Scripture . It is called Adams apple , Esaus broth , Ionathans combe , Babylons cup , Iudas soppe , the prodigall childs swill . So that all this delight is no delight . Or suppose it were : yet certainly it shall not giue thee the desires of thy heart . Nay it shall be so farre from breeding thee those ioyes , which thy heart most desireth , that it shall bring thee those torments which thy heart most abhorreth . It may , saith Chrysostome , b b 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 . delight thee perhaps for a while , but sure it shall torment thee for euer . As any sollide bodie , though it haue neuer so faire a colour ( as crimson , or carnation , or purple , or skarlet , or violet , or such like ) yet alwaies the shadowe of it is blacke : so any earthly thing , though it haue neuer so faire a shew , yet al waies the shadow of it is blacke , and the delight thou takest in it , shall prooue to be grieuous in the ende . Therefore Philo calleth it a sweet bitter c c 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 thing . As that little booke in the Reuelation , was sweete in the mouth , but bitter in the bellie : so all worldly delight , is a sweete bitter thing , sweete in the beginning , but bitter in the ending . Which they of Ierusalem had experience of . For beeing giuen to transitorie pleasure , they are d d Lamen. 3. 15. saide to be made drunken with wormewood . Now we know that drunkennesse is sweete , but wormewood is bitter . And such a sweete bitter thing , such a drunkennes of wormwood , is all the drunken delight of the world . So that as one said , e e 〈…〉 Call me not Naomie , but call 〈◊〉 Mara , call me not sweete , but call me bitter : so must we call worldly delight , not Naomie , but Mara , because it is nothing so much Naomie , sweete and pleasant at the first , as it is Mara and Amara , bitter and loathsome at the last . Like to a song of the Syrens , which are mentioned in the prophecie f f chap. 13. v. 22. of Esay . A Syren is a monster of the sea , the head whereof resembleth a virgin , but the feete a fish . And such a monster is all worldly delight , the head whereof , the beginning , allureth vs as an amiable virgin , but the feete , the ende , deuoureth vs as a rauenous fish . Therefore as Vlysses stopt his eares and bound himselfe to the mast of the ship , that he might not hea●e the Syrens song : so must we stoppe our eares , and refuse to heare the voice of these charming Syrens , charme they and sing they neuer so sweetly ; yea we must bind our selues to the mast of the shippe , that is , to the crosse of Christ , g g Si de Vlys●e illo refert fabula quòd 〈◊〉 arbo●●●s religatio de pe●icul● liberavit , quantò magis cruci● arb● ? &c. Ambr. serm. 55 euery one of vs saying with our heauenly Vlysses , God forbid that I should delight in any thing , but in the crosse of Christ , by which the world is crucified vnto me , and I vnto the world . For the world and all worldly delight , is likened to a hedgehogge . h h Esa. 14. 23. A hedgehogge seemes to be but a poore silly creature , not likely to doe any great harme , yet indeede it is full of bristles or prickles , whereby it may annoy a man very shrewdly . So worldly delight seemes to be little or nothing dangerous at the first , yet afterward as with bristles or pricks , it pearceth through the very conscience with vntollerable paines . Therefore we must deale with this delight , as a man would handle a hedgehogge . The safest way to handle a hedgehogge is to take him by the heele . So must we deale with this delight . As Iacob took Esau that rough hedgehogge by the heele : in like sort we must take worldly delight not by the head , but by the heele , considering not the beginning , but the ending of it , that so we may neuer be deceiued by it . For though it haue a faire shew at the first , yet it hath a blacke shadow at the last : though it be sweete at the first , yet it is bitter at the last : though it be drunk●nnes at the first , yet it is wormewood at the last● though it be Naomie at the first , yet it is Mara at the last : though it be a song at the first , yet it is a Syren at the last : though it be a silly hedgehogge at the first , yet it is a sharpe prickle at the last . Wherefore delight not thy selfe in the world , for it shall not giue thee the desires of thy heart : but Delight thy selfe in the Lord , and he shall giue thee the desires of thy heart .

Here is a precept : here is a promise . A precept in these wordes , Delight thy selfe in the Lord . First delight , then thy selfe , lastly in the Lord . A promise in these words , And he shall giue thee the desires of thy heart , First , & he shal giue thee , then , the desires , lastly , of thy heart . Delight thy selfe in the Lord , and he shall giue thee the desires of thy heart .

First , Delight . Well saies Synesius , i i 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 . The spirit of God , as it is a cheereful thing it selfe , so it maketh all them chearefull which are partakers of it . Indeed the wicked continually mourn and lament . There was a great crie in Egypt , because in euery house among them , there was some one or other of their first borne dead . But the voice of ioy and gladnesse is in the tabernacles of the righteous . k k Psal. 118. 15. They euermore delight in the Lord . I read l l Aelianus in varia histo. l. ● . cap. 14. of one Leonides a captaine , who perceining his souldiers left their watch , vpon the citie walles , and did nothing all the daie long but quaffe and tipple in alehouses neere adioyning , commanded that the al●houses should be remooued from the place where they stood , and set vp close by the walles . That seeing the souldiers would neuer keepe out of them , at the least wise they might watch as well as drinke in them . So , because pleasure we must needs haue , & we cannot be kept from it , god hath appointed that we should take Delight enough , and yet serue him neuer a whit the lesse . For it is no part of Gods meaning , when thou enterest into his sweete seruice , that thou shouldst abandon all delight , but onely that thou shouldst change the cause of thy delight . That whereas before thou diddest delight in the seruice of sinne , now thou shouldest delight as much , or rather indeed a thousand times more , in the seruice of the Lord . It was not Gods will that I●aak should be sacrificed , but onely the ramme . And so God would haue vs sacrifice onely the ramme , that is , all rammish and rancke delight of the world . But as for Isaack , he must be preserued still , and kept aliue : Isaack , in whome Abraham did see the day of Christ and reioyced : Isaack , that is all spirituall laughter , all ghostly ioy , all heauenly delight . For as no man might come into the court of Ashuerus , which was clothed in sackcloath : m m Ester . 4. 2. so no man may come into the court of our king , which is clothed in sackcl●ath , and hath not on the wedding garment of ioy and delight in the Lord . Which is the cause why Christ calleth the assemblies of the faithfull , Quires of Campes n n Ch●ros castrorum . Can. 6. 12. . A quire s●ges ; a Campe fights . How then may these two agree together ? Very well in the godly . For the godly , when they fight most stoutly against the enemie , then they sing most merily vnto the lord . Whereupon Gregorie saith , o o Dauid sal●ant●m plus stupeo qu●m pugnantem . Moral . l. 27. cap. 27. I admire king Dauid a great deale more , when I see him in the quire , then when I see him in the campe : when I see him singing as the sweete singer of Israel , then when I see him fighting as the worthy warriour of Israel . For fighting with others , he did ouercome all others , but singing , & delighting himselfe , he did ouercome himselfe . Eue● as his sonne Salomon saies for him , speaking to Christ . Turne away thine eies from me , for they doe ouercome me , they wound my heart : they make me sicke for loue p p 〈◊〉 . 4. 6. . When Dauid fought with others , he ouercame others ; he wounded others ; he made others sicke ; but when he daunced before the Arke , and delighted himselfe , he was ouercome himselfe , he was wounded himselfe , he was sicke himselfe . But feare you nothing . I warrant you this sickenesse will doe him no harme . I will plaie still ( saies he ) that others may stil play vpon me q q Ludam , inquit , vt illudar . Bonus ludu● , quo Michol i●ascitur , & d●us delect●tur . ●reg . Mag. . For it is good sport when God is delighted , though Michol be displeased . So that of Dauids sicknes we may say , as Christ said of Lazarus sicknesse . This sickenesse is not vnto death , but for the glorie of God r r Ioh. 11. 4. . And therefore it is for the glorie of God , because it is for the loue of god . For Dauid is sicke no otherwise for loue of the sonne of God , then God is sicke himselfe , for loue of the sonne of Dauid . This is my beloued sonne ( saies he ) in wh●me I am delighted s s Math. 17. 5. . This is my beloued sonne : there he is in loue . In whome I am delighted : there he is sicke for loue . Which is the cause why he commandeth vs also to be delighted in his loue t t Prou. 5. 19. . For as a double desire is loue : so a double loue is delight . And therefore he saies not simply , loue him ; but , he delighted in his loue . Delight thy selfe in the Lord , and he shall giue thee the desires of thy heart . Delight .

Then , Thy selfe . I would hate mine owne soule ( saies Bernard ) if I found it any where else then in the Lord and in his loue u u 〈…〉 . So that it is not enough for thee to delight , but thou must delight thy selfe , that is , thy soule . Saying with the blessed Virgin , My soule doeth magnifie the Lord , and my spirit reioyceth in God my Sauiour . Otherwise , as Diues did see Lazarus a farre off lying in Abrahams bosome , beeing himselfe all the while tormented in hell , and hauing not so much as one drop of water to coole his tonge : so , eue● in laughing the soule may be sorrowfull x x Pro● . 14. 13. . The wretched soule of a sinner may see the face a farre off laughing , and lying ( as I may say ) in Abrahams bosome , beeing it selfe all the while tormented ( as it were ) in hel ▪ and hauing not so much as one drop of delight to asswage the sorrowes of it . And like as Sampsons lyon had great store of honie in him , but tasted no sweetnesse of it : euen so if thou reioyce in the face , and not in the heart , y y 2. Cor. 5. 12. thou maiest well perhaps haue great store of honie in thee to delight others ; but thou canst neuer taste the sweetnesse of it to delight thy selfe . Therfore saies the princely prophet , O taste and see how sweet the Lord is . It is not enough for thee , to see it a farre off , & not haue it , as Diues did ; or , to haue it in thee , and not to tast it , as the lyon did : but thou must as well haue it as see it , and as well tast it as haue it . O taste and see ( saies he ) how sweete the Lord is . For so indeede Christ giueth his Church , not onely a sight but also a taste of his sweet●nsse . A sight is where he saies thus , z z Can. 7. 12. We will rise vp earely , and goe into the vineyard , and see whether the vine haue budded forth the small grapes , and whether the Pomegran●ets flourish . There is a sight of the vine . A taste , is where he saies thus , a a Can. 8. 2. I will bring thee into the winseller , & cause thee to drinke spiced wine , and newe wine of the Pomegranne●s . There is a taste of the wine . The Church , not onely goes into the vineyard , and sees the wine , but also goes into the wine-seller and tastes the wine . But yet thou must goe further then this , before thou canst come to thy selfe . For there are diuers degrees of tastes . The Egyptians in their Hyroglyphickes , Or●s Apollo . when they would describe an vnperfect taste , paint meate in the teeth , when a more perfect taste , the beginning of the throat . Such an vnperfect taste had the Israelites of the sweetnes of God . God was most sweete vnto them , when he gaue them quailes to eate . Yet while the meate was but in their teeth , the wrath of God was kindled against them b b Nu● . 11. 〈◊〉 . There is the meate in the teeth : an vnperfect taste . But the spouse of Christ hath a more perfect taste of the sweetnesse of god . For likening him to an apple tree , she saies , I delight to sit vnder his shadow , & his fruit is sweet vnto my throat . c c Can. 2. 3. There is the beginning of the throat : a more perfect tast . But notwithstanding all this , thou art not yet come to thy selfe . Therefore this taste must not content thee : because this tast cannot delight thee . For thy delight must not sticke in thy teeth , or in thy throat , d d Non ●st strepitus oris , sed ●●bilus cordis , non ●onus labiorum , s●d motus gaudiorum , concordia voluntatum , non con●onantia vocum . but as a cordiall thing , it must goe downe to thy very heart . That thou maiest say with the Psalmist , My heart and my flesh ( not my flesh onely , but my heart and my flesh ) reioyce in the liuing God e e Psal. 84. 3. . And againe , Praise the Lord , O my soule , and all that is within me , praise his holy name f f Psal. 103. 1. . Nowe thou art come to thy selfe . For that which is within thee , is thy selfe ; and all that is within thee , is all thy selfe . So that thy selfe , & all thy selfe , is delighted in the Lord , when as that which is within thee , and all that is within thee , praise his holy name . O howe happie art thou , when thou knowest this Iubile , this ioyfulnesse g g Cum scis iubilationem . Psal. 89. 15. : when thou hast a secret sence , & an inward feeling of it : when euery motion of thy minde , is an influence of Gods spirit : when thy wil & his word play togither , as Isaack and Rebecka did . For then surely thou doest build to thy selfe desolate places h h Greg. Moral . Iob. 3. 14. . Desolate places , I say , that all other things may be silent to thy soule : nay that thy very soule may be silent to it selfe : yea that there may be a silence in heauen i i Reu. 8. 1. answerable to the silence of thy soule , when thou doest delight thy selfe in the Lord. Delight thy selfe in the Lord , and he shall giue thee the desires of thy heart . Thy selfe .

Lastly , In the Lord . Gregorie saies thus , k k Gust● incircumscripti luminis anima pa●citur , & supra se elata ad seipsam re ●abi dedignatur . The minde of man is fed with the infinit light and loue of God , and so being lifted vp farre aboue it selfe , doeth now disdaine to stoupe downe so lowe as ●o it selfe . And therefore doeth not delight it selfe in it selfe , but delights it selfe in the Lord . Hereupon a father saies , O lord , graunt that I may know k k Nouerim me , nouerim te . my selfe , and know thee . That knowing my selfe and thee , I may loath my selfe in my selfe , and delight my selfe onely in thee . Truth indeede , O man , so thou oughtst to doe , saies God . For if thou didst know thy selfe and me , then thou wouldest displease thy selfe , and please me . But because thou knowst neither thy selfe , nor me , therefore thou dost please thy selfe , and displease me . But the time shall come , when thou shalt neither please thy selfe , nor me . Not me , because thou hast sinned : not thy selfe , because thou shalt be burned . So that then thou shalt please none , but the deuill : both because thou hast sinned , as he did in heauen , and also because thou shalt be burned as he is in hell . Therefore he that delights himselfe in himselfe , delights not himselfe , but onely the deuill in himselfe . Whereas on the other side , he onely delights himselfe , which not onely delights himselfe , but addes also , In the Lord ; and so delights himselfe in vertue , delights himselfe in godlines , delights himselfe in God himselfe . This Christ ●ignifieth , when speaking of his spouse , he saies , l l 〈…〉 Who is shee , which c●mmeth out of the wildernes , abounding in delights , leaning vpon her ●●●belo●ed ? He that leanes vpon himselfe , can neuer abound in delights : but he alone aboundeth in delights , which leaneth vpon his welbeloued . So did S. Paul : I ha●e laboured more then they all , saies he . There he abound●th in delights . Yet not I , but the grace of God which is in me . There he leaneth vpon his welbeloued . And again , I can doe al things , saies he . There he aboundeth in delights . In him that strengtheneth me . There he leaneth vpon his welbeloued . In one word , when as he saies , He that would reioyce and glorie , let him ▪ reioyce and glorie in the Lord : it is all one , as if he should haue said , He that would abound in delights , let him leane vpon his welbeloued . Let him delight himselfe in the Lord . Let the Saints m m In letitia letentur . psal. 68. 3. reioyce in ioy , let them delight in delight . He that delights in an earthly thing , delights in vanitie , he delights not in delight . But he onely delights in delight , which makes God onely the ground of his delight . According to that of Prosper , n n Aeterna exultatio est , qn●● bono 〈◊〉 ●terno . That alone is eternall delight , which is grounded vpon the eternall good . Vpon him that is onely good , and saith to Moses , o o Exod. 33. 19. I will in my selfe shew thee all good . Euery thing that is honest , euery thing that is profitable , euery thing that is pleasant , is onely to be found p p Qu●re 〈◊〉 bonum in quo sunt omni● bona & sufficit . Aug. Med. in the Lord . As that Manna q q Sapi. 16. 20. had all manner of good tasts in it : so the Lord onely , hath all manner of good things , all manner of true delights in him . Therefore the Church , hauing first bestowed the greatest part of Salomons song , altogether in commendation of the beautie and comelines of Christ , at length concludeth thus ; Thy mouth is as sweete things , and thou art wholly delectable : how faire art thou , and how pleasant art thou , O my loue , in pleasures ? So that when I seeke my loue , my Lord , then I seeke a delight , & a light , that passeth all lights , which no eye hath seene : I seeke a sound & an harmonie , that passeth all harmonies , which no eare hath heard : I seeke a sent and a sauour , that passeth all sauours , which no sense hath smelt : I seeke a relish and a tast , that passeth all tasts , which no tongue hath tasted : I seeke a contentment and a pleasure , that passeth all pleasures , which no bodie hath felt . Nay , I cannot hold my heart , for my ioy ; yea , I cannot hold my ioy , for my heart , to thinke that he which is my Lord , is now become my father , & so that he which was offended with me , for my sinnes sake , is now reconciled to me , for his sonnes sake . To thinke , that the high Maiestie of God , will one day rai●e me out of the dust , and so that I , which am now a poore worme vpon earth , shall hereafter be a glorious Saint in heauen . This , this makes me delight my selfe in the Lord ; saying , O thou that art the delight of my delight ; the life of my life ; the soule of my soule ; I delight my selfe in thee , I liue onely for thee , I offer my selfe vnto thee , wholly to thee wholly : one to thee one : onely to thee r r Totum toti ● vnum vni : vnicum vnico . only . For sup pose now , as S. Iohn speaketh , the whole world were full of bookes : and all the creatures in the world were writers : and all the grasse piles vpon the earth were pennes : and all the water● in the sea were ynke : yet , I assure you faithfully , all these bookes , all these writers , all these pennes , all this ynke , would not be sufficient to describe the very least part , either of the goodnes of the Lord in himselfe , or of the louing kindnes of the Lord , towards thee . Wherefore , Delight thy selfe in the Lord , and he shall giue thee the desires of thy heart . Thus much for the precept , in these words , Delight thy selfe in the Lord .

The promise followeth . First , And he shall giue thee . Well saies Leo , Loue is the greatest reward of loue , that either can be , or can be desired s s Dilectionis●ulla maior expetenda est ●enumeratio , 〈◊〉 ipsa di●ectio . Ser. 7. de ●●eiu . . So that though there were no other rewarde , promised thee , for delighting in the Lord , but onely the delight it selfe , it were sufficient . For the benefit is not Gods , but wholly thine . God is neuer a whit the better , for thy delighting thy selfe in him . If thou be righteous , what doest thou giue him , or what doeth he receiue at thy hands t t Iob. 35. 7. ? Thy delight may perhaps reach to the saints , which are in the earth , but it can neuer reach to ●he Saints which are in heauen : and much lesse , can it reach to God , which is the Lord of heauen u u Psal. 16. 2. . Nay , I will say more . If thou shouldst gi●e God whole riuers full of oyle , & whole houses full of gold , for neuer so little a droppe of this delight , it would be nothing . Thy gift would be nothing , to his gift : thy oyle and golde , would be nothing to his oyle of gladnesse . Yet behold the bountifulnesse , and liberalitie of the lord . He hires thee , and giues thee wages , not to doe himselfe good , but to doe thy selfe good . And here he promiseth to reward his owne mercies , as if they were thine owne merits . And as though the benefit were not thine , but wholly his : so he chaungeth the words , and for , Thou shalt giue him , saies , He shall giue thee . But this he doeth , as Augustine testifieth , x x Non 〈◊〉 a more , sed 〈◊〉 mo● is ●ror● . Deciuit . 〈◊〉 . li●● . 〈◊〉 . cap. 6. Not by the loue of errour , but by the errour of loue . For the loue of errour , is mans Rhetoricke , it is a figure , which man often vseth , Humanum est errare y y It is mans properti● to erre . . But the errour of loue , is Gods Rhetoricke , it is a figure , which God often vseth , Di●inum est amare z z It is Gods propertie to lou● . . Especially it is a diuine thing , to loue so dearely , as God loueth vs . Who , though he doe not loue to erre , yet he doeth erre for loue . Counting and calling , that which is onely our commoditie , his owne commoditie . So , Christ is said a a Can. 2. 16. to be fed amongst the lylies . The lylies of the fieldes , are the millions of the angels b b Lilia agro rum , millia angelorum . or of all those which lead a pure , and an angelicall life . These indeede Christ feedeth . He feedeth them in the greene pastures , and leadeth them forth , by the waters of comfort . Yea , not onely he feedeth them , but also by this figure , the error of loue , he is said to be fed with them . Because though he for his part , haue little neede , I wis , to ●e fedde , yet it is as great a pleasure to him , to feed them , as if he were fedde himselfe among them c c 〈…〉 uerso pascere sit ei pa●ci . Bernard . Cant. se●m . 7● . . So likewise he saies , If any man open the doore , I will suppe with him , and he with me d d Reu. 3. 20. . We indeede sup with Christ . Generally , whensoeuer he giues vs grace to feele in our affections , the rauishing ioyes of the spirit . As when he saies , I haue eaten my honie combe , with my hony , I haue drunken my wine , with my milke : eat you also , O my friendes , drinke and make you merie , O my welbeloued . But more especially we suppe with Christ , when he cals vs to the holy Communion , and biddes vs to the Lords supper . For then he staies vs with flaggons , and comforts vs with e e Cant. 〈◊〉 apples : with apples and flaggons : with bread and wine : with his owne deere bodie , and his owne pretious blood . Thus do we suppe with Christ . But how doth Christ suppe with vs ? Is it possible ? possible , that he which shall neuer hunger , or thirst any more ? possible , that he , which is fulnes it selfe , in whome , all the fulnes of the Godhead bodily dwelleth ? Is it possible ( I say ) that he should stand without , knocking at the doore , as a begger , to get a meales meate of vs ? Yea sure : doubt you not . It is possible enough . By a certaine figure , ( I weene you call it the errour of loue : that s it : by this figure , the errour of loue ) it is a very possible thing : nay , it is a very easie thing to doe : yea it is a very great pleasure to him to doe it . Behold ( saies he ) I stand at the dore and kn●cke : if any man heare my voice , and open the d●re , I will come in vnto him , and will suppe with him , and he with me . Well then , how doth Christ suppe with vs ? Christ suppe● with vs , when we entertaine him , as Marie did , with the salt teares of repentance & griefe : and as Lot did , with the sweete bread of sinceritie , and truth . For the salt teares of our repentance , are the onely drinke , which Christ will drinke with vs . And the sweete bread of our sinceritie , is the onely bread , which Christ will eate with vs . But what meate hath he to his bread ? I haue a meate ( saies he ) which you know not of . My meate is to doe the will of him that sent me . In the volume of thy book it is written of me , that I should doe thy will , O my God , it is my delight , it is meate and drinke to me , to doe it . And as it is meate to him , to doe it himselfe : so is it meate to him , to see vas doe it . Then doth he suppe with vs . And this is the first seruice . But what hath he for a second course ? A dish of apples , gathered of the tree of life . For toward the latter ende of the supper , when they come to their fruit , a Christian saies to Christ , f f Can. 7. 13. Omnia pom● vetera & nova . Vulgata trans . O my welbeloued , I haue kept for thee , all manner of apples , both old and ne● . Contrition , humiliation , denying of thy selfe , mortification of the old man : these are old apples . Sobrietie , innocencie , holines of life , viuification of the new man : these are new apples . And when a Christian feasts , & feedes Christ with such diuers and daintie fruits of righteousnes , then he saies to him , O my welbeloued , I haue kept for thee all manner of apples , both old and new . But what musicke hath ●e now ? We must needes haue some musicke . Christ cannot suppe without musick . Drinke , and bread , and meate , and apples , will make him but a slender supper , except we mend it all the better with musicke . This must be the very best part of the supper . For a c●̄●ort of musitians at a banquet , is as a signet of Carbuncle , set in gold ; and as the signet of an Emrod , well trimmed with gold : so is the melodie of musicke , in a pleasant g g Ecclesiasticus cap. 32. vers. 5. banquet . Therefore when Christ supps with vs , we must be sure he haue musicke . We must welcome him , and cheare him vp , with psal●es , and hymnes , and spirituall songes , singing with a grace , and making melodie in our hearts to God . Col. ● . 16. Thus doth Christ sup with vs . But nowe to returne to the maine point againe , from which we haue a little digressed , As else where , by the errour of loue , Christ is said , to be fedde among the lylies , whereas indeede onely he feedeth the lylies ; and to suppe with vs , whereas indeede only we suppe with him : so here , by the same figure , he is said to reap commoditie by thy delight , whereas indeede onely the commoditie is thine , all the commoditie , all the benefit , is onely thine . Yet ( to see the admirable loue of God ) he saies not , Thou shalt giue him , but , He shall giue thee . Delight thy selfe in the Lord , and he shall giue thee the desires of thy heart . And he shall giue thee .

Then , The desires . He that loues to desire God , h h Qui amat desiderare , desideret amare De amore dei cap. 3. vid. ( saies Bernard ) must also desire to loue God . Then he shall haue neither sacietie , nor yet anxietie . Neither sacietie , because he loues to desire : Gregorium Moral. ● . 18. c. 28. Nor yet anxietie , because he desires to loue . Thus doth the Church . Let him kisse me ( saies shee ) i i Cant. ● . 〈◊〉 with the kisses of his mouth . Let him not smite me , but kisse me : not once , but often : not with the kisses of his feete , but of his mouth : not of any of his prophets mouthes , but of his owne mouth ; Let him kisse me with the kisses of his mouth . Here are many desires . Here indeede shee loues to desire k k Psal. 119. 20 ▪ Concupiui● desiderare . . But it followeth , For thy loue , ●sal. 119. 20 is better then wine . The person is suddenly changed . Before , it was more str●ungely in the third person , Let him , and , his mouth . Nowe , it is more familiarly , in the second person , For thy loue . for thy loue is better then wine . Here is but one loue . Here onely shee desires to loue . For as the curtaines of the tabern●cle , were coupled and tyed together with ●aches and strings , so that one curtain did drawe another , and all the curtaines did draw togither , to couer nothing else , but the tabernacle l l 〈…〉 : after the same sort , the desires of the godly , are coupled and tyed together , so that one desire drawes another , and all their desires draw togither , to make them couet nothing else , but God . And euen as lacob , when he held the angel in his armes , stood vpon one foote : and halted vpo● the other foote : m m G●n. 32. 31. so he that embraceth God , can doe nothing with that halting foote , which before carried him to the desire of the world , but standeth onely vpon that sound foote , which now carrieth him wholely to the desire of God . And like as all the streets of Ierusalem sing Hallel●ia : n n Tobi●s 13. 18. so all the desires of them that are delighted in God , are referred to God . There are many ●●reates in Ierusalem ; yet there is but one Halleluia , which is sung in all those ●●reates . In like sorte , there are many desires in a godly man ; yet there is but one thing , God only , which is desired in all these desires . For , these desires , as the kisses of Christ , come all from one lo●e : these desires , as the curtaines of the tabernacle , are all ty●d togither with one string : these desires , as the goings of Iacob , stand all vpon one foot● : these desires , as the streets of Ierusalem , sing all one Halleluia . So that if thou looke into his desires , that delighteth in the Lord , thou shalt see no in●quitie , no contradiction in them . But if thou looke in to his desires , that delighteth in sinne , thou shalt say with the Psalmist , Psal. 55. 〈◊〉 . I see iniquity , and contradiction in the city . For as Manasses was against Ephraim , and Ephraim against Manasses , and both of them against o o 〈…〉 luda : so the desires of the wicked , are contrarie to God , and to themselues . All their desires , are contrarie to all gods desires . Manasses & Ephraim , are both against Iuda . There 's iniquitie . Some of their desires , are contrarie to othersome of their desires . Manasses is against Ephraim , and Ephraim is against Manasses . There 's contradiction . Therefore the desires of the wicked , beeing so contrarie to God , and to themselues , their desires are not giuen to them , but they are giuen to their desires p p 〈◊〉 1. 24. Because , though they loue to desire God , yet they doe not desire to loue god . Though they care not how much God doe for them : yet they care not how little they doe for God . But as for the godly , they are not giuen to their desires , but their desires are giuen to them . Because not onely , they loue to desire God , but also , they desire to loue God . And so all their desires , being as it were , but one desire , al agreeing in one God , when they haue god , they haue al● their desires giuen them in God q q Domine , an●e te omne deside●ium me●●sal . 38. 10 . So the three children , ●am v●ima perfectio ipsius animz deus est , & centrum locusque natu●alis omnium desideriotum ●ius . beeing men of desires , r r Viri desideriorum Dan. 9. 23 had their desires giuen them . They desired to be deliuered from the furnace . This desire was giuen them , when as God walked with them in the fierie furnace s s Daniel . 3. 25. . So Moses , beeing a man of God , had his ●●sires giuen him . He desired to see Gods fac● . This desire was giuen him , when as Christ talked with him , face to face t t Mark . 9 4. So John , beeing a friend of God , had his desires giuen him . He desired to see Christs glorie . This desire was giuen him , when as Christ said , He 〈◊〉 loueth me , shall be loued of me , and I will 〈◊〉 shew mine owne selfe ●nt● him u u Ioh. 14. 21. . So Lazarus , beeing Gods little begger x x Mendicus dei . Greg. , ( as I may say ) had his desires giuen him . He desired to be relieued , not so much with the meat of that earthly Di●es , as with the mercie of that heauenly Di●es , which is so rich in me●cie . This desire was giuen him , when as the Patriarch speaking of him to the glutton said , Now is he comforted , and thou art tormented y y Luk. 16. 25. And so , whosoeuer thou art : if thou be a man of desires , as the three children were : if thou be a man of God , as Moses was : if thou be a friend of God , as Iohn was : if thou be a begger of God , as Lazarus was : he shall giue thee all that thou canst begge , or desire . For , to speake no more of those three children , these three men , which I named last vnto you ; Moses , the man of God : Iohn the friend of God : Lazarus , the begger of God ; did lie in three bosomes . In Moses bosome : in Christs bosome : in Abrahams bosome . Moses hand , did lie in Moses bosome z z 〈…〉 : S. Iohn did lie in Christs bosome : Lazarus , did lie in Abrahams bosome . Moses bosome , is lawe : Christs bosome , is Gospel : Abrahams bosome is glorie . Therefore , feare must driue thee out of Moses bosome : faith must keepe thee in Christs bosome : felicitie must bring thee to Abrahams bosome . For first , thou must with Moses , put thy hand into Moses bosome , and there seeing how full of leprosie thy hand is , and howe wicked all thine owne handy workes are , thou must abhorre thy selfe , in thy selfe . Afterward , thou must with Iohn , conu●ie not thy had onely , but thy whole bodie , and thy soule also , into Christs bosome , and there seeing how thou art ▪ clensed from the leprosie of thy sinne , and freely iustified by faith in Christ , thou must delight thy selfe in the Lord . Then , thou must be carried into Abrahams bosome , and there , both louing to desire God , and desiring to loue God , he shall giue thee thy desires . First , I say , lie in Moses bosome , and abhorre horre thy selfe in thy selfe : afterward , lie in Christs bosome , and delight thy selfe in the Lord : then , thou shalt lie in Abrahams bosome , ( O blessed bosome ! O sweet bosome ! ) And he shall giue thee , thy desires . Delight thy selfe in the Lord , and he shall giue thee the desires of thy heart . The desires .

Lastly , Of thy heart . Thy heart here , is all one with thy selfe before . As if the words had stood thus , Delight thy selfe in the Lord , and he shall giue thee the desires of thy selfe : or els thus , Delight thy heart in the Lord , and he shall giue thee the desires of thy heart . To the point then . Augustine saies thus , a a Fecisti nos domine ad te , & ideo inqui●●um ●st cor 〈…〉 . O Lord , thou hast made vs for thine own selfe , & therefore our heart is euer vnquiet , while it is from thee , neuer at quiet , vntill it come to thee . A bull which is baited at the ring , as soone as euer he gets any little breathing , turnes him straitwaies toward that place , by which he was brought in , imagining , that by how much the more , he is nearer to the stall , by so much the more , he shall be further from the stake . In like manner , a faithfull heart , beeing bayted and towzed in this world with many dogges b b Psal. 22. 16. which come about it , alwaies hath an eye to that place , from which it came , and is neuer quiet till it returne to him , from whome it was fet at the c c Querula p●nitus & 〈◊〉 abunda est . donec ad ●um , à quo ori●inaliter exiit , triumphali virtute reuertatur . first . He that lets downe a bucket to draw water out of a well , as long as the bucket is vnder the water , though it be neuer so full , he may get it vp easily ; but when he beginnes to draw the bucket cleare out of the water , then with all his strength he can scarce get it vp ; yea many times the bucket when it is at the very highest , breakes the yron chaine , and violently falls backe againe . After the same sort , a Christian heart , so long as it is in him who is a well of life , is filled with delight , and with great ioy drinketh in the water of comfort , out of the fountaine of d d 〈◊〉 . 12. 3. saluation ; but beeing once haled and pulled from God , it draweth backe , and as much as it can possibly resisteth , and is neuer quiet , till it be in him againe , who is the center of the e e Vi amoris in deum tanquam in centrum proprium mouetur , vt in ipso summé delectetur . soule . For as the needles point in the mariners compasse , neuer stands still , til it come right against the north pole : so the heart of the wise men , neuer stood still , till they came right against the starre , which appeared in the f f Math. 2. 9. East ; & the very starre it selfe , neuer stood still , till it came right against the other starre , which shined more brightly in the manger , then the sunne did in heauen . Wherefore our hearts doe alwaies erre , they are Plane●s g g 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 . ude 13. & wandring starres , before they come to Christ : but then onely they are starres of the firmament , the true seede of Abraham , when they are firmely h h Psal. 57. 8. fixed , and setled in God . The Prophet Ionas , all the while he fled from God , in what a case was he one while he was turmoiled in the stormes of the tempest : another while , he was sowsed in the waues of the sea : another while , he was boyled in the bowels of the whale . But as soone as he returned to God , by and by he was cast vp safe vpon the sea shore : and then he said to his soule , My soule returne vnto thy rest , because the Lord hath restored thy selfe vnto thee i i Quia dominu● reddidit te ●ibi . Psal. 116. 7. Because , whereas before , thou hadst lost thy selfe : lost thy selfe in the tempest : lost thy selfe in the sea : lost thy selfe in the whale : nowe the Lord hath restored thy selfe vnto thee . Wherefore the heart of man hath lost all rest ; nay it hath lost it selfe , before it be cast vpon the sea shore ; before it be cast vpon God : but when once it delighteth in the Lord , when once it findeth God , then it findeth it selfe , them it returneth vnto rest . Nicaula queene of Saba , could neuer be quiet in her owne countrie , till shee came to Salomon : but when shee sawe his glorie , and heard his wisdome , then her heart failed her , shee had enough , she could desire to see and heart no more . And so the heart of a Christian , can neuer be quiet in the straunge countrie of this world , till it come to Christ , which is the true Salomon , the prince of peace ; when it comes once to Christ then it saies thus to God , Lord nowe lettest thou thy seruant depart in peace , because mine eies haue seene the prince , because mine eies haue seene thy saluation . Euen as one good heart saies for all , O Lord , how amiable are thy dwellings ? Salomon had goodly buildings , but they were nothing to thy dwellings . My soule fainteth , and faileth for them k k Concupisci● & deficie . ●sal . 〈◊〉 . 2. . It fainteth before I see them : and it faileth when I haue seene them ; then I am quiet enough , then I can desire to see no more . For like , as Noahs doue could finde no rest for the sole of her foote , all the while she was flickering ouer the flond , till she returned to the arke , with an oliue branch in her mouht : so the heart : of a christian , which is the turtle doue of Christ , can find no rest all the while it is houering ouer the waters of this world , till it haue siluer wings as a doue , and with the oliue branch of faith , flie to the true Noah , which signifieth rest , till Iesus Christ put forth his holy hand out of the arke , and taking this heart into his hand , receiue it to himselfe . Euen as one good heart saies for all , I will not climbe vp into my bedd , nor suffer mine eies to sleepe , nor mine eielidds to slumber , nor the temples of my head to take their rest , vntill I find a tabernacle for the Lord , an habitation for the mightie God of l l Psal. 132. 4. Iacob . Vntill I find , that my heart is not in mine owne hand , but in Gods hand : vntill I find , that God dwelleth in me , and I in him : vntill I find , that my soule is a tabernacle for the Lord , and my heart is an habitation for the mighty God of Iacob , I cannot rest , saies he . But when I find this once : when I come to Noah in the arke : when I delight my selfe in the Lord ; then I will climbe vp into my bedd , and suffer mine eies to sleepe , and mine eie-liddes to slumber , and the temples of my head to take their rest . But what s the reason of all this ? I am somewhat bold to aske , because I would be glad to know : what s the reason I say , that the bull , can neuer be quiet , till he come to the staule ; that the bucket , can neuer be quiet , till it come to the water ; that the needle , can neuer be quiet , till it come to the north poole ; that Ionas , can neuer be quiet , till he come to the sea shore ; that Nicaula , can neuer be quiet , till she come to Salomon ; that Noahs doue , can neuer be quiet , till it come to the arke ; that mans heart , can neuer be quiet , till it come to God ? The reason of it is this . When God created heauen and earth , he rested not in the heauen , or in any heauenvly thing , not in the earth , or in any earthly thing , but onely in man , which is both . A heauenly thing for his soule , and an earthly thing for his bodie . As soone as he had made man , he kept a sabboth , and rested . Euen so the heart of man , resteth not in the earth , or in any earthly thing , not in the heauen , or in any heauenly thing , but onely in God , which is lord of both . Lord of heauen and earth : Lord of soule and bodie . As soone as it commeth to God , and delighteth in him , it keepeth holy-day , and resteth . Gods heart neuer resteth , till it come to man : mans heart neuer resteth till it come to God . For as god saies to man , My sonne giue me thy heart m m Prou. 2● . 26. : so man saies to God , my lord giue me thy selfe . For euen as the hart desireth the water-brookes : so longeth my heart , my soule , after thee , ô God . Therefore , ô God , giue me thy selfe . Shew me thy selfe , and it sufficeth n n Iob. 14. 8. me . For thou onely , O Lord , art indeede , as thou art called in Hebre● Sh●ddai , all-sufficient , yea more then sufficient . Thy very grace , is sufficient for o o 2. Cor. 12. 9. me . But thou , O Lord doest giue both grace and p p ●sal . ●4 ●2 . glorie . Therefore , whome haue I in heauen , but thee ? and whome haue I in earth , but q q Psal. 73. 25. thee ? Thou onely giuest grace in earth : so that I haue none in earth but thee . And thou onely giuest glorie in heauen : so that I haue none in heauen but thee . O what a sweet friend is this ? What a sweete friend is God our good friend , which onely feedeth and filleth the r r 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 . 〈◊〉 . heart ? He onely feedeth it in earth , & filleth it in heauen : feedeth it with grace , and filleth it with * * 〈…〉 Psal. 17. 16. glorie . For euery thing hath a kind of foode proper vnto it . Offer a lyon grasse , he will neuer eate it : offer him flesh , he will eater it . Why so ? Because that is vnnaturall , this is naturall to him . So , offer the heart of a Christian , which is couragious and bold as a s s 〈◊〉 28. 1. lyon , offer it all the glorie of the world , which is as the flower of t t Esa. 40. 6. grasse , it is neuer a whit the better Offer it Christ , who saies , My flesh is meate indeede , then it is satisfied . Therfore one saies , The lyons want , and suffer hunger , but they that feare the Lord , want no manner of thing that is good . The lyons : such lyons , as haue no grace , but grasse onely to feede vpon , they want and suffer hunger . Hungrie and thirstie their soule fainteth in u u Psal. 107. 5. them . But they that feare the Lord : such lyons , as by faith feede vpon the flesh of Christ , delight in the Lord , feede vpon God , they are fat , and well liking , they want no manner of thing that is good . For as the people sitting vpon the grasse , and feeding vpon the bread , were all x x Mark . 6. 39. satisfied : so these lyons are all satisfied , because sitting vpon the grasse of the world , yea not onely sitting vpon it , but also treading vpon it , and trampling it vnder their feete , they feede onely vpon the bread of life . For these lyons can easily conceiue , that if at that time , fiue loaues beeing blessed by our Lord , did satisfie fiue thousand , then much more our blessed Lord himselfe , can satisfie euery heart , which hungreth and thirsteth for him . Therefore these lyons , saue the very fragments of this feast , and keepe them in their hearts , as in baskets , knowing that all the grasse of the world , cannot doe them halfe so much good , as the very least crumme of Christs comfort . For so one lyon saies among the rest , My soule refuseth comfort . But when I remember God , I am y y 〈…〉 delighted . As if he should say , I haue a lyons heart in me ; my soule refuseth to feede vpon the grasse of the world : it goes against my stomack : I cannot brooke it ; I cannot digest it : that s but a cold comfort : My soule refuseth all such comfort : But when I remember God , I am delighted . Though I cannot see God presently before me ; yet if I doe but remember him ; if doe but meditate of him ; if I doe but thinke of him ; if I doe but dreame of him ; I am z z 〈…〉 . delighted . Though I cannot haue a whol loafe , yet if I can get but a fragment : if I can get but a shieue : if I can get but a morsell : if I can but any little crumme of comfort , that falls from the table of the Lord ; my heart is sufficiently refreshed and fedde . But as God onely feedeth the heart : so God only filleth the heart . For the heart of man , as for the manner of diet , it is like the heart of a lyon : so for the bignesse of it , it is like the heart of the Ibis . Orus Apollo writeth , that the Egyptians , when they would describe the heart , paint that bird , which they call the Ibis . Because they thinke that no creature , for proportion of the bodie , hath so great a heart , as the Ibis hath . But me thinkes , they might better paint a man . Because no creature , no not the Ibis it selfe , hath so great a heart , as a man hath . Eccles. 1. 8. For the eie is neuer filled with seeing , nor the eare with hearing , and much lesse , the heart with desiring . But euen as the Poets faine , that the fiftie daughters of king Danaus killing their husbands , are inioyned for their punishment in hell , to fill a tunne with water , that is bored full of holes , which though they labour neuer so much about it , yet they can neuer bring to pass● a a 〈…〉 : semblably , he that would goe about to fill his heart , with worldly delightes , were as good poure water into a fiue , as we say , for any pleasure he shall haue , after all his labour and paines . Salomon , hauing had a long time , tryall of all transitorie pleasures , at length frankly confessed , that they were so farr from being a contentation to his heart , that they were a very great vexation to his spirit . Nay Alexander ▪ though he had conquered the whole world , yet still he said with the king of Spaine , Non sufficit arbi● b b All the whole world 〈…〉 : yea in the ende , he grew to be very malecontent , and found himselfe greatly greiued , because there were not forsooth , many more worldes for him to conquer . By which example of Salomon and Alexander , ( though otherwise a heathen , ) it doth plainly appeare , that if it had pleased God , to haue created as many worlds , as there are creatures in this one world , ( which he might haue done with the least word of his mouth , ) yet this infinite number of worldes , which should haue beene created , could not haue filled the verie least heart , of any one man , without the creatour himselfe . This Orontius an excellent Mathematitian sheweth , who describing the whole world in the forme of an heart , leaueth many voide spaces in his heart which he cannot fil vp with the world . For as a circle , can neuer fill a triangle , but alwaies there will be three empty corners in the triangle vnfilled , if there be nothing els to fill it , but the circle : so the round world , which is a circle , can neuer fill the heart of man , which is a triangle , made according to the image of the Trinity , but alwaies there will be some emptie corners , in the triangle of the heart vnfilled , if there be nothing els to fill it , but the circle of the world . Onely the glorious trinitie , filleth the triangle of the heart , and filleth euery corner of it , and filleth euery corner of it fuller , then it can possibly c c 〈…〉 hold . For , suppose almightie God should now worke a miracle , and giue some one man a heart , as large , and as huge , not onely as all the hearts of all the men , that euer were , are , or shall be , but also as all the affections of all the angels , and heauenly powers aboue ; yea I will say that , which shall be yet much more maruelous , if this one heart were so great , that it could at one instant , actually containe in it , more corporall and spirituall things , then are in all the deepes beneath , in the vallies , in the mountaines , and in all the heauens aboue : yet as true as God is in heauen , this so large , and so huge a heart , could not be able to hold the very least part , of the perfection of God ; but if one droppe of his deitie and glorie , were powred into it , by and by it would burst in a hundreth pieces , and flie a sunder , as an old vessel , filled with new d d Behold the heauens and the heauens of heauens are not able to containe thee . 1. Reg. 8. 27. wine . O what a wonderfull strange thing is this ? what shall we deuise to say of it ? Ten thousand worlds , cannot fill one heart : and yet ten thousand hearts , cannot hold one God . Therefore , as much as one heart , is too good and too great , for ten thousand worlds : so much is one God , too good and too great , for ten thousand e e De●s maior est cor de nostro . 1. Ioh. 3. 20 hearts . So fully doth the Lord , & nothing but the Lord , feed , and fill thy soule , and giue thee all , nay more then all , thy heart can desire . Wherefore , Delight thy selfe in the Lord , and he shall giue thee the desires of thy heart . Thus much for the promise , in these words , And he shall giue thee the desires of thy heart .

Now then , deare brother , Delight : and not delight onely ; but Thy selfe , also : and not thy selfe onely ; but In the Lord , also : Delight thy selfe in the Lord : and againe I say , Delight : and againe I say , Thy selfe : and againe I say , In the Lord . Delight thy selfe in the Lord . O remember , for the loue of God , remember this worthie sentence of an ancient father , d d 〈…〉 Let all creatures seems vile vnto thee , saies he , that onely thy creat our may seeme sweet vnto thee . Armenia , a noble ladie , beeing bidden to king Cyrus wedding , went thither with her husband . At night , when they were returned home , her husband asked her , how shee liked the bridegroo●e , whither shee thought him to be a faire and beautiful prince , or no ? Truth , saies shee , I know not . For all the while I was forth , I cast mine eyes vpon none other , but vpon thy selfe . So basely did this noble ladie esteeme of king Cyrus beautie , who was the Monarch of the world , in respect of that entire good will and affection , shee bare to her husband , which was so great , that her eyes could neuer be from him . And so must we , set God alwaies before our eyes , and not once looke aside , or be enamoured with any gaud of worldly glorie , but despise euery blaze of beautie whatsoeuer , that may draw vs from beholding our heauenly husband , and delighting onely in him , which is fairer then the children of men . S. Paul beeing rapt vp to the third heauen , knowes not , whither it were with the bodie , or without the bodie . And because we should marke it well once , he sets it downe twise . That he was rapt vp to the third heauen , he is sure ; that he heard words which no man can vtter , he is sure ; that he was exceedingly delighted in the Lord , he is sure . But whither his bodie were with him or no , he knows not . So much did he forget and neglect , euen his owne bodie , which is so neere , and so deare a thing , in comparison of that incomparable delight , which then he tooke in the Lord . S. Peter , seeing but a glimps of Christs glorie , vpon mount Tabor , stood so astonished and amazed with it , that he was in a sort beside himselfe , when he was at that time beside Christ . Master , saies he , it is good for vs to be here . As if he should haue said , Nowe farewell Galilie , and all my goods : farewell fellow Disciples , and all my friends : farewell wife , & all the world : so I may inioy this heauenly sight , and be continually thus delighted in the Lord . Holy Ignatius , going to his martyrdome , was so strangely rauished with this delight , that he burst out into these wordes , Nay , come fires ; come beasts : come breaking of all my bones : come racking of my whole bodie : come all the torments of the deuill togither vpon me : come what can come , in the whole earth , or in hell either e e 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 . , so that I may inioy Iesus Christ , and may be continually delighted in the Lord . And so must thou ( deare brother ) insult ouer all creatures , and exsult only in thy creatour . Thou must contemne all beautie , as Armenia did : yea thine owne bodie , as Paul did : yea all the world as Peter did : yea thy very life , as Ignatius did : and be content to doe any thing , though it were to be torne and pulled in a thousand peeces : or for a time , if it were possible , to suffer al the paines which the fiends and furies of hell can inflict vpon thee , so as in the end , thou maiest delight , either the Lord in thy selfe , or thy selfe in the Lord . Then , then He shall giue thee : and not , He shall giue thee onely , but The desires , also : and not The desires onely , but Of thy heart , also . Then he shall giue thee the desires of thy heart . And againe I say , He shall giue thee : and againe I say , The desires : and againe I say , Of thy heart . Then he shall giue thee the desires of thy heart . Then , though thou haue a long time plaied the vnthrift , and wasted all thy goods in the world : yet , if with the lost childe , thou returne home againe , to thy fathers house , he shall graunt thee thy hearts desire , and receiue thee with minstrelsie and dauncing , and all manner of festiuall ioy , and that plentie of bread , which nourisheth euery hired seruant in his house , shall much more feede thee , which art his louing child , vnto euerlasting life . Then , though all the leekes and onyons of Egypt , which is the world , haue failed thee : yet , if with Israel , thou depend onely vpon God , he shall distill the dewe of his grace , into thy heart , and lay aside a chosen raine for thee , and cause thee to drinke of the sweete christall streams of his pleasure , and giue thee to eate of that hidden and heauenly Manna , which no man knoweth , but he that receiueth it . Then , though all the clothes and couerings in the world , cannot keepe thee warme ; yet , if with Dauid , thou be a man according to Gods owne heart , he shall send thee that mysticall Abishag , which shall comfort thy heart , and make thee hot and feruent in spirit , which shall renue thy strength and make thee yong againe , and lustie as an Eagle . Then , though thou haue a long time lost thy labour , in seruing Laban , which is the world : yet , if with Iacob thou returne home againe to thy fathers house , god shall meete thee by the way , and , as the Prophet Osey speaketh , he shall allure thee as thy paramour , and lead thee into the wildernesse , and there speake according to thine own heart , friendly , and louingly vnto thee . And , euen as louers , are oftentimes disposed for the nonce , to take a fall of one another , the stronger of the weaker : so God shall wrestle a fall with thee , as he did with Iacob , and yeeld so much in loue to thee , as that he shall suffer thee to giue him the fall , and to preuaile against him . Iesus : what exceeding loue is this ? why are we not euen nowe , in the name of God , inflamed with the loue of God : and wholly rauished with delight in the Lord ? At least wise I maruell , what a mischeife many base minded worldlings meane , that they had rather feed vpon the huskes of hogges , then the bread of man ? that they had rather eate , the ony ons of Egipt , then the manna of heauen ? that they had rather lie acold , frozen and shiuering in sinne , then be reuiued and cherished by Abishag ? that they had rather take vnsupportable paine , to serue Laban , then take vnspeakeable pleasure , to serue God ? Fy vpon it : what a vile folly is this ? what a starke madnes is this ? what is this els , but to be euen bodily tormented , whereas they might be most spiritually delighted ? what is this els , but to goe out of one hell , into another hell , where as they might goe out of one heauen into another heauen ? For , why do you ( beloued ) why doe you tell me so much , of I know not what : of a worme , that neuer dieth ? of a fire , that neuer is quenched ? of a lake , that burneth with brimstone ? of weeping , and gnashing of teeth ? Thus I tell you ( good christians ) and I tell you truly , and God in heauen heares what I say , though you heare me not ; I tell you as loud as euer I can ; that , to serue sinne so slauishly : to please the deuill so wretchedly : to delight in the word so brutishly , as many men doe : this is worse then all wormes : worse then all fires : worse then all lakes : worse then all weeping : worse then hell it selfe . Whereas , on the other side , to serue God , to please God ▪ to delight in God , to reioyce & solace thy soule in the Lord , which hath alwaies giuen thee , and will alwaies giue thee , the desires of thy heart ; this is better then all treasures : better then all crownes : better then all kingdomes : better then all immortalitie : better then heauen it selfe . This , this it is , which shall bring thee , out of one paradise , into another paradise .