In the firſt generall part, obſerue firſt the ſubiect, the Goſpell, not a Storie, or Parable, but a Goſpell, Euangelium Regni Matth. 4.23., Euangelium Dei Rom. 1.1., Euangelium Chriſts Phil. 1.5., Euangelium ſalutis Eph. 1.13.18., Euangelium mortis & reſurrectionis Chriſts, as my Interpreters tell mee, the Goſpell of the paſſion and reſurrection of our Lord and Sauiour. 2. The publiſhing of this Goſpell, the Goſpell ſhall bee preached, not written only, and laid vp, as the Tables in the Arke; not read and repeated only, as Moyſes Law in the Synagogue; not endorſed on the doores, as the Prophecies were on the Temple; not inſcribed or embrodered on the Philacteries, as the Phariſies did the Decalogue; not tied vp in the napkin of ſilence, or buried in the banke of negligence, but proclaimed and preached; This Goſpell ſhall be preached. 3. The extent of this preaching, This Goſpell ſhall be preached in the whole world, not in ſome Cantons or Corners of the world; not on the Mount only, as Moyſes gaue his Law; not in the valley only, as Iehoſhaphat gaue his thankes; or in the wilderneſſe, as Iohn Baptiſt gaue his warning; but in the whole world, from one Sea vnto another, from the Riuer vnto the worlds end: This Goſpell is gone throughout all the earth, and this ſound vnto the end of the world. This Goſpell ſhall be preached in the whole world.

In the ſecond generall part obſerue firſt a particular act which muſt follow the generall preaching of this Goſpell; this expreſſed by the words, This done, in the ſeuenth verſe, 〈 in non-Latin alphabet 〉 , precious ointment, in the tenth, 〈 in non-Latin alphabet 〉 , a good worke, verſe 11. preferred before other good workes, as before giuing to the poore, The poore ye haue alwayes, me ye haue not alwayes; verſe 12. commended not only for the excellencie of the act, but the opportunitie of the time, In that ſhe powred this ointment on my body, ſhe did it for my buriall. Our Sauiour ioyneth, This Goſpell ſhall bee preached, and this. Secondly, the Author or Actor of this deed, Math. 16.7. this woman, Matthew ſayes no more, I here came vnto him a woman hauing an Alablaſter box, Marke ſaith no moreMark. 14.4. then Mathew, SaintIoh. 12.3. Iohn • ames this woman. Mary tooke a pound of ointment; A bleſſed woman, as bleſſed as euer any, but onely ſhee whom all generations ſhall call bleſſed. This woman, honour of her name, ornament of her Tribe, the glory of her ſex, admitted to annoynt the head of our Sauiour: Iohn Baptiſt the greateſt of the ſonnes of women, not admitted to performe ſo much a • this woman, he baptiſed with water, ſhe annoints with oile, baptiſme common to the common people, vnction annointing of the head, proper to the King the head of the people, this woman did this, ſhe annointed the King of Kings, therefore our Sauiour tooke ſo gracious notice of it, this that this woman. Thirdly, the memoriall hereof, this that this woman hath done, ſhall be told in memoriall of her. Maries memory is continued by Chriſt, by the Church, by the Diſciples, by the Saints in all ages, ſooner heauen and earth looſe their ſtations, ſunne and moone their motions, winter and ſummer their ſeaſons, all the world ſhall ſooner vaniſh, and the frame of nature periſh then this memoriall faile to remaine among the poſterities, this that this woman hath done, ſhall be told for a memoriall of her. Laſtly, it ſhall be whereſoeuer, in euery place where the Goſpell is read, or heard, or preached, Maries memory followes our Sauiour as the marigold the ſunne: Mary that followed Chriſt to the feaſt of the Phariſie, to the houſe of the Leper, to the graue of Lazarus, to the Croſſe, to the Sepulcher, to the Garden, to Galile, now followes our Sauiour ouer all the world, for whereſoeuer the Goſpell is preached. You ſee here be no leſſe then ſeauen particulers, a whole weeks worke, nay more a iourney ouer all the whole world. This is onely the comfort, as the wiſemen were lead by the light of a ſtarre, ſo we ſhall go by the light of the Goſpell. And to ſettle your attentions, I beganne at the marke of my meditations, beginning as S. Marke beginnes his firſt chapter, The Goſpell of Ieſus Chriſt, whereſoeuer this Goſpell.

Nomen Euangelij nomen gaudij, ſaith the gloſſe, the name of Goſpell is a name of gladneſſe, 1 Gloſſe. ſweete is this name, and the Saints loue it well. The name of Law was ſtrange, a name not ſo much as knowne to the Grecians in the time of Homer, as Ioſephus Ioſeph. contra Appion. lib. • . againſt Appion obſerueth that the word 〈 in non-Latin alphabet 〉 is not ſo much as once vſed in all the writings of Homer, Scapula pag. 10. but the name 〈 in non-Latin alphabet 〉 as Budeus obſerues is found in Homer, Euripides, and Ariſtophanes, and Atheneus, and Plutarch, wherein we ſee as neither the Iewes Law, no nor the name of it, was knowne a long time to the Gretians, ſo the name of Goſpell before the Goſpell was known to the Gentiles, & a name vſed for glad-tidings among the Gentiles, as if it were moſt properly the light of the Gentiles: the 70. Interpreters vſe it as oft as they meete with Baſar or Beſora which ſignifie to deliuer a meſſage, or be a Meſſenger. SaintLuk. 1.1. Luke tells vs 〈 in non-Latin alphabet 〉 , many tooke in hand to write this Goſpell. And Theophilact vpon thoſe wordsTheoph. in 1. Luke. ſaith attentarunt quidem Pſet • doapoſtols, non perfecerunt: Clemens Alexandrinus tells vs the Tatiani had a Goſpell ſecundum Egiptios: and Epiphanius that ſome had a Goſpell ſecundum Hebraeos. Gnoſtickes had the Goſpell of Philip, and the Maniches the Goſpell of Thomas, and others the Goſpell of Matthias: But Baſilides of all others as Saint Hierome obſerues was the moſt bold and blaſphemous, that durſt write a booke and entitle it his Goſpell. But as all the Fathers confuted thoſe hereſies, and ſtopped the mouthes of theſe blaſphemies, ſo eſpecially Irenaeus by the foure windes, Saint Hierome out of Zacharies viſionZach. 6.1. by the foure Chariots, and Saint Auſtin out of Ezekiels viſionEzek. 1.6. by the foure Cherubins, ſhew there be no more but foure Euangeliſts, and theſe foure to concurre to one quatuor Euangelia eſſe vnum Euangelium, et ſi aliud atque aliud ob perſonarū differentiam, vnum tamen ob eorum quae loquuntur conſonantiam, ſaith Chryſoſtome: the Goſpell is therefore the glad-tidings of God to ſaluation, Chryſoſt. tom. 4. in Epiſt. ad Gal. bringing the ioyfull meſſage that Ieſus Chriſt came into the world to ſaue ſinners: the Law was 〈 in non-Latin alphabet 〉 ,2 Cor. 3.7. but the Goſpell 〈 in non-Latin alphabet 〉 , The Law of death was turned into the Goſpell of life, and therefore was Moſes in the transfiguration with Chriſt, becauſe the Law of Moſes was transfigured by the Goſpell of Chriſt Now the Goſpell doth conſider Chriſt eſpecially either as hee was corpus carnis in his incarnation, in the veile of fleſh or as corpus mortis, in his Paſſion as hee was in the ſhaddow of death, or as primitiae reſurrectionis, in his reſurrection, and triumph ouer death, and as in all other of Chriſt his paſſages, ſo eſpecially in theſe the Goſpell is the glad-tidings: it was glad-tiding in his birth, when the Meſſenger was an Angell, the meſſage a Goſpell, but when the Sauiour of men and Angells deliuers a Goſpell much more it is glad-tidings. So is it here where our Sauiour the Authour of the Goſpell deliuers a Goſpell. This Goſpell: and what this Goſpell is is expreſſed in the ſecond verſe, it is the crucifying of Chriſt, in the twelfth verſe the buriall and reſurrection of Chriſt and indeed theſe of all other, are the glad-tidings of the Goſpell, for the Paſſion and reſurrection of Chriſt are the lines, that the Patriarches and Prophets beheld by the perſpectiue of faith in the beautifull peeces of Gods promiſes, theſe aboue all, bee the glad-tidings, euen this Goſpell of Chriſts death and triumph ouer death: the Angells in Chriſts reſurrection told the women Luk. 20.6. Remember how he ſpake vnto you in Galile, the ſonne of man ſhall be deliuered into the hands of ſinnefull men,Luk. 24.6. and be crucified, and the third day riſe againe. Indeed this was the Goſpell, and this Goſpell he eſpecially taught his Diſciples, and hee taught his Goſpell eſpecially in Galile, when he came into Galile hee taught his Diſciples the ſonne of man ſhall bee deliuered and killed, and riſe the third day, Mark. 9.31.Math. 9.31. while they abode in Galile he taught his Diſciples the ſonne of man, ſhall be betraied into the hands of men, they ſhall kill him and be ſhall be raiſed againe the third day,Math. 17.22. Math. 17.22. when he came towards Ieruſalem from Galile, he taught them this, the Sauiour of man ſhall bee deliuered to the Gentiles, ſhall bee crucified and the third day ſhall riſe againe, Math. 20.19. going to Galile, Math. 20.19. in Galile, throughout Galile, comming out of Galile hee taught his Diſciples his Paſſion and reſurrection. Galile as Ierome and others, ſignifieth tranſmigrationem, Ierom. interp. Nom. Heb. a departure a tranſmigration. It was the Goſpell of Galile, of his tranſmigration, he did teach this Goſpell of tranſmigration, in the Land of tranſmigration, it was tranſmigration from life to death by his Paſſion, from death to life by his reſurrection. The whole Goſpell is an Epiſtle ſent from God ſaith Auſtin, Euangelium Dei, epiſtola de caelo miſſa: Auſtin. And it repreſenteth Chriſt vnto vs ſpirantem, docentem, mira patrantem dira patientem, preaching, teaching, accompliſhing wonderfull ſuffering ſorrowfull things,Baſill. as Baſill ſpeakes this death the miniſtery of our life, the life of man, but death of ſinne, death of Sathan, in the death of our Sauiour. This is a Goſpell of glad-tidings, and is it glad tidings? to heare that ſuch a perſon as the ſonne of God,Math. 13.99. Mark. 15.39 ſuffered ſuch a Paſſion as the curſe of the Law, Gal. 3.15. by ſo great a compaſſion, as to doe it for his enemies.Rom. 5. That in his birth he was placed among beaſts, then tempted by Deuills, then perſecuted by Tyrants, then condemned by murtherers, then crucified among theeues, and thus he did liue, thus he did die. To heare him contemned for his progeny, a Carpenters ſonne; for his Prouince, a Galilean; for his profeſſion, a Samaritan; his Diſciples Law breakers, his doctrine treaſon, ſeducing the people, his miracles impoſtures, caſting out Deuils by Beelſebub, his company Publicans and ſinners, for his whole life breaking the Sabbaoth, a bibber of wine, working by the Deuill, poſſeſſed with the Deuill: Therfore hee muſt die. If it bee glad-tidings? to heare of 〈 in non-Latin alphabet 〉 ,Nazianz. as Nazianzene collects, them of the ſtripes, and ſcoffings, and ſpittings, and thornes, and croſſe, and nailes, and ſpeare, and ſweate, and bloud, and wounds, and diſtresfull crie, and horrid death: to heare and ſee this prodigious Tragedy, in a theatre of dead mens bones, couered ouer with ruthfull darkeneſſe, Angells, Diuells, rockes, graues, the whole vniuers and Creature concurring to this ſpectacle, onely the ſunne abſenting, abhorring to ſee ſuch a death,Alle • tus. Supplicium quo nullum maius, opprobrium quo nullū vilius, the graue and hell, yelling out their griefe, for the wonder of our redemption, by this wofull paſſion.

If this be 〈 in non-Latin alphabet 〉 glad tidings? as who dare deny it to be, for if Appian writing of the murther of Tully endorſed his letter, 〈 in non-Latin alphabet 〉 , Carrying good newes to Anthory: then how glad, how good, thoſe tidings of the death of Chriſt; If it bee glad-tidings, as who can deny it to be? vnleſſe they bee enemies to the croſſe of Chriſt, and ſeeke to euacuate the croſſe of Chriſt, 1 Cor. 1.17. whereas Chriſt hath reconciled all things by his croſſe, Coloſſ 1.20. and ſhine enmity by his body on the croſſe, Epheſ. 2.16. and the power of God is the preaching of the croſſe, 1 Cor. 1.18. The croſſe being non patibutum Patientis, ſed tribunal Trium phantiss, as Ierome calles it: If in the ſtormy winter of his death,Hi •• on • . ſuch life, then what luſtre, what glory, what beautie, what life of life, in the ſpring of life. The croſſe of Chriſt is the onely knowledge of a Chriſt an, 1 Cor 2.2. The excellencie of his knowledge, Phil. 3.8. The glorie of his knowledge, Gal. 6.14. Which made the Apoſtle crie out God forbid, that I ſhould glorie in any thing but in the croſſe of our Lord Ieſus Chriſt. But looke how farre life ſurpaſſeth death, ſo farre is the ioy of the Reſurrection aboue the Paſſion, no tongue can expreſſe this noble act of the Lord his bleſſed and triumphant Reſurrection, Mori dignatus eſt ex voluntate, Tertull. ſed reſurrexit ex poteſtate, ſaith Tertullian; when neither bowells of the earth, nor ligament of the graue, nor ſorrowes of death, nor power of hell, able to containe him, but that Chriſt is riſen againe, Chriſt is riſen from the dead, a • • he beſt time of the whole yeere, the time of the great Paſſouer, firſt day of the weeke, beſt day of the yeere, firſt houre of the day, at dawning of the dawnie day, Math. 28.1. riſing of the ſunne, Mark. 16.1. early in the morning, Luk. 24.1. early while it was dark, Iohn 20.1. Oritus ex alto, oriens ex imo, hee that was the reſurrection and life, roſe by his reſurrection vnto life, and became the firſt fruites of the dead, 1 Cor. 15.20. firſt begotten of the dead, Reuel. 1.5. firſt borne of the dead, Coloſſ. 1.18. firſt of thoſe that did ariſe from the dead, Acts 26.23. Here is glory, and ioy, and gladtidings, and if euer the ſoules of the Saints and ſeruants of God, were tranſported out of their bodily ſenſes, it ſhould be at this Goſpell that I bring vnto you of gladtidings, of great ioy that ſhall bee to all people, that Chriſt is riſen from the dead, and become the firſt fruits of them that ſleepe; Chriſt is riſen from the dead, and now dieth no more, Chriſt is riſen from the dead, death where is thy ſting? graue where is thy victorie? thankes be giuen vnto God, who hath giuen vs victorie by our Lord Ieſus Chriſt. It may ſeeme to be collected, that this Goſpell, is the Goſpell of the reſurrection not only in 32. verſ. when I am riſen, I will go before you into Galile: but more manifeſtly out of the 12. verſ. In that ſhee poured this ointment on my body, ſhe did it for my buriall: why was the body annointed for the buriall, but in reſpect of the reſurrection of the body? Saint Paul asketh the queſtion, why are they baptized for the dead,1 Cor. 15. if no reſurrection of the dead? why an annointing of Chriſts body, vnleſſe becauſe of the reſurrection of his body? Reſurrectio Chriſti complementum omnium promiſſionum, ſaith Aquinas, Aquia. without which, no promiſe performed, no propheſie fulfilled, no myſterie reuealed, no body redeemed from the power of death, no ſoule could receiue the Goſpell of life; Chriſt tooke vpon him the name of the reſurrection,Ioh. 11.25. Iob. 11.25. gaue no ſigne but of the reſurrection,Math. 12 39. Math. 12.39. ſhewed his power, wrought our righteouſneſſe, by no meanes ſo euidently as by the reſurrection,Rom 4.25. Rom. 4.25. taught his Diſciples, no doctrine ſo frequently, in 6. Chapters in Mathew, in 5. Marke, in 4. in Luke often in Iohn, mention of his reſurrection: ſo that eſpecially this Goſpell is the Goſpell of Chriſts reſurrection from which root ariſeth this fruitfull branch of doctune:Doct. The reſurrection of Chriſt is the moſt glad-tiding, of the Goſpell, and conteineth in it the ſumme of the whole Goſpell. So S. Auſtin, Reſurrectio Chriſts tota fides Chriſtianorum. Auſtin. The reſurrection of Chriſt is the whole faith of Chriſtians: So Bernard, Bern. vis Euangelij Epitomen, en reſurrectionem, wilt thou haue an Epitome of all the Goſpell, behold the reſurrection:Hilary. So Hilary, Reſurrectionis teſtimonium proprium munus Apoſtolorum, The teſtimonie of the reſurrection is the chiefe office of the Apoſtles. The reaſons of this doctrine are many, without this all the myſteries of our redemption were vaine: Pleaſe but to walke into the ſpring Garden of the reſurrection the 15. of the 1. Cor. where the Apoſtle ſheweth that if it were not for the reſurrection of Chriſt that are already a ſleep are periſhed,1. Cor. 15. they that are aliue, are in their ſinnes, and therefore dead, twiſe telleth them your faith vaine, our preaching vaine, and wee and you of all men moſt miſerable, Hearers and Preachers, and liuing, & dead, and all miſerable. Death ſhould wound vs vnto death, the graue ſhut her mouth vpon vs, the deuouring throate of an open Sepulchre cloſe her iawes vpon vs: our portion onely in this life, and we no better then the life of beaſts, temples, and Bibles, and faith, and hope, and heauen, and all in vaine, were it not for the reſurrection of Chriſt from the dead. Againe the reſurrection of Chriſt in that one act comprehendeth all the acts of the Goſpell; here is Chriſts incarnation, hee tooke fleſh againe vpon him, here is his conception as before a virgine mother, ſo here a virgine ſepulchre, here is his baptiſme, as he came out of the waters, ſo now hee commeth out of the earth, as in the temptation after fourtie daies hee came from the wilderneſſe, ſo hereafter fourtie houres he commeth into the world, here is his tranſmigration, whereby he is tranſlated from death to life. In his reſurrection the confluence of all his miracles, hee that gaue ſight to the blinde, openeth his owne eies, and eares to the deafe, openeth his owne eares, and ſpeech to the dumbe, openeth his owne mouth, he that badde the lame man ariſe and walke, ariſeth from death and walketh, and herein worketh the greateſt miracle that euer hee did: Non ſuſcitauit alterum ſed ſe ſeipſum, Bern. nec ſuſcitatioſed reſurrectio, ſaith Bernard, Hee raiſed not vp another but himſelfe, and it was not paſſiuely to bee raiſed by another power, but actiuely by his owne, not a raiſing but a riſing. So that this of all others is the ſumme of the Goſpell, neuer glad-tidings till now, neuer ſo glad, ſo good-tidings as now,Bona: In naſcendo contulit conſortium naturae, in patiendo beneficium gratiae, in reſurgendo complementum gloriae: In his birth hee conferred the fellowſhip of nature, in death, the benefit of grace, in riſing, complement of glory, ſaith Bonauenture. Herein, onely herein he brought defunctis vitam, peccatoribus veniam, Sanctis gloriam: Life to the dead, pardon to ſinners, glory to Saints, as Bernard ſpeaketh. Therefore we reioyce, and hereby our ioy ſhall bee full: Surrexit Chriſtus exultet vniuerſus mundus, The ioy of this time, like that of the Spouſe in the Canticles, which may be applied to Chriſts reſurrection; Ariſe my Loue, my faire one, the winter is paſt, the raine is oner and gone, the flowers appeare in the earth, the time of the ſinging of birds is come, the voice of the Turtle is heard in our Land, the Figge-tree putteth forth her greene figges, and the Ʋines with their tender grapes yeeld a good ſmell: Ariſe, my Loue, my Doue, my Faire one, Auſtin. and come away Exultet vniuerſus mundus, Let the world reioyce and all that are therein. The righteous branch of the root of Ieſſe hath reflouriſhed, the Lion of the Tribe of Iudah is awakened, our Phenix is riſen from his owne aſhes, our Eagle renewed his bill, our Ioſeph is brought out of priſon, our Sampſon hath carried away the gates of Aſſah, our Mordecai is exalted, our Daniel deliuered from the denne, our Ionas is caſt vp by the whale, our Lazarus reſtored to life, our Glory, our Goſpell, our Glad tidings, our Chriſt is riſen from the dead.

Let vs then aboue all other meditations reioyce in the knowledge of the Goſpell of Chriſt, Vſe. and eſpecially in the remembrance of the reſurrection of our Lord and Sauiour Ieſus Chriſt, ſeeing that as the Goſpell is the power of God to ſaluation, ſo the reſurrection, of all other parts, hath manifeſted the power of our redemption, from the graue, from ſinne, from death, from the Deuill. Let vs reioyce in the reſurrection of our Lord and Sauiur, ſeeing by this hee ſhall raiſe our vile bodies, to bee like his glorious body. Let vs with all care embrace this faith, ſeeing the bright morning ſtarre which was darkned by death, hath recouered light, let vs be ſure he will bring vs out of darkneſſe into the light of his countenance. Abraham ſaw the day of Chriſts birth, G • eg. Mor. Eſay fore ſaw the day of Chriſts death, Iob ſaw the day his dunghill. Let vs beginne the firſt reſurrection from ſinne to grace, that wee may be raiſed from nature to glory. Of all the Feaſts of the whole Church in the whole yeere, wee haue none like this: the Church inioyneth the reſt, Scripture commands this: S. Paul giues an iniunction for celebrating of Eaſter; 〈 in non-Latin alphabet 〉 Chriſt our Paſſeouer is offered for vs,1 Cor. 5.7. let vs keepe the Feaſt, our Paſſeouer, for vs let vs, Noſtrum, Nobis, Nos. Chriſt the Paſſeouer indeed, as hee was offered, and our Paſſeouer as he was raiſed, paſſing from death to life: Let vs then keepe this Feaſt. Pauls iniunction is an Epiſtle for this Goſpell, of this Feaſt. All the Saints on earth through the Chriſtian world, keepe this Feaſt, as their ioy and Iubile: All the Angels in heauen (ſaith Cyprian) obſerue the ſame;Cyprian. Ipſi Angeli eius gaudia Paſchata agunt in coeleſtibus. Let vs then obſerue theſe ſolemnities, in the meditation of this Goſpell, with all reuerence to this glad tidings of Chriſts reſurrection. Let vs keepe the feaſt, not with old leauen, not with the old leauen of malice and wickedneſſe, but with the vnleauened bread of ſinceritie and truth. Let the dead burie their dead; let vs bring forth ſome fruits of the Goſpell, to ariſe from dead workes, to ſerue the liuing God. Epicures, Baſilidians, Sadduces, Saturnians, denie the truth of Chriſts reſurrection: let not vs denie the power. Which we doe if wee bring not forth the fruits of the Goſpell, if we caſt not off the workes of death and darkneſſe. Chriſt appeared firſt to Mary Magdalen, and ſent her to be the firſt meſſenger to Peter; Chriſt to Magdalen, Magdalen to Peter, Magdalen the greateſt ſinner among women, Peter the greatest ſinner among men; Magdalen to Peter, Magdalen cleanſed of ſeuen Deuils, ſent to Peter pardoned of three denials. Let Magdalen and Peter preach this to you, or rather Chriſt himſelfe, and this day if ye will heare his voice, Pſal 95.7. harden not your hearts. Beloued, hee that is riſen from the graue, is not riſen in all your hearts; with the Phariſies yee haue laid a ſtone, and the Deuill he hath laid the watch, and that heauy graue ſtone of ſinne ſealed downe, preſſeth downe ſoules: few will be raiſed, few ſhall bee ſaued. The hypocrite dares not riſe, hee hath ſo many ſhapes, he feareth God will not know him, if he meet him. The harlot cannot riſe, ſhee is a dead ſoule in a painted Sepulchre. The drunkard would riſe, but hath neither hand nor foot to help himſelfe, the earths monſter, and his owne murtherer. The Gallant like Lazarus in the graue, is faſt bound, is cloſe priſoner to his owne clothes. The Vſurer is Iaylor to other mens bonds, and bondſlaue to his owne money. The Courtier of all other is moſt carefull to riſe, yet no man ſleepes longer, either fettered with hopes, or enſnared by fancie, or bewitched by fau • ur, but beginning with falſe footing, fals, and lies by it. The plaine Country man riſeth vp early, goeth late to bed, eateth the bread of carefulneſſe, obſerueth how dearth ariſeth, but for other riſing, he beleeues it is enough if hee ſhall riſe at the laſt day. The Citizen, of all other is moſt likely to ariſe, the Citie being the Sea into which all the freſh riuers runne, though many ſhips here ſuffer ſhipwracke. The Citizen is willing to riſe, for it is impoſſible how he ſhould ſleepe, and as worthy to riſe as any; he is the States Treaſurer, and the Lands Pillar, and ſure the Citizens riſing would be bleſſed if hi • ſtaires were not crooked. We our ſelues that preach the reſurrection, cannot riſe, becauſe we will not heare our ſelues. The Church as well as Church-yard is full of dead bodies: willingly would many of vs riſe, though by Simon Magus acquaintance: others would riſe, but they haue no Angels to put them into the Poole: others are riſen, and worſe then Magdalen, neuer preached ſince their reſurrection. Beloued, theſe are not the fruits of the Goſpell, not the fruits of the reſurrection. I am no Satyre, nor this place a Paſquill: I acknowledge many, and many bleſſed ſeruants of God, to be fruitfull in this doctrine, in Church, Court, Citie, Countrey: yet be there not in this Auditorie, that would be more heartily inflamed with ſome other Goſpell then this Goſpell, ſome other doctrine then this of the Reſurrection? Som • 〈◊〉 Ca • iz 〈…〉 would willingly heare this Tex • pra •• iſed, Owe noth ••• to any man but loue: and ſome poo • e Creditors this T • x • vrged, The good man is m • rcifull, and lendeth. Some grea • Lawyers deſire to heare this Text preſſed, The Law is good, if a man vſe it lawfully, 1. Tim. 1.8. but ſome poore Clients this Text opened, Brethren, there is vtterly a fault among you, that yee goe to law one with another, 1. Cor 6.7. The Glutton would no Text but this, Goe eat of the fat, and drinke of the ſweet, Nehemiah 8.10. The I ſurer none but this Text, A wiſe man put out his Talents to vſe, Mat. 25.14. The Country man would heare the Citie and Countrey compared to Pharaohs fat and leane kine, the one deuouring the other. The Citizen and Countrey man would heare that Chriſt was firſt perſecuted by the Court, at his birth by Herod and his Court, at his death by P • late and his Court. Of all Texts, there is one tedious to all in Countrey and City. Yet in the meane time the poore Miniſter hath found the Text, and preached it, though it takes no ſucceſſe, and it is a Text to be taught all, and his Text is Deut. 14.22.Deut. 14 22. Thou ſhalt truly tithe of all thy increaſe. And he is bound to preach this, for how can he preach vnleſſe he be maintained? and bound becauſe hee heareth God curſe where man denieth tithe. Reade when you come home, with horrour,Mal. 3.8: Mal. 3.8. Will a man rob God? yet yee haue robbed mee, ſaith the Lord. But yee ſay, Wherein haue wee robbed thee? His anſwer is, In tithes and offerings, therefore yee are curſed with a curſe. But I forget my ſelfe. Chriſts ſalutation in the reſurrection was Peace be vnto you, and I bring to you a Goſpell of peace. Ariſe therefore thou that ſleepeſt, if Chriſt ſhall giue thee life, let not Adams apple, Achans wedge, Eſaus broth, Babylons cuppe, Iudas ſoppe, betray thee; the ſnares of Sathan, fetters of the fleſh, chambers of death, workes of darkneſſe, chaines of hell, enthrall thee; ariſe by Chriſt, to Chriſt, with Chriſt, as if yee had embraced this Goſpell of Chriſt, ſeeing this Goſpell is a preached Goſpell. My ſecond paſſage.

Preaching is the ordinary meanes to worke beleeuing. It is the Trumpet of Eſay, the Cymball of Dauid, the ſound of Aarons bels in the Sanctuarie, the ſauour of life vnto life vnto them that beleeue. It is a ſpeech to men to edification, exhortation, 1 Cor 14.3. comfort, 1 Cor. 14.3. Preaching is the ceſterne to conuay life and beleefe to the ſoule, the knife to diuide the Scripture, the key of the Kingdome of heauen,Ier 23.29. Rom. 1.16. Ier. 23.29. Eſay 55.11. Eph • ſ. 6.17. Heb. 4.12. a fire, Ier. 23.29. a power, Rom. 1.16. a hammer, Ier. 23.29. a ſhower, Eſay 55.11. a ſword, euen the ſword of the ſpirit, Epheſ. 6.17. A ſword ſharper then a two-edged ſword, Heb. 4.12. The Proclamation which the Lord hath vſed by the mouth of all his holy Prophets ſince the world beganne, whereby God hath euer ſelected a vocation of men, to deale betwixt God and man, whoſe preaching in their miniſterie is aboue all other Oratorie, as the Schooles obſerue,Aquin. All • rt. Dicere infra, Docere circa, Predicare ſupra: Wee ſpeake of things beneath vs, our teaching is of thoſe things about vs, but preaching is of things aboue vs. In the Primitiue world the firſt borne was the Prieſt and Preacher to the familie. Before the Floud, Enoch a Preacher of Righteouſneſſe, Iude 14. At the Floud, Noah a Preacher of Righteouſneſſe, 2 Pet. 2.5. Before the Law, Melchiſedecke a King and Prieſt, Gen. 14.18. In the Law, Salomon a King, a Preacher, Eccleſ. 1.1. The Lord neuer intended his word ſhould be laid vp only as the Tables of Moſes, or the ſword of Godliah, or the Kings Treaſurie in the Temple, but ordained an Eccl • ſiaſticall Hierarchie for his Church by a Tribe of his chuſing, to breake the bread of life to his choſen. Aaron ſo honored with the Miter, Cenſor, Altar, Crowne, royall roabes, Deut 33.10. and miraculous rod, he and his Tribe were inioyned by God to teach Iacob his iudgements, and Iſrael his Lawes, Deut. 33.10. The very forme of our preaching was practiſed by the Leuites vnder the Law, Nehemiah 8. verſe 2. The meeting of the Congregation, verſe 3. Place in the ſtreet neere the water gate, 4. Eſra the Prieſt ſtood in a Pulpit made of wood, 6. His Praier before Sermon, the Prophets Amen, 5. His opening the booke, 8. His reading the Text, opening the meaning, giuing the ſenſe, cauſing them to vnderſtand. Thus preaching vnder the Law. Vnder the Goſpell it was the miniſterie of reconciliation, the promulgation of the glad tidings of the Goſpell, and the imploying of the Talent God beſtoweth, Talentum quod creditum, non quod inuentum, ſaith Lirinenſis; A Talent receiued, not deuiſed:Lirinenſ. Then by preaching hearing, by hearing faith obtained. Neuer was there ſo large a Commiſſion granted, as the Commiſſion of preaching, Goe into all Nations Matt. 28.19. And as large was the execution, for they preached in euery City, Acts 15.21. in euery Church, Acts 19.23. in euery place, Mark, 16.20. at euery time, in ſeaſon, out of ſeaſon, 2 Tim. 4.2. to euery creature vnder heauen, Mark. 16.15. The Goſpell was thus generally preached, and to the end of the world muſt be preached. From which word preached, as out of a fountaine, ariſeth this ſtreame of Doctrine: The preaching of the Goſpell is both the eſpeciall ordinance, and great bleſſing of God. The reaſon, becauſe it is a light to them that ſit in darkneſſe, and a light that God hath appointed to bee carried before his people. A light indeede, to them that ſate in darkneſſe, where the Prince of darkneſſe, and power of darkneſſe, and workes of darkneſſe, and ſhadow of death, did ouerwhelme them. There neuer was ſo great miſerie in Iſrael, as when no Prophet to teach them. Three eſpeciall remarkable wants, all harbingers of woe to Iſrael: No Smith in Iſrael, 1 Sam. 13.19. No King in Iſrael, Iudges 18.1. No Prieſt in Iſrael, 2 Chron. 15.3. the laſt of all the reſt moſt miſerable. As dolefull, as fearfull, is Dauids complaint of that time, Wee ſee no tokens, there is no Prophet more, no man of God in the Land, no man that vnderſtandeth any more, no teaching, no Law, no peace, no God among them, becauſe no Prieſt among them. 〈 in non-Latin alphabet 〉 :H • mer. Ili • l. • . All things ouerthwart, declining, crooked, nay curſed. The word therefore is a light vnto our feet, and a lampe to our paths, and the preaching of this word ſo neceſſary, that as without hearing no beleeuing, Rom 10.14. ſo no hearing without preaching, Rom. 10 14. And where no preaching, the people periſh, Pro. 29.18. I denie not that reading is a bleſſed exerciſe,Reu. 1.3. and bleſſed is he that readeth, Reuel. 1.3. A great part of S. Auſtins conuerſion is imputed to his reading of a place of Scripture: but ſure I am, that the Promiſe is annexed to preaching; and S. Auſtin confeſſeth,A • ſtin C •• f • ſ that by S. Ambroſe preaching he was eſpecially conuerted. So in his confeſſion to God may be collected: Ad cum Deus per te ducebar neſcius, vt ad te per cum ſciens ducerer. Auſtin. It was preaching rather then baptizing, wherein our Sauiour was exerciſed, Iohn 4.2. Fecit mira, dixit multa, ſaith Bernard; hee wrought miracles, hee ſpake Oracles. Bern. But as if hee had onely come to the world to preach, he proclaimes himſelfe, Luk. 4.18.19. The ſpirit of the Lord is vpon mee, Luk. 4.18. and hath anointed mee to preach, to preach the Goſpell to the poore, to preach deliuerance to the captiues, to preach the acceptable yeere of the Lord. In the Primitiue Church they traueld, & thirſted, & hungered, & laboured, & ſweat, and bled, and died, and compaſſed ſea and land, for the obtaining of this Iewell; and in that Infancie of the Church, hauing found preaching, though as the Wiſe men Chriſt in the cratch, they adored it. The Eccleſiaſticall Storie is plentifull herein, not to bring forth in this Sunſhine the ſacred Lampes burning in thoſe golden candleſtickes, Polycarpus, Ignatius, and Clemens, and thoſe many Diſciples of the Diſciples of the Lord. Iuſtin Martyr records in his time holy meetings, reading, preaching, an houre euery Sabaoth. Tertullian teſtifieth,Tertull. that all the meetings of Chriſtians were celebrated with holy Sermons. The Councell of Mentz ordained that euery day of the Lord the word of the Lord ſhould be preached, & at the length great was the multitude of the Preachers, the Goſpell deliuered euery where by preaching, as by the only means to bring ſaluation. And ſure if any part of the Goſpell might haue beene deliuered ſufficiently without preaching, 〈 in non-Latin alphabet 〉 , this Goſpell, the Goſpell of the reſurrection might; for after our Sauiour had ſhewed himſelfe aliue by infallible proofes,Act. 1.3. as Luke ſpeaketh, Acts 1.3. ſuch as Ariſtotle calleth 〈 in non-Latin alphabet 〉 , prouing his reſurrection to all the ſenſes; by the ſight, hee ſhewed, and they ſaw his wounds; by hearing, he ſpake, they heard, Peace be vnto you; by taſting, they miniſtred, and he taſted broiled fiſh; by the touch, Thomas doubted, and the Lord conſtrained him to touch his wounds; by the ſmell, the Lord breathed on them, and they receiued the holy Ghoſt. Nature ſeekes but to ſenſe, the fiue ſenſes fiue porches of Natures Palace. In euery ſenſe the Reſurrection of Chriſt proclaimed, that 〈 in non-Latin alphabet 〉 , this Goſpell muſt be preached. When no circumſtance of time, or place, or perſon, vnmanifeſted, appearing the day of his reſurrection early in the morning, late at night, both times of day; to the Diſciples abroad and in the houſe, both places; to Souldiers and Apoſtles, both conditions; Iewes and Gentiles, both religions; men and women, both ſexes; liuing and dead, both eſtates; when friends, fo •• , Diſciples, ſtrangers, Angels, Deuils, bare witneſſe, and graues opened their mouthes to proclaime this point, yet 〈 in non-Latin alphabet 〉 , after the horrour of the Earth-quake, rolling the ſtone, ſeeing the clothes, hearing the Angell, witneſſe of the women, ſatisfying Thomas, eating, ſpeaking, walking, breathing on them, breaking bread with them, bodily preſence 40. dayes among them, hauing beene ſeene to more then 500. at once, 11. Diſciples being witneſſes of this, another muſt be added to be witneſſe to preach the reſurrection,Act. 1.22. not caeterorum tantum, ſed reſurrectionis teſtem, Chryſoſtom. ſaith Chryſoſtome. So neceſſarie is preaching the Goſpell, no Goſpell without preaching.

Let vs then embrace the preaching of the Goſpell with gladnes, Ʋſe. as that which is able to ſaue our ſoules at the great day, the kingdome of God, by the preaching of the Goſpell is among vs, let him that hath an eare heare what the Spirit ſaith,Hoſ. 8.12. Were the things of the Law honourable? Hoſ. 8.12. How much more ſhould the gracious word brought vnto vs, by the preaching of the Goſpell: Was the ſecond perſon of the Trinitie called the Word, and that Word made fleſh; and the third perſon the holy Ghoſt came downe in tongues of fire, and thoſe tongues only giuen to preach that word, how then ſhould our harts burne within vs, to enflame vs to the deſire of theſe ſpirituall things? It is much that Enoch and Elias both Preachers, of all other were taken vp to heauen, that Lot and Noah both Preachers, of all other were ſaued from the double deluge of fire and water, that Moſes & Elias both Preachers of all ſorts of men vnder the Law, were choſe to be with Chriſt in his tranſmigration, that kings haue beene Preachers Melehiſedech a King Prieſt, Dauid a King Prophet, Salomon a King Preacher. But that which is aboue all, is that Chriſt Ieſus that came into the world to ſaue ſinners, that came to enrich it with his grace, to confirme it by his example, to redeeme it with his bloud, came to inſtruct it with his doctrine, and to preach this Goſpell. For his ſake, wee therefore as Pilgrimes, and ſtrangers, beſeech you that yee receiue not the word of God this grace of God in vaine: By the tender mercie of God wee beſeech you, though yee deny the dignitie of preaching, yet acknowlege the power that hath called you to this ineſtimable light. Saint Peter tells vs of 〈 in non-Latin alphabet 〉 ,1 Pet. 2.13. ſubiection of the people to the Paſtor; and Saint Paul of 〈 in non-Latin alphabet 〉 , the authoritie of the Paſtor ouer the people, I preſſe neither, but I call for the acknowledgment of the power of preaching: Paul warns frequently that they diſpiſe not Timothy, obey them ouer you, they are worthy of double honor that are ouer you haue them in ſingular loue, and eſteeme them highly that are oure you in the Lord, by authoritie this may bee exacted, but better by charitie to bee expected. Miſerable men! wormes and no men, what are wee? clods of earth, clothed with infirmitie, and mortalitie as ye are, peeces of clay hewen out of the ſame pit as yee are, wee are but fragments of men, tinkling cimballs, broken ceſternes, corruption equally acquainted with vs as you: yet wee are the Embaſſadors of Chriſt, his ſtrength is in our weakeneſſe, and he that hath ſaid diſpiſe not propheſie, hath enioyned not to diſpiſe Timothy. Beloued, it yee deſire ſaluation, diſpiſe not Preachers, nor preaching, I neede not vrge this in this City, where the Lord hath as many acres of good Chriſtians, as in any ſuch quantitie of earth in Chriſtendome, yet if as in Iob, ſo in this aſſembly now the ſonnes of God are come to preſent themſelues before the Lord there be a Sathan here, ſo heere, any ſonne of perdition that is a ſcorner of Preachers, into whoſe loathſome body Rabſhekah is ſtolne from hell, filling his mouth with blaſphemie, againſt Gods miniſterie. Let him know that Ieroboam a kings hand was withered, when hee onely would lay hold on a Prophet: that 2. Captaines,1 King. 13.4. 2. fifties fired from heauen when they onely would apprehend a Prophet: 42. children torne in peeces,2 King. 1.10. by wilde beares, who only as children mocked a Prophet: 2 King. 2.24. 250. deuoured by fire, Corah and all his complices, the men, houſes, goods, all deuoured by the earth,Numb. 16.35. who onely rebelled againſta Prophet: Nay Miriam a holy women, ſtroken with a loathſome leproſie onely for a murmure againſt a Prophet. Neither King, nor Prieſt, neither Iudge, nor Militarie man, neither Captaine, not Souldier, neither man, not woman, neither women, nor children, haue eſcaped vengeance fot wronging Prophets: and as if all Gods creatures were ready nor onely to aſſiſt them, but rel • eue them, euen the moſt ſauage creatures. Crooping Rauens fed Elias a Prophet, raging Lyons preſerued Damelia Prophet: Chr • ſ • ſt. Aues paſcunt ferae parcunt, homines ſeuint, faith Chryſoſtome. Beloued, I onely caſt this, dart, at the deſperate Atheiſt, who contemnes preaching, and is onely wittie in this kinde of wickedneſſe. Let it bee your care, yee watchfull Senators of this great Citty to giue all encouragement to this holy exerciſe, when it was threatned by ſome popiſh Courtiers, in the ſiry raigne of Queene Mary that the Court ſhould be remooued from the City, which would cauſe the Cities pouertie, it was nobly and reſolutely anſwered by the Lord-maior, they feared not, vnleſſe they could alſo remooue the currant of the Thames. Beloued, ſo long as the currant of the Goſpell ſhall engirt your Citie, well are ye, and happy ſhall yee be. Giue all Chriſtian encouragement that the ſound of preaching may be heard in your ſtreetes; it were a bleſſed ſuite that in your plantation of IRELAND that Land of IRE, where Gods wrath hath abounded for the want of the Goſpell, yee endeauoured by thoſe reuerend Byſhops that his ſacred Maieſtie placeth there toſettle faithfull, painefull Preachers, in your new Citties: The Londiner may plant, the Courtier may water, the Preacher onely by Gods aſſiſtance muſt bring ſoorth the encreaſe.Plat. There were ſometimes no Phyſitians in Athens, one wondered at it, and queſtioned it, but receiued this anſwere, becauſe no reward for Phiſitians: Yee haue Preachers as plentifully as any Citie of the world, you may bleſſe God for this: They haue in ſome places among you, as bountifull rewards as men of any vocation in the world, they may bloſſe God for this: Lawyers may watch ouer and deuour your ſtates; Phiſitians watch ouer and deſtroy your healths: Only preaching is able to ſaue your ſoules. All ha • e neede of this: Many worthy conſecrate their ſonnes to this; ſome good ſoules I hope take comfort in this. Beloued, if there bee any conſolution in Chriſt Ieſus, if any comfort of loue, if any fellowſhippe of the Spirit, if any bowells and mercies open your hands, and at length bring foorth fruits of ſuch plentiſull preaching. Sit ye idle in the market, idle in the vineyard, idle in the Temple? The trumpe of an Archangell will terriſie you, the ſong of mercy ſhall be ſilenced, the voice of the Turtle ſhall ceaſe: Athens was Mater ſtudiorum, nouerca virtutū: Shall London abound in preaching, and abound in ſinning, what is this, but to kill the Prophets, and build their Sepulchres It was Diues charitie, to ſend out from the dead, to preach to his brethren; But now it is our Sauiours mercy he is riſen from the dead, and is come to preach the reſurrection, and the life, and you partake thoſe things, which the Angells deſire to looke into, and are neuer ſatisfied with looking therein, 1 Pet. 1.2. wherefore I beſeech you, Bleſſed and Beloued, by the care yee haue of your owne ſoules, by your hope of ſaluation, by all the mercies of God, by all the merits of Chriſt Ieſus, by his agony and bloudy ſweate, by his croſſe and paſſion, by his pretious death and buriall, by his glorious reſurrection, & aſcenſion, let not your preaching of life, be the ſauour of death. Let at length preaching, purge your ſtreets of vnlawfull-gaine, clenſe your ſhoppes of deceit, melt your ſalſe ballances, quench your luſt, coole your luſts, abate your pride, aſſwage your malice, confound your couetous vicious deuiſes; that you may be reſtored to righteouſnes, and holineſſe, to the Image of him that hath called you: I ſhould not end this point till you beginne the practiſe, but the ſtarre leades mee, I muſt follow further, for this Goſpell goeth further, this Goſpell ſhall be preached through the whole world. My third part.

There was light in Goſhen, when darkeneſſe in all Egypt: 3 that was ſtrange, but there was darkeneſſe in the Temple, when all the earth was full of glory. Eſay 6.3.4. Glory in the earth, in the whole earth, the whole earth full of glory, and the Temple full of ſmoake, it is more ſtrange then that in Sodome, a iuſt man was found, when in Ieruſalem there was not one good man. Darkneſſe in the Temple, when light in all the world? If the eye be darke how great is that darkneſſe? Origen. in Eſa. 6. Origen tells vs, this was a manifeſtation of the preaching of the Goſpell, to the Gentiles, and a blinding of the eyes of the Iewes. But our Sauiour was ſent rather to the Iewes then Gentiles, I am not ſent but to the loſt ſheepe of the houſe of Iſraell, go not into the Gentiles, but to the loſt ſheepe of the houſe of Iſraell, here is that light as in the Temple, and darkneſſe ouer all the earth, and cruell habitation? How ſhall this Goſpell bee preached throughout the world, when the Gentiles the greateſt part of the world were denied the Goſpell? Saint Hierome anſwereth that the Lord would not partake the Goſpell to the Gentiles,Hierom. before it had beene offered the Iewes; It was Paul and Barnabas ſpeech, Act. 13.46. It was neceſſarie that the word of God, ſhould be firſt ſpoken to you, but ſeeing yee put it from you, loe wee turne to the Gentiles: Heere the Temple was full of ſmoake, and all the world full of glorie. The Iewes indeede had a light and whether this light were the ſeate of the Church, or ſcepter of the Kingdome, or Law of Moſes proper it was to the Iewes. It was but lucerna a lampe, and at length extinguiſhed: But when the light was conueied to the Gentiles, it was Lucifer the day ſtarre ſprung in their hearts,2 Pet. 1.19. Saint Peter ſo diſtinguiſheth, 2 Pet. 1.19. the Law was 〈 in non-Latin alphabet 〉 a law ſhining in a darke place, the Goſpell 〈 in non-Latin alphabet 〉 the day ſtarre in the dawning of the day, well might our Sauiour be called the light of the Gentiles, Ch •• ſ ſt m for he appeared by a ſtar to the Gentiles: Quare per ſtellam, quare magis per ſtellam, ſaith Chryſoſtome, as the mother of Siſera anſwereth her ſelfe ſo doth he, the ſtar was as fit a ſigne for the Magi as the lambe for the Shepheards, the lambe was borne, Shepheards are firſt told, of the lambe among the Iewes: the light of Iſraell appeared, men in the ſtarres are directed by this ſtar, Chriſt Ieſus is the bright morning ſtar, Reu. 22.16. hee muſt be the light of the Gentiles, Lucerna Moſes, Lucifer Chriſtus, Iohannes vox, Chriſtus verlū: Moſes was enough for Ieruſalem, the Church of the Iewes the dayſtar muſt be the light of the Gentiles, Iohn Baptiſt the voice enough for the wilderneſſe, Chryſoſt. Chriſt the Word preached through the world. Ante reſurrectionem, ne abteritis poſt reſurrectionem, ite predicate, before the reſurrection, this commandement go not into the way of the Gentiles, after, go teach all nations: This text is then the propheſie of the generall preaching of the Goſpell after the reſurrection. Our Sauiour being driuen out of the Temple, preſently healed a man blinde from his birth:Theoph. Nazianz. Bede. Aquin. the Greeke Fathers, and of the latine, Bede, Aquinas, and others, expound this of Chriſt being driuen from the Iewes, he healed the Gentiles blinde from their birth. Many collections to this purpoſe the deſtroying Angell in the peſtilence in Dauids time, ſheathed his ſword, not ouer the houſe of a Iewe, but ouer the houſe of Araumah a Iebuſite, a Gentile: The Arke was brought home, not to Dauids houſe, but to the houſe of Obed Edom, a Gittite, a Gentile: Before, Abrahams buriall place, was purchaſed of a ſtranger, a Gentile; the place to build the Temple bought of a ſtranger a Gentile, the field on which the Iewes beſtowed Iudas 30. peeces, was bought to bury ſtrangers Gentiles, Iob from Hus, Ruth from Moab, Rahab from Iericho, Salomons wife from Egipt, the famous Queene from Sheba, firſt fruites of the Gentiles; the Wiſemen that came to Chriſt, the Centurion the honourable Souldier, Zacheus the great Vſurer, Stephen the firſt Martyr, Cornelius the Captaine, Simon the Tanner, Queene of Candaces Eunuch, were all Gentiles. I deny not but ſome parts of the Goſpell were knowne, to the heathen before they were preached, that Chriſt ſhould be borne, the Sibills foretold it, that hee ſhould bee the Redeemer, Tully de diuinatione: Of his miracle, Tacitus is not ſilent in his 5. booke: Of the Wiſe-mens ſtarre, Pliny in his 2. booke: Of the Innocents, Macrobius in his Saturnals: that Chriſt was the word, Plato in Timaeo: that by this word all things were made, Amitius the Platoniſt acknowledgeth: that Chriſt ſuffered, Dioniſius the Atheiſt: But this was not enough, our Sauiour that would haue all men ſaued, and to come to the knowledge of the truth, would haue all the ends of the world to heare of the ſaluation of our God. He ſent the Apoſtles to all nations: Peter into Antiochia, Iohn into Aſia, Iames to Syria, Andrew to Scithia, Phillip into Gallia, Thomas into Parthia, Bartholomew into Armenia, Mathew in Ethiopia, and Simon Zelotes into Meſopotamia, and vnto this Land, 〈 in non-Latin alphabet 〉 , either Saint Paul as Theodoret affirmes, or Saint Peter as Baronius, or Ioſeph of Arimathea as moſt deliuer: So that it is not only as the Pſalmiſt ſang, Praiſe the Lord ye houſe of Leui, praiſe yee houſe of Aaron, praiſe the Lord yee houſe of Iſraell, but praiſe the Lord all yee Nations, praiſe him all yee Gentiles, all they that feare the Lord praiſe the Lord in all places of his Dominion, praiſe the Lord,Pſal. 117.1. for the ſound of the Goſpell is gone out into all the earth, and the preaching thereof vnto the ends of the world, from which light of the Gentiles, we gather this light of Doctrine, Doct. That all the world ſhall ſee the ſaluation of our God; the Reaſon, becauſe hee will haue all inexcuſable, ſend to al, come to all, preach to all, in all places of his Dominions: It was his Law in Deut. Deut. 10. 10. that no Citty ſhould be deſtroyed before he offered Peace vnto it, and though hee alwaies haue his iudgement ready, his bow bent, his arrowes prepared, his ſword ſheathed, his cuppe mingled, his weapons burniſhed, yet before his ſtorme of iudgement, he ſends a ſhowre of mercy, warning before woe: Euen Niniueh, and Tyrus, and Babylon, and Sodome had warning; before hee will iudge the world with righteouſneſſe, he will ſhew them the light of his countenance, his way ſhall bee knowne vpon earth, his ſauing health among all nations: But is this fulfilled, it was Dauids propheſie, their ſound is gone into all Lands, Pſal. 19.5. Pſalm. 19.5. Eſayes proclamation, Hearken ô yee Iles, heare yee people that dwell from farre. Eſay. 49.1. Math. 28.20. Eſay 49.1. Chriſts iniunction, Go teach all nations, Math. 28.20. Remiſſion of ſinnes ſhall be preached to all nations, Luk. 24.47. Mark. 16.20. Luk. 24.47 they preached euery where, Mark. 16.20 It is true, Quoad ad vitam creauit, ad veniamre dimere voluit. I will poure my Spirit (ſaith God) vpon all fleſh, and againe, all fleſh ſhall ſee the ſaluation of God, and all the ends of the world haue ſeene the ſaluation of our God. Chryſoſtome, Euthimius, Theophilact, Euſcbius, Anſelme affirme this generall publication, and Chryſoſtome vpon Math, thinketh it was accompliſhed before Ieruſalem was demoliſhed. But Origen, and Ierome, and Ambroſe, and Auſtin. and Gregory, and Bede, and the Authour of the imperfect worke vpon Mathew, and moſt of the Moderne, thinke that this Goſpell was not then, or is now ſo generally knowne, becauſe this is the laſt ſigne of the laſt dayes: Cyrill, Damaſcene, Cyrill Damaſcen. Theodoret. Auſtin in hunc locum. Theodoret, expound thoſe places, non adhuc eſſe vniuerſalitatem praedicationis, ſed eſſe implendā hanc vaticinationē ſucceſſione temporis: Auſtin to this purpoſe, verba Matthei non adhuc completa, ſed eſſe complenda, Aquinas, to the ſame purpoſe, Vera ſunt Mathei verba, Reuel. non reſpectu generalis praedicationis, ſed propter certitudinem diuinae praeordinationis. It is Saint Ambroſe obſeruation, that the Elders ſpake to the Lambe, Redimiſti nos, ex omni tribu, lingua, populo, natione, non dixit omnem tribum, omnem populum, omnemlinguam, herein incomplete generis diſtributio, as in this go teach all nations, that is ſome of all. But this auſwere is not full: The beſt anſwere of the former Authors is Thomas, vtitur praeterito pro futuro, or this Euangeliſ fama in omnibus gentibus praedicatur, at Eccleſia in omnibus Gentibus non adhuc aedificatur: Auſt. ad Heſich. And Zanchius concludeth all, Certum eſt Euangelium ad omnes gentes pertinere, non adhuc ad omnes pernenire; for in the time of Saint Auſtin there were as he witneſſeth ſome Nations quos nec acceperant, ne que andiuerant. For the Goſpell in the primitiue Church was Orbis ludibrium, & opprobrium. And long after in the time of Prudentius, Prudent. Nunc dogmanobis Chriſtianum naſcitur poſt euocatos demum inde conſules. It was a Propheſie, euery age fulfilleth a peece of it, the neerer the world to the conſummation, the more generall ſhould be the Goſpells publication. Minut. Fel. Ingratinos, ſaith Min: Faelix, we are vnthankfull, the Goſpell groweth more ripe in our time,Copern. ſome think the ſun euery yeer deſcendeth ſo much neerer the earth, certainely the Goſpell in euery age, ſhineth more plentifully in the world. The Goſpell ſhall be preached through the world, bleſſed are they that haue a hand to helpe ſuch a worke. That it is by Scripture ſaid to haue beene preached to all nations, that ſpeech is to be referred, either to Prophecie, or to be vnderſtood by the Synecdoche, or Hyperbole. Certaine it is, that yet it is not ſo preached, & as certain that this Goſpel ſhall be preached. Lyra vpon the words of Chriſt go teach all nations, Lyra. Hic diuulgatio Dominicae reſurrectionis, behold by this Commiſlion a diuulgation of Chriſts reſurrection, and of all the parts of the Goſpell, that euer haue beene publiſhed, none more generally then this. The Scribes asked a ſigne, Chriſt giues them no ſigne, but of the Prophet Ionas: Math. 12.39. the Phariſes they asked a ſigne, Chriſt anſwers, no ſigne, but the ſigne of the Prophet Ionas: Mark. 8.11. At the ſame time Saduces came, and haue the ſame anſwere, Math. 16.4. no ſigne, but of the Prophet Ionas: Iewes, Scribes, Phariſes, Saduces, no ſigne, but of the reſurrection. Aboue all other duties, Act. 1.8. he required his Apoſtles ſhould in Hieruſalem, Iudea, Samaria, and vnto the vttermoſt parts of the earth bee witneſſes to him: of all other points, witneſſes of his reſurrection. Therefore Peter firſt,Act. 1.22. Act. 2.32. in his firſt Sermon in Ieruſalem witneſſeth that God hath raiſed vp Ieſus: Peter and Iohn preach this to the Sadduces, The reſurrection of Ieſus, Acts 4.2. Paul and Silas teſtifie this to the deuout Greekes, Chriſt that hath ſuffered is riſen, Acts 17.3. And of all other Apoſtles, Paul as if he had beene the Apoſtle of the reſurrection, is moſt plentifull. No Prophet, no Apoctle euer more abundant in any point, then he in the reſurrection. To the Romans, Chriſt roſe againe for our righteouſneſſe, Rom. 4.25. To the Corinthians, Chriſt died and roſe againe, 2 Cor. 5.15. To the Theſſalonians, Chriſt died and roſe againe, 1 Theſſ. 4.14. To the Philippians, The power of Chriſts reſurrection, Phil. 3.10. To Timothie, The reſurrection of Chriſt who aboliſhed death, 2 Tim. 1. In a word, he preached no other Doctrine to the Grecians of Theſſalonica, to the Stoicks at Athens, to the Scribes and Phariſes in Ieruſalem, to Feſtus and Agrippa at Caeſarea: In euery Court where he was queſtioned, he crieth out, I ſtand for the reſurrection of the dead, as if ready to preach through the world that this Goſpell is to be preached to all Nations.

The vſe of which point,Vſe. of the generall preaching of the reſurrection of Chriſt through the world, ſhould ſtirre vs vp to a thankfull acknowledgement of the plentifull enioying of this mercy. It is the manifold grace of God, 1 Pet. 4.10. The exceeding grace of God, Rom. 5.15.1 Pet. 4.10. Rom. 5.15. 1 Tim 1.14. Pſal. 130.7. The ſuperabundant grace of God, 1 Tim. 1.14. The plenteous Redemption of the Lord, Pſal. 130.7. That wee that ſate in darkneſſe, and in the ſhadow of death, haue ſeene this great light: that wee haue euen from the beginning of the faith receiued this faith. I know our Aduerſaries doe claime the honour of conuerting our Nation: Were it ſo, we might complaine that the Euill man hath ſowne Tares. But as the field was ſowne with ſeed by the huſbandman before the Aduerſarie ſowed Tares, ſo wee had Religion before they knew Superſtition. They attribute much to Auſtine their Monke, who was as farre from the ſteps as time of bleſſed S. Auſtine. For which Monk, it is vpon record, that neither his pride could ſtoope to ſuch a labour, Gildes. B • de. Gen. 22.14. I • B • nger in Wal • s one and twenty hundred Monkes, 1. Archbiſhop, and 7. • eac ••• d •••• ops in tho • e parts of 〈…〉 Saxon Chron of Peterborough Au •• in the blacke bloudy proud an • l • ng Monke in his ſpleene to 〈◊〉 , d • ew infinite bloud, and d • ſtroyed more b • d •• s then euer Poperie ſaued ſoules. nor his learning deſerued any ſuch honour. Gildas and Bede, and our owne Chronicles tell vs, that the ancient and noble Britaines firſt receiued the faith among vs, as if Dominus i • monte, the Lord would bee worſhipped firſt in the mountaine. Then Britaine was the fleece with the deaw, and all the ſurrounding Countries as Gedeons fleece drie; though now this, as Gedeons fleece full of deaw, and the mountainous parts as Gedeons floore now drie, by the deſolation of the Church there, and by the negligence, or ignorance, or indulgence, or all, of thoſe that ſhould ouerſee it. But for that Mountebanke Auſtine the Monke, hee ſupplanted Religion there, neuer planted it here. Beda mentioneth his prodigious inſufferable pride, which made the reuerend Britiſh Biſhops refuſe him. If he were our Apoſtle, or Euangeliſt, as Hierome ſaid to Iouinian, Si Apoſtolus, If he were our Apoſtle, where did he preach? If our Euangeliſt, what did he write? As Varus ſpake of Ʋalerius, He entred the Land poore, and left our Church poore; hee cauſed the death of many bodies, and it is doubt he neuer gained ſoules. It hath beene our Aduerſaries generall claime, as that madde man in Athenaeus, who claimed all the ſhips came into the harbour; or as the Deuill on the Pinnacle, All the Kingdomes of the earth: ſo they claime to bee the only conuerters of Nations, and they the generall Preachers of the Goſpell. Whereas they neuer yet preached whereſoeuer they came but vpon one eſpeciall Text; and in all parts of the world where they haue beene, they haue preached that ſo powerfully, that their hearers haue wept, and bled, and died for learning that Doctrine. Their Text is, Matth. 10.34. I came not to ſend peace, but a ſword. Looke but vpon the eſtate of India, which as Veſputius teſtifieth was conuerted by S. Thomas, where yee may finde more curſed Prodigies then euer the Sunne beheld in any Mappe of miſerie: where the Romiſh Apoſtles did exceed Cain, or if poſſibly Iudas; where they rauiſhed, and then murthered Queens, tore infants in peeces, caſt men to maſtiues, cut children in collops to feed dogges: Happy was his inuention moſt bloudy. Men neuer did the like, Deuils could doe no more,Veſſuſ. Religion was there (as Veſputius iuſtifieth) long before the Gold-hungry, bloud-thirſty Portugall or Pope, was heard of; Churches erected, Biſhops eſtabliſhed, whole Countries baptized. Oroſius and Lummius, and Iunius, and Baronius, tell vs, that S. Thomas who conuerted the Countrey, lieth buried there, and that from his time they haue had Patriarkes, and Biſhops, and maried Prieſts, and Sacraments among them. The Romans deſcended from Edom, ſay the Iewes, Edom had a name of bloud, Mount Seyr was their poſſeſſion, the Hill of bloud, and Acheldama their purchaſe, the Field of bloud: The name of bloud, and poſſeſſion of bloud, is in the Romiſh Religion. Our Engliſh when once they grow Romiſh, againſt the Nature of our Nation, become bloudie, which I impute to theThe Vineyards & ſome parts of the Engliſh Colledge in Rome are ſeated in bloudy Neroes ruines. ſituation of the Engliſh Colledge in Rome, which is founded on the ruines of Neroes houſe. But of all the ſtories of Chriſtians or Heathens, of all the Tragedies plotted in hell, acted vnder heauen, neuer any ſo horrid, as the bloudy Baptiſme of India by the vmbragious Ieſuites. They haue long intended the ſecond part of that Tragedie to be acted here. God grant their rods and ſcourges prouided in 88. be not growing Serpents and Scorpions to bring on Gods bitter ſeueritie to plague our baſe ſecuritie. The Goſpell is not further gone into all the world, then their crueltie is knowne. Nulla poſterit as taceat, ſed nulla probet. Beloued,Seneca. wee enioy the Goſpell in a more gracious manner then any part of the world: wee enioyed it with the ſoonest, yea and before many parts of the world. When Brithwald the Monke, before the Conqueſt, was carefull about ſucceſſion of the Crowne, hee had a viſion, and heard a voice, That the Kingdome of England was Gods owne Kingdome, and for it God himſelfe would prouide. Boniface writing to Edward the firſt, giues teſtimonie, Anglicanam Nationem non eſſe ſubalternam, that this was one of the principall Nations of Chriſtendome. And in the dayes of Henry the ſeuenth, the Spaniard challenging the chiefe place in a Prouinciall aboue the Engliſh, Iulius the ſecond ſentenced it for England before Spaine. I ſpeake not this as if the Popes fauour could doe vs honour. For both that Teſtimonie, and the Title Defenſor Fidei, we are no more beholden to the Pope, then to his elder brother Caiaphas the High Prieſt for his Expedit. God hath not dealt ſo with other Nations: we can fetch our Teſtimonies from better Authors. About the 400. yeere,Chryſoſ •• homil. quod Chriſtus Deus. Hilar. de Synodis. Athanaſ. Apolog. ſecund. Chryſoſtome witneſſeth, Inſulae Britannicae in ipſo Oceano poſitae, ſenſerunt virtutem Dei. Before this, in the 360. Hilary writes, Prouinciarum Britanicarum Epiſcopis. Yet before this, in the 300. Athanaſius, Epiſcopi Britanniarum ſeſe ad Concilium contulerunt, ſpeaking of the Councell of Sardis. Yet a Century before this, in the 200. yeere Tertuſſian witneſſed, Britannorum inacceſſa Romanis loca ſubduntur Chriſto. Yet in the very firſt Century, in the very beginning of that Century, Nicephorus records it,Nicephorus. Simon Zelotes doctrinam Euangely ad Inſulas Britannicas profert. More then all this, who could ſooner haue this doctrine of the reſurrection, then we? Who could teach it ſurer then Ioſeph of Arimathea, whom the moſt affirme to preach, and liue, and die with vs? God hath not done ſo with all Nations. Shall it be ſaid of vs, that is obſerued of the firſt borne in the Old Teſtament, Priores peiores, the firſt borne, worſt bred? Had wee the Goſpell ſooner then others, and haue brought forth leſſe fruit then others? In Iurie was God knowne, his name was great in Iſrael: At Salem in his Tabernacle, and his dwelling in Zion. But the holy Citie became a harlot, a cage, a cane, a denne, a dungeon of deſolation, becauſe ſhe embraced not thoſe things belonging to her peace. Beloued, our Sauiours words be thunderbolts, Luk. 13.3. twice repeated,Luk 13.3. Except yee repent, yee ſhall all likewiſe periſh: Let them not be as bruta fulmina, as lightnings falling on beaſts, not comming to obſeruation.Pli ••• . When Xauerius came to preach to them of laponia, and the people were ſtrangely affected, accuſing God to be neither mercifull nor iuſt, if none could bee ſaued without this Goſpell, expoſtulating why had ſo many regions not knowne it, how miſerable their parents, friends, neighbours were, who were dead without this Goſpell, the poore Indians with wounded hearts, and ſtreaming eyes, were anſwered, that the more carefully they ſhould receiue this light, becauſe it was denied to others, though offered to them. God was the Anſwer, though a Ieſuite the Author. Beloued, the Goſpell that bee preached through the whole world, but God hath not dealt ſo with all Nations as with vs. Our Land is Paradiſe, here is the tree of knowledge: that tree of alltrees was Adams curſe. If our knowledge ſwell, and our conſcience pine, if wee conceiue in the eare, and be barren in the heart, if wee grow raſh in cenſuring, peremptorie in talking, faſtidious in hearing, hard-hearted in obeying, hypocriticall in profeſſing, let vs not deceiue our ſelues, our faith is a vaine preſuming, our holineſſe hypocriſie, our zeale furie. and better were it not to haue knowne the way of truth. But I hope better things of you all, and therefore I caſt Anko • for my firſt part, and make more haſte with that that followeth. The time is pretious, and my ointment is very pretious. Whereſoeuer this Goſpell, &c. I now beginne with the vniuerſall promulgation of this ointment. This that this woman hath done, &c. Firſt of the Act, This.

This.] And what was this?2. Part. They that take this woman to be Mary Magdalen, obſerue that ſhe neuer came to Chriſt, but fell at his feet. In the houſe of the Le • per, Luk. 7.38. When ſhe beſought him for Lazarus, Iohn 11.31 When ſhe heard him preach, Luk. 10.34. After his reſurrection, Matth. 28 9 When ſhe anointed him, Iohn 12.3. A thing moſt commendable. But this is not the This that is ſo commended. There is one ſtrange circumſtance in this act of her anointing, neue done to any but our Sauiour, and neuer to our Sauiour but by this woman, She wiped his feet with the haire of her head, the greateſt humilitie that might be: The more humble, the more happy. Hierome Nunquid decrat iſti mulier • ſudarium, v • l linteolum aliquod, ſaith S. Hierome: Was her cintment ſo pretious, and ſhe ſo poore, that ſhee could not bring a Napkin, or cloth, or handkerchiefe? Nihil dignius capillis, nihil proprium magis: What more dainty? What more worthy? Shee wiped her Sauiours feet with the haire of her head. If it were our Sauiours promiſe to the iuſt, The haires of your head are numbred, and, Not ſo much as a haire of your head ſhall periſh; then happy of all the Iust was Mary, happy the haires of her head, which wiping her teares from the feet of our Sauiour, wiped away the faults of her owne ſoule. This was honourable, but this is not the This that is ſo commended. The ointment was choice, and her choice of the ointment is commended. It was Spikenard. India is not honoured for Gold, Babylon for Corne, Tyrus for Purple, Libanus for Cedars, Arabia for Spices, Perſia for Oiles, more then this ointment aboue all ointments is honoured. Euery Euangelist hath a ſeuerall attribute to honour this ointment: 〈 in non-Latin alphabet 〉 , Mark. 14 3. very ſumptuous ointment, ſo Plutarch vſeth the word 〈 in non-Latin alphabet 〉 ; S. Iohn 〈 in non-Latin alphabet 〉 , very honourable oile, Iohn 12.3. ſo Athenaeus vſeth the word 〈 in non-Latin alphabet 〉 ; our Euangeliſt 〈 in non-Latin alphabet 〉 , ointment of greater honour, and dearer price, Matth. 26.7. ſo Suidas vſeth the word 〈 in non-Latin alphabet 〉 . Nay Iudas giueth the ointment praiſe enough, though he condemne the act, though he murmur out, To what purpoſe is this waſte? which was a ſtrange queſtion, that the ſonne of perdition ſhould aske Quorſum perditio haec? when neuer any thing was loſt by our Sauiour, but this ſonne of perdition, whoſe damned murthering murmur this was, Quorſum perditio? Peraitio tua exte Iuda, Iudas, thou ſonne of perdition, thou art thy owne perdition. But Iudas (I ſay) did praiſe this ointment, nay praiſe it more then any other, eſteemed it farre more worth then hee eſteemed his Maſter, for he ſold his Maſter for 30. peeces, in the 15. verſe of this chapter, and val • ed this ointment at 300. pence, Iohn 12.5. The ointment was Spik • nard, pretious, very pretious, yet it is not the ointment that is ſo praiſed. This is not the This: What then was this This? Sure though not the ointment, yet the anointing might be ſo commended. It was indeed much that ſhee bought, and brought, and vſed the ointment, imployed her endeuour, and her earneſt labour, in the anointing of Chriſt. We neuer reade that our Sauiour had any gifts giuen him, but Gold, and Spices, and Ointments: The Wiſe men offered Gold, as to a King; and Spices for Incenſe, as to a God; and this woman ointments twice, as to a Man: Royaltie is noted in the Gold, Diuinitie by the Incenſe, Mortalitie by the Ointment. So Chriſt applieth it in the 12. verſe, In that ſhe powred this ointment on my body, ſhee did it for my buriall. Neuer was he otherwiſe anointed: He was anointed (ſaith Damaſcene) ſpiritually.Damaſe. Corpus diuinit ate ſua vngens vt Deus, vnctus vt homo, quandoquidem & hoc & illud eſt. Otherwiſe corporally he was not anointed, he needed not, hee vſed no other ointment, yet fit it was this woman ſhould ſo anoint him, though not fit to anoint him as Aaron the Prieſt was anointed, Leuit. 3. or Dauid the King, 1. Sam. 10. or Eliſha the Prophet, 1 Kings 19. for wee haue receiued anointing from him, ſaith S. Iohn, 1 Iohn 2.27. yet I ſay fit it was, for it was a Prophecie, that Chriſt ſhould be ſo anointed, Pſal. 23 5. anointed ſo at the Table, Pſal. 23.5. Thou prepareſt a Table before mee, ſaith the Pſalmiſt, thou anointeſt my head with oile. This is ſomewhat, yet this is not the This that is ſo commended: ſomewhat it is, yet, what it is wee know not. It was our Sauiours ſpeech, When thou faſteſt, Matt. 6.17. Lyra. anoint thy head, Matth. 6.17. Palestinis mos erat in Feſtis caput vngendi, ſaith Lyra; In Paleſtine they vſed in their Feaſts to anoint their heads. But our Sauiour altereth that cuſtome, When thou faſteſt, anoint thy head. In this act the command of our Sauiour, and the cuſtome of the Countrey, though contrary one to the other, are fulfilled. Chriſt at the feaſt is anointed, this was the cuſtome of the Countrey; Mary faſteth and anointeth her head, her head was Chriſt, here is the command of Chriſt: this is the This, She anointed her head Chriſt, in the 7. verſe ſhe anointed the head of her head Chriſt. Not the • ile, though pretious; nor the endeuour, though laborious; nor the action, though religious; but the ma • ner of the action made the ointment odoriferous. God (ſay the Canoniſts) loueth Aduerbes better then Adiectiues: Non quàm bonum, ſed quàm bene; Not the matter, but the manner receiues the commendation. It is Origens note,Luk. 7.37. that the ointment of the ſinfull woman in Luke hath no commendation: A woman that was a ſinner in the City, brought an Alablaſter box of ointment, ſhee brought ointment, but Mary very pretious ointment; ſhe anointed his feet, but Mary anointeth his head: Mary hath choſen the better part.Chriſolog. At quaenam haec huius capitis vnctio? ſaith Chriſologus: What meant this anointing of his head? For it may ſeeme raſh, and rude, that a woman how good ſoeuer, ſhould ſuddenly when our Sauiur ſate at meat, powre ointment, how pretious ſoeuer, vpon his head, and face: Either there is ſome myſterie in it, or it had neuer beene ſo commended. Some tell vs that herein was Agnitio Diuinitatis, o • hers Contemplatio Reſurrectionis, to which the Text giueth warrant, others Confeſſio Maieſtatis & Gloriae Chriſti. Origen on this place, Opus bonum quod fecimus propter Deum, Origen. & ſecundum Deum, & ad gloriam Dei, eſt vnguentum ſuper caput Chriſti effuſum. And Chryſoſtome applieth it ſo;Chryſ ſt. Caput Christi vngas, ſi omnia in Chriſti gloriam referas. S. Bernard the ſame words; Gloria quae ex bonis actionibus proficiſcitur, Bern. ad Deum referenda. Contrition by repentance doth waſh Chriſts feet, Deuotion by faith anointeth his head, Almes doe anoint his feet, Praier powres the ointment on his head, Workes of mercy may waſh his feet, but yeelding him due glory doth anoint his head: This is the This receiueth this reward, Shee gaue glory to God by this action; by this vnction, her light did ſhine before men, and ſhe did glorifie her Father which is in heauen. And now her ſweet ſauouring ointment yeelds vs this aſſured ſacred Doctrine: Good workes be not accepted by God, Doct. vnleſſe ſuch as are directed to the glory of God. The reaſon, Where the end is wanting, the action is halting, and God will receiue no lame or blinde ſacrifice. If I ſeeke to pleaſe men, ſaith Paul, I ſhould not bee the ſeruant of Chriſt, Gal. 1 10. If wee receiue the witneſſe of men, if wee ſeeke glory, by any good worke among men, wee anoint our ſelues, not Chriſt, not his head, not his feet, but our ſelues. In ſuch a caſe, Fumus flammam ſuffocat, Seneca. ſaith Seneca, the ſmoake choaketh the fire, and the froth of oſtentation riſeth no ſooner, but falleth to the depth: There is the worme in the gourd, ruſt in the gold, a fire commeth out of the bramble to deuoure the Cedar. Tully cals Demoſthenes, Teniculum Demoſthenem, becauſe it pleaſed him going in the ſtreet to heare euen women and water-bearers whiſper, Hic eſt ille Demoſthenes. A wiſe man will not, a good man cannot entertaine thoughts of vaine-glory, which doe ſtrangle all worthy holy actions. In ſuch a caſe, the worke (though neuer ſo ſeemingly good) is but a fooles wonder, and the Author but a wiſe mans foole. Vaine-glory cannot ſwell ſo high, but vengeance will ſit aboue it; nor lift vp it ſelfe ſo lofty but God will euer ouer-looke it. Our Sauiour neither deſired, nor accepted the glory of the world, looking with no other eye thereon, then Phiſitians on the diſeaſes of their Patients, his profeſſion was I ſeeke not my owne glory, Ioh. 8.50. They that thinke, that they poſſeſſe all things haue nothing, 2 Cor. 6.10. They that are proud of knowledge know nothing, 1 Tim. 6.3. He that thinketh himſelfe to be ſomething, is nothing, Gal. 6.3. S. Paul in nothing beyond the chiefe Apoſtles, confeſſeth himſelfe nothing, 2 Cor. 12.11. Our bleſſed Sauiour concludeth this point, if I honour my ſelfe my honour is nothing, Ioh. 8.54. and therefore our aime of our actions, ſhould be as this of Mary, to the honour of our Maſter, that all things may bee done to the glory of God the Father.

The Vſe whereof, Ʋſe. as it ſhould euer bee welcome, ſo eſpecially moſt holeſome now to purge all Phariſaicall leauen of hypocriſie and vaine-glory, in the bleſſed occaſion of our meeting which is as the anncinting of Chriſt, and I doubt not entended to the glory of our gratious God, yet ſeeing Sathan is euer buſieſt in the beſt actions, let euery man ſtand in feare, that hee deceiue not his owne ſoule: The temptations of vaine-glory of all other are moſt full of danger, moſt full of doubt, hardeſt to be knowne, not as the inſinuations of other vices, open and plaine, but priuy and craftie, creeping vpon a man, with a Spaniſh low complement, binding the eyes with a cobwebbe vaile of vanitie, and then with a falſe key of ſelfe-loue opening the heart to draw in that Spirit which turneth Angells into Deuills. Beloued, your alabaſter box is faire, ſee your ointment be ſweete, Hierem. In hoc genere Marmoris vnguenta ſeruantur illibata, ſaith Ierome; farre be it that in an alabaſter box there ſhould be poiſon, or in the cenſor of your incenſe, an vnſauory perſume, yee haue annointed the feet of Chriſt, and I hope great is your reward in heauen; yet the ſinner did ſo much, Faemina peccatrix in ciuirate, ſhall I ſay? the ſinfull Citie hath done no more, then that infamous ſinner in the Citie, I will not, I muſt not, I hope I may ſay the holy Citie, the Cittie of God hath annointed the head and feete of her Sauiour to the glory of God, this worke that yee haue done is 〈 in non-Latin alphabet 〉 , a good worke, theſe little ones are the Lords feet, let not the beſt heere, deſpiſe one of theſe little ones, for I ſay vnto you, that in heauen the Angells doe alwaies behold the face of the Father which is in heauen: Let other places bee honoured for other bleſſings in them, Venice for riches, Bononia for fruits, Naples for nobilitie, Millane for beauty, Rauenna for antiquity, Florence for pollicie, but of all Chriſtian Cities, This of yours, for this Nurſerie of your Inſants and Orphans hath excelied. I denie not but beſides this, many other Porches of Betheſdas poole, are bleſſed by you, when I come to the memoriall which is as the Mart, ye ſhall haue the Catalogue; But this is the beſt and moſt bleſt of all your good workes. It was a lamentable crie in Ieruſalem, Parvuli panem petunt, & nemo eſt qui frangit illis, The children crie for bread, and there is none to giue it them, the children, the younglings, ſucklings, babes, Lament. 4. and latter births, they that could neither ſtir to get it, nor labour to gaine it. Parvuli panem petunt, the weake ſicke, infant innocent tenderlings, not able to continue faſting, nor to ſuccour themſelues by feeding, in Ieruſalem they periſhed, nothing in the Lamentation more lamentable: But here they are nouriſhed, bleſſed be the Lord, our Ieruſalems breſts be not drie, dearth hath not threatned death, plentie, bountie, mercie, had fed theſe poore children, Gods promiſe, grace, and glory, will reward it. I will not preſſe you, that are ſo gratiouſly forward, nor tell you that ſomewhat is wanting yet, that Ieruſalem was plagued, for not building of her decayed Temple, which was the glory of her Cittie, nor encite by any arguments further then Haggai inciteth you, Hagg. 1.9. I will not tell you that Chriſtendome hath not a more glorious foundation then you haue to worke vpon, for you are ſure to builde vpon faith Pauls Church.: All that I moue is this, that this vncleane, leprous, idolatrous place may be clenſed, no time ſo fit as the Paſſouer, the firſt time that Chriſt came into the Temple, Chriſt draue the buyers and ſellers out of the Temple, and Rupertus tells vs it was at the Paſſ • uer. It is queſtioned, why Mary Magdalen, in Luke, came to Chriſt being ſuch a ſinner, Pupertus lib. 5. in Iohan. with a box of oin • ment, and anſwered vnguenta attulit quis nouit quod peccata ante Deū fatt • la, ideo adducit vnguenta oderifera, Beloued yee had neede, to preſent your ſelues to God, the many ſinkes of ſinnes in this Cittie, they onely bring the plague Gods anger and your danger, come not without your ointments, kiſſe the ſonne, leaſt he be angry, and yee periſh from the right-way, offer ſweete ointments, and in a ſweete place, ſanctifie your ſelues, and your ointments, and place, yee preſent it in; A woman perfumed a Lepers houſe once, and the houſe hath ſmelt of the ſauour euer ſince, at length perſume this place, and doe this and whatſoeuer you doe, to the glory of God: This is the this that receiueth the commendation, for this act, the Author a woman is honoured: which is my next part: This that this woman hath done.

This woman,A ſ •• n. Euae à Diabolo mutuarit peccatum, Eue the firſt woman, tooke vp ſinne from Sathan vpon her bare word, Adam by conſenting v • aduiſedly ſubſcribed to the bond, vſura creuit poſteritati ſaith Auſten, but the burthen of the intereſt, euer ſince lay heauy on their poſteritie: the woman was firſt in the tranſgr • ſſion, but no wonder, for if Lucifer an Angell, firſt fell in heauen, it is not ſtrange that a woman fell in earth, in Paradiſe was the quarrell, euer ſince was the battle, the Serpent loſt the field, though the won an loſt the garden, God gaue the woman the honour and the victorie in the day of battle: Semen mulieris, the ſeede of the woman ſhall breake the Serpents head, all the quarrell ſince is for the broken head. Draw thy ſword, and ſlay mee,Iudg 9.54. ſaith Abimelech to his Armour-bearer, when a woman had wounded him, that they ſay not, A woman ſlew him, Iudg. 9.54. Sathan was as Abimelech wounded by a woman. In all the Scripture yee haue ſcarce any example of any woman that wounded a man, but ſtill ſhe aimed at the head. When Iael ſlew Siſera, ſhee nailed his head to the ground,Iudg. 4.21. Iudg. 4 21. When Sheba rebelled, and Ioab beſieged him, a woman crieth to the Captaine, The head of Sheba ſhall be caſt ouer to thee, 2 Sam. 20.21.2 Sam. 20.21. Iudg. 13.8. When Iudith ſlew Holofernes, ſhe ſmote away his head from him, Iudg. 13.8. When the woman ſlew Abimelech, ſhe caſt a peece of a milſtone on his head, Iudg 9.53.Iudg 9.53. I am neither friend nor ſtranger to ſtrange Allegories. Theſe be ſemblances of the womans breaking the Serpents head. But the woman in my Text is anointing her Sauiours head, a worke that no woman did but ſhe, and therefore ſhe to bee honoured among women. Yet who this woman was, wee may ſooner queſtion, then know. Nec ſiue ex curioſitate, ſiue ex praeſumptione, diſquirere cupiamus, ſaith Kemnitius: and his counſell is good,Kemnitius hanu. Euang. in bunc locum. preſumption and curioſitie in queſtions are to be auoided; yet the Truth is ſo to bee embraced, as that negligently to refuſe knowledge, is a dull ſuperſtition. The wiſe ſhould neither bee Scepticks, nor Guoſticks: Curioſitie is dangerous, Ignorance is odious. Oculos habemus Talparum, non Aquilarum: It is true, and it is our miſerie; yet to haue no eyes, or hauing, to ſtop our eyes, is baſe blindfolded Idolatrie. Maries face is not as Moyſes face, it hath no vaile, wee may looke vpon it, and aske, Magdalen, art thou Lazarus ſiſter, or ſhall wee looke for another? Ʋnlgatiſſima opinio, Kemnitius. ſaith Kemnitius, ipſam fuiſſe peccatricem illam: It was the moſt commonly knowne opinion, that this woman was the ſinner in Lukes Goſpell. And howſoeuer ſome thinke that the thrice anointing of Chriſt was performed by three women, Roffenſ. de tribus Magdalenis. which Roffenſis (the Beau-clarke of his time) confuteth in three bookes, yet the generall ſtreame of all antiquitie, and the opinion of the Church, (as Roffenſis by impregnable arguments proueth) is this, vnicam eſſe Magdalenam, candem que bis vnxiſſe Chriſtum. It is a confuſed and perplexed queſtion, I confeſſe, & plus ſubtilitatis quàm vtilitatis habens, as Eraſmus ſpake: and howſoeue it be none of thoſe Cobwebs, wherein ſome Monkiſh flies haue beene caught by their cunning, yet may it ſeeme as intorteled and intangled a queſtion, as any in the Harmony of the Goſpell. Only I wonder that they that are ſo oppoſite in the deniall of it, take not Archidamus counſell, to bring more ſtrength, and leſſe ſting in their argunents; this were more courage, and leſſe rage. Faber St • pulenſis cals it a lie: Faber •• ay. Roffenſis anſwereth, Simendacium, profecto ſolenne mendacium & celebre, imo nihil celebrius; for in the Greeke Church many beleeued (as Origen confeſſeth in his 33. Homilie on Matthew) that the woman that anointed our Sauiours feet in Luke, Orige • . is the ſame that anointed his head here: and howſoeuer Origen himſelfe may ſeeme doubting herein, yet in his firſt Homilie on the Canticles he is reſolute for it, and ſo are many other of the Greeke Church. Theophiles, Seuerianus, Euſebius, Ammonius, Gregory Nazianzene, and Chryſoſtome, whom though they vouch as the chiefeſt of the Weſterne Church againſt,Chryſoſtome. yet acknowledgeth it in his Homilie on the treaſon of Iudas. All the foure Latine Fathers affirme this; Hierome in his Proeme vpon Oſea, Ambroſe in his Comment vpon Luke, Gregory in his Morals, and S Auſtine reconciling the Euangeliſts, thus; Ego quidem nihil aliud intelligendum arbitror, niſi quod non aliam fuiſſe muliere in quae peccatrix tum acceſſit ad pedes Ieſu, ſed candem Mariam bis hoc feciſſe. Beda and Leo, and many others, all the Schoolemen, eſpecially Albertus and Aquinas, moſt confident in it. Albertus vpon the 7. of Luke, hauing repeated the oppoſite Authors, concludeth, Et ſic procerto Deus fecit duo luminariamagna, duas Marias, matrem ſcilicet Domini, & ſororem Lazari, quam & peccatricem fuiſſe conſtat. Aquinas on the 12. of Iohn reciteth and confuteth the contrary arguments, and therein and in other places concludeth this woman to be that Mary the ſinner, that anointed his feet in Luke as a Sinner, and now anointeth his head as a Saint. To theſe I might adde a cloud of witneſſes, which if they were not thought cloudie, might cleare the point. But I know this time and place is vnfit for Paradox. To affirme raſhly, were peremptorie; to denie reſolutely, were follie. This is a wanton Age, and we rather bring the eares of curioſitie, then the hearts of obedience: With the Athenians, wee aske for newes; but with the Bereans, we ſhould ſearch the Scriptures. The moſt probable argument that is brought to confirme this doubt in queſtion, Ioh. 11.2. is out of Iohn 11.2. where the act of anointing Chriſt, and the name of her perſon is mentioned. It was that Mary which anointed the Lord with ointment, and wiped his feet with her haires, whoſe brother Lazarus was ſicke. Here is one anointing of Chriſt. Ioh. 12.3. In Iohn 12.3. there is another mention of anointing, Then tooke Mary a pound of ointment, of Spikenard, very coſtly, and anointed the feet of Ieſus, and wiped his feet with her haire. Faber and others anſwer, both theſe are one, the firſt related by anticipation, vſuall in the Goſpell, when a thing is ſpoken of as done, before it be done. Roffenſis anſwers,Roffenſ. de tribus Magdalenis. that in all S. Iohns Goſpell there is not one anticipation, howſoeuer in other Euangeliſts ſome few, yet in Iohn none, nothing related by the tenſe of the time paſt, that was to bee future, at that time not finiſhed. Iohn 12.4. he ſpeaketh of Iudas, Iudas qui traditurus, non qui tradidit: Againe, Iohn 6.71. Iudas qui traditurus, non qui tradidit. Iohn 7.39. Hoc dixit de Spiritu quem eſſent accepturi, non quem accepiſſent: whereas Iohn 11.2. he ſpeakes of Mary in the Participle of the time paſt, 〈 in non-Latin alphabet 〉 , which Beza renders, Vnxit, exterſit, ſhe had anointed, ſhe had wiped, as done already, and after in Iohn 12.2. mentions that other anointing. Ioh. 12.2. Arguments of probabilitie there may bee many: Shee that in Luke anointed Chriſt, was Mary Magdalen, ſo our laſt Interpreters in the contents of the ſeuenth chapter tell vs, the fire of her affection ſtrangely inflamed her heart in her loue to her Lord. Chriſt giueth her this teſtimonie, She loued much; and whoſe loue to Chriſt was euer ſo regiſtred as the loue of Lazarus ſiſter? Is it probable, I ſay is it poſſible, that ſhe that ſo loued the Lord in his life, ſhould neither at his paſſion, nor after his paſſion, nor in his reſurrection, afford any token in her weeping, hauing loſt whom ſhe loued, or by watching to finde whom ſhe loſt? In all the foure Euangelists, no word of Mary, Lazarus ſiſter, at the paſſion, or after the paſſion, or in his reſurrection, vnleſſe it be by the name of Mary Magdalen. Lazarus ſiſter was frequent in weeping, went to Lazarus graue weeping, came and fell downe before Chriſt, Iohn 11.33. weeping, and who more abounded in teares then Mary Magdalen? not only in the houſe of Simon, where ſhe not only wet, but waſht Chriſts feet with teares, but her teares at the Croſſe, at graue, at garden, her eyes ſeeming to be the Cymbals of her ſorrow, all things inuiting her to the wofull exerciſe of weeping. Adde hereunto, that whenſoeuer Mary, Lazarus ſiſter, came to Chriſt, ſhe fell at his feet: ſo did Mary Magdalen. Lazarus ſiſter vſually called Chriſt Maſter; The Maſter is come, ſaith Martha to Mary, Iohn 11.28. Mary Magdalen comming to ſeeke her Sauiour at the Sepulchre, Chriſt calling her Mary, ſhe anſwereth by the former word Maſter: both followed him, both frequently heard him, both anointed him in the houſe of Simon, as the Goſpell teſtifieth both in the houſe of the ſame Simon, in the ſame place, at Bethany, as Ambroſe collecteth, both brought boxes of Alablaſter, both wiped with their haire, both actions commended; and therefore it is moſt probable, that both were performed by the ſame woman, otherwiſe it ſhould ſeeme ſtrange, that this Goſpell, ſhould make this mention of this act of this woman, with this ſolemne memoriall, and wee ſhould bee vncertaine who this woman is. I ſubmit theſe collections to the Reuerend, and learned: The Cynicke will not be ſatisfied, the Scepticke cannot, and for the Curious querulous Pioner that onely brings his eares, not his heart, I deſire neither to pleaſe, nor eaſily to diſpleaſe him. All I ſay is this, there be bleſſed ſeruants of God of both opinions, opinion is no determination, it is no article of our faith, fleſh and bloud is blinde in the beſt things: we ſee but in part, wee propheſie but in part. Onely I wonder that this loud ſounding ſolemne Propheſie of this Goſpell, and this work and this woman ſhould be ſo ſtifled, and ſtrangled, by the crooked lines of contrary Interpreters. This woman ſaith my Text, from whom as from the wombe of my Text we receiue this Doctrine, Doct. the Lord giueth much honour to the woman as to the weaker veſſell, in that his ſpirit recordeth the leaſt holy duties performed by women: the Reaſon, is to manifeſt that as the woman was the occaſion of ſinne and death, ſo by Chriſt ſhee is made together coheire of the grace of life. Sure Gods Spirit hath ſome eſpeciall end in it, to giue comfort and encouragement to that weake ſex, by taking an Inuentory of the particular acts in Scripture, performed by women, not onely the chamber prouided by the Sunamite for the Prophet, 2 King. 4.10. but a nights lodging afforded Ioſhuas ſpies,2 King 4.10. by the Inne-keeper Rahab,Ioſh. 2.1. Ioſh. 2.1. and a ſmall meaſure of oyle and meale, by the widdow to Elias, 1 Kings 17.14. theſe are vpon record and looſe not their reward, Magdalens box, Maries choice,1 King. 17.14. Marthaes cheerfull entertainment, the Sulamite, Sunamite, Caananite, the woman of Samariahs pitcher, the poore widdowes mite, are not forgotten, which is enough to put the life of religion into the hearts of women, to ſee euery little dutie of theirs ſo well accepted. And ſure many of them, haue beene both partakers of great mercy, and inſtruments of Gods glory, as in their owne lifes, which as lamps gaue light to their vnbeleeuing Huſbands, ſo in gouerning their familie, and in inſtructing their children, ſo was Bathſheba a bleſſed mother to Salomon, Loys to Timothy, Maxima to Baſill, Monica to Auſtin, Pulcheria to Theodoſius, Helena to Conſtantine: in the ſex where ſinne hath abounded, Grace hath ſuperabounded: But none of all that ſex, the bleſſed Virgin onely excepted, hitherto euer receiued ſuch an honour as this woman; many daughters haue done vertuouſly, but thou excelleſt them all. Pro. 31. I deny not but Sathan that blaſted Paradiſe, hath much blemiſhed the honour of this ſex, hee made choice of a woman, to bee the firſt engine, and in Paradiſe by this wheele he turned about the world, and ſince Dalila was the trappe for Sampſon, the daughter of Pharaoh for Salomon, Ieſabell for Ahab, almoſt all the hereſies, though fathered by men, yet furthered by womens wit, Helena furthers Simon Magus ſtratagem, Phioumena her Apelles, Montanus hath his Priſca, Donatus his Lucilla, Priſcillinus his Galla, Arius aſſiſted by Conſtantines ſiſter, and Nicholas the Deacon hath a conſort of ſuch Companions; and of all Creatures that euer GOD created, there bee no ſuch enſnaring attractiue loadſtones and loadſtarres to Superſtition and Idolatry as women. Yet as Ieremy ſpake of the figges, the good figges were very good, I • r. 24.3. and the euill were very euill, Ier. 24.3. So the good women are very good, and ſuch were thoſe holy women in old time, who truſted in God. And as the Deuill neuer found of ſuch an engine as the woman, ſo neuer ſuch an enemie aga • nſt him as the woman: Piumſane, faithfull and pittifull, • u •• n. and ſanctified is this ſex, ſaith Auſten, and the honour done by our Sauiour vnto them, hath much exalted the humble and meeke; for beſides that the Ʋirgin concceiued him, and Elizabeth in the houſe propheſied of him, euery paſſage of his life had ſome women to attend him. Hanna in the Temple reioyced to ſee him, and Magdalen at the table waſht and annointed him, and Martha with a great feaſt entertained him, and Mary her Siſter poured ointment on him, and Iohanna and Suſanna and many women miniſtred of their ſubſtance to him: the Daughters of Ieruſalem wept for him, ſundry women with infinite ſorrow, attended him at the croſſe when his Diſciples fled from him, and women came to the graue, though Ioſeph and Nichodemus had beſtowed a hundred pound of Mirrh and Aloes, as well applied as Art or Deuotion could deuiſe, yet women came to embalme his body, and whom they found wanting to annoint, they ſought weeping to lament. This honourable teſtimonie, of this holy woman, giueth full aſſurance of our Sauiours acceptance of the ſeruice of that ſex, if they be ſanctified, ſeeing hee ioynes with this Goſpell, this woman, and this worke.

The Vſe whereof, ſhould incite all Chriſtian women to ſerue the Lord, that in the day of retribution, Ʋſe. they may receiue reward from the Lord. S. Auſten maketh this Vſe; Quum foenum eruerit, ſlos deciderit, Auſtin. verbua • Domini manebit, when the graſſe and grace of beauty, and the flower of mortall frailty ſhall fall, the word of the Lord ſhall endure for euer. Chriſtian Matrones be yee ambitious of the beauty of the daughter of Zyon, and remember yee that ſupercilious ſailes of vanitie and vaine glory, as they are the vnfitting faſhion of the Court ſo the worſt infection of the Citie. Much ornament is no good ſigne, painting of the face argues an ill complexion of body, a worſe mind: Truth hath a face both honeſt and comely, and lookes beſt in her wone colours. The Lord threatneth in Eſay to ranſacke the womens wardrope, and to take away the tinkling ornaments, and their caules and round tires, Eſay 3. and chaines, and bracelets, and muſters, and bonnets, and headbands, and tablets, and earnings, and mantles, and wimples, and Iewells, and hoods, and vailes, and criſping pinnes and threatneth, A • ſten. lamentation and mourning, and deſolation to thoſe daintie Creatures that ſate at eaſe in Sion: God is the ſame your ſinnes the ſame, your warning the ſame. Nuptae Suſannam, Anna vidus, virgines Mariam cogitent, ſaith Auſten: I might remember you how hatefull the memorie of ſome women are, a Diblaim or Dido, Infaelix Dido, nulls bene nupta, marito: Such are the ſexes curſe, and the earths dregges of corruption. I might remember you, of our Debora, bleſſed Elizabeth a woman after Gods owne heart, the glory of the Chriſtian, and enuie of the Infidell world, who was ſuch a nurſing mother to our Land and Church, that the cauſe of Religion, doth owe more to that one Queene, then to many Kings that were before her. But the time as well as the feaſt keeps Paſſouer, and I follow. All women muſt needs confeſſe that they can neuer honour him enough who hath honored them ſo farre, as to make them the firſt witneſſes of his reſurrection, Hugo. and hath as Hugo obſerueth principally deſerued the loue of women in that hee vouchſafed to be borne of a woman, that when it was granted to no man, to be the father, it was performed to a woman, to bee the mother of Chriſt: wherefore ye Ladies, which like the lyllies of the field, toile not, nor ſpinne not, and yet Salomon in all his royaltie not arraied as one of theſe. If euer yee had pitty on the fruite of your wombes, take pittie on your ſoules, pamper not your bodies to murther your ſoules. Cloath not Hagar with the colour of the Rainebow, and let Sara, the ſoule, the Kings daughter ſterue. Flatter not your ſelue, worms made your cloathes, worms eate your bodies. Alas wantons, and wormes-meate, what be yee? what ſhall become of yee, if ye neglect the meſſage of ſaluation? No oyle for your lampes! no ointment for your heads; Holineſſe ſhould become the houſe of God for euer, if ye are his, ye are his houſes, to dwell in, and nothing can better become yee then holineſſe. Beautie natures frailtie, affections fancie cannot better become yee. Apparell, nakedneſſe garment, follies garniſh, Adams fig-leaues, and beaſts leauings, cannot better become yee: Gold and ſiluer, the Wiſe-mans droſſe, but the Miſerables darling, the earths gifts, and mineralls garbage, cannot better become ye; Wit, vertues wanton, fooles wonder, vices friend, and the worlds fauorite, cannot better become ye. Embrace, annoint, kiſſe, loue, ſolace, onely in the contemplation of your ſauiour. No ſnake in this garden, no worme in that gourd, be ye amiable as Rahell, wiſe as Rebecca, obedient as Sara, diligent as Martha, but withall religious as Mary who receiued this Teſtimonie, whereſoeuer. I am at length come to her memoriall: my third circumſtance of the ſecond part.

Saint Chryſoſtome makes mention, In 1 Cor. 4. hom. 14. of the women of Corinth, who had a cuſtome to ſet vp lights or tapers at the birth of euery childe, with proper names, and looke what name the taper bare which laſted longeſt in the burning, they transferred that name to the childe: our Lord hath put vp a burning lampe for a perpetuall monument of Mary, her name, and her ointment ſhall neuer haue an end, Quanto huius ſeminis benedictio ſatio parca, meſſis abundans Auguſta vena, ſpatioſi maris, quantum pretium praetioſae meris. No Iuſtes, nor Olympiads, nor Iubiles, nor ages, nor Plato his longeſt yeare, nor the long liued motion of the ninth ſpheare, ſhall terminate, or antiquate, this memoriall. In this Goſpell I ſhould looke for a monument vpon Chriſts ſepulcher: Eſay It was Eſaies Propheſie glorioſum erit eius ſepulchrū; Alexander may haue Europe and Aſia, and all the world repreſented on his Tombe, Cyrus on his, Hic Perſarū Domitor, Themiſtocles on his, En memoranda facta Themiſtocles, yet neither Alexander againſt Barbarians, Themiſtocles againſt the Perſians, Emilius againſt the Macedonians, Marcellus againſt the Scithians, or Scipio againſt the Carthaginians had euer the like victory in the field, as Chriſt had in the graue, nor doth this victorie want a memory euer vpon the monument of his Sepulchre. For as Alphonſus had this, Alphonſus iacet hic, ſo Chriſts Sepulcher this inſcription, Luk 24.6. Surrexit Chriſtus, noneſt hic. That memoriall is by an Angell, but Chriſts memoriall is by Chriſt himſelfe: A more ample memoriall then euer Chriſt gaue any, neither Peter firſt called, nor Iohn beſt beloued, nor Iames his neere kinſman, none of theſe pillars as Paul calleth them had ſuch a Pillar erected as Maries memoriall, Chriſt buildeth a memoriall out of Maries box, becauſe ſhe poured her oyle on his body, and this is a memoriall, not of him, but of her: Eraſmus obſerueth that 〈 in non-Latin alphabet 〉 is a ſolemne monument, an honourable memoriall: Chryſoſtome on Mathew wonders at the eternitie of this memoriall, nec inſignis perſona, nec multitudine teſtium celebrata, nec in Templo, nec in Theatro, ſed in domo, & in domo leproſi confecta, No noble perſonage, not done in the Temple or Theatre, or before a multitude of witneſſes, but in a priuate houſe, in the houſe of a Leper, when the Diſciples were onely preſent, and yet ſaith Chryſoſtome, the famous deedes of Kings and Emperours is ſilenced, they which built cities, erected wals, fought battles, attained Trophies, ſubdued nations, though they erected ſtatues, and made ordinances, for celebrating their memorialls, yet their memoriall is periſhed with them, when as this act of this woman, is recorded, and this is the woman whoſe praiſe is in the Goſpell. A priuate woman, in a priuate manner, in the priuate houſe of a Leper to poure out a ſmall box of ointment on Chriſts head. Say her loue was great, and her act was good, and her oyntment were pretious, notwithſtanding that of Claudian, in greater acts hath beene true, Minuit preſentia famam quanto magis illam minuit notitia: Fame is an infection, acts reported are either portentious, beyond truth, and by bigneſſe they breake, or elſe ſo cankered with the ruſt of vntruth, as being leſſened they liue not. It is true many haue ſought honour by building, wherein they haue thought to leaue perpetuall monuments, and what are all theſe, but M ••• mons ryots, and times ruines, making the earth to groane vnder the burthen it beareth. Where is Neroes houſe of gold, or Diocleſians hot bathes, or Anthonies water workes, or Auguſtus forum, or Cornelius Theatre, or the Amphitheatre of Statilius, or Dianas Temple, or the Manſolian Tombe, or Octanias gate, or Liuias gally, or Apolloes Church, or Iupiters Capitoll? It is a very poore monument, how immenſe, how ſound that lime, and ſtone, and wood, and timber, and duſt, and aſhes, muſt pile for a memoriall to poſteritie, when time, and ſtorme, and winde, and weather, and moath, and ruſt, and ruine doe corrupt it. There was a monument beſtowed on a Viceroy of Spaine, Propter nos & noſtram ſalutem, deſcendit ad inferos: and many ſuch great ones, to the ſhame of their poſteritie deſerue no better memorie. When as Maries ointment ſmels ſweete ouer all the world, whoſe memoriall yeelds this Doctrine, The good workes of Gods Saints, ſhall bee had in euerlaſting remembrance. The reaſon,Doct. becauſe they ſhall bee exemplary to poſteritie, and incitements to Gods glory. In Nehemiah 3. there is a liſt of the Benefactours that built the wall of Ieruſalem, Neh. 3. not onely their families and their Tribes, but their trades, the Marchants, and the Goldſmiths are twiſe named, the whole trade and company are named, and one, in the 8. verſe, and Apothe earies ſonne is named, and after ſeuerall men, and euery mans ſeuerall worke. The righteous ſaith Dauid ſhall be had in euerlaſting remembrance, Pſal. 112.6 〈 in non-Latin alphabet 〉 , bleſſed and long liued ſaith Chryſoſtome. Bleſſings are on the head of the Iuſt, the memory of the iuſt is bleſſed, Pro. 10.7. the remembrance of Ioſias as the compoſition of a perfume, Eccleſ. 49.1. The heathen thought for euer to be remembred, for their famous inuentions, Cadmus for letters, Pithagoras for numbers, Sidonius for meaſures, Aeſculapius for medicines, Lycurgus for Lawes, Arte for arts, Hercules for games, but how few take notice of this fame, when that the godly neglected on earth are regiſtred in heauen, and emblaſond by Gods ſentence and ſanction. Non ſic impij, non ſic, the vngodly are not ſo, they periſh, and ſtinke, and rot, the countenance of the Lord is againſt them, to roote out their remembrance from the earth, Pſal. 34.15. vt puluis platearum, lutum patearum, lanugo plantarum, vt limus, fumus, feſtuca, patea, ſpuma, as chaffe of the ſloore, duſt of the ſtreete, moſſe of the trees, droſſe of the ſiluer, foame of the ſea, froath, ſmoake, vapours, meteors, and moſt momentany things, whereas the godly are euer honoured, their gratious actions honoured, their glorious examples imitated. It were honour enough for good men, if they were onely admired, for Gods bleſſing and bountie vpon them in this life, that they are, as ſignets on his finger, ſtarres in his hand, apples of his eye, that they ſhall ſlouriſh as the Bay-tree, the Oliue, the Myrh, the Palme, the Cedar of Lebanus; that their names bee in heauen, Luk. 10.20. their members in his booke, Pſalm. 139.19. their meate commeth from his hand, Pſalm. 145.15. their bones kept by him Pſal. 34.21. Their haires numbred by him, Math. 10.30. Their teares reſerued with him, Pſal. 50.7. But that no good worke, ſhall paſſe vnrewarded by him, not a little meate to his Prophet, or a nights-lodging to a ſpie, or a little ointment, or a cuppe of cold water, or a mite miſſe a reward, or monument; for wee had not heard of the poores treaſury in the Temple, had not the poore widdow caſt in her mite into the treaſurie, which mite is treaſured vp, and hath a mention, as is this worke of this woman in this Goſpell.

The vſe whereof ſhould confound, Vſe. at leaſt confute the miſerable mucke-wormes and penurious money-mongers, who neuer did any good, arreſtable to God, auaileable to their ſoule, profitable to their neighbour, that came naked into the world, and will goe naked out of the world, whoſe only godlineſſe is gaine, who doe baſe homage to that which ſhould be the baſeſt drudge, who are ſo farre from being guiltie of doing good, that for ſmall aduantage they will be content to loſe all friends, to pine their bodies, and damne their ſoules. Is it poſſible (had not Sathan poſſeſſed theſe ſeruile ſlaues) that a humane ſoule ſhould liue in a body ſo baſe, which makes a liueleſſe peece of earth his God? Cultor Mammonae, ſeruus pecuniae, ſectator auaritiae; pro pecunia Hypocrita, in pecunia Apoſtolus, ex pecunia Idololatra; who like a true Chymiſt, turnes euery thing into ſiluer, both what he ſhould eat, and what he ſhould weare; and that hee keepes, is to looke vpon, not to vſe, which he feares to keepe, and abhorres to loſe, who as hee liues without loue, ſo dies without teares, without pitie, ſaue that they ſay it was pitie he died no ſooner. What ſhall become of theſe that protect what they worſhip, and want what they abound in? They ſhall periſh, their memoriall ſhall periſh, and well were it, if as their bodies periſh, ſo their ſoules might ſo periſh as to be no more. But how truly ſhould it poſſeſſe your ſoules with ioy, bleſſed and beloued, who haue fed, and cloathed, and cured, and viſited, the weake ſicke members of Chriſt Ieſus? Your almes is come vp before God, and as the ſmoake of the Incenſe, from the Cenſor of the Angell, or the Golden Altar, before the Throne. Yee faithfull Deputies of your Maſter, bleſſed are yee, great is your reward in heauen, you that are the truſtie Treaſurers of the poore and needie, and all yee the approued Gouernours of the Hoſpitals of this Citie, ye are the executors of Chriſts Legacie, which was only this, The poore yee ſhall haue alwayes with you: for when hee bequeathed his Church to his Diſciples, and his garments to his Souldiers, his mother to Iohn, and his body to Ioſeph, but the poore he commended to his Church, and you are ſome of his executors, and haue the poore alwayes with you. It is the ſpeech of Bonauerture, Hoc piarum mentium eſt, vt nihil ſibi tribuant: It is the propertie of holy mindes, that they attribute nothing to themſelues, but onely to the grace of God. I would not blaſt you with an infectious breath of flatterie, or with this pretious balme breake your heads; nor would I be ſparing to giue your memoriall what God hath allowed you, ſeeing you are ſo free in paying thoſe Legacies that Chriſt hath appointed you. It is no ſmall honour to be one of the Maſters of an Hoſpitall: Stephen 〈 in non-Latin alphabet 〉 , Stephen the firſt Martyr, and firſt Deacon, was no other then Treaſurer for the poore: Paul was Collector for the poore, and Chriſt himſelfe Ouerſeer for the poore; for our Sauiour euer comming into the Temple, caſt his eye to ſee what was caſt into the Treaſurie for the poore. It ſhould be no ſmall ioy to your ſoules, to conſider that God vouchſafeth the name of righteouſneſſe to Almes-deeds: 〈 in non-Latin alphabet 〉 Iuſtus. Miſericors. Hier. 〈 in non-Latin alphabet 〉 , Pſal. 112.9. Hee hath diſperſed and giuen to the poore, his righteouſneſſe endureth for euer. So S. Paul rehearſeth it, 2 Cor 9.9. where the fruit of righteouſneſſe is eſteemed righteouſneſſe, and is aſſured of an eternall memoriall. You, and your Almes-deeds, and your Almesmen, and your Almes-houſes, ſhall be had in euerlaſting remembrance. He that hath left this woman for this worke this memoriall, I doubt not but his gratious preſence is with vs, his bleſſed eyes ouer vs, his ſacred eares open vnto vs, this morning to heare this memoriall of your bounty and mercy, and to receiue this account of the Talents that this yeere he hath truſted you with.