WEre that fruit a grape (as some scholemen holde;) or a fig as (with Moses Bar­cepha) Theodoret resolues; or an apple as some other sup­pose) for a taste of which our first Parents (Esau-like) sould their birthright in Pa­radice; Sure I am that (in that) there was not Iuice enough to quench that thirst af­ter higher knowledge, which the heate of Ambition had bred in the roote of mankinde: But that draught which in his infancie (but like a corne of salt) a little distempered Adam his tast, since (rysing to a greater growth) like an habituall salt [Page]phlegme, hath bred the passion of drop­sie in his posteritie, that now the more they do know, the more they may know, and the admit [...]ing them to one secret is but the hartning them to challendge to be made partakers of another: So itcheth both the eye after the varietie of sightes, and the care of soundes, that (as the wise man saith) neither is the one satisfied with seeing, Eccl. 1.8. nor the other with hearing. Christ no soner tooke occasion by a bold question (which a Pharise asked him of the time of the day of iudgement) to dis­close vnto his disciples the signes which might giue them warning of the approch of it, and the suddaine seperation of the elect from the reprobate; but one pressed him, and (as it were setting shoulder to the Portall of Gods very priuie Cham­ber,) in they must, and bee tolde they must where also this greate Sessions should be held.

Our Sauiour (to leaue a testimonie in the worlde how well curiositie plea­seth him) shaps them a kinde of answere, which might so farre resolue them as their saluation needed, though not so [Page]fully as their humors desired: and (in a prouerbiall kinde of speach taken from the flight of Fowles vnto their prey) giues them to vnderstande, that the dis­tinct place of this appearance was not to bee enquired after: But a place there shoulde bee, in which it shoulde bee made, and towardes it should all flesh as assuredly flocke (to receiue their doome) as euer Flowe did to gorge themselues with their prey.

Here therefore is a flight of Fowle to a marke: the Fowle that must flie are Eagles: the marke (at which the flight must bee) is a bodie: the manner (in which this Fowle shall flie) is, they shall bee gathered togither. And the place (where the marke or bodie shall be set) is yet vnknowne to these Fowles; but wheresoeuer it is, thither shall they make repaire.

By the bodie is ment Christ Ie­sus; who at the fulnesse of time shall appeare glorious in that bodie, in which hee once conuersed with vs con­temned.

By the Eagles, are vnderstoode the elect [Page]& faithfull seruants of God, who at this appearance shall (as Dauid saith, Ps. 36.8.) bee not onely banketed, but euen to the fulnes satisfied, or (as the origi­nal worde signifieth) in a sort surcharged with the fatnes of his howse.

By the gathering togither of these Eagles, is shadowed the resurrection of the iust, in which the Trumpe shall blow, and the deade shall rise (incorruptible,) and they who haue falne asleep in Christ, shall from all the quarters of the worlde bee summoued to meete him in the Clowdes.

By this little therefore that hath beene [...]oken, some small glimse being giuen of me naturall meaning or drift of this scrip­ture: let vs I pray you for the better con­ceiuing of it, enter into a more particu­ler viewe of the seuerall parts of it, taking them in order as they lie.

Wheresoeuer.

This wheresoeuer of our Sauiour, is a reply vpon a Where (of his disciples,) whereby in the wordes (next before my Text) they had made bolde to demaund of him of the place in which that sepera­tion [Page]should bee of two in one bed, and two in one fielde, and two at one mill, whereof hee had tolde them, that the one should bee receiued, the other refused. The originall greeke [...] (where Lord) though it more ordinarily import but the places and bee englished where: yet also sometime signifying the motion to a place, and being fitly translated whi­ther (as it appeareth by that one verse of Sophocles, into which in both these sen­ces hee hath contriued it

makes it probable that they made two demaundes in one worde, one after the place in which this sentence of separation should passe, another after the place into which they (that were thus seperated) shoule passe.

In effect, first to what barre should all flesh repaire for their doome, then whi­ther they should bee directed by that doome.

Duo quaerentibus vnum respondet saith one; Christ shapes them but one answere to two questions. True, but such an one for an answere, as the Per­spectiues [Page]say it is, (one for a Sunbeame, which is made of two beames gathered into one) or such a one as you vse to say, two friendes make, which are one in deede in hearte, but two in strength.

For it cannot bee but the Epitomizer of Ten in Two, (the digester of so large a volume, as the whole lawe into so briefe a summe, as Loue God aboue all things, and thy neighbour as thy selfe) shoulde bee as plentifull in his answere, as flesh and bloode should bee in a question, Is their question where they should make their appearance? see his answere, wheresoeuer hee shall keepe his Court. Is there question whither they shall bee translated? See his answere, whither hee hath gone before to prepare them a place. In fine see in one wheresoeuer, both a snib for the curious, & a cōfort for the fainting. First a word of the Snib thē a word of the comfort.

Wheresoeuer.

The diuine nature, as it is very mercy it selfe, so it is also very wisdome it selfe: and as in mercy it hath vouchsafed to im­part vntoman, that hee shall one day bee brought vnto iudgement, so it hath in [Page]wisdome thought good to conceale from him when shall be this day, & where this iudgement into which he shall be brought.

For as the assurance of a iudgement (to bee indured) cannot chuse but worke a feare of often or grieuous offending in a reasonable man. So it is not vnliklie but that so greate fauour as to bee made pri­uie to the time & place of this iudgement would breed a securitie in the heauie hart & a pride in the swelling heart of wicked men. Hereupon th'eternall wisdome (by whome the world was made) fore seing how much more conuenient, the igno­rance than the knowledge of these two circumstances would proue vnto vs, hath in the one preuented, and in the other (as it were) put by our curiositie.

For concerning the time, Mark. 13.32. he cleane dis­corageth vs to enquire, elswher telling vs, that with it not the Angels, nor the Son himselfe, much lesse may we be acquain­ted. And for the place, here giues he vs al­most as little heart, makeing his Apostles (whose priuiledge he saide it was to know the misteries of heauen) no directer than an indefinit answere, & vouchsafing their [Page] wher, not so much as a Here or a There, but putting it by as a demaund which misli­ked him with an vnresoluing whersoeuer.

Of which wheresoeuer of his, you are not yet to conceiue, as of an answere, where­by hee purposed to shake them off vtter­ly as vnresolued, Luk. 2.27. (for more liberal of these secrets then thus was hee, when in a ge­nerality hee gaue them to vnderstand, that hee woulde come in the Clowdes:) but the mistery which hee refuseth to breake vnto them, is the particular place or part of this Ayre, where this greate Assise shall be held: which notwithstand­ing, yet are there (of the peaching lig­nage of ambitious Adam) Wisards, who (as if they had crept into the heart of the Almightie, and ouerheard his secrets) would beare the world in hande, that they haue learned and distinctly know, that o­uer the valley Iosaphat nere Ierusalem at the foote of the hill (from whence the Lord was taken vp into heauen) shall this Iudges throne be setled. This Coun­celler, this mightie God (so Esay tearmes our Redemer) is silent: and yet dares dust and ashes presume to speake? Wheresoeuer, [Page]quoth hee (and designes no place:) euen here say they, and appoint at the valley Iosaphat. True indeede is it, that the Lord will summon all nations into the valley Iosaphat, for so hath hee promised, Ioel. 3.2. but whether into material Iosaphat, or Iosaphat so tearmed because the Iudge­ment which here shall bee pronounced, shall resemble that which there was ex­ecuted vpon the Moabites and Amo­nites, [...]ustly (with Rapertus Fuitiensis) doubt. For what is Iosaphat (if you inter­pret it) but the iudgement of the Lord: and what is the valley, but the depth of that Iudgement, into which Salomon [...] as­sures sures the young man that God will bring him after all the iollitie of his youth, af­ter hee hath cheered himselfe in the daies of his youth and walked in the way of his heart, and in the sight of his eyes? Eccl. 11.9. Now long these men for a reason of mee why the Prophet should specifie this place? Quest. Ment hee not to teach the Church that heere literally was this Iudge to be expected?

My answere is readie: two reasons had hee to make choyce of it, Answ. by allusion to [Page]which hee might shadowe to the Iewes the day of iudgement: One, the freshnes of that famous deliuerances memory, which the Lord had wrought in it for thē: Another, the great resemblance that will be betweene that generall and that particuler iudgement of his.

For, from the time of this Prophet yet had there not a mans age passed, since (without stroke of theirs) the Lord had in this valley, within the sight of this City, dispatched three whole Armies, which had ioyned forces to beleaguer them; and further in such sort as in that generall iudgement hee will dispach the wicked.

For as here though the Moabite, the A­monite, & the inhabitant of Seyre bounde themselues against Iuda, Yet cannot they preuaile: So there though the Moa­bitish flesh, the Amonitish world, the sauage inhabitāt of Seir the Diuel, enter a league against th'elect, yet shall they haue no hand at them. As theirs had, so shall these & their complices haue, swords of their owne consciences accusing them to turne into their owne bowels.

And as the same place was to them a [Page] valley of iudgement, which to the Iewes was a valley of blessing. 2. Chron. 20.26. so shal the great day be to the wicked a day of iudgement, for they shall receiue that heauie doome, go you cursed; which to the godly shall be a day of blessing, for they shall heare that ioyfull voice come you blessed. &c.

Here therfor let proud flesh take warn­ing to giue ouer inquiry after this secret of God: & let careles flesh take aduice to looke into the secret of his own heart. Let it not busy thee to know where thou shalt be iudged, but how thou maiest answere at iudgedment. Knowest thou the place? yet canst thou not withdraw thy selfe frō it, appeare thou must. And knowest thou not thy selfe, ill canst thou answere for thy selfe, defenceles wilt thou be cōdemned.

Bethinke thy selfe whether, if here in earth thou wert to come to thine answere for a crime pretended to be committed by thee, it were wisdome to spend thy time in harkning after the place of execution, and not rather to imploy it in prouiding thy selfe of friends & answers against the day of thy triall: And then say how much [Page]better thou shalt be then madde, if (know­ing that thou must once render an an­swere of thy life past) thou yet wearie thy witte onely in search after the place where, neuer bethinking thy selfe so much as how thou maiest render thy ac­count. Luk. 10.42. Thinkest thou not thou shalt at last haue Marthaes checke for troub­ling thy selfe about many thinges, where as thou mightest with more case, haue purchased many commendations, & by offending but that one thing which is necessarie, haue one of the three (which witnesse in heauen) giue thee testimonie of so much discretion as to chose the bet­ter part which shall not bee taken from thee. Iohn. 21.22.

This question thou seest likes thy Sa­uiour as ill, as that of Peters did, what should become of Iohn: and therefore propose it when thou list vnto him, his reply to thee is like to bee as then was to him, busie bodie what is that to thee? fol­low thou mee.

This of the Snib (the first of those two notes in this Wheresoeuer): now a worde of the other, that is the comfort.

[Page]Flesh and bloode is (naturally) wont in a calme to heed to hope: So in a storme to abiect to despaire, and like a Bladder that swels indeede with a puffe, but ir­recouerably shrinks with a pricke.

Bee wee confronted with no temptati­on, and assaile there neither persecuti­on, our constancy, nor crosse our patience, nor guiltinesse our peace of conscience: On scowre wee, and so high a top beare wee, as to deuoure no lesse than heauen in expectation. But hap there either the smallest trouble to fall fowle of vs, or our selues a farre off to descry the Iustice of God with the hiddeousnes of our owne sinne: Straight vaile wee Bonnet and (scarce haling on) looke for naught, but when wee should wracke. Then can we not heare of a Sauiour, the voice of an accuser rings so lowde in our cares: then can wee not see to heauen, the steeme of hell hath so blinded our eyes, then seeme wee still to strike eyther vpon the sandes of some secret, or the rocke of our known sinnes. Rise wee to the top of a billow? why there is the throne of a iudge to cō ­demne vs. Fall we againe to the bottome? [Page]why there is a place of torment to follow vs. Then haue wee not memory, for all (euen so short a speach as that of the A­postles, Luk. 8.24. Lord helpe vs or wee perish:) But so possest are we with the thought of our owne ende, that no more but the ende of it runnes vpon our tongues, and wee cry onely, wee perish.

Here, euen so constant a minde as Ber­nards (incredibili met [...] ac miserabiliconfu­sione deiecta, as hee himselfe speakes) stric­ken as it were to the grounde with so great feare as no heart would thinke but any would pittie: Nay tenebroso circum­fusa horrore, as it were close prisoner in darknesse and horror, Hoc solum, and that de profundis too, clamabat as it were from the bottomlesse pit; will not haue a worde to speake, but quis nouit pot esta­tem iraeti lae, Lord who is able to conceiue aright what the power of thy anger is? And whom doth any feare so little ap­pall, that his wits serue him to reckon the torments that attend on thy displea­sure? Here needes not (trow wee) to so perplexed a Pilot, as that poore soule of ours which God hath set at the sterne of [Page]this vnwealdie bodie, some land-marke to giue it comfort against the feare in which it is, and direction for the course it is to take? Is it not high time that a Sauiour by a generall wheresoeuer should show that Hauen, whē the destroyer by a generall No-where, hath almost perswa­ded there is no Heauen? yes, and that failes hee not to doe: Heare him (distres­sed soule) whosoeuer thou art. Hange sinne so heauie vpon thee, that it seemes thou canst not make any wing, And be the place (to which thou must take thy flight) whersoeuer it will, yet shalt thou bee able to recouer it. Faire it with thee as that did with the Doue, and finde thou no other place, yet shalt thou not misse of thee hande of this Noah for thy foote to rest vpon: Spectat militem suum vbique pugnantem (as Ciprian saith) Be it wheresoeuer it will that the aduersa­rie set vpon thee, it cannot be so darke a place but thy Sauiours eye is vpon thee too, either (if thou faint) to cheere thee, or (if thou fight it out) to Crowne thee.

Is it the guarde with which this way is kept, that scares thee? why is it stran­ger [Page]than was that of Paradice? It cannot cut thee off.

Take not an Angell, but Angels, euen Principalities vnto thee, and ioyne they vnto themselues noe lesse than Powers. Attende there vpon these: death, to dis­patch thee: life, to corrupt thee: things present, to delight thee: thinges to come, to suspende thee: height, to discorage thee: depth, to afright thee: Nay an armie royall of all creatures to o­uerrunne thee: what greate thinge shall they all be able to do? Not so much as to seperate or with-holde thee, not from the person, but neither the very loue, and that is in the hearte thou know­est; and of whom? of God himselfe. Rom. 8.38. Know thou no more parti­culers of this kingdome than Abraham did of that which was the type of it: And haue hee which cals thee hither from out thy kinred and from thy fathers house, tolde thee no more but that hee will shewe thee this Lande: yet passe thou on securely: there will come a time, in which, brought to thy iorneyes ende ere thou be a warre, thou shalt heare, This [Page]is the lande which I will giue to thy seede: And know thou no more of the coaste of this way, than Abrahams seruant did of that which ledde to Be­thuell, yet relie with him but vpon the conduct of the GOD of his maister: and hee shall bring thee as straight hi­ther, as hee did him whithersoeuer.

It followeth.

The bodie is, or as Theophilact rea­deth, and that both in the iudgement of Hierome, and vpon the warrant of good reason, and euen by the confes­sion of the Sire-newe Scholiast him­selfe more significantly, The deade bodie.

For this kinde of reading makes both the Syriacke edition of this place, in which for this bodie we reader Dephegad, of Phagad, to destroy, as one woulde say the destroyed or slaine, And the originall to the fellow text to this in the 24. of Mat. where we finde not [...] but [...] of [...] to sal likewise, for acakrasse, Mat, 24.27. because as Ierom saith, It falleth by death. [Page]And the grounde whence this prouerbe in the 39. Iob. 33. verse, where euen the vulgar Latine inforced by the nature of the hebrew Calalim, comming of Calal to wound or kill, reads this, vbicunque fuerit cae­dauer flatim adest, Whersoeuer the carkas or deade bodie is, thither will it (speaking of the Eagle) shortly resort.

Heere therefore, not to say how incon­uenient it may in reason bee, to take this body (which so many waies is a deade one) for the Church, whose verie stones Saint Peter tels are liuing. 1. Peter, 1.51 In this marke, at which this flight is to bee made, there are two things to bee considered.

1 First, it is tearmed a bodie: Then this bodie is saide to be a deade one: 2 Both not without singuler wisdome of the Spirit.

First of the bodie it selfe, then of the qualitie of it, it is a deade one.

Very much is there worth both our attention & memory, in this little which here the Euangelist giues our Sauiour, when hee tearmes him a bodie. For with­out labour (such is the dexteritie of the [Page]Spirit of God) both armes hee vs against an error, which the Diuell hath sowne in the Church, and warnes of a benefit, which our God hath bestowed vpon his Church. For what Christian (hauing his Sauiour tearmed a bodie) is either so dull as not to conceiue, that then Marci­on mistooke his marke, who taught that hee was but a shadowe; or so vnthanke­full as not to recount that for his sake was this bodie in vnspeakable humilitie, as­sumed of God in the birth of Christ, and in vnconceiueable loue offered vpon the Altar of the Crosse in the death of Christ.

At this wisedome stand amazed with mee; At this loue, melt with iee, flesh, if thou be not harder than stone. Thy Sa­uiour is a bodie; remēber this, & with this also in the 24. Luk. 39. wherewith him­selfe satisfied his Disciples, that he was not a Spirite, For hee had flesh and bones: and with these two texts stop the Heretikes mouth, if euer he assault thee.

Thy Sauiour is a bodie, remember this: and with this also, that which his A­postle S. Peter tels thee, 1. Pet. 2.24. that with this bo­die he hath borne thy sins vpon the Crosse, [Page]and then lift vp thy head and reioyce: let thy thoughts be comforts to thy selfe, thy words praises to thy God, thy deedes good deeds to thy brethren.

Thy Sauiour is a body, remember this, & withall that which the Doctour of the Gentils, 1. Cor. 6.15. tels thee, that thou art a member of this bodie: And then be­thinke thy selfe what honor is due to thy bodie: How ill it will beseeme thee to pollute it with any sinne, which hee who was without sin, hath vouchsafed to ac­cept as his own flesh. Thy Sauiour is a bo­dy, remēber this, and with all, That in this body he shal returne to iudge the earth. For it was the son of man, whom the high Priest was promised one day to see in the Clouds. Mat. 26.64. And no other but ve­ry him whom they preached, vndertakes Iohn vnto the soldiers they should behold Iohn. 19.37. And to the sonne hath the father giuen the power to iudge, and by this title as to the sonne of man Ioh. 5 27. And then say, whether that speach of Paule vnto Agrippa, Act. 26.2. will not be fitter for thy mouth than it was euen for his; I thinke my selfe happie sweete Sa­uiour [Page]if I shall answere this day before thee, Chiefly because thou hast know­ledge of all customes, whether they bee the aduersaries (who is busie in assalting) or this fleshes, who is false in betraying, or this poore soule which is weake in resist­ing. That flesh of mine, which Iudas­like with a kisse to thy Deity deliuered thee into the hands of so many Tempta­tions, hath giuen thee experience of them all. I see the woundes yet bleede, which were taken for my sins, and loe my na­ture is assistant in iudgement to assure mee it shall be pattaker in glorie. Gen. 43, 34, Is my Ioseph thus greate? then shall not his bro­ther Beniamins entertainement bee small. And if Hester be so deare to Assuerus, sure her kinsman Mardochy shall haue his day. Hest, 6, 1. There is in store for him a robe and a ring and a horse, and a crowne, and a traine to proclame his sauour, Thus shal it be done to the man whom the king will honour. Thy Sauiour is a bodie, remember this, & withall that which himselfe hath auerred in the sixt of Iohn, That this bodie and flesh of his is meate indeede, and then neuer doubt but thou shalt haue where­withall [Page]to strengthen thine heart.

Let the windowes of heauen be shut, that the raine cannot fall to moisten; let the face of the skye bee darkned that the Sunne cannot breake out to ripen; let the poores of the earth be locked that the fruite cannot spring forth to feede thee: yet art thou prouided for thy diet.

Thy Sauiour his bodie shall bee to thee the widdowes Barrell and Cruse: ne­uer shall this meale (if I may so terme it) of his flesh, 1, King, 17 16, nor this Oyle of his blood faile thee. The meate that hee will giue thee endureth vnto euerlasting life.

So saith himselfe, Iohn, 6.27. The wa­ter that hee will giue shall be to him that drinketh of it, a Well of water springing to euerlasting life: so vndertakes him­selfe, Iohn. 4.14. Findes the Fowle her prey delightfull when she tyres vpon it? Bee ruled by Dauid, Come and tast of thy Lord and thou shalt finde him more than so, no lesse than euen sweete. Finds the Fowle her prey hartie, Heb, 10, 22, and growes shee high by tyring vpon it? Bee aduised by Saint Paule, Drawe neare thy Sauiour, with a [Page]pure heart in assurance of faith, and thou shalt finde him more than so. Such fulnes shalt thou meete with (in him,) wher­of not thou, but wee all, both may & doe receiue: and what receiue wee? no meaner things than very grace, and it not mincingly, But so thinke, Iohn. 1.16. as grace for grace, or, as some interpret, grace vpon grace, or grace in the necke of grace, Pro Legis gratia, Gratiam Euangelij (as Augustine speakes.) In time past the grace of the lawe, but it not seruing to bring vs to God: In the fulnesse of time the grace of the Gospell, and with this one grace (as with one hande manie fin­gers) how many graces? The grace of Redemption, for to purchase it vnto vs, he giues himselfe who is this bodie, 1. Tim. 2.6. The grace of spirituall growth; for both is his age The measure, and his Spi­rite, The meanes of this growth of ours. The grace of Sanctification: for this that hee might conferre on vs, Ephes. 4.13. fanctified hee himselfe. The grace of Glorification: for (to harbing as it were, Iohn. 17.19. & to prepare for our instalment therein) is hee before as­cended into heauen, so that sparing is his [Page]commendations of our sauiour, as the Psalmist, Iohn, 14, 2 Psal, 45, 2 full of grace are not his lips on­ly, but his whole bodie also.

In whatrespect Christ is termed a bo­die, you see: why a deade one, let vs now inquire.

May it bee in regarde of the estate wherin he either now is, or hereafter may bee? No, hee hath had his [...]persedeas for death, euer since his resurrection. Christ once rysing from death, Rom, 9, 6 dieth no more, death hath no more dominion o­uer him. And though himselfe confesse that he was deade, yet addes he, that now the case is altered: For why? he is aliue, & that not for a time but for euermore Amen. Reue, 1, 18

The tearme therefore of being deade, which here the Euangelist giues him, hath relation to a state of his which is past. For hee was indeede (as you haue heard) de ade: Exo, 12 46 witnesse the souldiers who because they foūd him so, vnwittingly ful filled the scripture, whilst they saued the needlesse paines, Iohn, 19, 33, as they tooke it, of brea­king his legges: And had he not so beene, hard of digestion would our weake-sto­mackt [Page]faith haue found him.

For as in the lawe, Leuit, 17, 13, were it beast or fowle that was taken by trauell, such as for his kinde might lawfully bee eate [...] yet must the bloode of it bee shed a [...] couered with dust ere it were eaten [...] in the gospel were this Lambe which we had not caught indeede, Gen, 27, 20, but which (as Iacob saide of his venison) the Lord our GOD hath brought it into our hands, neuer so cleane (and indeede without spot of sinne was it) yet must his side be opened with the speare, and his body hid in the dust of the graue, before he coulde be diet for our soules.

Phisitions both in their directions in di­et, prescribe the flesh of the doue as wholsome, and in their practise applye the bloode of it a soueraigne against cer­taine diseases of no baser parts than the eye, and the braine. For Galen in his tenth booke of the vertue of Symples giues it against the bruses called [...] which make euery thinge wee looke on seeme redde. And Iul. Alex. liber 12. Capite 4. salubrium commendeth it as a most speciall baulme [Page]to bee dropped vpon the corners off the Braine called Pia and dura mater, in the woundes of the heade: which though they doe, yet in the feare of inflāmati­on councell they a kinde of diuorce of these two so wholesome parts, and wish this birde to bee let bloode eare it bee eaten.

Not vnlike is the case of this harmelesse and guiltlesse doue our Sauiour, vpon whom so many of vs (as be right Eagles) must prey: Iohn. 6.50. wholsome is his flesh, for of it who so eateth shall not die. So preti­ous is his bloode, had it not beene dropt vpon these eyes of ours, yet had wee re­mained in our bloode, and (loked wee whither wee coulde,) still shoulde wee haue bene troubled with these [...]: No where could we haue founde a plea­santer spectacle than the goare of our sinnes: And had it not beene applyed to that wounde which we tooke in our head (Adam,) died had both hee and wee of it.

Yet see, stroken must he bee, eare we can be healed: Esay. 53.5 For by his stripes are we made whole. Dye must hee that wee [Page]may liue, for his life it is that this good shepheard must lay downe for his sheepe. And spilt must his bloode bee, Iohn. 10.14. 1 Co. 5.50 1. Iohn. 1.7, Mat. 26.28, that we might bee purged from that bloode, to which possession of the kingdome of heauen is denyed. For his bloode is it which clenseth vs from all our sinnes, and the way by applying this bloode is by shedding it.

Wee reade in the greeke storie of one Codrus king of the Athenians, Iustin. who in the time of warre betweene his people and their neighbours of Peloponnesus, being by the Oracle, a putatiue Dietie, to which in time of Paganisme they had recourse for councell, admonished that theirs shoulde the day bee whose king was by the enemie slaine, to purchase his Armie victorie entred this course; hauing clad himselfe in base attire, hee priuily con­uaide himselfe to the enemies Campe, where offering such speaches of defiance as coulde not bee borne at ones hande so meane in showe, in rewarde of his bold­nes hee was slaine: vpon which successe ensued vnto the Athenians, as the Oracle had foretolde, and conquerers they be­came. [Page]Thus kinde, & kinder was our Co­drus our prince of peace, knowing not by any deceitfull information of a doubting Oracle, but by that infallible wisdome, whereby hee vnderstandeth all thinges, that eyther hee must accept of death, or wee might not hope to aspire to life, such were the bowels of his loue, that first hee denied as it were to drawe v­pon the glorie of his Dietie this vile clothing of our flesh, and then so disgui­sed went at hell mouth to chalenge our enemie, who toald on with the basenes of his outward appearance, quickneth many, while hee thought to kill one: Fal­lente illum malignitate sua (as a Father saith) dum intulit supplicium filio Dei, Leo. quod cunctis hominum filijs on remedium verte­retur: ouerdrawne euen in his own bowe, and busie to hasten on the Sonne of Gods execution, with all the sonnes of mens redemption. Ruens dumirruens, captus dum capit, dum mortalem persequitur in saluatorem incidens: falling whilst fol­lowing, caught whilst catching, and in the heate of his pursuite after, as hee thought, a mortall man, confronted by [Page]the puissance of the eternall Cod.

Pyrrhus king of the Epirotes hauing in two set battels with greate losse of men put the Romanes, the Lordes of the worlde, to the worst, and hearing by a fauorite of his, this his so greate good fortune: smothingly gratulated him, that two victories indeede he had gotten of them, but them so deare, that shoulde hee at the same rate buy a third, the purchase would no lesse than vndoe him.

A greater complaint than this may the prince of darkenesse take vp, so deare hath this one comming forth at Christ cost him, that the mortgaging of his kingdome will not beare the charge of a seconde conflict: For what did Christ in this conflict? euen Par­thian-like Viuit cadendo through death hee no lesse than destroyed him, who had power of death, neither had hee other meanes left to attaine this so glorious a conquest. Heb, 4, 27 2, 14, Exod, 30, 16, In thee must into the second Tabernacle; thither was no accesse without bloode: Re­mission must hee procure; that could [Page]hee not without shedding of bloode: Heb, 9, 22. A kingdome hee had by will to bequeath, that could not bee entred vpon, till by his death it were inforced: Heb. 9, 17 Rom, 6, 3 For what is our tenure by which wee holde of him? Is it not this death of his? Not into his birth, but into his death are wee baptized.

True it is which Fulgentius hath: Ma­cula vitiatae propaginis inde incepit aboleri, vude in vnoquoque nascentium videbatur existere: As wee were sinnets in the Cradle, so was Christ our Sauiour in the Manger. And on foote indeed was our saluation, the first instant he was in the flesh; but noe more but in hande was it, till the last moment hee was fitte to bee in the graue. Hee beganne our exaltati­on when he resolued vpon his owne hu­miliation: And after past there him not so much as an idle action, but still busie was hee to satisfie for our rebelling by his obeying, for our surfeting by his fast­ing, for our blasphemie by his praying, for our wronging by his suffering: Yet neuer sway hee an issue of all this, till wee sawe that issue of two streames out of his side, The souldiers speare was [Page]the penne, & his bloode the inke, where­with hee signed: And that triumphant consummatum est, it is finished, the Seale hee set to his quietus est, or discharge of ours.

Threatned hee had death by his Pro­phet. Hose. 6.13. that he would bee his death: yet heare wee not him vndertake as if he had beene as good as his worde, till after his passion: hee must bee lifted vp and then will hee draw all men vnto him? Then dare his Apostle make bolde with death, Ioh. 12, 32 1, Cor. 1 [...].55 and aske it where is his sting? and with the graue, and demaunde of it where is his victorie? Vpon point of his depar­ture, according to his prophecie that the children of the Brydall should mourne when the Bridegrome was taken from them, his disciples grewe out of heart: to comfort them he tels them of a conquest of his, I haue ouercome, saith hee: but what? No more but the first of the three combats of the worlde; I haue ouercome the worlde. Ioh. 16.3 [...] 1. Cor. 15.26. That last enemie (death) was yet to be grapled with; who (tanquam Briareus) for his vallour being set as it were to guarde the standard of hel, could [Page]not bee eaten with looking vpon. But so harde a skirmish was to be endured in the quelling of him, as after a retreate againe and againe to his father, with if it bee possible let this cup passe from mee, should cost the victor a sweate, and it not naturall, but euen a sleete of water mixed with bloode.

Heere therefore is the vse of this title here giuen this bodie: deade it is termed to assure you yee shall liue; And strucken is the blood of you pascall Lamb Christ Iesus, vpon the dore-post (as I may terne it of your houses, that is in each of your viewes, that it may serue to secure you frō the destroyer.

For as in the full of the Moone, where the landlord of light the Sunne, and his freeholder the Moone be farthe stasūder, the Sun is no sooner set, but you looke, and are not decieued, the that Moone should straight arise: Euen so in the ful­nes of time, in which your sinnes had se­perated (as the Prophet speaketh) bee­tweene you and your God, the Lord of your life, Esa. 59.2. no sooner set in the West of his deth, but he drew vp al you, that are light­ned [Page]by him, into the Ascendēt of your new life.

Now therefore as it is written of the E­lephants, 1. Mac. 6.34. that they grow fearce by the sight of the blood of the grape spilt before them so will it bee expected at all your hands, that this bloode of your Sauiour (which is the true vine) thus powred out before you, put stomach in all you against the power of darknes: and that you fol­low where you General hath led, march­ing to life, if it were to death, and dying to sinne since bee hath died for sinne, Let­ting vanitie vnderstande you haue not an eare to heare it, and leasing you haue not a tongue to speake it, & malice you haue not a hart to conceine it, & pride you haue not an eye to admit it, and gluttony you haue not a stomach to banquet it, and a bride you haue not a hand to receiue it, & sin you haue not a minde to commit it. You reade in the Psalme, of the death of a Saint whith is pretious in the sight of the Lord; Haec est illa mors (saith Leo) why this is the death GOD hath in so high re­gard, Vbi h [...]mo occiditur in mundo, non terminatione sensuum sed fine vitiorum when a man dies, before hee dies, [Page]and shakes handes, not with his sences but with his sinnes.

This of the deade bodie, or marke at which this flight is: now of the flight it selfe.

Thither shall the Eagles bee gathered to­gither.

And therin:

• First of the ende of their flight.
• Then of the choyce of the fliers.
• And last of the manner of their flying

1 The ende whither they shall make: Thither.

2 The flyers: who they shall be: Eagles.

3 Their flights: In what manner it shalbe: Thither shall these Eagles bee gathered together.

Thither: both aloft into the ayre to meete their Iudge, and aboue into the heauens to raigne with their God.

Thither: for their doome for there they shall receiue that Patent for a kingdome, Come ye blessed, &c.

Thither, for the crowne: for where him­selfe is, euen there is that our Sauiours will, there whome his Father hath giuen him bee they: Iohn. 17. where an Angell shall bee the [Page]Clarke, Messias the Iudge, Saints the Iu­rie, Innocent the verdict, Receiue a king­dome the sentence.

Thither shall the Eagles bee gathered togither:

Where the glorie of their God, whose brightnesse they shall se: their safety from their foes, whose ruine they shall behold: the comfort of the Saints, whose company they shall enioy: the receipt of a king­dome, vpon receipt of which they shall enter the Fee simple of life, which they shall neuer loose: the temper of their ioy, which shall satisfie, and yet not glut, shall ioyne and stryue to fill them with happi­nesse.

Thither shall. &c.

Where is a citie, and the gates of it Pearle, and the streetes of it Golde, and the Walles of it Pretious stones, and the Temple in it, the almightie God, and the light of it, the Lambe; and the Vessels to it, Kings of the earth.

Thither shall. &c.

Where is a riuer, and the spring of it, the Throne of God, and the water of it Christall, and the Bankes of it are set with [Page]the trees of life.

Thither shall &c.

Where the cheere is ioy: the exercise, singing: the city praise: the Subiect, God. the Quire, Angels.

Thither shall, &c.

Where there shal be no more neede to feare least either the eyes be dimmed with teares, or the soule surprised by death, or the heart damped with sorrow, or the eares a frighted cries, or the sences dosturbed with paine. For from thence (whither these shall bee gathered) shall all they depart farre away: Where they shall bee good and not persecuted, happy and not enuied, rich & not robbed, kings and not flattered.

Thither shall, &c.

Where they shal haue possessiōs without inpeachments, Seignories without cares, length of years without decay of strēgth, loue of all without ielousie of any, great­nes of state without conscience of cor­ruption.

Thither shall, &c.

Where they shal be togither in the same instant rauished with seeing, satisfied [Page]with enioying, and secured for retaining.

Thither shall, &c.

O then how happie they who shal bee gathered thither! coulde this heart con­ceiue it, or this tongue tell it, or these cares heare it, then were they translated thither. O then how had pie they who shal bee gathered? But who they? Non qualis­cunque (saith Origen) not ot euery fether I wisse.

Wee haue Peacoks, all whose glory is their Plumes, they are all readie; but too too square: they shal not do well to spred: They are not they.

Wee haue Vultures, all whose Tenure is in their pompe, they are all ready, but too too high, they shall not do well to towre They are not they.

Wee haue sparrowes, all whose sporte is in their lust, they are all readie, but too too pleasant, they shall not doe well to Chirpe: They are not they.

We haue Ostriches, all whose feeding is on mettels, they are too too ouer­cloide, they shall not doe well to stretch: In Mat. tract. 30, They are not they.

We haue Cormorāts: whose God is their [Page]belly, they are all readie, but too too fed, they shall not doe well to gape, They are not they.

All they to this Thither are Scarabees or Beetles, and it to them a Rose, It is so sweete it kils them.

The breath of man if you marke it, hath this propertie at the same instant to warn that which is neere it, and to coole that which is farre off So fares it with the Lord of Hostes.

Is one neare him? Psal. 85.9. (and so is euery one that feareth him) then warme lights the breath of this Thither vpon him, and so cordiall is it, Wisd. 1.3. as is no confection of the Apothe caries. But let one be farre off him, and lesse thā so cānot any be who lodgeth wicked thoughts, for they seperate from God, then bleake comes it to his heart, & a very shaking sends it through his bones.

Then sownds Thither to the graue, as to the goale, to iudgement as the Assise, to Hell as the place of execution.

Then, where is a iudge and his presence worse to bee endured than the waight of Mountaines, it is so fearefull, where are thousands of home-borne witnesses, and [Page]their euidences against thee, al are so cru­el; where a sentence shall passe, and it, Go you cursed, It is so seuere:

There is their Thither.

Where an execution is done, and the officer the Diuell: And the Instrument of Fier, and the kind, Burning; and the mea­sure eternitie,

There is their Thither.

O then how cursed they who shal bee gathered thither?

But who they? All saue so many as shall be gathered to that other Thither. But who they? Harken and hee will tell you who must bring you thither: Eagles, not a wing of other male shall bee gathered thither. For it is like lightning that this Iudge toulde you hee will come: And lightning, you know, Mat. 24.27. no bird but the Eagle will broake. Now shoulde you doubt who these Eagles bee, and aske first of Origen, hee will answere in ge­nerall, Qui in passionem domins credunt, They which Iay holde vpon Christs passi­on: Then of Hiero, and hee will returne, Sancti, The same, but in fewer wordes: Then of Cyrill, and hee will iumpe with [Page] Ierome both in sence and wordes, Sancti the Saints: Then of Ambrose, and he will tell you in effect as much, 2 Chro. 5.13. Instorum Ani­mae, the soules of the iust.

Thus like Salomons noise of Priests, which sounded trompets at his bringing in the Arke into his temple, they were of the citie of Dauid as these are (that is) of Hierusalem which is from aboue, were there no fewer than 120. of them, yet such an Vni-sound would they all keepe, that you would say they were as one blo­wing Trompets, & that they sang and made but one sounde in singing.

But would you in particuler knowe, whe­ther you be anie of those Eagles yea orno, And by consequent whither you shall be gathered togither? Take of mee 6. notes of an Eagle that will not faile you.

• 1 Your Nest,
• 2 Your eye,
• 3 Your Flight
• 4 Your Foe,
• 5 Your Age,
• 6 Your witte,

• 1 If it be on the Rocke.
• 2 If it can broke the Sun.
• 3 If it be high and swift.
• 4 If it be the Dragon.
• 5 If it be well renewed.
• 6 It it bee first to pease, then to carie what you seaze on.

[Page]By each of which, that you may be better able to examine your selues, I will by God his assistance speake a worde of each.

Be you right bred therefore, Iohn 309, 1.30.31. First you will not build but vpon the rock: for so saith Iohn. The Eagle makes her nest on high, she abideth on the rock, euen vp­on the toppe of the rocke; So farre will you bee either from the negligence of some, who pearch they care not where: or the pride of other some who builde high enough, but not sure enough: or the stif­nes of other some, who nest in the ruines of the rocke.

There is a first kinde of men, who ha­uing caught Iustus ex fide sua vinet, the iust shall liue by faith by the ende, runne away counter with Pythagoras his [...] they haue founde, and flatter themselues with a conceipt that the waie forsooth to heauen they cannot loose, follow they the trace of Arrius, yea almost of Maho­met himselfe.

For the iust (that is, saie they, the mor­rallie-honest man) shall liue, that is, shall bee admitted into the ioyes of hea­uen by his faith, that is in the lieu [Page]of that kinde of deuotion or religion whereto he addicted himselfe, be it what­soeuer it will.

Be any of you of this fether & so head­die as to take that way which commeth next to hande, for the next way to hea­uen: 1. Cor. 10.4. hee is no Eagle, he buildeth not on the Rocke. For the Rocke is Christ Ie­sus, and besides him there is not giuen a name by which they may bee saued.

As it fared with Paules fellow-passen­gers in their wracke, the shippe (continu­ed they in it) woulde saue them all: but the shipboate were it kept in to it, would loose all. So fareth it in this wrack of sal­uation, Bee this rocke Christ built v­pon, hee will secure all: But bee any o­ther Sauiour relyed vpon, hee will no lesse than faile all.

As of the priuiledge his death had in sa­uing alone, it is excellently saide, multo­rum &c. Many a Saints death hath beene pretious in the sight of the Lord, but ne­uer a one to bee so innocent as the ran­some of the whole worlde: Solus dominus noster Iesus Christus extitit, in quo omnes crucifixi, omnes mortui, omnes sepulti, om­nes [Page]etiam suscitati. One Christ Iesus is found, through whose side all men are crucified, with whose last gaspe all men gaue vp the ghost, in whose graue all men are buried, by whose resurrection all men are quickned: Euen so of the priui­ledge his faith hath, may it bee as truely added Multorum inconspectu hominum speciosa fides: many another religion hath beene a faire shewe in the sight of men, but none of them could iustifie before God. Onely a true faith in Christ Iesus hath beene able to crucifie the heate of lust, to kill the heate of concupiscence, to bury the memorie of sinne, & to quic­ken to the life of righteousnes. The life which is gained by knowing him hath a singling Haec in the foreheade of it; Haec est vita aeterna, Iohn. 17.3. this is the eternall life in­deede, to know thee, and the Iesus thou hast sent. And this is that one faith which is compassed in with so glorious a couple, as one God before and one Baptisme behind.

There is a Second kinde who build, Ephes. 4.5 & super altitudmem too (indeede aloft) but it is cordis sui (as Iust saith) the loft of [Page]their owne prowde he art: And this hart of theirs (as in an Anatomy you know it is) like the Poets Pernassus being Biceps double-ridged, hauing a left knoll puffed vp with the conceipt of innocencie in ab­stayning from euill, and a right (and yet wrong) swollen with opinion of desert by doing good, hath giuen site to two other mis-builders, neither of which can make good that they are Eagles: for they builde not on the rocke.

The one sort, our young Angelicall maisters, whome Donatus hath had the scowring of, and left them nothing but puritie.

The other our old Meritours, who are so farre before-hand, as to haue made euen with God for the purchase of heauen.

The former would be reputed ready in the Text: were they so, they coulde not (mee thinkes) but meete with that Reba­ter, (at least would they marke it) in the fourth of Iames, we offende: & who? not only a few worldlings, which will heare a sermon at the Crosse, but all new re­cusants too, and that not in one or two, but in many things: In many things wee [Page]offende all: Or that through-cooler in the 65. of Esay. 5. where they heare better newes of these perfect ons, who were so much holyer than the rest: Esay. 65.5 that none must presse into their company: then that they were as smoake in the wrath of the Lord and a fire that burneth all the day long.

The latter would be esteemed as preg­nant in the Fathers: were they so, They could not (mee thinks) misse: of eyther that of Leo (It is so obuious) Necessarium est trepidare de monito, Religiosum gaude­re de dono: Be thou neuer so good, yet must thou learne to builde so little on it, as to tremble at the thought of it: And bee heauen giuen neuer so free cost, yet so, downe must thy stout hearte, on this condition to bee glad to accept it: Or that of Bernardus, Merita habere cures, merita data noueris frùctum, speres dei miseric ordiam. Doe not like the men of this barren generation of ours, who (as securely as they sit) are the next doore to cursing, and in the way to burning too: Heb. 6. for thats the issue they shoulde finde of so little [Page]fruite after so long tilling. Bee doing a Gods name, and God (though he will not sell the) yet will giue thee heauen but yet see thou bee sure to remember of whom it is giuen thee to be able to do this good, and then in any case let thy Plea be, Not mine owne merit but his mercie.

A third sort of men there is who build, and about the rocke too, but not on the top of the rocke, as Iob tels vs the Eagles doe, but where the storme hath worne a hole in the rocke, These are rather Plinies [...], so termed, because they naturally want feete and cannot stand, in english Martinets, who as the same Author lib. 10 chap. 39. of his naturall history writeth, haue certaine good qualities.

First they bee very rife court and con­try swarme with them. Then they are as busie as rife, His quies nisi in nido nulla, aut pendent aut iacent, They are still stirring, but in their nests, and there you shall not take thē but either hanging or lying. Last they are as diuerse as either rife or busie, & ingenia aequè varia, scarce two of them in one minde.

First they builde in the Ruines of the [Page]Rocke: for what betwene the sacrilegious preferrer, which will not beg all but haue some: And the Simonicall gratifier, who like our new kinde of purchasers, makes away land to get Lordshippes by sea: and the fantastique Reformer, Qu [...] nomine im­perij impugnat imperium, Act, 5.38. who hath beene so long building the Church, till hee hath almost puld downe the Church (for there are more kinde of Martinets than the Libellers) neuer wrought Hannibals scalding vineger vpon the Alpes, as these fellowes, as hote as tart Spirits, doe vpon this poore Rocke (the Church) to make it moulder downe. But the comfort is, they are [...], they haue noe feete. For if Paule his tutors rule holde, and by Saint Luke (registring it) it should seme it doth, This councell of theirs, which is not of God, cannot stand: the roote of that can­not bee but rottennesse, whose fruite is but corruption, and no longer can this fog of their greatnesse last, than till the Sunne be risen to dispell it; and towards day it cannot but alreadie bee, so many Cocks haue crowed against them.

This of the first note of an Eagle, the [Page]nest, and such as by it may be knowne to be no Eagles.

Now a worde of the second to witte the eye, which (be you of the right male) is al waies so quicke as to ken a farre off, & so strong as to looke straight against the Sunne. For her eyes behold a farre off saith Iob: & Plin. lib. 10. cap. 3. Illi acies contra radios solis stat firma, her eye will neuer water though she gase into the Sun. And these two vertues shall you still marke in their eyes who shall bee gathered hither. Iob. 39.32 See the first in Abraham, in whose bo­some Diues would faine haue beene: he can see and reioyce at Christs day almost 2000. yeares off. See the second in Eagle Iohn himselfe, and his fellowes he runnes not with bare [...] (wee haue seene) but [...], Ioh. 8.56. our eyes haue serued vs to stande and gase vpon no lesse than e­uen his glorie: yet what manner glory was his? very such as is the onely begotten sonnes of the Father.

Gratious God, how farre are the Atheists of our age from both this strength and sharpnes of sight! Light it selfe is so dym they cannot see it: themselues are so farre [Page]off they cannot discerne themselues, for God is light (so saith the truth,) and their soules are themselues, so faies their Phi­losophie.

They cannot see a God (that is the fountain of al natures) in so cleare a glasse as the Mirrour of all creatures. A worke so faire would in reason proue a worke­man as skilfull. For to an effect aboue the bent of his owne nature, can no cause a­ny better reach, than a childes wit can to the building of this Church. And yet can they (Bussards as they are) see a worlde, that is a building, infinity admirable for the firmnes, capacitie, maiestie, vse, order, motion of it: And not finde as much as the tracte of any creatures either omnipotēce in that fitmenes, or infinitnesse in that capacitie, or glorie in that maiestie, or goodnesse in that vse, or wisdome in that order, or life in that motion of it.

Suppose one of these pollitike depose-Gods were but a maister Chimick (as such working wits are verie ingenious) & ha­uing don me the fauour to shew me some one of his especial Magistrals (as greatnes [Page]of skill, & pride in kindenes are oft cōpe­nions) should heare me iudge it to be the destillation of some Pedler Aqua-vi­tae-man, would he not take mee to be of small iudgement in that Arte? And then demaunde I of him (whosoeuer hee be) whether as meane an opinion (for his iudgemēt in very nature) may not be wel had of him, who seeing an heauen, which hee confesseth abundant in varietie of in­fluence, and they all as maruelous as ma­nic, managed by a consort of motions which thwart and yet disturbe not one another: Who treading vpon an earth which yealdes breade to strengthen him, wine to comfort him, golde to en­rich him, drugs to heale him, wonders to astonish him: who sailing vpon a sea, which hee knowes is water, (that is a humor naturally spreeding) and yet sees it higher than the earth, that is against na­ture without limit, solid: can yet surmise so hab-nab a cause as chance, nay anie but so aboue nature a cause as GOD could bee the compactor of this heauen the endower of this earth, the controller, of this sea? Hee sees huge Elements, [Page]earth, water and aire, yet so ouerawde as to giue their substance, moisture, and breath to the nourishing little plants and hearbes. Hee sees fierce & sturdie beasts, yet so ouerruled, as to yeelde their backs to seruing, their liues to feeding weake and little man: O can he doubt there is an vmpire of impeachable right, vn­matchable power, vnsoundable wisdom which could, without repining, subiect those so greate to these so little?

Let mee beg of him (be there any pre­sent of this minde) first to be thinke him­selfe what interest his prince (who may commaunde his life and lande) hath in him: Then should shee (from which wrong, thanked bee God, her highnes hath euer bene farre) hauing forced him to yeelde both into her handes, dispose of the one to her Exchequer, of the o­ther to his vnderlings seruice, whether hee coulde brooke such measure euen at her hande or no: whether hee would fast to feede that vnderling of his, watch to guard him, die to saue him: And then say how deare needes must this title bee to all, how soueraine his power to all, [Page]that at his becke, pride hath not thought much to bowe to basenes, learning to be taught by rudenesse, power to be mana­cled by weakenesse, millions to be wonne by twelue, and the earth to be caught by fishers. O had I now but Ananias his gift, that after the shining of this great light frō heauen & earth, & all vpon these prin­ces of the darkenes of this worlde, I could much them and make the scales fall from their eyes: how clearely should they see, not onely that God who of nothing made them, and of most wretched molde bles­sed them; but also that soule of their own, which now though their quickest sence be too slowe to descrie, yet one day will their slowest be quicke enough to feele. For yet, as they cannot see a God in his creatures, so neither can they a soule of their owne in his effects.

Liue they? yet is it not by a soule: their temperature forsooth cannot giue them to doe so much: yet is this temperature of theirs of foure deads they say (for such are the elements) and of deade added to deade can life (I am sure) no better arise, than some what of nought multiplied by [Page]nought: for millions of Cyphers you knowe will not raise so much as one vnit.

Finde they somewhat in them little selues of capacitie enough to holde this great world & it not thronged, but so di­stinctly as in a moment to present them with it all the heauen moouing, the stars shining, the fire mounting, the Ayre pearcing, the sea swelling, the earth rest­ing, gemmes glistring, varietie entertay­ning: why euen yet is not this somewhat (which within so little as they are holdeth so greate as these are) in any case a soule; for they haue nothing in them which is not a bodie: & yet euery bodie is bound, they say, to this lawe that it cannot holde any thing bigger than it selfe.

Feele they somewhat in themselues which waxeth as the bodie waineth, and which is wisest to prescribe, when the bones & sinewes are weakest to execute: which enables that body now to grow moue & speake: which it may be ere night, hauing euery part that they so it now hath & a greater quantity than now it hath, wil be as vnable to grow, moue or speake as the dullest stone wese: And yet cānot this [Page]same what (whatsoeuer it is so twhart the bodie in nature, so seperat frō it, cōtinuing it so perfect) obtaine of them to be other than either somewhat of the bodie or no­thing in the worlde. Stonie sencelesse men, what can there be possiblie, thus to infatuate them?

They could yet neuer see for sooth this God, this soule wee so much talke of, Plautus (as I remember) in Asinaria brings in an olde strumpet playing vpon a worne-out customer of hers, (with whome the worlde ranne so lowe that he was faine to aske daies of paiment for his pleasure) with these words, Oculatae nostra sunt manus, credunt quod vidēt: my friend, people of our trade haue eyes in their hands, if your present be so fine they can­not see it, they beleeue it is so farre off they doe not receiue it. It is as olde as true, that like will to like: for see, our gal­lants of Diagora his religion haue kist their mistrisses hād so oft, that they are woxe­uen like thē, why they are come to credūt quod vidēt too. It will not sinke into their heads, that any this which is not so grosse, it may beseene. I maruaile whether these [Page]men thinke thēselues breath in Sōmer as well as in winter: It should seeme they doe not. For the sharpest he among them sees no breath he then sendeth forth: But as colde growes on, and the ayre rarifies beginnes it to appeare. Fooles as they are. God and his prouidence, and their soules, and the like, are things of so subtil nature, that all this Sommer of their pleasures, or haruest of their profit, they cannot see them. But there is a winter of iudgement drawing on, and it so colde an one, that it will force a trembling of their flesh, and gnashing of their teeth.

Then will the ayre grow so sharpe, that it will shewe them a God in their iudge­ments, his prouidence in their damnati­on, and to a (now vnbeleeued) soule themselues haue, an vnspeakable torment which in it they shall feele.

Then shall they be so mad with paine, that they shall stare and roare, and cry O what is this I feale? It cannot be a heade, a hand, a leg, a brest, a backe that beareth all I feele: these teeth haue made me rage with paine, yet was that case to this: this flesh, these neaues, these ioynts, the wind [Page]hath euen rackt, yet was it ease to this: It is now but a moment, yet feele I what e­ternitie can inflict vpon mee: And though I feele what it can inflict, yet will it haue somewhat to inflicte I neuer felt. It is that soule, which (then reputed fooles now founde too wife) Christians taught was immortall, that tasteth all this.

O that I were so happie as to make but one of you haue sence of this, and that if you would bee intreated to spende but some fewe houres in marking some disparing mans fit, who (though sounde in bodie) yet in somewhat else you should see inconceiueably panged, you could not choose but haue. How ioyfull should I poast with such a soule vnto God? with how sweete hymnes of consorted Angels would heauen entertaine vs? It were pride to say wee should come to ioy but hun­dred thicke, (that were to intimate that wee supposed one of vs were iust,) Noe wee should both bee then so good (of yet so bad) that there shoulde bee for each of vs his 99. degrees of ioy a peece. But woulde there more come in & our com­panie increase, O then how would that [Page]vaulting ring? How full would each one make the number of all, and how ex­ceeding all the ioy for each ones part?

Now to the third, to wit the slight: wherein are to be densidered two things, the pitch or hight of it, & peise or strēgth of it. To botls which God himselfe alludes Exod 19.40 where he putting his people in minde both how farre aboue the earth (as wee [...]erme it) of danger, and how quickly before the expectation of long­ing, he had conducted them out of Egypt, hee tels them hee had borne them vpon Eagles winges. Of the latter some Grain-marians say, that it hath the greeke name [...] because it rushes for­warde with a force: And of it againe the North (that is the most boisterous winde) hath the latine name of Aqui­ly, because it scoures and makes heade forward like an Eagle: And if these two qualities of your flight want, woe be to you, you are no Eagles.

You must flie high: so did Saint Paule: his and his likes conuersation was not lower than heauen. Act. 3.20.

You must flie strongly: so did Dauid, [Page]Hee had gotten to the Lord before the morning watch. Psa. 130.6.

You must flie high for heauen (whither you are bound) is the measure of hight it selfe; Esay. 55.9. when God will she we how much higher his waies are than ours, so much is it as are the heauens higher than the earth.

You must flie strongly: for heauen (which you would recouer) is that Islud quod violenti rapiant, The holde which none but such as wil haue nonay, surprize: Iud. 6. the violent forsooth, (no colder) they: may take it, and they not by doring nei­ther, but by force.

Now because it would little boote you to heare that you must flie thus hie & thus strong, vnlesse you withall knewe both how you might doe & when you had don so; I will fust tell you the meanes to rise, (with the note whether you be risen) And then whence is this strength, and where­by knowne that you haue it.

The meanes first of rising is to take the Apostles [...], to shake off sinne: for that which could not Iet an Angell stay in heauen, will not suffer a man to rise from the earth▪ And that which sat so heaue [Page]vpon our Sauiours head, as to make him bowe his neck, sits vpon our backes that it will not suffer vs to sproede our winges: Qui peccatorum granant [...] sepulchris, Ioh. 19.30 dis­cussa obstaculorum mole prosiltant, if wee will rise as Christ did, wee must rowle a­way the stone that lies vpon vs, as hee did.

The note that you are risen, is the kinde of obiecte you haue chosen there abouts euen are you, where that is vpon which you haue set your delight. For from your hearts you cannot be, and where your treasure is, there will they be. Now would you know where this obiect is? First shew mee where your ioy is: and woulde you heare where your ioy is? tell mee where your minde is. Are you young & are you wittie? whats your minde on it? Are you old & are you wealthie? whats your minde on it? are you minions & in fauour? whats your minde on it? Are you parēts & haue your sweet children? whats your minde on them? Then heres your ioy, for heres your minde, and Lapwing-like you crie there till you bee hoarse, but you are but here: Mat. 6.21. for heres you ioy: were you once ri­sen, [Page]you would seeke the things that are aboue. 1. Cor. 2.15. No farther than to the top of this steeple, he seemes (you know) scarce a boy in stature, which (when you are by him) prooues a tall man: Maruaile not though you thinke nothing in heauen worth the hauing: the reason is, you which grow here on earth, are so farre off, that all there is out of kenning.

The learned in Astronomie, haue by demonstration founde that the Moone (which the ignorant thinke the biggest starre but the Sun) is indeede the least Plannet. But Mercurie (which is your e­uening starre) though it seeme the grea­test (but these two) is in truthbut the smal­lest of all the rest. But aske you of thē why they seeme so big, they will returne be­cause they are low. Things of this world, as for their short lasting & often changing they haue bin likned to the Moone, whose motion is most swift & face most diuerse: So also for their pliablenesse to any vse: wherinlike their master man, Cū iusto sunt iusti, cum peruerso peruertuntur, Such are they as hee imployes them: like vnto Mercurie, who hath this propertie that [Page]hee is good or bad as the starre is with whome hee is ioyned. But see, they agree with these two in more than so; they borrowe also their faire shew they make vs of their neerenesse to vs, and therefore seeme they bigger because they are lower than better thinges. Had wee taken the two winges of the morning (prayer and meditation) for his, as Bernard saith, apprebenditur sum­mitas scalae, by these we may soare to the top of Iacobs ladder: Quickly should we haue descryed both this so sophistica­ted greatnesse of thinges transitorie, and so conueied infinitnesse of eternall glorie.

Now concerning the strength of your flight, and both the meanes for it, and the triall of it, Paule hath together de­liuered them in the 2. Cor. 10.4.

The meanes, if you bee mighty through GOD: the triall, if your proceedings bee sterne, that noe im­pediment can withholde you from him. For if you bee once thus win­ged, downe must euen [...] impreg­nable houldes before you. And there­fore [Page]fore will I saie the lesse of both. For as for thes meanes, I am perswaded, there is none present so selfe conceipted, as (in colde bloode) to impute it to anie other, but him, who put those sinewes into Da­uids armes as coulde breake a bowe of brasse. Psa. 18.34 Onelie to aduertise fleh and bloode to stand euer on his guard (that so presumptuous a thought neuer steale vpon it by consequent, as to clame the least part in this honour) I cannot con­ceale what olde Lactan. hath to this point excellently noted, Tull. de Natur. de­or. lib. 2. who by the very [...] of Iupiters name, which came as the hea­then saide, a iuuando of helping, conclu­ded to them hee could be no God: Iuua­re, opus aliquid conferētis, he onely is saide to helpe which doth lesse than all that is doone.

Of the tokens of this strength, (to witte the ouerbearing hinderances that oppose themselues, which will appeare by our speedie recouerie of the place, towardes which wee make, I will say as little. On­ly let resolution learne, this of mee: it is not yet resolute enough, if this world haue ought at which thou rubbe: If a kingdom [Page]cast in your way, marke your start, you haue sicke fethers in your wing, and for your speede, builde not vpon Mercedem adepti vnd-cimae horae operarij, they had their pence which came in the last houre: But remember it was not operis (as Hil­lary saith) sed miscricordiae, his mercie that gaue them, not their worke that ear­ned them. And then thinke wee may well misse of this mercie, which we know hath beene so strange, as to giue no eare to so great Suite as knocking, and of so yong and innocent as Virgins.

And this of the third Note of an Eagle, (her flight high and strong:) now of the Foe, which is the Dragon: for so writes the Poet.

The Eagle is no sooner sligded, but straight she is grapling with the Dragon. And heeres a right note of an Eagle indeede to single such an enemie, who hath bene thousandes of yeares in armes against his God. Ierones his head would [Page]now giue proofe of a good subiect to his prince; but this Dragons head of a better to his God. Should we turne taile to this foe, wee shoulde doe what in vs lies to make both God a lier, & our selues per­iured, He hath promised to put an edge in Gen. 3.15 vs against him, (I will put enmity be­tweene this feede and her head) And that this enemy should grow to encoūter him, & wound him in the verie head, Hee shall bruise thy very head: And wee our selues haue vndertaken in our baptisme, to do as much.

You haue often herad how careful Ha­wiball was of maintaining the quarrell a­gainst the Romaines, which his father Ha­malcar had sworne him to. And you haue often heard, how harde God pressed the disobedient Iewes with the Rhecabits ob­seruance of their fathers charge. Put these together: Shall not heathen Hanniball rise in iudgement against vs, if we rise not in courage against this Dragon, against whō we haue passed an oath still to be in armes? Were the losse small by his friendship, it were another matter. But it cost vs (if wee remember) Paradise. Or were the gaine [Page]but small by this conquest, it were ano­ther matter: But it is euen that or greater, for which once we ventured.

All we shall be like (not Dij, Gods that are so base to haue fellowes, but) Deus that one God that is aboue al & in all. And how so? He made all good▪ and so (saith O­rigen) in a sort shall we doe, Nobis saltem, qui malis aduer samur, wee shall make the Diuell him selfe good vnto vs, the con­quest of whom shall be the matter of our glorie.

Nowlong you to be bickering with him, and woulde any of you know where to finde him? Aske Macarius, he wil tell you: [...] heere man here is his forme: when God bids you be angrie with the Dragon, he bids you be angrie with your selues; and when hee wils you to fight against him, he wils you to fight against your owne lust; for they (as the Apostle hath giuen you intelli­gence) fight against you.

Leo in his sermon of the 7. of Macab. hath descried within you, a whole Am­buscado of his: couetousnes, which tell mee citizens if you neuer founde there: [Page]pride, which tell me Ladies if you neuer found there: Anger, which tell me Cap­taines if you neuer founde there: Plea­sures, which tell mee Courtiers if you ne­uer founde there: Lies, which tell mee Lawyers if you neuer found there. And if you euer did, doe (as there bee wishes you) Cum viderit is multiplicem pugnam, numer [...] sam quaerite victoriam, Set vpon all there, and get many crownes for many conquests.

One saith, a Captaine and his compa­nie is like a birde, whereof the Captaine is the bodie which mooueth the winge, and the cōpanie the winges which beare vp the bodie. As therefore if you can breake the winges you may easilie seize vpon the birde; So if you can cut off these forces of the Dragon (which are his wings) you shall! at pleasure catch him which is the bodie. And thus briefly of the Foe, the fourth note of an Eagle.

The fist (if you remember) was the Age, and that of the nature that it might be renewed. And this is that peculiar of the Soints, Iob. 11.17 which was Zephers warrant to promise iust Iobe that his age should [Page]shine and appeare more cleare than the moone day: Ephes. 4.23. And Paules commission to enioyne the conuerted Ephesians to so greate a taske as to bee renewed in the spirit of their minde: And Augustines grounde, for that note of his vpon Abra­hams sacrifice in the 15. of Gen. where, though the age of euerie beast hee of­fered bee set downe, (his Ramme, his Goate, each three yeare olde) yet of his birdes (by which, Spiritual men are ment) he are wee no such thing: De auium ae­taete tacetur, they haue specified no stint of yeares, Esay. 40.31. because they haue indee de no ende of yeares. Now this reparing of the Eagle is in two points, The melting her soarefethers, & the casting her ouergrown bill, Plin. lib. 10. Cap. 3. (For the former of which her meanes is, as some Hebrewes. write, to bath in a spring: for the latter with Augustine, the streame of waters accord, to beate it against a rocke:) E­uen so haue the chosen ones of God, both two meanes, and two degrees of their reuocation.

The first of their meanes, baptisme; answerable to her bathing. Gal. 3.27. For as many [Page]of vs as are baptized haue put on Christ.

The second, 2. Co. 1.10. Repentance, like her bea­ting against the Rock: for both as paine­full is it, hauing sorrow for his mother, of whom it is bred; Act. 11.18 and it is fruitfull ha­uing life for his daughter which it brin­geth forth.

The first of their degres, Viuification, or a spiritual ioy, vpon a feeling they haue of pardon for hauing done amisse, and strength hereafter to doe better.

The other their Glorification (or the change of their corruption into the state of Angels by their resurrection.)

Of the former, wee haue one example in Paule, now so woe begone, as to break out into Owretched man that I am, who shal deliuer me from this bodie of death? Rom. 7.25. I thanke God through Iesus Christ our Lord, neuer more desperate disease, neuer more quicke cure.

For the latter, they haue his worde, whose credit is so good that hee needes not the testimonie of men. In the resur­rection they shall bee like the Angels of God in heauen: Ma. 22.30 though not with out bo­dies as they, yet as free from corruption [Page]as they. But of this I haue elsewhere spo­ken at large.

Here my note is, that euery one who will goe for an Eagle, must both molt and replume. Shall I speake plaine? Vide pro. cap. 24. v. 16. must so search euerie corner in his heart for sinne, till hee finde himselfe almost as farre gone as euen now you heard Paule was. They bee the broken hearts Christ came to heale. The whole in opini­on (for in truthe there are none) they either haue noe neede, or shall haue noe vse of his phisicke. But you must not stay here. Bernard saith, God hath two knees, a left one of iudgement, and a right one of mercie. If thou be a sinner (and therefore on his left hand) thou must indeede take his left knee in thy way till thou tremble for feare: But thē by it creep to the right, which wil make the spring for ioy.

Heare secure wantons, from whome sin yet neuer wrong teare, whom the Viol de la Iambo, hath a charge to keepe from melancholie, looke vp & see another Viol that wil one day as much noble all your sences, as that delighteth one: It is a Violl [Page]of wrath which shall bee powred vpon you. Reuel. 16.1. Weepe a while to saue a howling for euer: Come molt, you are yet no Eagles.

And heere drooping spirits (bee there any present) who languish in despaire, if this earth haue Eagles, you (of all men) sure are they, you haue molted, you haue knockt your bils against the Rocke: let it suffice. O cheere at last and pray for vs who neuer had the grace to doe so much: if euer any came to suffer with Christ, it cannot bee but you are they from whom torment hath wrong, My God, my God, why hast thou forsaken mee. And then bid that disputer say, how you can misse of raigning with him, who when hee had promised you should doe so, (to exclude pretence of doubt) sent that his promise with a letter (as it were of commendati­ons) to you, that if hee were true, who neuer can bee false in that hee was trueth it selfe, It is a faithfull saying, Est & A­men hath protested it, you which haue suffered with him shall raigne with him, Est & Amen hath promised it. 2. Tim. 2. And this briefly of the Age, the fist of my notes of an Eagle.

[Page]The sixt was her wit, (seene in her cu­stome to peife or weigh her prey, before shee attempt to flie with it.) Rapta non protiaus ferans, sed primè deponuns, (saith Plin [...]) expertaque pondus tum demùm ab­eunt: the manner of these birds is not to snach and away, but first to trie how hea­uie that is they seaze on, and if they finde it portable, then to bee gone with it.

Man indeede is the Lord of al creatures, yet oft fareth it with him, as once it did with Lord Naaman, vouchsafing not to bee aduised by some seruants of his, It is a venture but hee wil Hoose so greate a blessing, as a cleansing from his leprosie, for so small paines as a washing in Iordan, Pismires, they must teach him diligence in making his prouision, or hee will bee to seeke of necessaries, Lillyes they must learne him confidence, to builde vpon Gods care of him, or hee will haue lost the memorie of his prouidence. And Eagles th [...]y must teach him discretion, to consider what hee gaines, or hee will be so headie, to ingage himselfe for that, the gaine of which will venter him his ve­ry [Page]soule.

Ananias found it to be true, Act. 5. ser. 59. dum prety quarit compendium, anunaefecit detrimen­tum, saith Ambrose: while hee was so slie as to saue his money, he prooued so rash as to loose his soule. And so did Gehezy, while hee weighed not the mo­ney and raiment, would ouer-loade his owne soule with that which loaded two Syrians backes: hee cast himselfe into such a heate of sinne, that it broake out v­pon him into an hereditarie leprosie.

Heere bee greate preyes to be found by trading in this Citie, but they haue oft an oath, or lie hanging at them: these will bee so heauie on your soules they wil presse you downe to hell: these woulde bee left alone.

There be great preyes to be founde by presentments in the Church, but they haue oft a waightie lease or somewhat els hanging at them: weigh these leafes (both demisors and receiuers) you shall finde that they will cost you the Fee simple of a better thing: These would bee left a­lone.

There bee also perhaps great preyes [Page]to bee founde in some Courts, by abridg­ing poore Vniuersities anciēt priuiledges: but weigh the priuiledges I beseech you, least they prooue (more than by their name they seeme) not Legis, but Euangelij priuationes, & bereaue you of the comfore of the very Gospell. I cannot doubt either of the wisdom or the conscience, to whō the hearing of this matter is referred: but yet giue mee leaue (out of the a­bundance) of my duetie too, and my feare for my mother) in the name of learning and vertue to intreate you, that as you will not haue your memo­ries stincke in the noses of all learned po­steritie, as you will not vnawares take from that pretogatiue to which you woulde seeme to adde, by disabling it to giue that, which you say it must needs recall: As you will not bee able for that slaunder to the preaching of the gospell; that it hath taught, to take from learning that which ignorance perswaded to giue it, you would in your determination herof vse both your wisdom & your cōscience.

There bee greate preyer to be found by counterfaite reprisall at Sea, but [Page]they haue oft a conscience of piracy hanging at them. These are so heauie they will sinke you in a burning lake: These woulde be left alone,

There is indede a kinde of bastard Eagle, termed Halietus, (as who would say the Sea Eagle:) See wanteth this forecast I talke of; She will sowse at any fish she sees, but she paies for this her hearts, (that oft befals her, as the writers of the naturall historie recorde) Vt cum ferre quod caperet ne que at; in gurgitem demer­gatur: That being not able to lift vp that shee fastened on, shee is drawne vn­der water and drowned. But these (re­member) are not [...] right bredde, and likelie to bee drenched before they bee gathered hither.

Phisitions for the bodie, deuide their whole practise into two generall partes: [...] (or preuenting phisicke,) and [...] (or recouering phisicke.) The former not so troublesome, but consist­ing most in keeping of a wholsome di­et: The latter very painefull, as in taking of it there must bee purgings, sweat­ings, lancings, and the like.

[Page]Wee for the soule haue two parts of our practise too: [...], one so plea­sant that it will neuer trouble you, and that is this weighing discretion in the gettings (to which now I woulde per­swade,) And [...] (another bitter one) of hauing ease by lancing your own hearts, and by confessing that which you would now thinke a death the worlde shoulde knowe, which you shall bee forced to vse, accept you not of this.

If you make this rule vnto your selues, to gaine nothing but with a good con­science, all the comfort you shall haue of it my heart is not able to conceiue. But this I know you shall finde, to liue in credit with men, to die at peace with God, and to scape those pangs, which when you feele them, you would bee wil­ling to buy out with the losse of all you haue.

But if all bee fish with you that comes to net, and any thing to be done wher­by something may bee gotten, then say vpon your death-beds that I lie, if there either you bee not giuen ouer to haue no remorse at all, and so to goe to tor­ments [Page]like fooles to the stockes:) or, if you finde the mercie to haue remorse, betweene a setled resolution, you shall heare that there is no saluation without restitution, & impossible you should seeke to make this restitution, when you finde not scarce any other meanes than to de­spaire and die.

And this I thought good to obserue by occasion of these sixe notes of an Eagle, the kinde of birde by which our Sauiour chose to shadowe them who shall bee gathered hither. Now it re­maineth that from this choice of the Fliers, I proceede to those neare cir­cumstances in the flight it selfe, contey­ned in these wordes, shall bee gathered together: which as I conceiue them are three.

The first, the efficient cause of it, or hee in whose strength it is made.

The seconde, the manner or after what sort it shall bee made.

The thirde, the certaintie or the as­surance wee haue that it must bee made. All three distinctly deliuered vs in that one Originall [...], which wee in [Page]english expresse by these many words shall bee gathered together.

The first of which notes (or the efficient cause) I gather by Abnega­tion out of the voice of this Verbe, which beeing Passiue, giueth to vnder­stande that they who shall be gathe­red are no Actors in their owne gathe­ring.

The seconde (or the manner of this Flight) I finde in the Praeposition [...], which imposing vpon the Verbe, (that is compounded with it) a com­munitie, as the Grammarians speake (indeede stretching the action or pas­sion of it to manie) argueth in this ga­thering a shoaling or an assembling of some companie.

The thirde (or the certainetie of this flight) I deduce out of the nature of this Verbe [...] it selfe, which at least importeth a preheminence, and not sel­dome an vnresistable violence in con­ducting, or as one woulde say a soue­raigntie in drawing, whither it in­ioynes a necessitie of following. For so vseth Aesebines it, with whome [...] [Page]soundes as much as [...] to drag or haile one to the b [...], no lesse than to leaue him no shift whereby to escape making his answere: or, to speake more to the capacitie of the mea­ner; first in that it is saide, these Eagles shall bee gathered, I conclude that it is not they that shall gather themselues: Then in that it is added, in that they shall bee gathered together, I collecte there must bee some number of them who shall be gathered: Last in that it is tolde vs that they shall bee gathered or inforced to make this appearance, I resolue they shall not haue power to de­nie it, out come they must.

By the gathering I tolde you in the be­ginning was the resurrection meant, and therefore cannot now doubt but you conceiue that by the cause in this gather­ing is the Author of our resurrection, By the certainetie of this gathering is the assurance of our resurrection vnder­stoode.

Now concerning that which I had in­tended in each of these three, I haue place onely for our Sauiours complainte, [Page] Iohn. 16.12. I haue many things to say, but you cannot beare them away; not that your capacities would not serue to re­ceiue them for their greatnes, but that my strength cannot last to deliuer them, for their number. For besides what I had intended of the two first points (the cause, & the manner) with the summe of which, Mor. 24. I should haue bene better able in fewe wordes to acquaint you, my especiall purpose was (in the thirde) to haue at­tempted the making good vnto the A­theists of our time that, which long time Gregory vndertooke to their fathers in in­fidelitie, that Resurrections fidem qui in obedientia non tenent, eaudem in ratione de­buerant teners: They whose faith was so weake, that they could not therefore be­leeue a Resurrection, because God had promised it; should yet in reason haue made no doubt of it, because very reason in a sort perswaded it.

But heere as the straitnes of time hath preuented me (for vttering that which it may be might haue done some good) so hath it made me amendes with bidding me to the keeping of that best [Page]rule, giuen but in one, (but true in euery such misterie of religion) which otherwise I should haue ventured to haue broken, Fides credat, intelligentia non requirat, Let faith beleeue it, let wit seeke no reason of it: Ne aut non inuentum putet incredi­bile, aut reperium non credat singulare, least curiositie for his paines gaine one of these two thinges, either (if it bee in iudgement dazeled and cannot finde it) like an Apo­stata to thinke it incredible: or, (if it bee in mercie illightned and able to reach it) then (like almost as ill) to esteeme it no more than ordinarie.

Howsoeuer therefore, either in an other place or at another time in this argument I may venture to doe as swimmers vse, & put my selfe to diuing to saue others from drowning (for so much danger is there in seeking to establish that by reason which is aboue reason:) here & now, that one promise of him (who is the trueth it selfe, that all that are in their graue, shall heare the voice of the sonne of God) shal suffice mee both for direction to the Author & intelligence of the companie, Ioh. 5.28. and assu­rance of the Apparance vpon this Som­mons.

[Page]The Sonne of God (whose voice shall bee heard) hee saith, my soule shall bee the Author, that All which shall heare it, they shall be the companie, and that hea­ring which shall be restored vnto them, shall bee the warrant they shall rise.

Now the God of wisdome and conso­lation giue vs both (in our searching) mo­destie, and (in our suffering) faith, that to vs may the comfort redound, and the checke not stretch of our Sauiours where­soeuer.

The body which was slaine for vs, quic­ken vs: which is vnited to vs, sanctifie vs: which feeds vs, strengthen vs: which shall iudge vs, acquite vs.

The maiestie (at whose commandement the Eagle mounteth) aslure vs of our kinde, by our nest so sure as on the rock, our eye so strong as vnd aseled by the Sun, our flight so true, as high and swift, our Foe so choyce as the Dragon; our age so fresh as renewed: our wit so discreere as peizing before bearing away: And last the Sonne, who wee know shal at last raise vs all out of the sleepe of death, in [Page]the meane time raise vs his people out of our slumber in sinne, that our first life may secure vs from the seconde death. To this Son, with the Father, and the holy Ghost (three persons but one God, power, wis­dome, and loue it selfe) be ascribed al praise dominion & glorie, now and for euermore

Amen.