XCVI. sermons by the Right Honorable and Reverend Father in God, Lancelot Andrevves, late Lord Bishop of Winchester. Published by His Majesties speciall command

A SERMON Preached before QVEENE ELIZABETH, AT WHITE∣HALL, On the XVII. of February A. D. MDCII. being ASH-VVEDNESDAY.

IEREM. CHAP. VIII. &c.

4. Thus saith the Lord: shall they fall and not arise? shall be turne away, and not turne againe?

5. Wherfore is this people of Ierusalem turned back by a perpetual rebellion? they gave themselves to deceit, and would not returne.

6. J hearkened and heard, but none spake aright: no man repen∣ted him of his wickednesse, saying, what have J done? Every one turned to their race, as the Horse rusheth into the battell.

7. Even the Storke in the aire knoweth her appointed times; and the Turtle, and the Crane, and the Swallow observe the time of their comming; but my people knoweth not the judgement of the LORD.

THE Apostle's counsaile is, Qui stat, videat ne cadat, He that stands, let him take heed lest he fall. And,* 1.1 there is (saith Esay) a voice behind us that crieth Haec est via, this is the right way, keepe it, turne not from it. Good counseiles, both; to those, Quorum vita, via vitae, whose life is a iourney, and a iourney to another, a better life: To looke to their feet, they fall not; to looke to their way, they erre not. Good counseiles indeed; but, of which, we must say (with CHRIST) Qui potest capere capiat;* 1.2 Follow them that may.

For, true it is, that. Not to fall not erre, nor doe amisse at all, is an higher perfection, then our nature (in state it is) can atteine to. Being men (saith Chrysostome) 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉▪ and 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉

〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 bearing about us this bodie of flesh, the stepps whereof are so vnstaied; 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, and walking in this world, the waies whereof are so slipperie. It is an Apostle that saith it,* 1.3 In multis, omnes, &c. In many things we offend, all: and, it is another that saith, that, whosoever saith otherwise (not, he is proud, and there is no humblenesse;* 1.4 but) he is a lyar, and there is no truth in him.

* 1.5Our estate then (as it is) needeth some Scripture, that offereth more grace: And, such there be (saith Saint Iames) and, This, is such. That they which have not heard the Apostle and his counseile, Qui stat, &c. may yet heare the Prophet heere and his Qui cecidit, let him up againe. That they, which have not heard Esaie's voice, Am∣bulate; You are in the way, turne not from it; May yet heare Ieremie's voice, Qui aver∣sus est, &c He that is out, let him get into it againe.

So that, this is the summe of that, I have read. If we have not been so happie, as to stand and keepe our way;* 1.6 let us not be so vnhappie, as not to rise, and turne to it againe. Best it were, before we sinne, to say to our selves, Quid facio, what am I now about to doe? If we have not that, yet it will not be amisse, after to say: What have I done? GOD will not be displeased, to heare us so say. We should not follow those foules; we should have no wings, to fly from GOD: but, if in flying away, we have followed them; then, that we follow them too, in the retrive or second flight. In a word: Yesterday, if we have not heard His voice,* 1.7 To day if we will heare His voice, not to harden our hearts, when He calleth us to repentance.

[unspec 2] This is the summe. The manner of the deliverie is not common, but somewhat vn-usuall and full of passion. For seeing, plaine poenitentiam agite doth but coldly affect [unspec 1] us, It pleaseth GOD, hâc vice, to take vnto Him the termes, the style, the accents of passion; thereby to give it an edge, that so it may make the speedier and deeper im∣pression.

[unspec 2] And, the Passion, He chooseth, is that of Sorrow: For, all these verses are to be pro∣nounced, with a sorrowfull key. Sorrow (many times) worketh us to that, by a mel∣ting compassion, which the more rough and violent passions cannot get at our hands.

[unspec 3] This sorrow He expresseth, by way of complain••: (For, all the speech is so.) Which kind of speech maketh the better nature to relent; as mooved, that by his meanes any should have cause to complaine and not find redresse for it.

[unspec 4] That, He complaines of is (not that we fall and erre, but) that we rise not, and returne not; that is, still delay, still put of our Repentance. And that 1. Contrarie to our own course and custome,* 1.8 in other things: We doe it every where els; yet heere we doe it not, 2. Contrarie to GOD'S expresse pleasure. For, glad and faigne He would heare, we doe it,* 1.9 yet we doe it not. 3. Contrarie to the very light of nature. For, the foules heere fly before us, and shew us the way to doe it, yet we doe it not for all that.

Which three He vttereth by three sundry waies of treatie. 1. The first, by a gentle yet forcible expostulation (Verse 4.) Will you not? Why will ye not? 2. The second, by an earnest protestation (Verse 5.) How greatly He doth hearken after it. 3. The third, by a passionate Apostrophe (Verse 7.) by turning Him away to the foules of the ayre, that doe that naturally every yeare, which we cannot be got to, all our life long.

Of which passions, to say a word: It is certaine, the immutable constancie of the [unspec 3] Divine nature is not subiect to them, howsoever heere or elsewhere He presenteth him∣selfe in them. I add, that as it is not proper, so neither it is not fitting for GOD, thus to expresse himselfe. But that He (not respecting what best may become Him, but what may best seeme to move us and doe us most good) chooseth of purpose that dialect, that Character, those termes, which are most meet and most likely to affect us.

And because, good morall counseile plainely delivered enters but faintly, and of pas∣sionate speeches we have a more quick apprehension, He attireth His speech in the habit, vttereth it in the phrase, figure, and accent of anger, or sorrow, or such like, as may seeme most fit and forcible to prevaile with us.

1. Tertullian saith, the reason (this course is vsed) is ad exaggerandam malitiae vim, to make the haynousnesse of our contempt appeare the more.* 1.10 GOD (indeed) cannot

complaine: it falleth not into His nature to doe it. But, if He could; if it were pos∣sible by any meanes in the world, He might; such are our contempts, so many, and so mighty, that we would force Him to it.

2. But, Saint Augustine's reason is more praised: Exprimit in Se, vt exprimat de te, In himselfe He expresseth them, that from us He may bring them: Sheweth him∣selfe in passion, that He may move us; and even in that passion▪ whereto He would move us. As heer now: As in greefe, He complaineth of us, that we might be greeved and complaine of our selves, that ever we gave Him such cause: And so consequently, that we might bethink our selves to give redresse to it; that so, His complaining might ceasse.

And from the complaint, it is no hard matter to extract the redresse. 1.* 1.11 To yeeld to but even as much, for Him (for Him? Nay for our selves) as, every where els, we vse to doe. 2. To speake that, which GOD so gladly would heare. 3. To learne that, which the poore foules know, the season of our returne; and to take it, as they doe. Three waies to give redresse to the three former greevances: (These three:) and the same the three parts of this Text, orderly to be treated of.

TO make His motion the more reasonable, and His complaint the more iust, He [unspec 1] makes them Chancelors in their owne cause: And, from their owne practise other∣where, GOD frameth and putteth a Case; and putteth it question-wise: and therefore question-wise, that they may answer it, and answering it condemne themselves by a verdict from their owne mouth. Will they (this people) themselves fall &c? Is there any, that if he turne, &c? In effect, as if He should say: Goe whither you will, farre or neere, was it ever heard or seene, that any man, if his foot slipped and he tooke a fall, that he would lie still like a beast and not up againe streight? Or if he lost his way, that he would wittingly goe on, and not with all speede get into it again?

I proceed then. Men rise, if they fall: and sinne is a fall. We have taken up the terme our selves, calling Adam's sinne, Adam's fall. A fall indeed; for, it foules as [unspec 2] as a fall; for it bruises as a fall; for it bringeth downe as a fall; downe, from the state of Paradise, downe to the dust of death; downe to the barre of iudgement, downe to the pitt of hell.

Againe: Men turne, when they erre; And, sinne is an error. Nonne errant omnes &c (saith Salomon) make you any doubt of it? I doe not: No sure, an error it is.* 1.12 What can be greater, then to goe in the wayes (of wickednesse) they should not, and come to the end (of miserie) they would not. It is then a fall, and an error.

Vpon which he ioyneth issue, and inferreth the fifth verse, Quare ergo? and why then? If there be no people so sottish, that when they fall will lie still, or when they [unspec 3] erre, goe on still, why doe this people that, which no people els will doe? Nay, see∣ing they themselves if they be downe, gett up; and, if astray, turne backe; how com∣meth it to passe, it holds not heere to? That (heere) they fall, and rise not? stray, and returne not? Fall, and stray (peccando) and not rise and returne (poenitendo?) Will every people, and not they? Nay, will they, every where els, and not heer? Eve∣rie where els, will they rise, if they fall; and turne againe, if they turne away; and heere, onely heere, will they fall, and not rise, turne away and not turne againe? In every fall, in every error of the feet, to doe it, and to do it of our selves; and in that fall, and that error, which toucheth GOD and our soules, by no meanes, by no entreatie to be got to do it? What dealing call you this? Yet, this is their strange dealing (saith the LORD.) Both theirs and ours: Which GOD wonders at and complaineth of; and who can com∣plaine of His wondering, or wonder at His complaining?

But what speake we of a fall, or an error? There is a word, in the fifth verse, (the word of rebellion) maketh it yet more greevous. For it is (as if he should say) I would it were nothing but a fall, or turning away: I would it were not a fall, or turning away into a rebellion. Nay, I would it were but that; but rebellion; and not a perpetuall rebellion: But, it is both: and that is it which I complaine of.

There is Sinne, a fall: men fall against their wills: that, is sinne of infirmitie. There is Sinne, an Error: men erre from the way, of ignorance: that, is sinne of igno∣rance. The one, for want of power; The other, for lack of skill. But rebellion, the third kind (that hatefull sinne of rebellion) can neither pretend ignorance, nor plead infirmitie; for, wittingly they revolt from their knowne allegiance, and wil∣fully sett themselves against their lawfull Soveraigne: That is the sinne of ma∣lice.

Take all together, Sinne, a fall, an error, a rebellion: (We see, sinne, aboundeth: will you see, how grace over-aboundeth?) Yet, not such a fall, but we may be raised; nor such a departure, but there is place left to returne; no, nor such a rebellion, but (if it sue for) may hope for a pardon. For behold: He, even He, that GOD, from whom we thus fall, depart, revolt, reacheth His hand to them that fall; turneth not away from them, that turne to Him; is readie to receive, to grace them; even them, that rebelled against Him. It is so: for He speaketh to them, treateth with them, asketh of them, why they will not rise, retire, submit themselves.

Which is more yet. If ye marke, He doth not complaine and challenge them, for any of all those three; for falling, straying, or for rebelling: The point he pres∣seth, is not, our falling, but, our lying still: not our departing, but our not retur∣ning; nor our breaking of, but our holding out. It is not: why fall, or stray, or revolt? But, why rise ye not? Returne ye not? Submit ye not your selves? Thus might He have framed his interrogatories: Shall they fall and not stand? He doth not; but, thus: Shall they fall and not rise? Shall they turne from the right and not keepe it? No: But, shall they turne from it, and not turne to it? As much to say as; Be it you have fallen, yet lie not still; erred, yet goe not on; Sinned, yet continue not in sinne, and neither your fall, error, nor sinne erunt vobis in scan∣dalum, shall be your destruction or doe you hurt.

Nay which is farther, and that beyond all. It is not these, neither; (though this be wrong enough, yet upon the point, this is not the verie matter.) Neither our lying still, nor our going on, nor standing out, so they have an end, they all, and every of them, may have hope. Perpetuall is the word, and Perpetuall is the thing. Not, why these, any of these or all of these; but, why these perpetuall? To doe thus; to doe it and never leave doing it; To make no end of sinne, but our own end; To make a perpetuitie of sinne; Never to rise, returne, repent (for repentance is opposite, not to sinne, but to the continuance of it:) that is the point.

In sinne are these: ¹ The fall, ² The relapse, ³ The wallow: it is none of these. It is not falling; not, though it be recidiva peccati, often relapsing. It is not lying still; not, though it be Volutabrum peccati, the wallowe: It is none of all these: It is 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, the never ceasing, the perpetuitie the impenitencie of sinne. To speake of sinne, that is the sinne out of measure sinfull; that, is the offense, that not onely maketh culpable but leaveth inexcusable. That fall, is not ADAM'S, but LVCIFER'S fall; not to erre, but to perish from the right way; not SHEMEI'S rebellion, but the very Apostasie and gainsaying of COREH.

This then, to add sinne to sinne, to multiplie sinne by sinne, to make it infinite, to eternize it as much as in us lyeth; that, is it, to which GOD crieth, O quare? Why doe you so? Why perpetuall?

Why perpetuall? Indeed, why? For, it would pose the best of us to finde out the Quare? a true cause or reason for our doing?

Before, shew but an example: Now heere, shew but a reason, and carie it. But, they can shew no reason, why they will not. It were to be wished, we would repent or shew good cause to the contrarie.

But as (before) we violate our owne custome, so (heer) we abandon reason; we throw them both to the ground (order, and reason) and stampe upon them both, when we make perpetuities. Verily, true cause, or good reason there is none. Being called to shew cause why? They tell not: we see, they stand mute; they cannot tell, why: GOD himselfe is faigne to tell them. Why, all the cause that is, is in the latter part

of the verse Apprehenderunt, &c. that is, some Non causa pro causâ, some lye or other they lay hold of, or els they would returne and not thus continue in it. To flatter it selfe that it may not repent, Mentita est iniquitas sibi, saith the Psalmist.* 1.13 Sinne doth even coosen it selfe, telling a faire tale to it selfe, which is (in the XI. verse) Pax, Pax; Peace, well enough; and that is a lye: for, there is no peace for all that. It is (saith the Apostle) the deceitfullnesse of sinne, that hardneth men in it; that is,* 1.14 if there were not some grosse error, strong illusion, notable fascinatio mentis, it could not be, that sinne should proove to a perpetuitie. There is some error sure.

But why is not that error removed? GOD answereth that, too. But, the error hath not taken hold of them, for then it might be cured; but, they have taken hold, of it; fast hold; and will not let it goe. That is: it is not in the weakenesse of their witts, but in the stubbornenesse of their will. For, so is His conclusion. Not, Non potuerunt, they could not: but, Noluerunt, they would not returne. So saith David:* 1.15 It is a people that doe erre, in their hearts: Their error is not in their heads, but in their hearts; and if it be there, fourtie yeares teaching will do them no good. If they had a heart to vnderstand, they might, soon: but, they assot themselves; they will not conceive aright of their estates. If they did, they could not choose but returne: But now, returne they will not: that, is resolved: therefore they get them some lewd, irreligious, lying positions, and with them close up their owne eyes; even hood-winke themselves. Is it not thus? Yes sure: Rather then returne, to apprehend a lye. This, is a wofull case: but let it be examined, and thus it is. It is a lye, they apprehend; that maketh, they lie still. Peradventure, That error, inter alias, may be such an illusion as this: that if they should make meanes,* 1.16 it would be to no purpose; GOD would stop His eares, He would not heare of it. May it not be this? Despaire of pardon hath made many a man desperate. Yes sure. And if that were it; if they would, and GOD would not, they had some shew of reason, to abandon themselves to all loosenesse of life. But, it is contrarie: They would not re∣turne. For, I for my part faine would (saith GOD:) It is their Not: and not mine. My Nolo is, Nolo vt Moriatur: My Volo is, Volo vt convertatur, I will not their death;* 1.17 I will their conversions: This is my Volo. Nay, quoties volui? How often would I? Et no∣luistis, and ye would not.

My outward calling by my word, my inward movings by my Spirit, my often exhorta∣tions in your eares, may no lesse often inspirations in your hearts; Tactus ••ei & tractus, my touches and my twitches; my benefits not to be dissembled, my gentle chastisements, my deliverances more then ordinarie, my patience while I held my peace; such periods, as this, when I speake; my putting you to it by Quid debui facere? to set downe,* 1.18 what I should have done and have not: these shew, Quoties volui, that many times I would, when you would not. The two verses past, His compassionate complaint in them: And, Is there no hope? Will you not? O why will you not? Other where you will, and not heere; why not heere? You have no reason, why you will not. Why will you not? If not, why fall, or erre, or revolt, yet onely, why perpetuall? These are eviden∣ces enough, He is willing enough therewithall. But (to put it out of all doubt) we see, He breaketh out into a protestation, that if this be the lye, we lay bold of, we may let it goe when we will. And sure, how earnestly GOD affecteth the sinner's conversion, we might be thought to mis-informe, and to blow abroad our owne conceits, if this and such places were not our warrant. I not heare? Why, I stand wishing, and waiting, and longing, and listening to heare of it. Wishing, O that my people! Waiting, Expectat Dominus vt misereatur; Longing, even as a woman, that is great,* 1.19 after greene fruit (Mic. 7.1.) Listening, that I might but heare two good words from them, that might shew, that they were but thus forward as to thinke of this point. It is not all one; it is not neither heer nor there with me, whither you doe it; it is a speciall thing, I hearken after: No merchant, for his commoditie; no Athenian, for his newes, more oft or more earnest.

Then, lay not hold on that lie, that I would not heare. Be your error what it will be, let it not be, that; let not the charge be mine, but yours, if you will needs cast away that, I would have saved.

Should not this move us? Now truly, if all other regards failed, and men for them would not returne; yet, for this, and this onely, we ought to yeeld to it, that GOD should be listening so long for it, and in the end be deluded.

[unspec 2] GOD hearkeneth and listeneth: and (after) there is a kind of pause, to see what will come of it. And lo, this commeth of it, this vnkinde vn-naturall effect: After all this, not so much as locuti sunt rectè, a good honest confession. Nay, not so little as this, Quid feci? What have I done? He expecteth no great matter; no long processe; but two words, but three Syllables: and those, with no loud voice, to spend their spirit or breath; but, even softly said, for He layeth His eare and listeneth for it.

Thus saith the LORD. But, what say they? None of them, either audibly (for, I hearkened;) or softly (for, I listened,) said (no long solemme confession, but not this) Quid feci? GOD wot, this is not repentance: erre not, this is farre from it.

From whence yet, this we gaine: What GOD would heare from us, and what we saying,* 1.20 may give Him some kinde of contentment. This, is but Mica's fruit (we spake of:) which yet, He so much desireth, that He will take it, greene and vnripe as it is. This, is but a stepp vnto a proffer; but yet beginne with this. Say it; Dic, Dic (saith Saint Augustine) sed, intus dic: say it, and say it from within; say it as it should be said: not for forme, or with affectation, but, in truth and with affection. Doe but this onward, and more will follow. Indeed, as (before) we said of the Quare; so (heere) we may say, of the Quid: If either of them; If but this later were well weighed, rightly thought on, or rightly spoken, there is much more in it then one would thinke. What have I done? ¹ What, in respect of it selfe: What a foule, deformed, base ignominious act! which we shame to have knowne; which we chill upon, alone and no body but our selves. ² What, in regard of GOD, so fearefull in power, so glorious in Maiesty! ³ What, in regard of the object: for what a trifling profit; for what a transitorie pleasure! ⁴ What, in respect of the consequent: To what prejudice of the state of our soules and bodies, both heere and for ever! O what have we done! How did we it? Sure, when we thus sinned, we did we knew not what.

Sure, to say it with the right touch; with the right accent, is worth the while. Say it then: say this, at least. Lest, if you will not say quid feci? what have I done? when He hearkens; you may come into the case, you know not what to doe; and say to Him, What shall I doe? And, if you heare not, when He complaines; one day, when you complaine, He refuse to bow downe His eare and hearken to you, at all.

[unspec 3] Yet one step further. Nothing they sayd: Is that all? have we done? Nay: He heares and sees (both) a worse matter. For, instead of this, He sees heares, that forth they runne to their carelesse course of life, tanquam equus ad proelium. We saw (before) their slownesse, in that: Now see we their vigor, in this. Wherin observe: Heer, they goe not; It is no soft pace; they runne: Not, as men; but, as horses: And, not every kind of them neither; but, as the barbed horse for service: and he, not every way considered; but when he is enraged by noise and other accidents of warr, 〈◊〉〈◊〉, rather rusheth, like a violent breach of waters (from whence it is taken) then runneth: 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 (say the Seaventy) as a horse all of a white fome, into the batteile, where, a thousand to one, he never commeth out againe. That is, with as great furie, and as little consideration, as a warr-horse runneth upon his owne destruction. And all this, when GOD hearkeneth and listeneth to heare and receive them; even then, and at no other time; then, so fling they from Him. All returne to sinn is brutish: Recidiva peccati, that, is tanquam Canis ad vomitum:* 1.21 Volutabrum peccati; that, is tanquam sus ad lutum: But, this furie and fiercenesse of sinne is tanquam equus ad praelium.* 1.22 Should there be no more regard in the rider, then, in the beast, he rides on? Should such a mind as this, be in men?

No, verily: we be now gone from men: We be come among beasts. And, thi∣ther, doth GOD follow us. And, even among them (if we will but looke to the lesse brutish sort) He hopes to doe it: even among them, to point us to those, that, if we

will learne, it will teach us as much as this commeth to. This is His Apostrophe of the last verse. Where breaking of (occasioned by their abrupt breaking of) He even setts downe Himselfe upon the light of nature. Well yet, the storke &c.

Two kinds of forcible reasons (or Apostrophe's) there are to move us. 1. One, To send the people of GOD, to heathen men, that would shame to deale with their Idolls, as we do dayly with the GOD of heaven:* 1.23 Get you to Chittim & to the Isles (saith Ieremie 2. chap.) See, if the like measure be offered by them, to their GODS. Then, the Conclusion is Quis audivit talia? GOD's people, worse then the heathen? This is such a thing, as the like was never heard. This was done in the first verse, If any fall &c.

2. Yet, more effectuall is it, when He goeth yet further; thus farr. That, not finding, among men, with whom to sort them, because they keepe no rules of men, He is forced, to a second Apostrophe, to seeke among beasts, with whom to suite them.

3. But then, if it come to this, that the beasts be not only compared with us (as in the last, tanquam equus;) but preferred before, as better advised or disposed, then we (as in this, the Swallow doth know, my people doth not:) that we, in the comparison, goe not even with them, but are cast behind them; that, is 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 (indeed) a foule check to our na∣ture. And, to that the Prophet crieth, Audite Coeli,* 1.24 Heare ye heavens and be asto∣nished at it. O the damp and mist of our sinnes! so great, that it darkeneth not only the light of religion, which GOD teacheth; but even the light of nature, which her instinct teacheth even the reasonlesse creature it selfe. With a very patheticall conclusion doth the Psalmist break of the XLIX. Psalme:* 1.25 Man being in honor &c. but becommeth meet to be compared to the beasts that perish. Which is no small disgrace to our Nature, so to be matched. Profectò (saith Chrysostome) Pejus est comparari jumento, quam nasci jumentum, Now (sure) it is farr worser to be matched with a beast; then to be borne a beast. To be borne, is no fault: we, nor they, make our selves. But, to be borne a man, and to become matchable with beasts, that, is our fault; our great fault: and therefore, the worse certeinly.

Well; this Interrogate Iumenta, in the Old; this Respicite Volatilia, in the New;* 1.26 this Apostrophe, thus sending us to beasts, and foules to schoole; setting them before us, as patternes; setting them over us, as Tutors, to learne of them how to carry our selves, is (certeinly) a bitter Apostrophe, a great upbraiding, to us; a great aggreeving our sinne, or our folly, or both.

Especially in them, who (as, in the next verse he saith) would hold it great scorne, to be reputed of, otherwise then as deep wise men; that they, should passe their lives,* 1.27 with as little consideration (not, as Heathen men, for they be men; but, with as little) yea lesse, then the beasts in the field, or the foules in the ayre. Thus speaketh GOD, often, and with diverse. The slothfull body He setteth to schoole, to the Ant (Pro. 6.* 1.28) The un∣thankfull person, to the Oxe: the distrustfull man, to the young Ravens: the covetous wretch, to that beast which reprooved the madnesse of the Prophet, who for the wages of unrigh∣teousnesse, was ready to make sale of his soule (that is) Balaam's beast, the Asse (2. Pet. 2.16.) And, heer now in this place, the wilfull impenitent sinner, one so farr gone, as He appoynteth him not one (as to all the former) but, no lesse then foure at once. Belike, either the number is great, that so many Vshers need (and so, it is:) Or, their capacity very dull and hard to take, that no fewer will serve them (and so, it is too:) Or, He sorteth them thus, that every country may be provided for, of one to teach in it. For though, in some places, all are not; yet, in all places, some of them are to be found.

The lesson, with these foure (all of them, from the Storke in the toppe of the firre tree, to the Swallow that buildeth under every pent-house) would take us forth, is, that which they themselves are so perfect in, that they may be professors of it. And, it is of foure sorts. 1. They have a time, to returne in. 2. That time, is certein and certeinly knowen. 3. They know it. 4. They observe it.

They have a time. The place, the Climate, which the cold of the weather maketh them to leave, they faile not but find a time to turne back thither againe. This they

teach us, first: Who, in this respect lesse carefull, and more senselesse then they, find a time and times many, oft and long, to take our flight from GOD; occasioned, by no cold or evill weather (for commonly, we do it when times are best and fairest:) But we can find no time, not so much as half a time, to make our returne in. This must be learned.* 1.29 Sure, we must (saith Saint Paul) 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, take some time of vacancie and leysure: we must (saith Saint Peter) 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, take some severall retiring place, where and when to do it to purpose; and entend it not as a slight matter, but as one of the chiefest and most important affaires of our life. Sure, this doe that GOD keeps about it, these passions, complaints, protestations, apostrophes give it for no lesse.

[unspec 2] They have a time certeine: When, if you waite for them, you shall be sure to see them come; and come at their appointed season: they will not misse. It will not be long, but you shall see the Swallow heer againe. This they teach us, second: Vs, who have sometime, some little perswasions, In modico (like Agrippa's) to do as Christian men should do,* 1.30 but (as Foelix) we can never 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 find a convenient sett time for it. Returne we will, that we will; but, are still to seeke for our season: and ever, we will doe, and never we doe it. Verily though no time be amisse (but a 1.31 at what time soever we repent, that is the acceptable time, that the day of Salvation:) Yet, Esau's b 1.32 teares when the time was past; and the c 1.33 five Virgins that came too short, and but a little too short; and that very word of GOD to Saul, d 1.34 Now was the time, Now, if thou haddst taken it: these playnly shew, that (as, for e 1.35 all things under the sunne, so) for this great and weigh∣ty businesse, there is not only 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 but 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉; not only 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 but 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉; not only a time, but a sett season. Which season is in time, as the joint, in a member: If you hitt on the joint, you may easily divide; if on this side or beyond, you shall not do it, or not do it so well; therefore, to discerne it, when it is.

[unspec 3] They have their certeine time, and they know it. What time of the yeare the time of their returne is, is commonly knowen: who knowes not, when Swallowes time is? And our ignorance, in not discerning this point, doth GOD justly upbrayd us with all; and bidds us, if we know not what time to take, to gett us to these foules, and to take their time, the time they r••turne at; (that is) now, even this time, this season of the yeare; to returne with the Swallowes, and to take our flight back, when they do theirs. Rather doe thus, then waste our lives (as we do••) and take none at all; neither faire nor foule, neither hott nor cold, neither Fall nor Spring, to do it in. This is the third they teach us.

The last lesson is, to observe it. Opportunity (it selfe) is a great favour, even to have it; [unspec 4] but a second grace it is, to discerne it when we have it: and, a third (better then both) when we discerne it, to observe and take it. And many are the errors of our life, but all the errors of our repentance come from one of these: either, our ignorance; that while we have it, discerne it not: or our negligence, that when we discerne it, observe it not.* 1.36 The one (our ignorance) CHRIST with bitter teares lamenteth: the other (our negligence) doth GOD (heer) complaine of. This is the last lesson.

There want not, that stretch it farther: that by these foure foules, there is not only taught the time, but even the manner also, how to performe our Repentance.

1. That vox turturis, which is gemebam, a mournfull note: 2. That the very name and nature of the storke 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 of 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 full of mercy and compassion: 3. That the Swal∣lowe's nest,* 1.37 so neere the Altar of GOD, (Psal. 84:) 4. That the painfull watching, and ab∣stinence of the Crane, specially when they take their flight, so credibly recorded in the Naturall Histories: That these (Embleme-wise) teach us the ¹ mournfull bewailing of our life past;* 1.38 ² the breaking of our former sinnes, by workes of mercie; ³ the keeping neere this place, the house, and Altar of GOD; ⁴ the abstinence and watching to be performed, during this time of our returne: That is, that all these are allyed to the exercise of our Repentance, and are meet vertues to accompanie and attend the practise of it.

This, the Turtle Dove mourneth; the Swallow chattereth: this, all of them sound as well as they can: This, if they serve not (as Masters) to teach us, they shall serve

(as a Quest) to condemne us, whom neither our owne custome, reason, religion, be∣fore, nor (now) the light of nature can bring to know so much as they: either to learne it our selves, or to be taught it by others. This we should learne, but this we do•• not; therefore He taketh up his last complaint, But my people, &c.

The word iudgement receiveth two constructions. For, either by Iudicium Domini [unspec 1] is meant that within us, which is answerable to that secret instinct, wherby the fowles are inclined to do this, which is, the prick & dictamen of our conscience 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 (the impression whereof is apparant in the most miscreant on earth; in whom nature it selfe shrinketh and sigheth, when it hath done amisse; and ioyeth and lifteth up it selfe, when it hath well done: and by which we are moved inwardly, as they by their instinct, to returne, but that the motion (with us) passeth, and with them, not:) And then, the complaint is, that their parva naturalia carrie them further, then our great judicialls doe us in this point:

Or els, by Iudicium Domini, is meant His visitation hanging over our heads; [unspec 2] (called therefore judgement, because it commeth not casually but judicially proceedeth from GOD; (that is) when GOD calleth to judgement by invasion, by scarsitie, by gentile, generall diseases and such like:) and then, the complaint is, that where we should imitate these foules, and returne against the sweet spring, and faire time of the yeare (that is, while the dayes of peace and prosperitie last) we are so farr behind them, as, not against faire, nay not against foule (against neither) we can be brought to it: Not in the dayes of adversitie, no, not against the winter of our life.

That they regard Natures inclination, so as, every spring, sure to come: We have lost our regard so even of judgement and all, as neither vernall nor by ber••all repentance we bring forth. Nay, not the everlasting iudgement of the LORD do we regard; to which, sooner or later, we must all come, and there receive the sentence, under execu∣tion whereof we shall lye eternally.

〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 (saith Saint Chrysostome) I embrace both senses: Both be good and profitable to men: Take whither you will, or both, if you will, you shall not take amisse: and if both, you shalbe sure to take right. Regard iudgement, when, either it awaketh from within, or when it threateneth, from without. And when any of these sum∣mons us before the great Iudge, know (for a certeinty) that, the time of returning is come: the Angell is descended, the water is mooved, let us have grace to goe in; Even then,* 1.39 adaquae motum: We know not how long it will be, or whither ever it will be stirred againe.

And thus we be come to an anchor, at this last word, iudgement. A word, which if with iudgement we would but pause on, and rowle it a while up and downe our thoughts, duely weighing it and the force of it, it would bring us about, and cause this whole scrip∣ture to be fulfilled; make us fly as fast backe, as any foule of them all.

For indeed, the not judiciall apprehending of this one word; the sh••llow conceiving & sleight regard of it, is the cause, we foreslow the time. The foreslowing the time, the cause, we come not to quid feci? the not comming to that, the cause, why we runne on still tanquam equus; why we rise not, returne not, yeeld not, but stand out in perpetuall rebellion. Did we heare this word; heare it and regard it aright; and scire terrorem hunc, know the terror of it; that, GOD hath fearefull iudgments in store, even heer, to meet with us: Or (howsoever, heer, we scape) He hath (there) a perpetuall iudgement behind; and that, so streight, as the righteous shall scarce escape it; so heavie, as the mightiest shall not endure it: Did we regard this one Point,* 1.40 we would find a with-drawing time, for this so serious a worke; we would say, and say that GOD should heare it, what have I done? We would rise, returne, repent; and so, His whole complaint should ceasse. O Iudgement! of the very mention of this word Iudgement, if a perfect view were taken of it, that only were enough. But, without iudgement or regard, we heare it; and there∣fore the complaint continueth still.

To conclude: we sayd at the beginning, GOD therefore sheweth Himselfe in pas∣sion, that He might moove us; and in that passion, whereto He would moove us: Thus complayneth GOD, that we might thus inferr, and say: And doth GOD thus

complaine?* 1.41 Why it toucheth not GOD, it toucheth me; He needeth not our repen∣tance, and our vnrighteousnesse hurteth Him not. It is I, that shall winne or lose by it; even the best thing I have to lose, my soule: He is in no danger; it is I, the hazard of whose eternall weale, or woe, lyeth vpon it. And yet doth GOD shew Himselfe sorrie for me, and shall not I be sorrie, for my selfe? Doth GOD thus complaine of my sinne, and shall not I be moued, to do as much for mine owne sinne? From this me∣ditation to proceed, to propound the same questions, which GOD here doth, and to aske them of our selves. What then, shall I continually fall and neuer rise? turne away and not once turne againe? Shall my rebellions be perpetuall? Do I this any where els? can I shew any reason why not to do it, here? Shall these Swallowes flie over me and put me in mind, of my returne; and shall not I heed them? Shall GOD still, in vaine, hearken for quid feci? and shall I never speake that, He so faine would heare? Shall I never once seriously set before me, the Iudgements of the Lord? Aske these: aske them and answer them, and upon them, come to a resolution, saying: I will rise, and returne, and submit my selfe, and from my heart say quid feci? I will consider volatilia coeli; I will not see them flye, but I will thinke of the season of my returning: but, above all, I will not be without regard of GOD's iudgement, then which, nothing (in this world) is more to be regarded.

Because the time; the time is the maine matter, and (ever) more adoe about it, then the thing it selfe; to have speciall care of that: knowing, that it was not but upon great cause,* 1.42 that our SAVIOVR complaining of this point cried: ô if thou hadst but knowen, that this day had beene the day of thy visitation! and so was faine to breake of, the teares comming so fast, that He was notable to speake out, but forced to weepe out the rest of his sentence. O those teares shew, what time is; shew that oppo••tunitie it selfe is a grace, even to have it; that it is a second grace, to know it; and a third better then them both, to lay hold of it and vse it. That the greatest errours in this matter of repentance come from our ignorance, in not discerning of the time, when we way have it; or our negligence, in not vsing it, when we discerne it. Therefore, rather then faile, (or rather, that we may not faile) to take the time of the text. And that time, is at this time, now: Now, do these foules returne: Who knoweth whether he shall live to see them returne any more? It may be the last spring, the last Swallow- time, the last wednesday, of this name or nature, we shall ever live, to heare this point preached. Why do we not covenant then with our selves, not to let this time slip? Surely, lest no time should be taken, the Prophet pointeth us at this; and (ensuing the Prophet's mind) the Church hath fixed her season at it. And nature it selfe seemeth to favour it, that at the rising of the yeare, we should rise; and returne, when the Zodiake returneth to the first signe.

Let the Prophet, let the Church, let nature, let something prevaile with vs. Et Dominus qui sic instat praecepto, praecurrat auxilio, and ALMIGHTY GOD the vpholder of them that stand, the lifter up of those that be downe; that GOD, who is thus instant upon this point by His complaint, pre∣vent us with His gratious helpe, that we may redresse it. Following, with his Spirit, where his word hath gone before, and making it effectuall to our speedie conversion.

Notes

• * 1.1

  1 Cor. 10.12. Esay. 30.21.
• * 1.2

  Matt. 19.12.
• * 1.3

  Iam. 3.2.
• * 1.4

  1. Ioh. 1.8.
• * 1.5

  Iam. 4.6.
• * 1.6

  The Summe.
• * 1.7

  Psal 95.7.8.
• * 1.8

  Verse 4.
• * 1.9

  Verse 8.
• * 1.10

  2. Act. war.
• * 1.11

  The Division
• * 1.12

  Prov. 14.22.
• * 1.13

  Psal. 26.12.
• * 1.14

  Heb. 3.13.
• * 1.15

  Psa. 95.10.
• * 1.16

  V••••se ••.
• * 1.17

  Ezek. 18.32.33.11.

  Matt 23 37.
• * 1.18

  E••ay 5 4.
• * 1.19

  Esay 30.18. Mic 7.1.
• * 1.20

  Mica. 7.1.
• * 1.21

  Prou. 26.11. 2. Pet. 2.22.
• * 1.22

  Verse 7.
• * 1.23

  Ier 2.10.
• * 1.24

  Ier. 2.12.
• * 1.25

  Psal 4••.
• * 1.26

  Iob 12.7. Matt 6.2••.
• * 1.27

  Verse 8.
• * 1.28

  Pro. 6 6. Esay 1.3. Luk. 12.24. 2 Pet. 2.15.16.
• * 1.29

  1. Cor. 7.5. 2. Pet 3.9.
• * 1.30

  Act. 26.28. Act. 24.26.
• a 1.31

  Ezech. 18.21.
• b 1.32

  Gen. 27.38. Heb. 12.17.
• c 1.33

  Matt. 25.11.12.
• d 1.34

  1. Sam. 13.13.
• e 1.35

  Eccles. 3.1.
• * 1.36

  Luc. 19.41.42.
• * 1.37

  Psal. 84.3.
• * 1.38

  Dan. 4.24.
• * 1.39

  Ioh. 5.3.
• * 1.40

  1. Pet. 4.1••.
• * 1.41

  Iob. 22.3.
• * 1.42

  Luk. 19.41 42.