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I. AS there is a time of weeping and of mourning, so there is a time of comfort and of ioy.
II. Our comfort is spiri∣tuall. N
III. Gods owne selfe is our comforter.
IV. Thence is the certain∣tie of our salvation.
V. The cause of our com∣forts are not in the me∣rits of our teares.
VI. There is no merit nor satisfaction but in our Lord Iesus Christ.
VII. Blessednes is giuen to godly men: but not for their godlinesse.
VIII. How we must vn∣derstand some sp••••ches of the Doctors concer∣ning Teares.
MATH. 5. 5. Blessed are they that
mourne: for they shall be comforted.
LVK. 6.21. Blessed are ye that weepe now: for ye shall laugh.
I. EXperience teacheth vs, & the scripture ioyning hands with ex∣perience saith, thata To euery thing there is a sea∣son, and a time to euery purpose vnder the heauēs: Amongst orther things, that there is a time to weepe, and a time to laugh: a time to maurne, and a
time to dance: A time to weepe, as Christ hath said, Blessed are yee that weepe now: A time to laugh: For, saith he, ye shall laugh: A time to mourne: because Christ saith, Blessed are they that mourn: A time to dance, because he saith also that they shall be comfor∣ted.
I know not whereb HERACLITVS could find such abundance of teares; and what could moue him to weepe al∣wayes: was there no blessing of God in the world to make him
laugh? Was not DE∣MOCRITVS a vaine man to laugh perpetu∣ally at the vanitie of the world, and neuer to weepe for it? CATONS heart was made of steele and could neither be moued to laugh for ioy, when God blessed the State; nor to weepe for sorrow, when it was af∣flicted.
But DAVID who was better then any of them,c danced for ioy, when the Arke of the Lord entred into his house; and wept for sorrow when he sinned
against the Lord. IESVS who was the best of all,d reioyced in spirit when he considered the wise dispensations of the blessings of God: He was also sorry and wept when he saw mens in∣credulity and obstina∣cie in their sinnes. And he saith to all Christi∣ans, that they shall weep, for the causes whereof we haue spoken: as also that they shall laugh, for the causes whereof we are to speake.
II. Laughing is an ef∣fect of ioy. Such as the ioy is, such is the laugh¦ing.
Our ioy is such as we are, or should be; In∣ward, celestiall, spiritu∣all: for it cometh from the faith and hope of heauenly things, as Christ said to them which are persecuted;e Reioyce and be glad, for great is your reward in heauen. For our laugh∣ing is spirituall, heauen∣ly, and inward, flowing from an inward and spi∣rituall ioy: The Spring of our ioy, is comfort; whereof Christ sayth, that they which mourn shall be comforted.
III. Our comfort is
our blessednesse: and all blessednesse is of God, to whose prayse we cry aloud with the holy A∣postle;f Blessed be the God and Father of our Lord Iesus Christ, who hath blessed vs with all spirituall blessings in hea∣venly places, in Christ. So all our comforts are of God, whog shall comfort Sion. For he ish the God of all comfort, who com∣forteth vs in all our tribu∣lation.
He comforteth vs by his deare Sonne Iesus Christ, who saith that the Lord hath sent him
i to comfort all that mourn, and as he came into the world for that end, so he doth that wherefore he came, as he said to his Disciples.k I will not leaue you Orphanes, that is, comfortlesse: I will come to you.
He cometh to vs by his Spirit, who is the true Comforter. For he ascended into heauen, & thence hel hath sent in stead of himselfe the power of the holy Spi∣rit, by whom the belee∣uers are led, according to his promise,m I will pray the Father, and he
shall giue you another com∣forter, that he may abide with you for euer.
IV. Here is the cer∣taintie of our comforts God hath promised that we shall be comfor∣ted:n He is faithfull that promised, ando also will do it. He giueth not that charge to another: His owne selfe doth it.p My counsell, sayth he, shall stand, and I will doe all my pleasure: I haue spoken it, I will also bring it to passe I haue purposed it, I will also doe it. Hee doth it by his owno Spirit: Asq the wind, so the Spirit
bloweth where it listeth. If he will comfort vs, who can grieue vs? Men will doe what they can to make vs weepe. But saith Christ,r Your heart shall reioyce, and your ioy no man taketh from you: If we hold our eyes vp∣on our selues, we see our own weaknesse, and we know we may loose our ioy. But Christ hath prayed, thats wee may haue his ioy full filled in our selues: And the Comfor∣ter himselfe abideth in vs: who then shall take the fruits of our teares from vs?
O most precious pearles of your eyes! O teares most acceptable to God! The French Virgin is not so curious to keepe the teares of the vine, wherwitha she takes away the speckes, and pimples, and other spots of her face and hands, & keepeth their skin soft and faire; As God is carefull to keepe the teares which trill from the spiritual bran∣ches ingraffed into Ie∣sus Christ, whob is the true Vine:c Hee putteth them into his bottle. Are they not in his Booke?
dWhen the teares distil∣ling from the Indian tree, called Siptachora, fall into the riuer Hypar∣chus, they are congealed there, and turned into most excellent Amber, So when our teares fall into the riuer of the mercies of God, they become there a most precious iewell: And as the Sunne drawing salt vapours out of the Sea vp into the aire, turneth them into pleasāt show∣ers of raine,e which wa∣tereth the earth, and ma∣keth it bring forth and bud, that it may giue seed
to the sower, and bread to the eater; Sof the Sunne of righteousness our Lord Iesus Christ draweth vp to heauen our sighs, our groans, the salt vapours of our deuotion, the bit¦ter teares of our godly sorrow, which we poure out before him, and keepeth them in his bottles till being all ga∣thered together, hee powre them downe vp∣on vs againe in a mos sweet and well-come shower of all kinde of heauenly comforts, which are our blessednesse both in this world, and in the
world to come.
V. Be not decei∣ued with the errour of Papists. Imagine not that there is any merit in teares, as that word is taken by Papists, that in them there is any satis∣faction, as Papists speake of satisfaction, that they wash out the blots of the soule, which are our sinnes, as water clean∣seth and taketh away the spots of the body, as Papists dare too boldly and ignorantly affirme: they haue not in them∣selues any such efficacy: neither hath God made
vnto thē any such pro∣mise. Nothing can satis∣fie the wrath of God, but the death of the son God: Nothing is of worth and value before his eyes to be rewarded with glory, but the obe∣dience of the Lord of glory. No water can purge and take away sinnes,g It is the Lambe of God, which taketh away the sinnes of the world.
VI. If ye aske who hath satisfied the wrath of God? I answere with Isaiah: Christh was woun∣ded for our transgressions, he was bruised for our in∣iquities,
iquities, the chastisement of our peace was vpō him, & with his stripes we are healed. If ye aske again, by what means, by what deserts ye obtaine eter∣nall life? Christ himself answereth.i I am the Way, the Truth, and the Life. i.e. The true way to eternall life. And the A∣postle faith, thatk of God ye are in Christ Iesus, who of God is made vnto vs wisdome, and righteous∣nesse, and sanctification, and redemption: That ac∣cording as it is written, He that glorieth, let him glory in the Lord. Finally if ye aske, which is the
riuer, which is the poole wherein we are clensed of all our sinnes, so per∣fectly that there remai∣neth no spot, no ble∣mish in vs? The Disciple which lay in Christs bosome, & was priuie to all his secrets, faith, thatl the bloud of Iesus. Christ the Sonne of God clenseth vs from all sinne. He on∣ly is the riuer of Iordan wherein the leprosie of sin is cured:m The ri∣uer Iordan in the land of Canaan did neuer clense any man of the leprosie of the body, but Naamās the Syrian: This Iordan
of the heauenly Canaan clenseth perfectly all leprous sinners which wash and dippe them∣selues in it. Atn the poole of Bethesda he onely was made whole of his disease who first after the troubling of the water stepped in. But when so∣euer a sinner shal repent of his sinnes that he hath committed, and cast himselfe into this vndraynable poole of the bloud of the sonne of God his sicknes shall be cured, and his soule shal be healed. Yee read in the Legendes that Con∣stantine
the great being leprous, was councelled to wash in a bath made of the bloud of little children, that he might be made cleane. That bath was nothing else but the bloud of the Sonne of God, wherein he washt by faith, and was made cleane of the incurable leprosie of sinne.
So then if ye aske by whose satisfaction & merits ye obtaine eter∣nall life, the Scripture answereth absolutely, that it is by the onely satisfaction and merits
of our Lord Iesus Christ,o Neither is there Saluation in any other: for there is none other Name vnder heauen gi∣uen among men, whereby we must be saued.
VII. But if we aske to whom this saluation is giuen? That is another question, where vnto the Scripture maketh ano∣ther answere, and faith, as Elizabeth said to the Virgin Marie,p Bles∣sed is she that beleeued.q All the promises of God in Christ, are Yea, and in Christ, are Amen, vnto the glory of God. Andr we re∣ceiue
the promise of the Spirit through faith: Nei∣ther haue we any other hand to receiue Christ who is promised vnto vs, but faith. Therefore it is written thats by grace ye are saued by faith: And because our last and principall blessednesse is our saluation, it is also written that they which be of faith, are blessed with faithfull Abraham.
tThe hearts are puri∣fied by faith. Therefre it is written,u Blessed are the pure in heart: The heart by faith is broken and bruised with the
sense of sinne, and withx godly sorrow for sinne Therefore it is written.y Blessed are the poore in spirit: Faith looketh vp to heaven with a wee∣ping eye: Faith calleth vpon God, with prayers steeped in teares: Faith stretcheth soorth to the throne of grace hands dipped in the bitter and salt waters of repen∣tance: And therefore it is written, Blessed are they that mourne.
If faith did not repent, sigh, weepe, pray: re∣pentēce, weeping, sigh∣ing, prayer should be
sinnes; Fora whatsoeuer is not of faith, is sinne. So the teares of Esau were sinnes. So when Da∣vid prayeth against the wicked man;b Let his prayer become sinne, he teacheth vs, that prayers of wicked and vnbelee∣uing men are sinnes: for to such men,c no∣thing is pure: but euen their mind and consci∣ence is defiled: And what can come from such a puddle, but filth and stincking putrefaction?h Faith worketh by loue, and is rich in good workes. Therefore it is
written,l blessed is the man whose delight is the Law of the Lord,m Blessed are the vndefiled in the way,n Blessed is euery one that feareth the Lord, &c.
Yee see what persons are blessed: And what qualities are required in you, if you desire to be partakers of blessednes: The first must be faith: Foro without faith it is impossible to please God: From faith springs for∣row for sin, repentance, weeping, prayers, good workes,p which God hath prepared, that we should walke in them. All those
which are adorned and inriched with those good qualities, are bles∣sed: but the cause wher∣fore they are blessed, is the merite of Christ Ie∣sus, in whom they be∣leeue, by whom they pray, for whom they weepe, and by whose spirit they are lead in the way of the Lord, & doe good workes.
For to themq that mourne in Ierusalem, Zechariah saith, thatr there shall be a fountaine opened for sinne, and for vncleannesse: what? are not their eyes a foun∣taine?
To weepe for sinne, they may be. To blot out, and abolish the slaine of sinne, they can∣not be. The only side of Christ which was pier∣ced in his death, was made a fountain of bloud, to wash in it the sinnes of all them, which, to weepe for their sinnes make of their heads a fountaine of teares.
VIII. Therefore when ye read in the Homilies of the Doc∣tors of the Church, ei∣ther auncient, or mo∣derne, that teares are a satisfaction for sinne,
that they wash it away, and blot it out, and ma∣ny such hyperbolicall speeches, yee must vn∣derstand themf with a graine of salt, as the Iu∣risconsults speake of some sayings of their Doctors, and know that either they speake of sa∣tisfaction giuen to the Church, or attribute to the effect that which is proper to the cause, which is frequent a∣mongst orators, and in speeches gilt and beau∣tified with Rhetoricke.
Consider that in my text blessednesse is attri∣buted
to them which weepe, not to weeping; to the tree, not to the fruit; to the worker, not to the worke: And when yee seeke the causes of your blessednesse, looke not downeward to your selues, but vpward to the mercie of God, and with a sincere heart and true mouth follow the holy Apostle, and say,t Blessed be the God and Father of our Lord Iesus Christ, who hath blessed vs with al spirituall bles∣sings in heauenly places in Christ.u For of him, and through him, and to him
are all things: To whom be glory for euer. Amen.
If yee remember this distinctiō betweene the qualification of the per∣sons which are to be sa∣ued, & the causes wher∣fore they are saued, as al∣so the chāging of attri∣butions, when the effects are honoured with the glorious titles which belong to their causes, ye wil not easily be seduced with Papi∣stry, nor troubled with som speeches which the Doctors vttered hyper∣bolically, which the Pa∣pists wrest vnlearnedly,
which ye must vnder∣standx according to the proportion of faith sound¦ly.
I. ALl our comforts are called Life, and wherefore.
II. Item, wherefore that life which is our onely comfort, is called euer∣lasting.
III. What eternall life is.
IV. Tis imperfect in this world, and per∣fect
in the world to come.
V. He that hath not the beginnings of eternall life in this world, shal neuer come to the per∣fection thereof in the world to come.
I. BVT to leaue of dispu∣ting a∣gainst Pa∣pists, which is not fit for this day, wherin we are assembled to dispute a∣gainst our owne sinnes, and to let alone the hy∣perbolicall speeches of Doctors, let vs come to
Christs comforts wher∣in our blessednesse con∣sisteth.
Our Blessednesse in holy Scripture is called Life Euerlasting. Tis called Life, not because we shall act, liue, and moue by it, as we doe now during our abode in the earthly taberna∣cles of our mortall bo∣dies; but because it is a most glorious, happie, and blessed estate, our soueraigne good and felicitie, the full perfor∣formance of all our de∣sires, the longed-for wish of our vnsatiable hearts,
the center and last re∣sting place of all the a∣gitations of our stirring and vnquiet soules.
There is nothing that man loueth better then life. For how can he loue, what can he loue, if he liue not? Life is the spring of loue: life is the enioyer, life is the vser of all the things which we loue. As we cannot loue without life: So life is loathsome vnto vs without the fruition of those things which we loue. The Diuels and the damned liue in hell. But that life is called
Death, because all the euils which they would gladly shake off, fall thicke, and lye close to∣gether vpon them, and all the goods which they desire most earnest∣ly with groanes and sighs, flee away from them.
Tis a liuing death, & a dying life. Therefore Dauid asketh,a what man is he that desireth life? And loueth many dayes that he may see good? Take good from life: And men will chuse death to be freed of life.
In the state whereof we speake, we see good, because in it we see God,b with whom is the fountaine of life, and in whose light we see light.c Certainely God could neuer satisfie me, if hee promised not to giue him∣selfe vnto mee. For what∣so euer God promiseth vn∣to thee, 'tis of no value without himselfe: what is the whole earth? What is the whole Sea? What is heauen? What are all the starres? What is the Sun? what is the Moone? what the Hostes of Angels with∣out him? I know him to be
the creator of all those things. I thirst after him, I hunger after him. To him I say, with thee is the fountaine of life.d To be with God, to be in God: to liue with God, to liue by God, to haue God who is the soueraigne Good, is soueraigne blessednesse, is life it selfe.
II. This Life is cal∣led Euerlasting, because as it cometh of God and is nothing but the enioying of him, so it is like vnto hime with him there is no variable∣nesse, neither shadow of
turning. Tis so with their life. It may grow better, and shal be better in the resurrection: It know∣eth no interchangeable course of seasons. Tis al at once the spring time of most pleasant sights, the Summer all kind of pleasures, the haruest of al blessings, which feare no withering by the biting frost of a cold & mistie winter. God is eter∣nall by nature: This life is eternall through his grace: God is eternall without beginning, & without ending:f which is, and which was, and
which is to come. This life hath a beginning, but shall neuer haue an end. Tis rather euer∣lasting then eternall.
So is the death of the wicked, to whom the great Iudge shall say at the last day,g depart from me, ye cursed, into euer∣lasting fire, prepared for the Diuel, and his Angels. O happy would they thinke themselues, if death could cut the thread of their life! Woe, woe, be vnto them.h In those dayes men shall seeke death, and shall not find it: And shall de∣sire
to die, and death shall flee from them. This shall be the fulnesse of their misery, that they shall disire to die, and know that they shal neuer die. But in this shall be the fulnesse of our felici∣tie, that liuing in God, we shall know that we shall liue with him for euer and euer This life whereby we liue in in those houses of clay is mortall: But eternall life is vitall and liuely: Tis an end without end.
III. For eternall life, is a full and euerlasting
possession and fruition of al things which God hath promised vnto vs in Iesus Christ his Son: ye may reduce them all to this one,i Behold, the Taber nacle of God is with men, and he will dwell with them, and they shall be his people, & God him∣selfe shall be with them, and be their God. Or as S. Paul saith in fewer words,k God shall be all in all.
lWhat is that all in all? Whatsoeuer thou didst seeke here, whatsoeuer thou didst make great accompt of here, his owne selfe shal
it vnto thee.m That which is gold, cannot be siluer vnto thee: That which is wine, cannot be bread vnto thee: that which is light, cānot be drinke vn∣to thee. Thy God shall be all vnto thee. Thou sha't eate him that thou hunger not, thou shalt drinke him, that thou thirst not: thou shalt be inlightened by him, that thou be not blind, thousha't be holden vp by him, that thou faint not Posssidebit te totum integrum, totus integer; He entire and whole shal possesse thee in∣tire and whole: he shall be al in thee all: thou shalt be
all in him all. Totum habe∣bis: Totum & ille habebit; quia tu & ille vnuus eritis. Thou shalt haue him all: he shall haue thee all: because thou and hee shall be one.
IV. This eternall life, which is the possession of all good in God through Iesus Christ, and the onely comfort of them which weepe and mourne, though it be alwayes one and the same, and not of sundry sorts, yet it hath some degrees: we are now in this land of the dying, Viatores, Trauellers and
way-faring men, and in it wee haue the begin∣nings of eternall life. In heauen, which is the land of the liuing, wee shall be Comprehensores, Owners and peaceable possessors of the en∣tire and whole felici¦tie, which GOD hath prepared for his deare ones.
The Lord Iesus hath he not said in his prayer to his Father,n This is life eternall, that they might know thee the onely true God, and Iesus Christ whom thou hast sent? If eternall life be in the
knowledge of God, as Christ saith: And ifo we know in part, as the Apo∣stle saith, we haue alrea∣die eternall life, but in part only, till that which is perfect come, and that which is in part, may be done away, or rather swallowed vp in that profound Ocean of per∣fect blessednesse. Now wef haue the first fruits of the Spirit: Then we shall haue a most plentifull haruest. Now we haueg the earnest of the Spirit in our hearts, as a part, and therefore a most as∣sured pawne, of the to∣tall
summe which shall be giuen vs then. Now we say one to another,h O taste and see, that the Lord is good. Theni we shall not onely taste how sweet God is, but we shall be filled and satisfied with a wonderfull sweetnesse: then nothing shall be wan¦ting vnto vs: nothing shall hurt vs, because Christ by his presence shall fill all our desires.
V. Be not therefore deceiued: for if ye haue not the beginnings of eternall life in this bar∣ren wildernesse of your pilgrimage, ye shall ne∣uer
come to the com∣pleatness thereof in the pleasant and fruitfull land of your rest, wher∣of it is written,k His soule shall lodge in goodness, and his seed shall inherite the earth.
Obiect not the words which wee reade in the first Epistle of S. Iohn,l It doth not yet appeare what we shall be: for he spea¦keth of the full manife∣station and fruition of our blessednesse, of the beginnings whereof he writeth in that same Chapter,m We know that we haue passed from death
vnto life, because we loue the brethren. Euen as Christ affirmed, Verily, verily, I say vnto you: He that heareth my word, and beleeueth in him that sent me, hath euerlasting life, and shall not come into condemnation, but is pas∣sed from death vnto life. Consider and see, how by faith in Christ, by loue to our brethren for Christ, we haue already eternall life, and blesse God who hath giuen you faith and loue.
I. OVr first comfort and blessednesse in this world, is the forgiue∣nesse of our sinnes.
II. Which is declared by the example of David.
III. Who affirmeth that mans blessednesse is the forgiuenesse of his sinnes.
IV. The same is verified by the example of a wo∣man which was a Sinner.
V. To obtaine this first de∣gree of blessednes, we must be reconciled with our brethren.
VI. Laudable custome of the Primitiue Church to end their publicke prayers with a kisse.
VII. We must weepe and pray to God, one for ano∣ther & for our ownselues.
VIII. Exhortation.
I. Our first com∣fort, & ther∣fore the first degree of e∣ternall life, or of our blessednesse in this world, is forgiuenesse of sinne: Because our first misery is sinne. Ye haue heard that eternall life is in God; & ye heare I∣saiah
saying,a Your ini∣quities haue separated be∣tween you and your God: And your sinnes haue hid his face from you, that he will not heare. If then a man be separated from God, as he is by sinne, his life is gone, his bles∣sednesse is lost, misery is become his portion, and death his inheri∣tance: wherfore he can∣not be restored to his blessednesse, but by for∣giuenesse of sin, wherby he is reconciled with God, receiued againe into his fauour, inlight∣ned with the bright∣nes
of his countenance, quickned with his life, blessed with his grace, graced with all his bles∣sings. This is the first gate of heauen: This is the first entrance into the kingdome of glo∣ry.
Blessed should we be, if we could be without sinne. Seeing that can∣not be, becauseb in ma∣ny things wee offend all, blessed are wee, if our sinnes be forgiuen vs. This is known of them onely that know what sinne is, and whose eyes godly sorrow changeth
into fountains of teares making their hearts to sigh, their eyes to weep, their tongues to cry in∣cessantly for forgiuenes of sinne, which was ne∣uer refused to any that did aske it with a con∣trite and broken heart Can yee name me one among so many milli∣ons of sinners, who did weepe before God, and lost his teares? Who did offer his supplication to the Father of mercies with a sound and single spirit, and was reiected? Saith he not, thatc He will looke to him that is
poore, and of a contrite spirit? He hath said it; and who wil say that he must not, or will not doe it?
II. Which of you is ignorant of Davids sin? Was it not most hai∣nous in it selfe? Was it not exceeding sinfull, & horrible aboue mea∣sure in such a man, who was so many wayes be∣holden vnto his God?
Who can tell vs bet∣ter then himselfe, how hatefull it was? He con∣fesseth in the fiftie and one Psalme, that by it he had lost the fauour
of his Sauiour, and fal∣len from the heauen of all felicitie, into the hell of all misery: and there∣fore feeling the damna∣tion wherein he was in∣gulsed, and desiring to recouer the saluation which he had lost, he maketh with moaning and mourning this true confession to Nathan, whom the Lord had sent to rebuke him,d I haue sinned against the Lord. And knowing that a confession made to a mortall man, was not sufficient to repaire one offence committed
against the immortall God, he rūneth straight to the throne of grace, he couereth his bodie with sackcloth, hee sprinckleth dust and a∣shes vpon his head, hee taketh the apparell, the countenance, the words of a prisoner at the Bar, of a malefactor con∣demned to die; He cry∣eth with many teares to his Iudge,e Haue mercie vpon me, O God.
Scarcely is the word out of his mouth, when God, who knew the de∣sire of his heart, blessed him with this comfor∣table
answer, vttered by a man, but proceeding from the bowels of mercie, from mercies owne selfe; The Lord al∣so hath put away thy sin: Thou shalt not die. Then his heart was filled with ioy, then his bruised bones were healed, and moistned with the mar∣row of gladnesse: then his face shined, then his eyes were two glistering diamonds between his browes: Then he leapt, then hee triumphed, then he sang, When I sinned, I was miserable: Now my sinnes are for∣giuen
me, and I am blessed.
III. Thenf he descri∣bed the blessednesse of the man, vnto whom God im∣puteth righteousnes with∣out workes, saying,g Bles∣sed are they whose iniqui∣ties are forgiuen, & whose sinnes are couered: Blessed is the man to whom the Lord will not impute sinne.
hHe saith not blessed are they in whom no sinnes are found, but whose sinnes are coue∣red. Sinnes are they co∣uered? They are aboli¦shed. If God hath coue∣red
our sinnes, noluit ad∣uertere, he would not behold them: Si noluit aduertere, noluit animad∣uertere, If he would not be hold them, he would not take notice of them: Si noluit animaduertere, noluit punire: if he would not take notice of them, he would not punish them: Noluit agnoscere, maluit ignoscere, Hee would not know them, he choosed rather to forgiue them.
Oh consider, I pray you, this example, and this saying of David. He had great store of ri∣ches,
he was mightie in force, he ouerpeered all men in wisedome, God had put on his head a crowne of fine gold: he was peaceable at home, victorious and trium¦phant abroad; he had wise Captaines, valiant Souldiers, faith full Ser∣jeants, obedient Sub∣jects: His children were like Oliue plants round about his Table; no worldly Commodities were wanting to his de∣sires, and loe they are dung vnto him; Loe he assigneth not blessed¦nes vnto them, but vnto
the forgiuenesse of sins. Therefore let vs cry af∣ter him with sweet Ber∣nard,i O the onely, O the true blessed man, to whom the Lord imputeth not sinne: For who is without sinne? None, no not one. ALL haue sinned, and come short of the glory of God. Neuerthelesse who shall lay any thing to the charge of Gods elect: Tis sufficient to me, in stead of all righteousnesse, to haue God alone propitious vnto me, because to him alone I haue sinned. Whats;oeuer he hath decreed not to im∣pute vnto men, is as if it
had neuer beene: Not to sinne, is the righteousness of God: The righteousness of man, is Gods indulgence Gods mercifull fauour, whereby hee forgiueth sinne, is my blessedness. IV. This was the iudge∣ment of a man who had beene an adulterer and a murtherer: Such also was the iudgement of a woman, whom the Scripture calleth,k A Sinner. She came to the Pharisees house, where Christ was. The Phari∣sees of all men were most affectionate to the Law,l The Law is a pedagogue
to Christ,m who is the end of the Law for righteous∣nesse to euery one that be∣leeueth. See the wise∣dome of the woman: when shee is in the Pha∣risees house, shee goeth not to him, who taught, who beleeued that man is saued by the righte∣ousness of the Law; She said in her heart with David,n I acknowledg my transgression, my sinne is euer before mee: I haue transgressed the Law, I find no good workes in my life, which hath bin so lewd, that I dare not trust in it. Therefore, O
Pharisee, I am come to thy house, but not to thee: Thou speakest of perfection of righteous∣nesse, thou preachest of rewards, thou bragst of merites: I cry to my God;o If thou Lord shouldest marke iniquitie, O Lord, who shall stand. But there is forgiuenesse with thee, that thou mayest he feared. My misery is my sinne, my blessed∣ness is his mercy: I haue need of forgiuenesse, I come to craue mercy, I haue hoised the sailes of my faith towards the only haven which God
hath ordained for sin∣ners, I flie to the port of Salvation, where the stormie windes of the law tearing asunder the mountaines, and brea∣king in pieces the rocks before the Lord, blow not; where the still and small voice of the Gos∣pel refresheth the con∣science, which thirsteth after thee, O my God, like a drie land: I am come, ô Pharisee, to him whop is come into the world, to saue sinners, of whom I am chiefe: He is in thy house: He is not of thy house.
So she thought, so h•••• hart spake. Out of hand she runneth to her Sa∣uiour: And, to apply to her with the alteratiō of two words, that which S. Chrysostome hath writ¦ten of the woman of Canaan; See the wise∣dome of the woman: Shee intreats not Iames, shee prayeth not to Iohn, shee goeth not to Peter, shee loo∣keth not to the company of the Apostles, shee sought not a Mediatour: In stead of them all she tooke repen∣tance with her for compa∣nion, which was to her in stead of an aduocate, and
so she goeth straight to the Soueraigne Spring: for this, saith she, is he come downe from heauen: for this hath hee taken our flesh, for this was he made man, that I may be bold to goe vnto him. In the hea∣uens aboue the Cherubims tremble before him, the Seraphims feare him, and here below a Whoore goeth vnto him. She speaketh not, she cryeth not with her mouth, as the Wo∣man of Canaan did,q Haue mercy on mee, O Lord, thou sonne of Da∣vid. Her humility spake for her. She stood at his
feet behind him: Her god∣ly sorrow for sinne cry∣ed aloud vnto him, She washt his feet with teares, and wiped them with the haires of her head: Her loue was a most ardent prayer. She kissed them, she anointed them with oyntment: each of those actions was a sensible prayer, O Lord, O sweet Iesus, haue mercy on mee. Thou art come into the world to haue mercy on sinners, O sonne of God haue mercy on me: Thou hast taken our flesh, thou art become that which I am, to haue
mercy on sinners: O sonne of Dauid haue mer∣cy vpon mee. Thou art still that which thou wast, thou art become that which thou wast not; Now thou art both in one person, O Imma∣nuel, O God and man haue mercy on me.
Woman what ayles thee? What cause hast thou to weepe? Iudge by Christs answer to her weeping prayers, what was the cause of her praying teares?r Thy sinnes, saith he, are for∣giuen. For her sinne she wept, because her sinne
was her misery: Her sin was forgiuen her, be∣cause forgiuenesse of sinne was her felicitie. Simon the Pharisee made vnto him a feast of fl••sh, & filled vnto him cups of wine: The Lord had no stomacke for Simons meate; no thirst for his drinke: This woman, like vntos Rebecca, who could make sauourie meat to Isaac, such as he loved, knowing thatt his meat and drinke was to comfort and to saue re¦penting sinners, filleth vnto him a bowle of teares mingled with
faith, and he pledgeth her inu the cup of salva∣tion, saying vnto her, Thy faith hath saued thee: Goe in peace.
Deare brethren, if this day wee weepe as this sinner did, our fasting will bee feasting to Christ, our teares will be his drinke: If we cry to God as David did,x O Lord, rebuke me not in thine anger: Returne, O Lord, deliver my soule: oh saue me for thy mercies sake. The Lord will come and speake to our soules, and wee shall re∣turne home, saying with
David, Depart from mee all ye workers of iniquity: for the Lord hath heard the voyce of my wee∣ping.
V. I say, if ye pray so, the Lord will heare you: If ye weepe so, the Lord will comfort you: If yee trust not in the prayers one of another: If ye rely not vpon the prayers of the Church; but if euery one pray for himselfe. Heed what I say, I doe not forbid you to pray, and to weepe one for another; for I haue taught you, that the Saints did
weepe and pray when their brethren sinned: did not God say to Iobs friends,y Goe to my ser∣vant Iob, and offer vp for your selues a burnt offe∣ring, and my servant Iob shall pray for you: for him will I accept? He com∣manded them to goe to Iob whom they had of∣fended, and to require his prayers: He com∣manded them also to of∣fer vp for themselues a burnt offering; to teach vs three most profitable lessons.
The first, that our prayers are not accep∣ted
of God, till we be re∣conciled to our bre∣thren: This is Christs lesson, saying,z If thou bring thy gift to the altar, & there remembrest that thy brother hath ought a∣gainst thee: Leaue there thy gift before the altar, and goe thy way: first be reconciled to thy brother, and then come and offer thy gift.
The second, that we must forgiue them which trespasse against vs; This Lesson also hath Christ our good Doctor taught vs, not onely by the Parable
of the wicked seruant, who was punished, be∣cause he shewed no mercy to his fellow; but also in proper words, when he giueth vs this warning; Take heed to your selues: If thy brother trespasse against thee, re∣buke him, and if he repent, forgiue him: And if he trespasse against thee sea∣uen times in a day, and se∣uen times in a day turne againe to thee, saying, I repent; Thou shalt forgiue him. Protest wee not that we doe this, when according to our Ma∣sters direction, wee cry
to God in our daily prayers; Forgiue vs our trespasses, as we forgiue them that trespasse against vs? If we forgiue them from our heart, we will pray to God for them, as God said that Iob would pray for his friends: Therefore St Iames sayth both to them who giue offence, and to them which suf∣fer it,a Confesse your faults one to another: And pray one for another, that yee may be healed: for the ef∣fectuall feruent prayer of arighteous man avayleth much.
VI. In all the congre∣gations of the Primitiue Church, the brethren had a most vsefull and laudable custome, to seale and close vp their prayers, with mutuall imbracings and kisses, which they called, Ora∣tionis signaculum, the seale of Prayer: And so they went to the Table of the Lord. They kept this Custome princi∣pally in their fasting dayes, as a publike te∣stimony, that they did forgiue one another, & were assured that God would heare their pray∣ers,
which they had of∣fered vp vnto him with single and meeke heart purified of all inward grudge and rankor, and indued with brotherly charitie according to his holy and righteous commandement: If any man withdrew this kisse from his brother, he was rebuked and hissed of the whole congrega∣tion, which being an as∣sembly of holy & true louers, could not abide a brother, who bewraied the ill-will and hatred of his heart, when he re∣fused the kisse of his mouth.
This custome was grounded vpon the cu∣stome of the Iewes, who at their meetings did kisse one another, and vpon the expresse com∣mandement of the A∣postles. For S. Paul ex∣horteth the Romans, the Corinthians, the Thessalo∣nians, to greete one ano∣ther with an••h•••• kisse: And S. Peter exhorteth the brethren, to greet one another with a kisse of charitie. Not with the kisse of religious homage, which is due to God a∣lone and him whom he hath sent, our Lord Iesus
Christ, as it is written, Kisse the Sonne not with the kisse of superstitious homage to idoles, as the Israelites kissed Baal, and the calues: Not with the kisse of naturall af∣fection onely, such as is vsual among those who are of kinred, and nigh friends, as when Isaac kissed his Sonne Iacob, and Iacob kissed his kinswoman Rachel. Not with the kisse of humani∣tie and ciuilitie, such as were frequent among the Iewes, when they did meet one another, or when they invited a
friend to their houses, whereof Christ spake, when he said to Simon the Pharisee who had invited him, Thou gauest me no kisse: Not with the kisse of triall, such as was much vsed among the Romans who kissed their wiues and kins∣women to try if they had drunke wine, and if they did sent of it, killed them; for amongst thē it was a crime in a wo∣man to drinke wine: Farre lesse with the kisse of treacherie and treason shadowed with the cloake of friendship &
loue, as when Ioab kis∣sing Amasa killed him, and Iudas betrayed our Lord Iesus Christ with a kisse. Faithfull are the wounds of a friend: but the kisses of an enemie are deceitfull. In no case with the vncleane and vnchast kisse of wan tonnesse, whereof it is written that the Harlot met a yong man, caught him, and kissed him: but with an holy kisse, where∣in there is no vnclean∣nesse; and with a kisse of charitie, wherein their is no dissembling, but a cleare demonstration
of a peaceable and lo∣ving heart.
Where such holy kisses were vsuall, were there, thinke ye, any iarres, any alterations, any cousenage, any conten∣tions at law? Or if any, were they not presently smothered and extin∣guished in the very eyes of the congregation? I know the precept of the Apostle is not vni∣uersall, and that we are not tyed by it to the cu∣stome of kissing: But this ye must all know, that he thing signified thereby, to wit, cōcord,
peace, charitie, is a law both vniuersal and per∣petuall. And therefore as our fasting giueth wings to our prayers, that they may mount vp to the throne of grace swiftly, so let vs this day by an vnfained reconciliation, if there be any iarres amongst vs, and with christian charity, grace & imbel∣lish them, that cōming there, they may be wel∣come and accepted.
VII. The third is, that euery one weepe, and pray for himselfe as Iobs friends were cō∣manded
to offer vp for themselues a burnt offe∣ring. This lesson is im∣plyed in my text. For to whom doth Christ promise that they shall be comforted? To them which mourne. Salomon bids vs?b giue strong drinke vnto him that is ready to perish, and wine vnto those that be of hea∣uie hearts: Let him drink and forget his pouertie, and remember his misery no more. This Christ doth: He maketh glad with the wine of his comforts the hearts which are heauie for
sinne: for who that is not witlesse will giue wine to him who is al∣ready too merrie? Let not any man be decei∣ued. Though this whole Church, though all the Churches of God, Though all the Saints, all the Angels of heauen should pray for one of you, if that one weep not, if he pray not for himself, God wil not heare them to forgiue him his sins?c Eliah may fast and pray for raine, when wicked Achab feastes, & God wil heare him. Moses prayed of∣ten
for the people, and God remoued frō them temporall plagues; But he did neuer forgiue sinne to any man, who praied not for himselfe.
Yea Moses prayed for his sister Miriā, who for her sin was strucke with leprosie,d He cryed vn∣to the Lord saying, Heale her now, O God, I beseech thee, and he was heard. Did not Samuel mourne for Saul vnprofitably? For God sayd vnto him.e How long wilt thou mourne for Saul, seeing I haue reiected him? Did not Ieremiah pray and
mourne incessantly for the people of Iuda, and was not heard?f Pray not thou for this people, sayth God vnto him, neither lift vp a crie or prayer for them. Forg though Moses and Samuel stood before me, yet my mind could not be toward this people: Cast them out of my sight, and ••et them goe forth. Doubt∣lesse Ezechiel prayed for Ierusalem, when the Lord said vnto himh Though Noah, Daniel & Iob were in it, as I liue, they shall deliuer neither Sonne nor Daughter Thinkest thou tha••
God will heare another weeping for thy sins, so long as he heareth thee blaspheming his holy Name, and seeth thee wallowing with delight and content in the mire of filthy pleasure?
But if thou weepest and prayest for thy selfe hee will heare thee, al∣though all other mens and Angels mouthes were dumble. Though all hearts were merry, though al cheekes were dry, and no vapours a∣scended from the eyes, no tongue darted pray∣ers vp to heauen, but
thine. Fori God delightes to giue grace, not so much to others which pray for vs, as to our selues: Take for example Dauid, Ma∣nasseh, the forlorne Son, the woman of whom I haue spoken, the Theefe on the Crosse, and Peter who wept and prayed for themselues, when no body that we reade of prayed for them yea, saithk Chrysostome, wilt thou learne, that when we pray for our selues we come better speed with God, then when others pray for vs. The woman of Canaan cryed.l and the
Disciples came and be∣sought him, saying, Send her away, for shee crieth after vs: But he answered to them, and said, I am not sent, but vnto the lost sheepe of the house of Israel: But when she com∣meth her selfe, and holds on her crying, and saith, Truth Lord, yet the Dogs eate of the crummes which fall from their ma∣sters table, then he gaue her a benefit; and said, Be it vnto thee euen as thou wilt. Yee see how he reiects her, when others pray for her, and grants her requests when shee
prayeth her selfe.
VII. Beloued audi¦tors, retaine and keepe in your sanctified me∣mories these three les∣sons, and now, euen now put them in pra∣ctise: I beseech you, I pray you for Christs sake,m put on, as the elect of God, holy, and beloued, the bowels of mercies kind¦nes, humblenes of mind, meeknes, long suffering, forbearing one another, & forgiuing one another, if any man haue a quarrell against any: Euen as Christ forgaue you, so also doe yee.n Pray alwayes with all
prayer, and supplication in the spirit, and watch thereunto with all perse∣uerance, and supplication for all Saints. Namely take heede that euery one of you pray and weepe, this day & euery day for your ownselues.
Which if ye doe with with an vnfained repen∣tance, doubt not of the forgiuenesse of your sins: for God hath saith, thato though y••ur, sins be as Scarlet, they shall be as white as snow: though they be red like crimson, they shall be as wool. And I am sent to you of God
this day, as Paul was to the Iewes of Antioche,p To preach vnto you through Christ the for∣giuenesse of sinnes: And that by him all that be∣leeue, are iustified from all things, from which ye could not be iustified by the Law of Moses.
I THe second comfort and blessednesse promised to them which weepe, is deli∣uerance from the pu∣nishment
of sinne.
II. If they suffer for righ∣teousnesse sake, the cause of their suffe∣rings is a comfort vn¦to them.
III. God deliuereth them in a conuenient time.
IV. Till that time come, he strengtheneth vs with his holy Spirit.
IV. Apostates which fall away are no true mem∣bers of Christs Church.
I B••essed are we, if God hath bles∣sed vs with this first and most neces∣sarie
blessing forgiue∣nesse of sinnes: for to whom hee forgiueth sinnes, he giueth all o∣ther necessary com∣forts. And therefore our second comfort is, that putting away from be∣fore his eyes the iniqui¦tie of our sinnes, he will also take away from our backes the punishment of them: For when the cause is gone, the effect must cease.
If ye desire a proofe of this truth, hearken to David, saying in the 32. Psalme,q I acknowledged my sinne vnto thee, and
mine iniquity haue I not hid: I said I will confesse my transgressions vnto the Lord: And thou hast taken away the punish∣ment of my sinne. Did not the Lord say to Heze∣kiah who had wept and prayed vnto him,r I haue heard thy prayer, I haue seene thy teares: Be∣hold I will heale thee? This healing of the bo∣dy was an effect of the healing of the soule, as the good King confes∣sed in his song of thankesgiuing, when he said to his God,s Thou hast in loue to my soule de∣liuered
it from the pit of corruption: for thou hast cast all my sinnes behind thy backe.
So yee reade in the Gospell of Matthew, that Christ when hee was to cure one sicke of the Palsie, said first vnto him,t Sonne, be of good cheare thy sinnes be for∣giuen thee: And conse∣quētly, Arise, take vp thy bed, and goe vnto thine owne house.
This is the order of Gods blessings: the first is the forgiuenesse of sinne: The second is the remouing of the
punishment of sinne. But we put the Plough before the Oxen, we weepe and cry desiring to be deliuered of the punishment of sinne, & are not heard, because we haue not sought with teares the forgiue∣nesse of sinne.
II. If we be persecu∣ted for Righteousnes sake as many of our deare breathren are now, wee haue subiect of comfort in the middest of our sufferings, because we know that the cause of our sufferings is not on∣ly good and honest,
but also most honora∣ble. So saith Christ, bid∣ding vsu reioyce and be exceeding glad, when we are persecuted for righte∣ousnes sake, and reuiled for his sake. So thought his Apostles, whenx they departed from the presence of the Councell, reioycing that they were counted worthy to suffer shame for his Name. Such brands are rather glori∣ous then disgracefull: wherefore then should we not reioyce in them?
III. If we had no o∣ther share lotted vnto vs, but afflictions, how
could we subsist, and what should become of our hope? Therefore Iesus Christ said to his Disciples;y Verily, veri∣ly, I say vnto you, that yee shall weepe and lament, but the world shal reioyce: yee shall be sorrow full: but your sorrow shall be turned into ioy. Consider how turned into ioy.
First the Apostle saith,z God is faithfull, who wil not suffer you to be temp∣ted aboue that you are a∣ble: but will with the temptation also make a way to escape, that yee may be able to beare it. And
how often hath God made such a way to his afflicted Church? How often hath beene ful∣filled that which Da∣uid saith,a This poore man cryed, and the Lord heard him, and saued him out of all his troubles? How many examples might I produce of Gods most wonderful deliuer āces, whereby the sorrow of his children was turned into ioy, and the day of their mourning and fasting, into a good day of feasting, and of glad∣nesse; as inb the time of Queen Esther?
Leaving other exam∣ples, whereof I haue spoken else where, let vs consider one which cannot be yet worne out of our memories. I speake of the Churches of France. The wind with most horrible noice blowed vpon vs whole stormes of bul∣lets and firie raine: The sea wrought, and of a plaine became high mountaines which we could not ouerswim: Her flouds swelled, her billowes roared, her proud and outragious waues gauesuch blowes
against the small skiffe wherin Iesus was asleep, and redoubled them with such swiftnesse & violence, that neither could the shipper di∣rect, nor the steeresman stand at the rudder, nor the mariners resist. Thē our eares and our eyes hauing nothing before them, but monstrous cries of roaring voyces, but vgly darknesse, but terrible images of deso∣lation and death; Then seeing our little boat ready to be driuen vp∣on the Rocke of de∣struction; Then no∣thing
being left vs but feare, but dismaidnes, but despaire of safetie, but expectation of a loath some end, we ran to the Lord who was a sleepe; and awoke him, crying as the A∣posties did, when vpon the tempestuous Sea they were a type of the Church.c Lord saue vs, we perish. Thend the kee∣per of Israel, who neither slumbers nor sleeps, a∣rose: Then he spake to the windes, and they spake no more: he re∣buked the waues of the Sea, and they le∣uelled
their moun∣taines, they sleeked the furrowes of their angry browes, they changed their wrinkles into smoothnes, their croo∣kednesse into euennesse their roughnesse into a faire plaine? He made the storme a calme, and when we could not be in a harder plight, as being without hope to escape, he directed our course to a more safe & pleasant hauen, then that which is nigh vn∣to the Citie of Lasea, calledc the Faire hauens. So we arriued to the
harbour of grace, to the port of peace, to the vnlooked for, but much desired hauen of tranquillitie and qui∣etnesse. This was the fruite, this was the effect of our humiliation, of our fasting, of our mourning and prayers in France.
Vndoubtedly the same cause shall bring foorth the same effect in the Palatinate, and other parts of Germanie. They haue a longer winterthen we had. Tis now their sowing time, and now they sow in
teares: Their haruest shall come, then shall be accōplished that which is written,f They that sow in teares, shall reape in ioy.g God heareth the voyce of the young Ra∣uens which cry, and will he not heare the voyceh of his owne e∣lect, which cry day and night vnto him? I tell you, saith Christ, that hee will auenge them speedily.i O that the Saluation of Israel were come out of Sion: when the. Lord bringeth backe the captiuitie of his peo∣ple, Iacob shall reioyce,
and Israel shall be glad.
IV. Secondly, God hath a time ordained for his deliverances, which the scripture cal∣lethk an acceptable time. Till that time come, the Lord sweetneth the bit∣ter gall of bodily tribu∣lations, with the honey of his spirituall com∣forts: As Christ said to his Disciples,l Now yee haue sorrow, but your ioy no man taketh from you. For euen then the com∣forter,m the Spirit of a∣doption beareth witnesse with our spirit, that wee are the children of God:
And that comfort is so great, that when wee weepe, wee weepe for ioy, and say with the Apostle,n As the suffe∣rings of Christ abound in vn, so our consolation also aboundeth by Christ.
Tis a wonder to be∣hold the true Christian in the time of his trou∣ble and distresse: Men seeke to bring him downe to the ground, but hope lifts him vp a∣boue the skie: As when David said,o My foot slip∣peth, the experience of Gods wonderfull assis¦tance made him to say
forth with, Thy mercy, O Lord, held me vp: In the multitude of my thoughts within me, thy comforts delight my soule. When men haue done what they can to overcome him with bitter iests, with sharpe stripes, and cruell tortures, he over∣cometh them with pa∣tience; And in him is verified that which the Apostle said,p Wee are troubled on euery side, yet not distressed: we are per∣plexed, but not in de∣spaire; persecuted, but not forsaken; cast downe, but not destroyed.
Asq the Balme, which of all liquors hath the sweetest and most plea∣sant smell, distills not from the Balsame tree till it be pricked: So the most precious graces of the Spirit of GOD, wherwith the foules of truely religious Christi∣ans are beautified, their faith, their zeale, their patience, their constan∣cie, their contempt of the world, their earnest desire of heauēly things flow neuer so aboun∣dantly, as when the sword of perse cution makes in them a deepe
incision. Therefore the Lord hath troden the Virgin, the daughter of Iudah as in a Wine∣presse, and he hath pres∣sed and wrung out of her the most excellent liquor of her faith, hope and charitie, which be∣fore was hid in the grapes, and vnder the faire skin of a peaccable profession.
V. On the other part, tis a monstrous specta∣cle to behold then the ficklenesse and incon∣stancie of counterfeit professors, who fearing the weight of GODS
Wine-presse, conueigh themselues away from vnder it, and doe euen as if one who desires to be esteemed an honest man, when he seeth robbers and way-layers comming to the com∣pany where he is, did troupe and ioine hands with them, to take his friends purse, or life from him, to saue his owne;r It had beene bet∣ter for them not to haue knowne the way of righte∣onsnesse, then after they haue knowne it, to turne from the holy commande∣ment delivered vnto
them. I will not com∣pare the true Christian to a tree in the king∣dome of Congo, called by the Portugalians,f The sorrowfull tree, be∣cause it neither buds, nor blossomes, nor brings forth fruit, but in the night, and in the day is without fruit, flowers, or leaues, as if it were dead: for the Christian is like vnto the Palme-tree, which is greene both day and night; though his god∣linesse shineth more brightly, like a Dia∣mond, in the night of
his aduersitie, then in the day of his prosperi∣tie. But well may I compare those painted Christians to the herbe called Heliotropium or Turnesol, be cause it tur∣neth with the Sunne both arising and going downe; For so long as prosperous dayes shine vpon them, they follow Christ, who ist the Sun of righteousnesse: But if to put his children to a triall of their faith, he hide himselfe for a little while in a darke night of persecution, forth∣with they turne their
backes vnto him, and forsake him.
Great and wailefull is their losse: Neverthe∣lesse, the Church find∣eth in it a great gaine, & in weeping for them matter of ioy for her selfe. For what are they but super fluous and vn∣profitableu haire of the mystical body of Christ, which he burnes with fire or scattereth in the wind, when he taketh a rasour to trimme the head and the beard of his Church? butx brasse, tinne, yron, lead, drosses which are euaporated
& vanish away in stinc∣king & pestilent smoak, wheny the refiner and purifier of the sonnes of Levi, taketh his gold and his siluer to melt and purge them in the furnace of triall? but the scum which the Caul∣dron of the Church ca∣steth out, when it seeths and bubbles at the fire of persecution? buta chaffe which the winde driueth away, when the Lord takethb his fann•• in his hand, & a broome to sweepe and purge throughly his floare? butc the fruitlesse bran∣ches
of the true vine, which the heavenly Vine-dresser takes a∣way, and casts into the fire of his indignation? butd ill humours which lay heavie vpon the sto∣macke of the Church? but noisome and rotten deiections which shee avoyds into the iakes of the world, when the Physician of the soule hath giuen her to drink a bitter potion in the cup of tribulation? When such filthy excre∣ments are euacuated she is not so grosse, so swol∣len and puffed vp as she
was, but shee is more healthful. Finally, what are they but like vnto woodden legs, or to a Creple-mans staffe, which, when he is cu∣red of his disease, he ca¦steth away, and not on∣ly looseth nothing of his owne, but also re∣ceiueth a benefit, and thankes God, that they are not more behooue∣full vnto him?
1 OVr first comfort in heaven, is, that wee shall be without sinne;
2 The second, that we shall be free from all miserie;
3 The third, that our faith and hope shall bee chan∣ged into the reall possession of the thing beleeved and hoped for.
4 What shall bee then the blessednes of our soules,
5 And of our bodies.
6 Eternall life more fully described by seven circum∣stances.
7 Then the wicked shall see the glory of Gods children; who also shall see the torments
of the wicked, and praise God incessantly.
8 Exhortation & praier.
I. AS at the mar∣riagee in Ca∣na of Galilee, all the wine was good; but that which was gi∣ven last, was the best: so all those comforts whereof I have spoken, are most excellent; but the last, which God gi∣veth to his children at the last day of their lives, and which he shall fill to them in the un∣measurable bowles of his infinit mercies at the last day of the world,
surpasseth them all.
Our comfort and our blessednes is now, that our sinnes are forgiven us: our comfort, our blessednes shall be then, that we shall be without sinne.f Blessed are the dead which die in the Lord: they rest from their labours. Their first, their last, their most continu∣all and toilsome labour, is their sinne: from it they rest. And therfore the holy Apostleg desi∣red to die, that his bles∣sednes, which consisted onely in forgivenesse of sinne, by death might
bee changed into the blessednesse of abolish∣ment of sinne: for then there shall bee no sinne, because there shall bee no inticement, no al∣lurement to sin.h There shall in no wise enter into the holy City, any thing that defileth. Nothing is able to defile us, but sinne: and therefore to it wee shall say in that day, Get thee hence, stād without.i For with∣out are dogs, and sorce∣rers, and whoremongers, and murderers, and ido∣laters, and whosoever lo∣veth and maketh a lie.
What is sinne, but a lie? What is a sinner, but a lover, but a maker of lies? But within are they of whom it is writ∣ten,k Thy people shall be all righteous: they shall inherit the land for e∣ver; the branch of my planting, the work of my hands, that I may be glo∣rified. O Lord,l open to me the gates of righteous∣nes: I will go into them, and I wil praise the Lord. This is the gate of the Lord, into which the righteous shall enter. I wil praise thee: for thou hast heard me, and art become
my salvation.
II. Our comfort and our blessednes is now, that whenm the Whore of Babylon drinketh unto us, in the cup of her abo∣minations and fornicati∣ons, not the health, but the death of our soules, God strengtheneth us withn the spirit of might, which maketh us to say to him,o Loe, they that are farre from thee, shall perish. Thou hast destroied all them that goe awho∣ring from thee: but it is good for mee to draw neer to God. I have put my trust in the Lord God, that I
may declare al thy works.
Our comfort and our blessednes is now, that when our enemies make us to drink great bowles of salt teares in stead of wine, we drink stoutly, and are not drunk, and stagger not any way from our profession: when they bait us, they cannot abate us: when they presse us, they can∣not oppresse us: when they cut the thread of our mortall life, vvee rejoice with joy un∣speakable, and full of glory, because we know that God will knit and
fasten our soules to the thread of immortalitie, which his owne hands have spun.
Our comfort, our blessednes will be then, thatp God shal wipe away all teares from our eyes: and there shal be no more death, neither sorrow, nor crying, neither shal there be any more pain.q O bles∣sed tears, which the mer∣cifull hands of the Crea∣tor wipe away! Thenr death and hell shall bee cast into the lake of fire. Then we shall with tri∣umphing voices desie death, and say,s O death,
where is thy sting? O grave, where is thy vic∣tory?
III. Our comfort & our blessednesse now, is our faith. 'Tis our bles∣sednesse, that Christ dwels in us: andt hee dwelleth in our hearts by faith. Now, by faith; u Now,n as long as wee are in the way; now, as long as wee are in our pilgri∣mage; now,x whiles wee are at home in the body, wee are absent from the Lord: for wee walke by faith, not by sight. Now we are in the world, be∣sieged on all sides with
Armies of enemies: andy this is the victory that overcometh the world, e∣ven our faith.
Then we shall dwella in the mountaine of spi∣ces, in the Countrey of Eden, in the Paradise of felicity, of glory, and of joy.b Vbi est lux sine defectu, gaudium sine ge∣mitu, desiderium sine poe∣nâ, amor sine tristitiâ, sa∣tietas sine fastidio, sospi∣tas sine vitio, vita sine morte, salus sine languo∣re: Where there is light without any defect, glad∣nesse without mourning, desire without pain, love
without sorrow, fulnesse without loathsomenesse, safenesse without imper∣fection, life without death, salvation without any languishing feeble∣nesse: where wee shall enjoy all felicity withc the innumerable compa∣nie of the Angels, with the generall Assembly & Church of the first-borne, with the spirits of iust men made perfect. For then we shal be citizens of heaven, fellows to all the Saints, like unto the blessed Angels, heires of God, joint heirs with Christ.
Now our comfort & our blessednesse is our hope. Hope is necessary unto a wayfaring man: hope comforteth him in the way. A man who is on his journey, endu∣reth all kinde of travell, so long as he hopeth to come to his journeyes end:d Take from him that hope, by and by ye shall see him discoura∣ged, his strength weak∣ned, his journey broken off. Wee are all travel∣lers, all on our journey to heaven. The staffe which upholdeth us, the spurre which setteth us
forward in the way, is our hope:e for we are sa∣ved by hope. But hope that is seen, is no hope: for, what a man seeth, why doth he yet hope for? But if wee hope for that wee see not, then do we with patience wait for it.f In this patiēce the Martyrs were crow∣ned: they desired the things wch they suffred: in this hope they said,g Who shall separate us from the love of Christ? Shall tri∣bulation, or distresse, or persecution, or famine, or nakednesse, or perill, or
sword? O the strength! O the power of hope!
iBeloved, now we are the Sonnes of God, now wee are predestinated, called, iustified, adop∣ted: and it doth not yet appeare, what we shall be: therefore we hope: for we know, that when hee shall appeare, we shall bee like him: for we shall see him as he is, i. e. we shall enioy him,k 1. in all his creatures: 2. in our selves: 3. in his owne selfe: for then we shall know the blessed Trini∣ty in its own selfe: then, with the pure eye of our
heart, wee shall behold that incomprehensible, that unspeakeable glo∣ry, notl through a glasse in a riddle, as now in his workes, in his Word, in his Sacraments; but face to face. Then we shall no more walk by faith, but by sight. Andm hope shal bee no more, because wee shall enioy the thing ho∣ped for. Nowm our life is hid with Christ in God: when Christ, who is our life, shall appeare, then shall ye appeare with him also in glory. O how glo∣rious is that glory! who shall give mee words to
utter it aptly? Eye hath not seen, nor eare heard, neither hath entred into the heart of man, what brightnesse, what sweet∣nesse, what pleasantnes, what glory God hath prepared for them that l••ve him: This is thatn peace of God which pas∣seth all understanding:o wherefore that which no man is able to un∣derstand, let no man go about to utter.
IV. Yet, if yee will suffer me to fumble, and to speake of such things as I can; since I cannot speake of them as I
would, 'Ile make to you a short description, and draw rudely, as it were with a coale or blacke inke, the first lineaments of the bright-shining light of that glory.
Man, as ye know, is framed of two parts: of a soule, and of a body. The wise men of the world say, that in the soule there are three fa∣culties or natures, wch they call reasonable, sen∣suall, and cholericke. By the first wee reason and discourse: by the se∣cond, we couet meates, drinkes, all sorts of de∣lights:
by the third, we are angry. In the first, so long as we are in this world, there is know∣ledge and ignorance; forq we know in part: In the second, there is de∣sire and disdaine: In the third, there is ioy and an∣ger. But in that day,r im∣plebit Deus rationale no∣strum luce sapientiae: im∣plebit concupiscibile no∣strū fōte iustitiae, &c. God will fill our reasonable part with the light of wisedome: our sensuall part with a fountaine of righteousnesse: our chole∣ricke part with perfect
tranquillitie. Then wee shall know God with all our minde, as wee are knowne of him: then, beeing filled with his righteousnesse, we shall ever love him with all our hearts, and still de∣sire him; ever bee satis∣fied with his likenesse, and still hunger after him; ever rejoyce in his goodnesse, and never be weary of rejoycing in him. Nihil quippe aut deest semper videntibus, aut superest semper volen∣tibus: For there nothing is wanting to them who see God alwayes; nothing
is overmuch to them who desire alwayes. This is the blessed comfort wherewith Lazarus is comforted in Abrahams bosome; as Abraham said,t Now he is comfor∣ted.
V. Mans body is made of the foure Ele∣ments; of earth, water, ayre, and fire.u Habe∣bit Terra nostra immor∣talitatem, Aqua impassi∣bilitatem, Aer agilita∣tem, Ignis perfectissimam pulchritudinē: Our earth shall receive immortali∣tie, and shall not returne unto earth againe. Our
water shall be glorified with impassibilitie, and shall not be subiect to a∣ny passion or sufferings, which may hurt and grieve us. Our aire shall have such agilitie and promptnesse, that it shall quickly carry the body wheresoever the soule will have it to go. Our fire shall be beauti∣fied with the most won∣derfull light of all faire∣nesse.
If thex skin of Moses face, after he had beene fortie dayes with God in Moūt Sinai, shone so brightly, that the peo∣ple
was afraid to come nigh him: how bright∣ly, I pray you, shal shine the bodies of the Saints, when they shal be trans∣ported by the holy An∣gels unto Mount Sion, and enlightened with the glorious light of the face of God shining up∣on them night and day, world without end!
The Lord Iesus him∣self saith, thaty the righ∣teous shall shine foorth as the Sunne, in the king∣dome of their father. And the holy Apostle saith, thatz wee looke for the Saviour, the Lord Ie∣sus
Christ, who shall change our vile body, that it may bee fashioned like unto his glorious body. In his transfiguration, wch was but a praeludium of his glorification,a his face did shine as the Sun, & his rayment was white as the light.
If such was the glory not onely of his body, but of his raiment also, when hee was upon earth; how wonderfull and glorious is his body now in heaven! And if our bodies are to be like unto his in glory, what hart can conceive, what
speech can expresse the greatnes of that glory! How radiāt & glittring shall then be the beams of the glorious bodies of all the Saints toge∣ther, when each of us shall bee so glorious! So then saith S. Bernard, allegorizing the words of the psalm,a The whole earth shall bee filled with his glory:b So will GOD fill our soules, when in them shall bee perfect sci∣ence, perfect righteousnes, perfect ioy: So the whole earth shall bee filled with his glory, when the bodie shall be incorruptible, im∣passible,
nimble, and fa∣shioned like unto his glo∣rious body.
VI. But what is all this that I have said, or can say of eternall life? It is as if I should paint the fair light of the Sun with the blackest coale. O the last comfort of the Christian man, how blessed art thou! ô bles∣sed life of them that hunger and thirst after thee, how comfortable art thou for the thing which we shall enjoy in thee, for the meanes, for the measure, for the time, for the certainty, for the
place, for the companions of that cōfortable bles∣sednes, of that blessed comfort!
The thing shall bee God himselfe;c God, who is all goodnes; God, who is the soveraigne good. Now wee make our mone with David, and say, My soule thir∣steth for God, for the li∣ving God: when shall I come and appeare before GOD? But as Lyranus saith upon the sixt chap∣ter of S. Iohn, Is status est vita aeterna, ut faciat tūc Deus, ut videamus quod credidimus, manducemus
quod esurivimus, habea∣mus quod amavimus & desideravimus: Eternall life is a state wherein God will make us to see that which we beleeved, to eat that for which wee were hungry, to have that w ch wee loved and desired.
The means shall be no means: wee shall enjoy him by himselfe imme∣diately: As Saint Iohn saith, thatd hee saw no Temple in the heavenly Ierusalem: for the Lord God Almightie and the Lamb are the Temple of it; and the City, saith he also, had no need of the
Sun, neither of the Moon, to shine in it: for the glo∣ry of God did lighten it, & the Lamb is the light thereof.
The measure shall beee good measure, pressed downe, and shaken toge∣ther, and running over, given into our bosome. Forf Deus futurus est in∣tellectui plenitudo lucis, voluntati multitudo pa∣cis, memoriae continuatio aeternitatis: nam quic∣quid olim inchoavit & praeparavit gratia, tunc absolvet & perficiet glo∣ria: God shall bee to our minde fulnesse of light;
to our will, multitude of peace; to our memory, con∣tinuatiō of eternity: then whatsoever grace hath begun in us, glory will make it perfect.
The time shall not beg many daies, but one; A most wonderfull day: A day which hath no ri∣sing, no setting; A day which is not followed by another, because another day is not gone before it.h Weeping soiourneth in the evening, but singing commeth in the morning. We are now in the eve∣ning of our misery, and therefore weeping so∣journes
journes with us: wee shal be then in the mor∣ning of our felicity. Theni the Sunne of righ∣teousnes shall arise unto us; Sunne whereof the Prophet saith,k Thy Sun shall no more goe downe; neither shall the Moone withdraw it self: for the Lord shall bee thine ever∣lasting light, & the daies of thy mourning shall bee ended.
The place shall be new heavens, and a new earth, wherin dwelleth righte∣ousnes. If this heaven, which we see enamelled with so many bright &
glistering starres, be so glorious; if this earth, which is diapred with such a pleasant and pro∣fitable diversity of so many creatures, and is inhabited by sinners, be so faire: how glorious will the new heavens bee, how faire will the new earth be, which are prepared to be the bles∣sed habitation of righ∣teous men!
The certainty shall be most certaine:l for that cannot be true blessednes, of the eternity whereof we are not assured.
The companions shall
bee all the blessed An∣gels, and all the Elect; who then shall knowe one another, even as in the transfigurationm Pe∣ter knew Moses & Elias, whom before hee had never seen: & then rich man being in hell, knew Lazarus in Abraham's bosome.
VII. O wonderfull dispensation of the ju∣stice and mercies of the Lord our God!o The tyrants and persecuters shall see & know God's deare children whom they martyrized, andp whose life they accoun∣ted
madnesse; and their end, disgrace & infamy? Seeing and knowing them, they shall groane with anguish of spirit, and say with the sobs of too too late repentance,q happy is that people that is in such a case: happy is that people, whose God is the Lord; But woe and alas is to us now and for evermore.
The Church also shall see and know al her per∣secuters, and having all teares wipt from her eyes, shall singr a new song, which shall never waxe old, even
s the song of Moses, the servant of God, which shall bee continually in their mouthes, to praise God & the Lamb, who hath guided them by his strength thorow the red sea of bloody persecuti∣on, and planted them in the mountaine of his in∣heritance, in the Sanctu∣ary which his hand hath established.
IIX. Deare brethren, what shal we render un∣to the Lord our God, for so many comforts which hee hath already bestowed upon us, and for this last comfort wch
he hath prepared for us?t Praedestinavit antequā essemus, vocavit cùm a∣versi essemus, iustifica∣vit cùm peccatores esse∣mus, glorificavit cùm mortales essemus: He did predestinate us, before wee were: hee called us when our backes were turned unto him: hee iu∣stified us when wee were sinners: hee glorified us when we were subiect to death. This last benefit is but begun in us in this world, we looke for the accomplishment there∣of in the world to come, where God shall be un∣to
usu omne iucundum; omne utile, omne hone∣stum; whatsoever is dele∣ctable, profitable, and ho∣nest, and therefore what∣soever our hearts can desire.x In his quae iam habemus, laudemus Deum largitore: In his quae non∣dum habemus, tenemus debitorem: Let us then, I pray you, praise God for that which wee have re∣ceived, and trust in him as in a most sufficient debtour of the rest wch is to be received. Debitor enim factus est; non ali∣quid à nobis accipiendo, sed quod ei placuit pro∣mittendo:
for hee is be∣come our debtor, not by receiving any thing from us, but by promi∣sing that which of his owne good pleasure he is willing to give us.
And becausey the things which hee hath prepared for us, cannot ascend into our hearts, let our hearts ascend un∣to him with whom they are. For that effect, let us now, even now puri∣fie our hearts: for every man that hath this hope in him, purifieth himself, even as he is pure, 1. Ioh. 3.3. Yea, let us lay
downe willingly this present transitorie life, that wee may attaine to the other which is eter∣nall: for by the small losse of this life, wee en∣ter into the glorious & joyfull possession of the other.
O God,z Ipsa est be∣ata vita, gaudere ad te, de te, propter te: ipsa est, & non est altera. The onely blessed and eternall life, is to reioyce to thee, in thee, of thee, for thee: there is no other life. Re∣member me, O Lord, with the favour that thou bea∣rest unto thy people: O vi∣site
me with thy salvati∣on, that I may see the good of thy chosen, that I may reioyce in the gladnesse of thy nation, that I may glory with thine inheri∣tance. O eternall God, O Father of mercies, heare our prayers which wee powre out before thee, that we may frō hence∣forth, and for evermore sing unto thee Davids song; Thou hast turned from me my mourning in∣to dancing: thou hast put off my sackecloth, and girded mee with glad∣nesse. O Father of Christ heare us for Christ thy
Sonnes sake; to whom, with thee and the holy Ghost, be all glory, ho∣nour, and praise, both now and for evermore, Amen.
Eccles. 3.1.4.
Cicero. 4. Tuscul.
2 Sam. 6.14.
Luk. 10.21.
Mat 5.12.
Eph. 1.3.
Isa. 51.3.
2 Cor. 1.4
Isa. 61.2.
Ioh. 14.18.
Tertull. de praescript. cap. 11. Misit vica∣riam vim spiritus san∣cti qui cre∣dentes agat.
Ioh. 14.16.
Heb. 10.23.
1 Thes 5.24.
Isa 46.10.11.
Ioh. 3.8.
Ioh. 16.25
Ioh. 17.13.
Plin. l. 23. cap. 1. Cutem in facie mu∣lierum pur∣gant. Ibid. Vitia cutis in fa∣cie, varos∣que & len∣tignes emen∣dant.
Ioh. 15.1.
Psal. 56.8.
Ctesias in Indicis.
Isa. 55.10.
Mala. 4.2.
Ioh. 1.29.
Isa. 53.5.
Ioh. 14.6.
1 Cor. 1.30.31.
1. Ioh. 1.7.
2 Kings 5.14.
Ioh. 5.4.
Act. 4.12.
Luk. 1.45.
2 Cor. 1.20.
Gal. 3.14.
Eph. 2.8.
Act. 15.9.
Math. 5.8.
2 Cor. 7.10.
Math. 5.3.
Rom. 14.23.
Psal. 109.7.
Tit.1.15.
Gal. 5.6.
Psal. 1.2.
Psal. 119.1.
Psal. 128.1.
Heb. 11.6.
Eph. 2.10.
Zech 12.10.
Zech. 13.1.
Cum graeno salis.
Eph. 1.3.
Rom. 11.36.
Rom. 12.6.
Psal. 34.12.
Psal. 36.9.
August. de verbis Apo∣stoli. Serm. 6. Omnino non mesa∣tiaret Deus, nisi promit∣teret mihi seipsum. De∣um. &c.
Ipsum sitio, Ipsum esurio, Ipsi dico, quo∣niam apud te est sons vitae.
Bernard deproemio patr. coelest. Esse cum deo, esse in deo: Viuere cum Deo, viuero de Deo. &c.
Iam 1.17.
Reu. 1.8.
Math. 25.41.
Reu. 9 6.
Barnard. de modo bene viuendi. Serm. 69. Atterna vitaest vita∣lis, ista est mortalis. Idem. in Psal Qui habitat. Serm. 17. Est finis sine sine.
Reu. 21.3.
1 Cor. 15.28.
August. de Verbis Apo∣stoli. Serm. 16. Quic∣quid hic quaerebas, quicquid hic promagno habebas, ipse tibi erit &c
Idem con∣cio 1. in Psal 36.
Ioh. 17.3.
1 Cor. 13.9.10.
Rom. 8.23.
2 Cor. 1.2.
Psal. 34.6.
Cyprian. de Laude Mar∣tyrij, Ibi non gustabunt quāsuanis sit Deus, sed im∣plebuntur et satiabuntur dalcedine mirificâ. Ni∣hil deerit, nihil oberit. Omne deside∣rium eorum Christus praesens im∣plebit.
Ps. 25.13.
Ioh. 3.2.
Vers. 14.
Ioh: 5.24.
Isa. 59.2.
Iam. 3.2.
Isa. 66.2.
2 Sam. 12.13.
Psal. 51.1.
Rom: 4.6.7.8.
Psal. 32.1.2.
August. in Psal. 31. Conc. 2.
Bernard. in Cantica. Ser. 23. O solus vere beatus, cui non im∣putauit Do∣minus pecca∣tum.
non peccare, Dei iustitia est: Hominis iustitia, in∣dulgentia Dei.
Luk. 7.37.
Gal. 3.24.
Rom. 10.4.
Psal. 51.3.
Psal. 130.3.4.
1 Tim. 1.15.
Chrysost. tom. 2. Ex varijs in Matthaum locis homil. 16.
Mat. 15 22.
Luk. 7.48.50.
Gen. 27.9.
Ioh 4.34.
Psal. 116.13.
Psal. 6.1.4.8.
Iob. 42.8.
Mat. 5.23 24.
Mat. 18.32.
Luk. 17.3.4.
Iam. 5.16.
Iustin. Apol. 2. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. Precibus fi∣ni••is mutuis nos inuicem osculis salu∣tamus. Tertull de Oratione. cap. vlt.
Rom. 16.16. 1 Cor. 16.20. 2 Cor. 13.12. 1 Thes. 5.26. 1 Pet. 5.14.
Psal. 2.12.
1 Kings 19 18. Hosea. 13.2.
Gen. 27.27.
Gen. 29.11.
Luke 7.45.
Plin. lib. 14. c. 13. Ideo propinquos foeminis oscu∣lum dare, vt scirent an ••e∣metumole∣rent.
nonnius ex Cicer. 3. de Repub. Ca∣rent remet•• omnes mulieres. Gellius. lib. 10. cap. 23.
2 Sam. 20.9.10. Luke 22.48
Pro. 27.6.
Pro. 7.13.
Origen. ad Roman. cap. 16.16. Osculum fi∣dele primum castum sit, d••∣inde pacem simplicita∣tem{que} habeat in chari ta•••• non ficta.
Pro. 31.6.7.
Iam. 5.17 18.
Num. 12.13.
1 Sam. 16.1.
Ierem. 11.14.
Ierem 15.1.
Ezech. 14.20.
Chrysost. in Math. homil. 5. tom. 2. Namet Deus gratiam, non tam alijs ro∣gantibus pro nobis vult donare, quam nobis,
Idem, ho∣mil depro∣fecta, Euan∣gelij, tom. 3.
Matth 15.23.
Col. 3.12.13.
Eph. 6.18.
Esa. 1.18.
Act. 13.38.39.
Psal. 32.5.
2 Kings 20.3.5.
Esa 38.17.
Matth. 9.2.6.
Matth. 5.21.
Act. 5.41.
Iohn 16.20.
1 Cor. 10 13
Psal. 34.6.
Ester 9.19 22.
Matth. 8.25.26.
Fsal. 121.4.
Act. 27 8.
Psal. 126 5.
Psal. 147.9.
Luke 18.7.8.
Psal. 14.7.
Ps. 69.13. Isa. 49.3.
Ioh. 16.22.
Rom. 8.16.
2 Cor. 1.5.
Psal. 94.18.19.
2 Cor. 4.8.9.
Plin. histor. natural. l. 12. cap. 25.
2 Pet. 2.21.
Arbor tri∣stis.
Mal. 4.2.
Ezech. 5.1.2.
Ezech. 22.18.
Mal. 3.3.
Psal. 1.4.
Mat. 3.12.
Ioh. 15.1.
August in Epist. Iohan. tract. 3. Non de carne mea praecisi sunt, sed pectus mihi preme∣bant, cum inessent, &c.
Ioh. 2.10
Rev. 14.13
Rom. 7 24
Rev. 21 27
Rev. 22 15
Esay 60.21
Psalm 118.9, 20
Rev. 17 4
Esa. 11.2
Psalm 73.27, 28
Rev. 21 4.
Rem. Fe∣lices lachry∣mae, quas be∣nignae manus Conditoris abstergunt!
Rev. 20 14
1. Cor. 15.55
Eph. 3.17
Aug. de verb. Apost. ser. 16.
2. Cor. 5.6, 7
1. Iohn 5.4
Cant. 8.14
Greg. in 7. Psalm poenit.
Heb. 12 22, 23
Aug. de verb. Apost. ser. 16. T••ll•• illi spem per∣veniendi, continuò franguntur vires ambu∣landi.
Rom 8.24, 25.
Aug. ibid.
Desidora∣bant quod non videbāt, contem••e∣bant quae fo∣rebant.
Rom 8.35.
1. Ioh. 3.2.
Bern in fes••o omnium Sanctor. serm. 4.
1. Cor 13.12.
Aug. eod. Spes tam non erit, quia erit res.
Col. 3.3, 4.
Phil. 4.7
Bern. ibid. Quod ergo nulli datum est expertri, nullus cone∣tus affari.
1. Cor. 13.9.
Bern. ibid.
Luk. 16.25.
Ex Bern. ibid.
Aug, de Civit. dei, lib 22. cap. 30. Certe ubi volet Spiritus, ibi protinus o∣rit & cor∣pus.
Exod. 34.29, 30.
Mat. 13.43.
Phil. 3.20, 21.
Mat. 17 2.
Psalm 72.19
Bern. ibid.
Ber. Deus omne bonum, & summum bonum.
Psalm 42.2, 23.
Rev. 22 22, 23
Luke 6 38.
Bernard.
Aug. in Mat. sor. 17 Ʋbi sunt dies bow, nec mul∣ti, sed u••••s. Dies ille nes∣cit ortum, nescit occa∣sum: illi di•••• non succedit crastinus, quia non pra∣cedit tum besternus.
Psalm 30.5.
Mal. 4.2
Esay 60 20.
Aug. do civ. Doi, l. 12 c. 13. Quomo∣do enim vera beatitudo est, de cuius nun∣quam aeterni∣tate confidi∣tur?
Mat. 17 4
Luke 16 23
Chrysost in ep ist. 3. ad Cyriac. Episc.
Sap. 5.4, 5.
Psal. 144.15.
Rev. 5.9.
Rev. 15.3. Exod. 15.
Aug. de verbis Apost. s••••th. 16.
Bern. in Vigil. nati∣vit. Domini, s••••m. 5.
Aug. ibid.
Idem de Symbolo, ad catech lib. 3. cap. 11. Si in cor hominis non ascendit, cor hominis illuc ascen∣dat.
Idem Confess. lib. 10. cap. 22.
Psal. 106.4, 5.
Psal. 30.11.