Sermons (LXXX Sermons etc.); Holy Sonnets

The last Enemy that shall be destroyed, is Death. Tins is a text of the resurrection, and it is hot Easter yet; but it is Easter eve; all Lent is but the vigil, the eve of Easter: to so long a festival as never shall end, the resurrection, we ma)" well begin the eve betimes. Forty years long was God grieved for that generation which he loved; let us be content to humble ourselves forty days, to be fitter for that glory which we expect. In the Book of God there are many songs; there is but one Lamentation: and that one Song of Solomon, nay some one of David's hundred and fifty Psalms, is longer than the whole book of Lamentations. Make way to an everlasting Easter by a short Lent, to an undeterminable glory, by a temporary humiliation. You must veep these tears, tears of contrition, tears of mortification, before God will wipe all tears from your eyes; you must die this death, this death of the righteous, the death to sin, before this last enemy, death, shall be destroyed in you, and you nmde partakers of everlasting life in soul and body too. ()ur division shall be but a short, and our whole exe,'cise but a larger paraphrase upon the words. The words imply first, that the kingdom of Christ, which must he perfected, nmst be accomplished, because ail thiugs nmst be subdued unto him, is hot yet pertcted, hot accomplished yet. Vhy.  what lacks it? It lacks the bodies of men, which yet lie under tlle dominion of another. Vhen we shall also sec by that metaphor which the Holy Ghost C|lOosetll to express that in, which is that there is hostis, and so mil[tia, an enemy, and a war, aud therefore that kingdom is hot perfected, that he places perfect hal0piness, and pertct glory, in perfect peace. But then how far is any state eonsisting of many men, how far the state, and condition of any one man in particular, from this perfect peace.  How truly a warfare is this life, if the kingdom of heaven itselï bave hot this

234 ».,cnl t L. [SES. peace in perfection  And it bath it hot, because there is an enemy: though that enemy shall hot overthrow t, yet because it plots, and works, and machinates, and would overthrow it, this is a defect in that peace. Vho then is this enemy  An enemy that may thus far thi hielf equal to God, that  no man ever saw God, and lived so no man ever saw this enemy and ]ived. for it is death  and in this may thi himself in number superior to God, that many men lire who shaH never e God; but Quis oo, is David's question, which w never anvered, Is tere any  tat liv, and sall not sec deat? An enenly tht is so well victualled against man, as that he cannot want as long as there are men, for he feeds upon man himself. And so well armed against man, as that he cannot want munition, while there are men, for he fights with out weapons, our o faculties, nay our calamities, yea our o pleures are out death. And therefore he is, saith the test, T/e [ast enêmy. We bave other enemies; Stan about us, sin within ; but the power of both those, this enemy shaH destroy; but when they are destroyed, he shall retain a hostile, and triumphant dominion over us. But gTque qt«o Domine? How long 0 Lord  for ever  No; we sec this enemy aH the way, and all the way we feel him; but we shall soe him destroyed; but how or when  At, and by the resurrection of out bodies: for as upon nly expiration, my transmiwation from hence,  on my soul enters into heaven, I shall be able to say to the angels, I ana of the same stuff as you, spirit, and spirit, and therefore let me stand with you, and look un the face of your God, and my God;  at the resurreetion of this body, I sha be able to y to the angel of the great council, the Son of God, Christ Jes himseff, I ara of the saine smff as you, by and body, flesh and flesh, and therefore let me sit do with you, at the right hand of the Father in an everlaing security from this last enemy, who is now destroyed, death. And in these seven steps we shall pass apace, and y clearly, through this paraphrase. We begin @th this; that the kingdom of heaven bath hot all that it must bave to consummate perfection, till it haro bodies too. In those infinite millions of millions of generations, in which tho holy, blessed, and glorious Trinity enjoyed themadve, one another, and no more, they thought net their glo T se peffect, but that it might receive an addition frein creatures; and thereïore they ruade a world, a material world, a corporeal world, they would have bodies. In that noble part of that world which Moses calls the firmament, that great expansion frein God's chair to his footstool, frein heaven to earth, there was a deïect, which God did net supply that day, ner the next, but the fourth day he did; for that day he ruade those bodies, those great, and lightsome bodies, the sun, and moon, and stars, and placed them in the firmament. Se aise the heaven of heavens, the presence chamber of Ood himself, expects the presence of out bodies. No state upon earth, can snbsist without those bodies, men of their own. For men that are supplied frein others, may either in necessity, or in indignation, be,vithdrawn, and so that state which stood upon ïoreign legs, sinks. Let the head be gold, and the arms silver, and the belly brass, if the feet be clay', men that tnay slip, and moulder away, all is but an image, all is but a dream of an image: for foreign helps are rather crutches than legs. There must be bodies, men, and able lwdies, able men; men that eat the good things of the land, their own figs and olives; men hot macerated with extortions: they are glorified bodies that make up the kingdom of heaven; bodies that partake of the good of the state, that make up the state. Bodies, able bodies, and lastly, bodies inanimated with one seul: one vegetative soul; ail must be sensible and compassionate of one another's nfisery; and especially the immortal seul, one supreme soul, one religion. For as God hath ruade us under good princes, a great example of all that, abundance of men, men that lire like rnen, men united in one religion, so we need net go far for an example of a slippery, and uncertain being, where they must stand upon others men's men, and must overload ail men with exactions, and distortions, and convulsions, and earthquakes in the multiplicity of religions. The kingdom of heaven must have bodies; kingdoms of the earth must bave them; and if upon the earth thou beest in the way to heaven, thou must have a body too, a body of thine own,  Dan. il. 32.

236 tSACUV IN LENT. [[go XII. a body in thy possession: for thy body bath thee, and hot thou it, if thy body tyrannize over thee. If thou canst hot withdraw thine eye from an object of temptation, or withhold thy hand from subscribing against thy conscience, nor turn thine car from a popular and seditious libel, what hast thou towards a man thou hast no soul, nay thou hast no body: there is a body, but thou hast it hOt, itis hOt thine, itis hot in thy power. Thy body will rebel against thee even in a sin: it will hot perform a sin, when, and where thou wouldest haro it. Much more will it rebel against any good work, tiLl thou have imprinted tte marls of tle Lord Jesus', which were but exemplar in him, but are essential, and neeessary to thce, abstineneies, and such disereet disciplines, and mortifications, as may subdue that body to thee, and make it thine: for tiLl then it is but thine enemy, and maintains a war against thee; and war, and enemy is tho metaphor which tho Holy Ghost hath taken here to express a want, a kind of imperfectness even in heaven itself. As peace is of aLl goodness, so war is an emblem, a hieroglyphie, of aLl misery; and that is out second step in this paraphrase. If the feet of them that preach peaee be beautiful, (and, 0 beautiful are the feet of them that preach peace? The prophet Isaiah asks the question, Lii. 7.; and the prophet lahum asks it, i. 15. and the apostle St. Paul asks it, Rom. x. 15. they all ask it, but none answers it) who shall answer us, if we ask, How beautiful is his lace, who is the author of this peace, when we shall that in the glory of heaven, the centre of all truc peace. It was the inheritance of Christ Jesus upon the earth, he had it at his birth, he brought it with him, Glor!! be to God on hiyh, peaee tpo earth s. It was his purchase upon earth,// ruade ïoeaee (indeed he bought peaee) throuylt the blood of his cross'. It was his testament, when he went from earth: Peace I leae with you, my leace I 9ie nto you . Divide with him in that blessed inheritance, partake with him in that blessed purchase, enrieh thyself with that blessed legacy, his peace. Let the whole world be in thy eousideration as one home; and then consider in that, in the peaceful harmony of ereatures, in the peaeeful succession, and connexion of causes, and effeets, tho  Gai. vL 17.  Luke il. 14. • Colos. i. 20. » John xiv. 27.

peace of nature. Let this kingdom, where God hath blessed thee with  being, be the gallery, the best room of that house, and consider in the two walls of that gallery, the church and the state, the peace of a royal, and a religious wisdom; let thine own family be  cabinet in this gallery, and find in ail the boxes thereof, in the several duties of wife, and children, and servants, the peace of virtue, and of the father and mother of all virtues, active discretion, passive obedience; and then lastly, let thine own bosom be the secret box, and reserve in this cabinet, and then the best jewel in the best cabinet, and that in the best gallery of the best house that can be had, peace with the creature, peace in the church, peace in the state, peace in thy bouse, peace in thy heart, is a fair model, and a lovely design even of the heavenly Jeruslem which is isio pacis, where there is no object but peace. And therefore the Holy Ghost, to intimate to us that happy perfectness, which we shall have at last, and hot till then, chooses the metaphor of an enemy, an enmity, to avert us from looking for true peace from anything that presents itself in the way. Neither truly could the Holy Ghost imprint more horror by any word, than that which intimates war, as the word enemy does. It is but a little way that the poet bath got in the description of war, Jam se.qes est, that now that place is ploughed, where the great city stood: for it is hot so great a depopulation to translate a city from merchants to husbandmen, from shops to ploughs, as it is from many husbandmen to one shepherd, and yet that bath been often done. And ail that, at most, is but a depopulation, it is hot a devastation, that Troy was ploughed. But,,vhen the prophet Isaiah cornes to the devastation, to the extermination of a war, he expresses it first thus; Where there were a tkousand • ineyards ata chea] rate, ail the land become briars and thorns": that is mueh; but there is more, the eartk shall be remoed out of ber place; that land, that nation, shall no nore be called that nation, nor that lande: but, yet more than that too; not only, not that people, but no other shall ever inhabit it. It shall never be inhabited from ffeneratlon to ffeneration, neither shall siepkerds be there; hot only no raerchant, nor kusbandmen, but no depo2u-  Isaiah vii. 23.  lsaiah xiii. I:.

lator: wue but owlo and otrlch, a oatyr °, indeed God known what, ochim, and «im, wordn whch try we ¢annot translate. In a word, the horror of war in best dincerned in the company he eepn, in hic annociaten. And when the prophet Gad brought war into tire prenence of David, thero came with himamin and Te»tLien« Ç. And when famine entered, we ne the effect; it brought mothers to eat their childmn of a npan long; that in,  aome expositors take it, to take medicines to procure abortions,  cast their chil&n, that they might bave children to eat. And when war' other companion, he ])eatilence entered, we nec the ffects of that too: In less than hMf the time that it  threatened for, it devour three ucore and ten thousand f David'n men; and yet for aH the vehemence, the violence, the impetuousness of this pestilence, David chose this ptilence rather than a war. Mltia and malitia, are wor of so nr a nound au that the vulgate edition takes them as one. For where the prophet spking of the miseries that Jerulem had nuffe, says, Fi»ita militia «', Let her ware be an end, they read, FiMta malitia ç«s, Let ber mis«ry be at an end; war and mise is all one thing. But la there any of this in heaven [ Even e ints in heaven lack something of the consummation of their happiness, 9uia otis, bause they bave an enemy. And that  out third and next step. Michael and his a»geh tbuht agait the devil and his angels; though that war ended in ctory, yet (taking that war, as divers expositors do, for the fall of angels) that kingdom lost  many inhabitants, as that all the uls of aH that shall be saved, shaH but fill up the places of them that fell, and so make that kinom but as well  it was before that war: so ill eflcts compy even the most victorio war. There is no war in hven, yet aH is hot well, becauoe there is an enemy; for that enemy wod kindle a war again, but that he remembers how ill he sped h time he did so. It is hot an enemy that invades neither, but only detains; he detains the bodies of the in which are in heaven, and theretbre is an enemy to the kingdom of Christ; he that deins the souls of men in superstition, he that demhs the  I , 19.  2 Sain. v. 13. o  x. 2.

t. xii.] ..cet l LzS'. 0.39 hearts and allegiance of subjects in n hesittion, a vacillation, n irreoeltion where they shll fix them, whether upon their sovereign, or  foreign çower, e as in the notion, and cceçtation of enemy in tis text  an eney, t]louh no ]lotile act be done. It as not  war, it as but an enemy; not an ivading, but  deining enemy; and then this enemy as but one enemy, and yet he troubles, and rerds the consummatiou of that kingdom. Anchrist alone as enemy enough; but never carry this consideration beyond thyselt: As long as there remains in thee one in, or fle sinful gain of tht one sin, so lon. them is one enemy, and where there as one enemy, there as no pce. Gardeners tht husband their ground to the best advantage, sov all their seeds in such order, one under another, that their garden is lways full of that which is then in amn. If thou sin with tt providence, with that seasonableness, that all thy spring, thy youth, be spent in wantonness, all thy summer, thy middl age, in ambition, and the ways of preferment, and thy autumn, thy winter, in indevotion and covetousness, though thou hve no foether taste of licentiousns in thy mide-ge, thou hast thy tiy in that sin, nor of ambition in thy last years, thou hast accumulted titles of honour, yet ail the way thou hast had one enemy, and thcrefore never any perfect peace. But who is this one enemy in this text? As long as we put it ofl and as loath  we are to look this enemy in the face, yet we must, though it ho dth. And this as the fourth and next step in this paraphrase. Smye et descende i domum fiyuli, sys the prophet Jeremy, that as, say the expositors, fo fle eonsideration of thy moality. If as hye, descende, Arise and yo dou'a :  deseent with an aneension: out grve as upwrd, and out hea as upon Jaeob's ladder, in the wy, nd nearer to heaven. Out ily thnerals are some emblems of that; for though we be laid down in the eh ater, yet we are lifted up upon men's shouldem betbre. We rase in the deseent to death, and so we do in the descent to the eontemplation of it. Ia ail the potter's house, as there one ve»sel ruade of bettcr stuff thaa elay  Thee is his marrer. And

-0 PREACHED IN LENT. [SEP.. Xll. of ail forms, a circle is the perfectest, and art thou loath to make up that circle, with returning to the earth again! Thou must, though thou be loath. Forase, says St. Augustine, that word of contingency» of casualty, ]ercace, In omnibus ferme rebus, ærwterquam in morte locum habet: It hath room in all human actions exeepting death. He makes his example thus: sueh a man is married; where he would, or at least where he must, where his parents, or his guardian will have him; shall he have ehildren.  Fortasse, says he, they are a young couple, perehanee they shall: and shall those ehildren be sons. Fortas, e, they are of a strong constitution, perehance they shall: and shall those sons live tobe men. Fortasse, they are from healthy parents, perehanee they shall: and when they have lived tobe men, shall they be good men$ sueh as good men may be glaoel they may lire. Fortasse, still; they are of virtuous parents, it may be they shall: but when they are eome to that morlentur, shall those good mendie. Here, says that father, the fortasse vanishes; here itis omnino certè, dne dubitatione; infallibly, inevitably, irreeoverably they must die. Doth hOt nlan die even in his birth. The breaking of prison is death, and what is our birth, but a breaking of prison. As soon as we were elothed by God, our very apparel wva an emblem of death. In the skins of dead beasts, he eovered the skins of dying men. As soon va God set us on work, our ver), occupation was an emblem of death; it was to dig the earth; not to dlg pitfalls for other men, but graves for ourselves. Hath any man here forgot to-day, that yesterday is dead. and the bell tolls for to-day, and will ring out anon; and fbr va mueh of every one of us, as appertains to this da N. Quotidiè morlmur, et tamen nos esse wternos putamus, says St. Hierome; We die every day, and we die all the day long; and beeause we are hOt absolutely dead, ve eall that an eternity, an eternity of dying: and is there comfort in that state. why, that is the state of hell itself, eternal dying, and hOt dead. But for this there is enough said, by the moral man; (that we may respite divine proofs, for divine points anon, for our several resurrections) for this death is merely natural, and it is enough that the moral man says, «]lors leor, tributum, ocium mortalium '.

ER. XII.] PREACHED IN LENT. 2-1 First itis «, you ere horn under thzt lw, upon thzt condition to de: so it s  rebellions thin hot to be content to de, t opus the lw. Then it is tributtm, an imposition whieh nature the queen of this world lays upon us, and whieh she will take, when and where she list; here a young man, there an old man, here  happy, there  miserable man; and so it is  itious thing hot to be content to die, it oppes the prerogative. And lastly, if is offcittm, men are to bave their turns, to take their rime, and then to give way by death to successors; and so it is incirile, inNosu,n, hot to be content to die, it opposes the tame and tbrm of government. It cornes equMly to us ail, and makes us all equal vhen it cornes. The ashes of an o in the chimney, are no epitaph of that oak, to tell me how high or how large that w; it tells me hOt what flocks it sheloered while it stood, nor what men it hu when it fell. The dust of great peonç graves is speechless too, if says nothing, it distinguishes nothing:  soon the dust of a wretch whom thon wouldest not, as of a prince whom thon couldest not look upon, will trouble thine eyes, if the wind blow it thither; and when a whirl-wind bath blown the dust.of the churchyar, l into the church, and the man sweeps out the dust of the church into the churchyard, who will undertake to sift those dusts again, and to pronounce, This is the patriciau, this is the noble flour, and this the yeomanly, this the plebeian bran. So is the death of Jezel (Jezebel was a queen) expressed; Th« skall hot sa, tkis is Jezebel; not only not vonder that it is, nor pity that it should be, but they shaH hot say, they shall not know, this is Jezebel. It cornes to ail, fo ail Mike; but hot alike welcome to ail. To die too willingly, out of impatience to vish, or out of violence to hasten death, or to die too unwillingly, to murmur at God's puose reveMed by age, or by sickness, are equal distem- rs; and to harbour a disobedient loathness ail the way, or to entein if at last, argues but an irreligious ignorance; an ignorance that death is in nature but expiratio, a breathing out, and we do that every minute; an ignorance that God himself took a day to re in, and a od man's grave is his sabbath; an ignorance that Abcl the best of those whom we can compare with him, was the first that died. Howsoever, whensoever, ail timcs are God's VOL. 1. R

2"O PREACHED IN LENT. [SE.:XII. times: Vocantur boni ne dlntius 'exentur a noxlis, mali w diutlus bonos lersequantur s, God ca|ls the good to take thcm from their dangers, and God takes the bad to take them from their triumph. And therefore neither grudge that thou goest, nor that,vorse stay, for God can make his profit of both; A ut ideo :irit ni corri.oatur, aut ideo ni per illum bonus exerceatur; God reprieves him to mend him, or to make another better by his exereise; and not to exuh in the misery of another, but to glorify God in the ways of his justice, let lfim know, Quantumcungue ero, ubito ex ]tac ita tollitur, (lui flnem prwridere ne- cirit'*: How long soever ho lire, how long soever ho lio siek, that man dies. sudden death, who never thought of it. If we consider death in St. Paul's saying, It i decreed that ail men nust die, there death is indifferent; if 'e consider it in his sying, Tlat it is a adrantaye to die, there death is good; and so much the vulgate edition seems to intimate, when (Deut. v.x. 19.) whereas 'e read, I h.ve set before you life and de.th, that reads it, l'itam et bonum, Lire, and that which is good. If then death be st the worst indifferent, and to the good, good, how is it hostis, an enemy to the.kingdom of Christ. for that also is the fifth and next step in this paraphrase. First God did hot make death, says the wise man, and therefore St. Augustine makes. reasonable prayer to God, Aepermittas Domine ¢luod non fecisti, dominari Creaturw 9uam fecisti'»; Surfer hot O Lord, death, whom thou didst hot make, to have dominion over me whom thou didst. Whenee then came death. The saine wise man hath showed us the father. Through envy of the devil, came death into the world'*; and. wiser than he, the Holy Ghost himself hath showed us the mother, By sin came deatl into tke 'orld '. But yet if God have naturalized death, taken death into the number of his servants, and ruade death his commissioner to punish sin, and he do but that, how is death an enemy . Fifa, he was an enemy in invading Christ, who was hot in his commission, becauoe he had no sin; and still he is an enemy, because still he adheres to the enemy. Death hangs upon the edge of every persecutor's sword; and upon the sting of every ]s Augustlne. ]* Gregorlus. 1» Sap. i. 13. ]« Sap. il. uit. ] Rom. v. 12.

. xm] ,,cu x . 23 calumnîator»s, and ccuser's nue. In the bl of Phlris, n the bulls of Bain, in the bulls of Bbylon, the shrewdest bulls of l], in temporal, in spiritual persecutions, ever since God put an cnmity bctween nmn and the serpent, from the timc of Cin who beg in a murder, to the time of ntichrist, who proceeds in msre deth hth ered to the enemy, and so is an cnemy. Death bath a commission, Tke reward of sin is death, but whcre ¢od gives a superdeas, upon at commission, As I lire, saitl tke Lord, I ould hae o siaer die, hot die the oecond death, yet demh plcee to that execution: and whereas the enemy whom he aeres to, the serpent himsel£ bath power but un the heel, the lower, the moal part, the body of man, Death is corne tp ito otr itdows , saith the proI, het, into out best lights, out undemdings, and benights us there, either with iorance belote sin, or with senselessness hereafoer: and a sheriff that should burn him, who were condemned to be hanged, were a murderer, though that man must have died: to corne in by the door, by the way of siekness upon the body, is, but to conoe in at the winw by the way of sin, is hot death's commission; God opens hot that window. So then he is an enemy, for they that aere fo the enemy are enemies: and aering is hot only a prent subministration of su D ply to the enemy (for that death doth hot) but it is also a dissition to assist the enemy, then when he dmll be strong enough to make benefit of that assistance. And so death adheres; when sin and Satan have weakened body and mind, death enters upon botb. And in that respect he is the last enemy, and that is out sixth and next ep in this paphre. Death is the last, and in that respect the worst enemy. In an enemy, that appears at first, when we are or may be proded against him, there is some of that, whieh we call honour: but in the enemy that reserves himself unto the last, and attends our weak estate, there is more danger. Keep if, where I intend it, iu that whieh is my sphere, the conscience: if mine enemy meet me betimes it my youth, in rot object of temptation, (so Joseph enemy met him in Potiphar's fe) yet if I do hot adhere to this  Jet. x. 21. R2 enemy, dwell upon a delightful meditation of that sin, if I do hot ftel, and foment that sin, assist nd encotragc that sin, by high diet, wanton scourse, other provocation, I sha hve reason on my side, and I shaH hve grace on my side, and I slmll bave the hio of a thousand tt bave pefished by that sin, on my side; even sitals will give me soldiers to fight for me, by their mis rablc example agaillst that sin; nay perehance sometimes the viue of that woman, whom I solicit, fill assist me. But when I lie under the hands of that enemy, that bath rese'ed himse to the last, to my last bed, then when I shall be able to stir no limb in any other measure than a lever or palsy shaH shake them, when everlasting darkns shall bave an inchoation in the prient dimness of mine eyes, and the eveflasting ashg in the preseut chattering of my teeth, and the everlasting worm in the preœent awiug of the agonies of my body, and augmishes of my mind  when the last enemy shaH wateh my remele body, and my di consolate soul theoe, there, where hot the physician, in his y, rchance not the priest in his, shall be able togive any sistance, and when he bath sported himselfwith my misery upon that stage, my deathbed, shall shift the scene, and throw me from that bed, into the rave, and there triumph over me, God knows how many gener tions, till the edeemer, my edeemer, the deemer of all me, body, as well as so, corne again; as death is the enemy whieh watches me, at my last weakness, and shall hold me, when I shall be no lnore, till that angel corne, Il'ho shall sali, and »wear tha rime all be o nore, in that consideration, in that apprehension, he is the powerfulest, the fearfest enemy; and yet cveu there this enemy shll be destroyed, whieh is o seventh and last step in this paraphram. This deruetion, this abolition of tlfis last enemy, is by the resroetion; for the text is pa of an rgument for the roeu rection. And try it is  fair intimation, and stimony of an everlasting end in that state of the resurrection (that no time sha end it) that we have it preoend to  in all the pa of rime; in the past, in the preoent, and in the future. We h a resurrection in prophy; we bave  resrection in the preoent working of God's spirit  we shall have a resurrection in the final consununation. Thc prophet spes in the future, He will

SEB. Xll.J PREACHED IN LENT. ŒEE'5 swallow up death in zictory ', there it is aboleblt: ail the evangelists speak historieally, of marrer of faet, in them if is aboleit. And here in this apostle, if is in the present, aboletur, nov he'is destroyed. And this exhbits unto us a threefold occasion of advancing our devotion, in considering a threefold resurrection; first, a resurrection from dejections and calamities in this world, a temporary resurrection; secondly, a resurrection from sin, a spiritual rêsurrection; and then a resurrection from the grave,  final resurrection. When the prophets speak of a resurrection in the Old Testament, for the most part their principal intention is upon a temporal restitution from calamities that oppressed them then. /%ither doth Calvin carry those emphatical words, which are so often cited for a proof of the last resurrection: Tkat ke knows his Bedeemer liees, tkat he k»ows ke skall stand tke last man upo eartk, tkat tkough kis bod be destroyed, yet in his flesk and with his elles he skall see God °, to any higher sense than so, tha how low soever he be brought, to what desperate state soever ho be reduced in the eyes of the world, yet he assures himself of a resurrection, a reparation, a restitution to his former bodily health, and worldly fortune which he had before. And such a resurrection we ail know Job hal. In that famous, and most considerable prophetical vision which God exhibited to Ezekiel, where God set the prophet in a valley of very many, and very dry bones, and invites the several joints to knit again, ries them with thdr old slnews, and ligalnents, dothes them in their old flesh, wraps them in their old skin, and call lire into them again, (}od's principal intention in that vision was thereby to give them an assurance of a resurrection from their present calamity, hot but that there is also good evidence of the last resurrection in that vision too; thus far God argues with them, a re wta; from that which they knew before, the final resurrection, he assures them that which they knew hot till then, a present resurrection from those pressures: remember by this vision that which you ail know already, that at last I shall reunite the dead, and dry bones of ail men in a general resurrcc- » Isaiah xxv. 8. o Job xix. "25.

tion: and then if you remember, if you conslder, if you look upon that, can you doubt, but that I who can do that, can also recollect you, ïrom yo ureœent deserxtion, and give you a-resurrection to your former temporal hxpçiness  And this try arises pregnantly, necessarily out of the proçhct's answer; God ks im there, S'on of , can thee bones lire? and he answers, 0 Lord God thou knowest. The prophet answers aceorng  G's ntion in the question. If that had been for their living in the lt resurreetion, Ezekiel wod bave answered God as Marth answered Christ, when he said, Thy brotker La=arus shall vise ayain; z. I know tkat he skall vise çqain at tke urrection al the la day; but when the question vas, whether men so macerated, so seattered in this world, could hve a resurrection to their former temporal happiness here, that purs the prophet to his Domitw tu wsti, It is in thy breast to propose it, it is in thy hand to exeeute it, whether thou doit, or doit hot, thy naine be glorified; it falls hot within our conjecture, which way it shl please thee to take for this resurreetion, Domine tt ti, Thou, Lord, and thou only knowest; whieh is also the sense of those wor% Others were tortured, and a«epted hot a deliverance, that tkey miyht obtaln a better est«rreion: A present deliverance had been a resurreetion, but to be the more se of a betr hereafter, they less respeeted that; eorng to that of out Saviour, He th flnds kis loEe, hall lose item; He that etll himself too earnestly upon this resurroetion, shaH lose a better. This is then the prophetiel resurrection for thc future, but a future in this world; that if rers take eosel against the Lord, the Lord sha bave their eounsel in derision if they take as against the Lord, the Lord shall break their bows, and eut their sars in sunder; if they hiss, and gnash their teeth, and y, We bave swallowed him up  if we be ruade their by-word, the parable, their proverb, their libel, the theme and burden of their songs, as Job eomplains, yet whatsoever fa un me, damage, distress, scorn, or the last enemy, death itseff, that death which we eonider here, death of possessions, death of estimation, death of health, death of contentmeut, yet it shall be  Jo . 24.  lIeb. xi. 35. s Matt. x. 39.  Ps ri. 4.

estroyed in a resurrection, in the return of the light of God's countenance upon me even in this world. And this is the first resm'ction. But this first resurrection, which is but from temporal calamiries, doth so little concern a tte and established Christian, whether it conte or no, (for still Job's basis is his basis, and hm centre, though he kill me, kill me, kill tue, in all these sevcral deaths, and give me no resun'ection in this world, yet I will trust in him) as that, as though this first resurrection vere no resurrection, hot to ho numbercd among the resurrections, St. John calls that which we call the second, which is from sin, the first resurrection: tlessed and holy is he, who hat] part in the flrst res«trrection: and this resurrection, Christ implies, when he says, érily, veril!/, I s! unto you, Oie ttour is cominy, and now s, u.ken the dead shall hear the voice of tke,S'on of God; and tkat hear if shall lire ": that is, by the voiee of the word of lire, the gospel of repentanee, they shall have a spiritual resurreetion to a new life. St. Austin and Laetantius both were so hard in believing the roundnesu of the earth, that they thought that those homines pen- iles, as they eall them, those men that bang upon the other eheek of the face of the earth, those antipodes, whose feet are direetly ainst ours, nmst neeessarily fall from the earth, if the earth be round. But whither should they rail. Il' they rail, hey must fall upwards, for heaven is above them too, as it is to us. So if the spiritual antipodes of this world, the sons of God, that walk with feet opposed in ways eontrary fo the sons of men, shall be aid to fall, when they rail to repentanee, fo mortification, fo religioc negligenee, and eontempt of the pleasures of this life, truly their fall is upwards, they fall towards heaven. God.qi¢e breath tnto tke people «pon tke earth , says the prophet, Et ritum his, qui calcat illam. Out" translation earries that no fatdaer, but that God 9ives breath to people upon the earth, and spirit to them that walk tkereon; but Irenoeus makes a useful differenee between offtatus and sTiritus, that God gives breath fo all upon earth, but hiu splri* only to them, who tread in a religious seorn upon earthly things, °  Apoc. xx. 6.  John v. 25. « Isaiah XLV. 5.

8 PREACHED IN LENT° [SEllo:XII. Is it hot a strange phrase of the apostle, [orKfyyor fornication, nch'annes, inordinate offection»? Ho does not say, mortify your members against those sins, but he ealls those very sins, the members of our bodies, as though we were elemented and compacted of nothing but sin, till we corne to this resurrection, this mortification, which is indeed out vivification Till ce bear in our body, the dyiny of our Lord J«sus, that the lire abo of Jsus nay be nade naulfest in our body '. God may give the other resurreetion ri'oto worldly miscry, and hot give this. A widow may be rescucd from the sorrow and solitariness of that stars, by having a 1,1entiful fortune; there she bath one resurreetion; but Tke eidou" tkat liretk in pleasure, is dead u'hile she lites°; slae hath no second resurrection; and so in that sense, even this chapel may be a chur¢hyard, men may stand, and it, and kneel, and yet be dead; and any chamber alone may be Golgotha, a place of dead men's bones, of men hot corne to this resurrection, which is the renunciation of their beloved sin. It was inhumanly said by Vitellius, upon the death of Otho, when he walked in the field of carcasses, where the battle was tbught; 0 how sweet a perfume is divine saying to thy soul, O wlmt a mvour of life unto life is the death of a beloved sin! VChat an angelical conffort was that to Joseph and Mary in Egypt, after the death of Herod, Arise, for tke!! are dead tkat so9ht tke child's li]è ! And even that coinfort is multiplied upon thy soul, when the Spirit of God says to thee, Arise, corne to this resurreetion: for that Herod, that sin, that sought the life, the everlasting life of this child, the child of God, thy soul, is dead, dead by repentanee, dead by mortification. The highest cruelty th.t story relates, or poets imagine, is when. persecutor will hot afford a miserable man de.th, hot be so merciful to him as to take his life. Thou hast made thy sin, thy soul, thy lire  inanimated ail thy actions, ail thy purposes with that sin. Miserere animw tuw, be so merciful to thyself, as to t.-,ke a,,vay that life by mortification, by repentanee, and thou art eome to this resurrection: and though. man may have the former resurreetion, and hot this, peace in his fortune, and yet hot peaee in his conscience, yet whosoever hath this second, bath  Col. iii. , n 2 Cor. iv. 10.  1 Tire, v. 6. n/Iatt, ii. 20.

an infallible seal of the third resurrection too, to  fulness of glory in body, as well as in soul. For,ç']olritus maturam OEcit carnem, et cdpacem incorrvpteiw -'; This resurreetion by the spirit, mellows the body of man, and rnakes that capable of everlasting glory, whieh is the last weapon, by which tho last enerny death, shall ho destroyed. Upon that pious ground, that ail Seriptures were written for us, as we are Christians, that ail Seriptures eonduee to the proof of Christ, and of the Christian state, it is the ordinary rnanner of the fathers to rnake all that David speaks historieally of himself, and ail that the prophet speaks filturely ot" the Jews, il" those places rnay be referred to Christ, to rot'er them to Christ primarily, and but by refleetion, and in a second consideration upon David, or upon the Jews. Thereupon do the fathers (truly I think more generally, more unanirnously than in any other place of Scripture) take that place of Ezekiel whieh we spake ofbefore, to be prinmrily intended of the last resurreetion, and but seeondrily of the Jews" restitution. But Gasper Sanetius, a learned Jesuit, (that is hot 8o rare, Iut an ingenuous Jesuit too) thugh ho bo bound by the Couneil of Trent, to interpret Seriptures aeeording to the fathers, yet here ho aeknowledges the whole truth, that God's pul'pose was to prove, by that whieh they did know, whieh was the general resurreetion, that which they knew hot, their temporal restitution. Tertullian is vehement aS first, but after, more supple. Alle.qoricw,'cril, ttrw, says ho, resurrectionem stbradlant Mite, alii, determinant: Some figurative places ot" Scripture do intinaate a resurrection, and some nmnit'est it; and of those rnanifest places ho takes this vision of Ezekiel to be one. But ho cornes after to this, 'it et corloorum, et rertm, et meâ niltil interest; Let it signify a temporal resurrection, so it rnay signify the general resnrrection of our bodies too, says ho, and I arn well satisfied; and thon the truth satisfies him, for it doth signify both. If is truc that Tertullian says, De*:acuo similitudo non co»petit; If the vision be but a cornparison, if there were no such thing as  resurreetion, the comparison did not hold. De nullo jgarabola non contenir, says ho, and truly; If there vere no resurreetion to whieh that parable might have relation, it were no parble. Ail tht in truc; but there wan resuection alwys kno  them, always believed by thcm, and tht ruade their prenent resurrection from tht cMmity, the mo esy, the more intelligible, the more credible, Oto more dioeernibte to them. Let therefore God's method he thy method; fix thyself firmly npon that belief of tho general resution, nd thou wilt never doubt of either of de particular resurrec6o, either tYom sin, by God's graco, or iYom worl«lly calamities, hy God's power. For that last resuroection is the grotmd of all. By tht, says Ircnoeus, this last cnenly, death, is truly destroyed, because his last spoil, tire body, is taken out of hls hands. Tho same body; ( the saine father notes) Christ did hot fetch nother sheep to thc flock, in the place of that which was Iost, but the saine shoep: God sball not give me another, a better hody at the surrection, but the saine body ruade better  for,ç'i on abet caro alrari, e tiquam vebum Dei caro.ctumdss«t, If the flesh of man were not to be ved, the anchor of salvtion wouId never haro ken the esh of man upon him. Tho puuishmeut that God laid upon Adam, sorroc sal tou ea ty brd , is but till z return fo dt: but when man is returned to dust, God returns to tho remembranee of that promise. A wake and »g ye that du'ell in ti, e du.et s'. A merey already exhibited to us, in the person of out Saviour Christ Jesus, in whom, Per »rimitlaa benediit campo, (says St. Chrysostom) as God by taking a handful for tho fi fruits, gavo a bleing  th whole field, so ho hath oealed th l«dies of all mankind tO his #ory, by pre-assuming the hody of Christ to that glo. For by that there is now Uommercium inter Cwlum et terram; thero is a trado iven. and a sMplo established between heaven and eah ritu* «ju; Thither haro we oent out flesh, and hither bath he sent his Spirit. This is the last abolition of this enemy, Death; for after this, the bodies of the saints he eannot toueh, the bodies of the damned he eannot kill, and if he eould, he were hot therein their enemy, but their friend. This is that blessed and #orious state, of  Gen. fil 1. a Ih vi. 19. a Bed.

whieh, when all tho apostles met fo make the Creed, they could say no more, but Çredo 'e»urrectionera, I belieoe tle rurrectior of tke bod!!; and vhon those two reverend fathers to whom it belongs, shall eonm fo speak of it upon the day proper for it in this place, and if all the bishops that ever met in councils should meet thom here, they eould but second the apostle's credo, with their anathema, we bdieve, and woe he unto them that do hot believe, the resurreetion of the body; but in going about to express it, thc lips of an ngel would he uneircumcised lips, and the tongue of an archangd would stammer. I offcr hot therefore at it: but in respect of, and with relation to tlmt hlessed state, according o the doctrine, and praetiee of our church, we do pray for the dead  tbr thc militant church upon earth, and the trimuphant ehureh in heaven, and the whole Ctholie church in hevcu, and erth » we do pray that Goal will ho pleased to hasten that kingdom, that wo with all others departcd in the truc faith of his holy naine, may bave this perfect consummation, both of body nd soul, in his everlasting glory, Amen.

Jo[ xi. 35. Jesus wept, I  now but upon the compassion of Christ. There is much difference between his compassion and his passion, as much as between the men that are to handle them here. But Lacryma pasionis Chriti est :icaria psion, of his blood; my vicarage is to speak of his compa.sion and his tears. Let me chafe the wax, and melt your souls in a htth of his tears now, let him set to the great seal of his eflèctual passion, in his blood, then. It is a common plac% I know, to spcak of tears: I would you knew as well, it were a common  Augustiae.

practice to shed them. Though it be hot so, yet bring St. Bernard's patience, Libenter andiam, qni non sibi I)lansum, sêd mihi I)lanct«m moreat; Be willing to hear him, that seeks hot your acclamation to himself, but your humiliation to his and your God; hot to make you praise with them that praise, but to make you weep with them that weep, A nd Jesus wei)t. The Masorites (the Masorites are the critics upon the Hebrew Bible, the {)ld Testament) cannot tell us, who divided the chapters of the Old Testament into verses; neither tan any other tell us, who did it in the New Testament. V'hoever did it seems to have stopped iu an amazement in this text, and by making an eutire verse of these tvo xvords, Jeslts u'ei)t, and no more, to intimate that there needs no more for the exalting of out devotion to a competent height, than to consider how, and where, and when, and why Jêsus wei)t. There is hot a shorter verse in the Bible, nor a larger text. There is another as short;,Semi)er yaudete, ltejoe erermore , and of that holy joy, I may have leave to speak here hereafter, more seasonably, in a more festival time, by my ordinary service. This is the season of general eompunetion, of general mortification, and no man privileged, for Jesus wept. In that letter which Lentulus is said to have vritten to the senate of ](ome, in whieh he gives some characters of Christ, he says, that Christ was never seen to laugh, but to weep often. Now in what munber he limits his often, or upon what testimony he grounds his nunber, we know hot. We take knowledge that he wept thrice. He wept here, when he mourned with them that mourned for Lazarus; ]le wept again, when he drew near to Jcrusaleln, and looked Ul)On that city; and he wept a third rime, in his passion. There is but one evangelist, but this, St. John, that tells us of these fir.t tears, the test say nothing of them; there is but one evangelist, St. Luke , that tells us of his second tears, the test speak hot of those; there is no evangelist, but there is an apostle that tells us of his third tears, St. Paul says, That in the days of his./tesh, he offered u T I)rayers with strony cries, and tears'; and those tears, expositors of all sides refer to his passion, though some to his agony in the garden, some to his passion on the cross; and these in my opinion most fitly; be-  1 The. v. 16. s Luke xix. 41. * Heb. v. 7.

sza. xm.] l,m,:etzu t L.T. 253 CaUSe those words of St. Paul belong te the declaration of the priesthood, and of the sacrifice of Christ; and for that function of his, the cross was the altar; and therefore to the cross we fix those third tears. The first were humane tears, the second were prophetical, de third were pontifical, appertaining to the sacrifice. The first were shed in a condolency of a human and naturai calamity fallen upon one family; Lazarus was dead: the second were shed bi contemplation of future calamities upon a nation; Jerusalem was to be destroyed: the third, in contemplation of sin, and the everlasting punishments due to sin, and to such sinners as would make no benefit of that sacrifice, which he offered in offering himselt'. His friend,,vas dead, and then Jesus wept; he justified natural attictions, and such offices of piety: Jerusalem was to be" destroyed, and then Jesus wept; he commiserated public and national calamities, though a private person: his very giving of himself for sin, was to become to a great many ineffectual; ad then Jesus wept; he declared how indelible the natural stain of sin is, that not such sweat as his, such tears, such blood as his could absolutely wash it out of man's nature. The teal'S of the text are as a spring, a well, belonging to one household, the sisters of Lazarus: the tears over Jerusalera, are as a river, belonging to a whole country; the tears upon the cross, are as the sea, belonging to ail the world; and though literally there fall no more into out text, than the spring, yet because the spring flows into the river, and the river into the sea, and that wheresoever we find that Jesus wept, we find our text, (for our text is but that, Jesus u'ept) therefore by the leave and light of his blessed Spirit, we shall look upon those lo'ely, those heavenly eyes, through this glass of his own tears, in ail these three lines, as he wept here over Lazarus, as he wept there over Jerusalem, as he wept upon the cross over ail of us. For so oKen Jesus wept. First then, Jesus.wept humanitas, he took a necessary occasion to show that he was truc man. He was now in hand with the grcatest miracle that ever he did, the raising of Lazarus, so long dead. Could we but, do so in our spiritual raising, what a blesscd harvest were that ¢ "Vhat a comfort to find one nlan here today, raised from his spiritual death, this day twelvemonth

25 xSsXCnL s LSVT. [SS. Christ did it every year, and every year he improved his miracle. In the first year, he raised the governor's daughter»; she was newly dead, and as yet in the bouse. ]n the beginning of sin, and whilst in the bouse, in the house of God, in the church, in a glad obedience te God's ordinances and institutions there, for the reparation and resuscitation of dead seuls, the ,ork is net oe hard. ]n his second year, Christ raised the,vidow's son «; and him he round without, ready te be buried. In a man grown cold and stiff in sin, impenetrable, inflexible by denouncing the judgments of God, almost buried in a stupidity, and insensibleness of his being dead, there is more diflculty. But in his third year, Christ raised this Lazarus; he had been long dead, and buried, and in probability, putritied after four dys. This miracle Christ meant te make a pregnant proof of the resurrection, which,vas his principal intention therein. For the greatest arguments gainst the resurrection being for the most part of this kind, when g tïsh eats a man, and another man eats that tïsh, or when che ma eats another, how shall both these men fise again. Vhen a body is resolved in the grave te the first principles, or is passed into other substances, the case is somewhat near thc saine; and therefore Christ would xvork upon  body near that stte, a body putritied. And truly, in out spiritual raising of the dead, te raise a sinner putrified in his own earth, resolved in his oaa duug, espeeially that hath passed many transtbrmations, frein shape te shape, t'ron sin te sin, (he bath been n salamander and lived in file tire, in the tire successively, in the tire of lust in his youth, and in his age in the tire of ambition; and then he hath been a serpent, a fish, and lived in tho waters, in the water sueeessively, in the troubled ,ater of sedition in his youth, and in his age in the eold waters of indevotion) how hall we mise this salamander and this serpent, when this serpent and this r, alamander is all one person, and mus haro contrary music te eharm him, eonrary l»hysie te cure him . Te ralse n man resolved into divers substances, scattered into divers ferres of several sins, is the greatest work. And therefore this miracle (which implied that) St. Basil ealls liraculum in niracdo, A pr%qmnt, a double mh'acle. For herc is norttnts redirirus, » -Mati. ix. °.5. çLuke x-ii. 15.

 dead man lires; that had been donc belote; Lut abla, says Bsi]; He that is fettered, and manacled, and tied with many dicties, he wlks. And themfore as ts miracle raised him mo estimation, so (for they ever accompany che another) it raised him most envy: envy that extended beyond him, to Lazarus himself, who had donc nothing; and yet, The chi priests consulted kow tkêy put Lazarus to death, becaue t easo of kim, mauy belieed i JesL A disease,  distemper, a danger whieh no tilne shall ever be free tom; that wheresoever there is  eoldne,  disafrection to God's cause, those who are ny way oeeasionally instruments of G's glo, shall fiud eold affections. If they kiIIed Lazarus, had hot Christ donc enough to let them sec tlmt he eould mise him again! For Cwca swritia, si açud idetur mortuus, aliud occisus; ]t was a blind malice, if they thought, that Christ eould raise  man naturally dead, and eod hot if he were violently kied . This then being his greatest miracle, preparing the hardest, artiele of the Creed, the resurrtion of the body, the miracle itseff dlared suffieiently his vinity, that nature, so in this deelaration that he was God, he would declare that he ws man too, and therefore Jeus He wept as man doth weep, and he wept as a man may weep; for these tears were Testes naturw, no i.udices d'dentiw', They doelared him to be truc man, but no distrustfifl, uo inordinate man. In Job there is  question asked of God, Hast tko«t eyes flesh, and doet thot see, as nan seês'° Let this question be diroeted to God manitbsted in Christ, and Christ will wecp out an an-er to that question, I have eyes of flesh, and I do weep  man weeps. Not as sinfid man, hOt as a man, that had let fall his bridle, by which he should turn his horse: hOt  a man that were cast tom the rudder, by which he shod steer his ship: hot as a man that had lost his interest and power in his affections, and passions; Christ wept hot so. Christ nlight go fiu'ther that way, than any other man: Christ might ungirt himself, and give more scope and libey to his passions, than any other man: both because he had no origiual sin 'ithin to drive him, uo inor-  Jolm . 10.  Auste.  Bernard. « Job x. 4.

25( PRECnED IN LENT. [SERo xni. dinate love without to draw him, whcn his affections were moved; which ail other men have. G sys to the Jews, That tltey ad oeept in ltis ears"; God hd herd them wp: but for whnt, and how  they.wept for flesh. There was a tineture, there w a deep dye of murmuring in their ters. Christ goes  far in the passion, iu his agony, and he eomes to  pnssionate depreeation, in his tristls anima, and iu the sipoibile, and iu the transeat callx. But  ail these passio weoe sanctified in fle foot, ri'oto which no bitter leat no crked twig eould spring, so they were iustantly washed with his reruntamen,  present and a fidl subnfitting of all to God pleure, Ye hot my.will, 0 Father, but tldne be done. It will hot be sale for any man to corne so near an exeess of psions, as he may fiud some goed men in the Seriptures to hve done: that bec,use he hers Moses sy to God, Blot my naine out of te boek of li:è, therefore he nmy say, God danm me, or I renounce God. It is hot safe for  man to ex,se himself to a temptation, beeause he hath seen another pass through it. Every man may know his own bias, ud to what sin that diverts him: the beuty of the persou, the opoEuuity of the place, the impounity of the party, being his mistress, could not shake Joseph's eonstaney. There is one such example, of one that resisted  strong temptation: but then there are in oue place, two men together, tht sinned upon thcir owu bodies, 11«r and Ona , then when no temptation was oflred, nay when a remedy against temptation was lninlstered to them. Sonlo nlan may be chaster in the stews, than another lu the chureh; and solne man will sin more in his eams, than another in llis discourse. Every man must know how much water his own vessel draws, and hot to tllink to sil over, wheresoever he hath seen another (he knows hOt with how much labour) shove over: no nor to adventure so far, as he nmy bave reason to be confident in his own strength: for though he may be sfe iu himself, yet he lnay sin in another, if by his indisereet, and ilnpr vident example, another be Scmldalized. Christ was alwys fe; IIe oeas led OE the,Sirit': of what spirit llis own spirit: Led willingly into the ciIdern«s, to be tempted of the deriL No other  Numb. . 18. ]t Gen. xLvi. 12.  Matt. iv. 1.

man might do tht; but he who ws ble to sy to the sun,,7»te sd, was ble to sy to Satin,,ç Ldr. Christ in another çle gve such scope to his ffoetions, and to otherç interetations of his actions, that his friends and kinsfolks thought him md, side himselç: but ail this while, Cist had his o ctions, nd çsions, nd their interpretations in his om power: he could do wht he would. e in out text, Jesus w tmubled, nd he ned; md veemently, and often, is affections were irred: but s in  clean glas, iç water be stirred nd tubled, though it may conceive a little light froth, yet if oentr no çoulness in that clean glas, the affeetiom oç Christ were moved, but se: in tht holy vessel they would contract no fon no declinntion townrds inordinateness. But then every Chriin is net a Christ; nnd therefore as he that would çast çony dn, as Christ did, might stnrve; and ho that would whip meoehnn out of the temple, as Christ did, might be knoekt do in the temple; se ho knowing his o inclinntions, or but the general ill inclination oç all maind, as he is infeeted with originM sin, thnt should converse se mueh with publieans and sinners, might paicipate of their sins. The rule is, we nmst avoid inordinateness of affections; but when we corne te exmples of that rule, oursdves, wdl undeood by ourselves, must be out o emples; for if is net always goed te go se far, as me good men haro gone belote. ow though Christ were far frein both, yet ho came nearer te  exee of pion, thn te an indoleney, te  senoelene, te a privation of natal affections. Inordintene of affûtions nmy sometimes make seine men like seine beasts; but indolency, absence, emptine, privation of affections, makes any man at all time liko stone liko di. I norissimb, sith St. Peter, in the lt, that is, in tho wot days, in fle dregs, and lees, and tar of sin, then shall corne men, loyers of demselves; and tht is ill enough in man; for that is an affection pulir te God, te love hine. on spedale itium, ed radix omnium itiorum, sa • e sehool in file mouth of Aqnas: Self-love eannot ho oelled a distinct sin, but the roo of all sins. I is true tha Jmin Mayr sys, Philo»whandi fld e» Deo aimilar, Tho end of Crisfian #lilosophy is to be wise like God; but hot in this, to VOL. I. 8 love ourselves; for the greatest sin that over was, and that upon which even the blood of Christ Jesus hath not wrought, the sin of augels, was that, similis ero altiseimo, to be like God. To love ourselves, to be satisfied in ourselves, to find an omni-sufllciency in ourselves, is an intrusion, an usurpation upon God: and even God himself, vho had that omni-sufficiency in himself, conceived a conveniency for his glory, to daw a circumference about that centre, catures about himself, and to shed forth lines oi  love upon all them, and rot to love himself a]one. Self-love in man sinks deep: but yet you see, tho apostle in his order, casts the other sin lower, that is, into - worse place, ttral affections. St. Augustine extends these natural affections, to ligious affections, beeause they are natural to z supernatural man, to regenerate man, who naturally loves those that are of the household of the faithfid, that profess the saine truth of religion: and not to be affected with their distresses, when religion itself distressed in them, is impiety. Ho extends these affections fo moral affections; the ]ove of eminent and heroical virtues in any man: we ought to bc affected with the fall of such mon. And ho extends them to civil affections, the love of fi'iends; not to be moved in their behalf, is argament enough that we do rot much love them. For out case in the text, these mon whom Jesus round weeping, and wept with them, were none of his "kindred: they were neighbours, and Christ had had  conversation, ànd contracted friendship in that family: ]Ye lored 2]1arriva, and her slster, and azarus ', says the story: and ho would let the world see tht ho loved them: for so the Jews argued that saw him weep, Behold how ho lozed them; without outwm'd declarations, who can conclude an inward love. to assure that, Jesus zcelt. To an inordinateness of affections it noyer came; to  natural tenderness if did; and so far as to tears; and thon who needs be ashamed of veeping.  Loot awayfar from e, for bitterly, sys Jeruslem in Esy. But look ]oon me, says Christ in the Lamentations, Behold and sec if «er there u'er« any any tears like mb«e: rot like his in value, but in the foot as they  Ver. 5. * Ver. 36.

proceeded l'rem natural affection, they were tears of imitation, and we may, we must weep têars like his tears. They scomed him, they crowned him, they nailed him, they pierced him, and then blood came; but ho shed tears voluntarily, and without oleee: the blood came frein their ill, but the tears frein his o good nature: the blood was drawn, the tears were given. We eH it  ehildish thing te weep, and  womanish; and pereheo we mn xrse in that than in the ehildish; for therein we may mean falsehood te ho mingled with weakness. Crist ruade it an argument of his being man, te weep, tbr though the lineaments of man's body, eyes and ears, hands and feet, ho aoeribed te God in the Scriptures, though the affections of man's mind be aoeribed te him, (evcn sorrow, nay repentance itself, is attributed te God) I de net remember that ever od is said te lm,m wept: if is for man. And wheu (;od shall corne te that last act in the glorifying of man, whcn he promises, te .ipe tearsfrom is eyes, what shall God bave te de with that eye that never wept [ He wept out of a natural tenderness lu genet'al; and he wept new out of a particular occasion. What was that  Qttia tuus, because Lazarus was dead. We stride over mauy steps at once; waive many such considerable circumstances as these; Lazarus his friend was dead, therefo, he wept, Lazarus, the staff and sustention of that family was dead, he upon whom his sisters relied was dead, thercfore he wept. But I stop only upon this one step, 9tia nortuus, that he was dead. how a good man is net the worse for dying, that is true and capable of a good , because he is established in a better world: but yet when he is gone out of this world he is none of us, he is no longer man. The songer opinion in the school, is, that Christ himse, when he hy dead in the grave, was no man. Though the head never departed frein the carcass, {there was no divorce of tt h)Tostical union) yet becuse the bureau seul wm depard frein it, he was no man. Hugo de S. Victor, who iuks otherw, that Christ was a man then, thinks se upon a weak ound: he thit, ks, that because d,e seul is the ferre of man, the ul is man; and that therefore the so remainin, the man remains. But it is net the seul, but the union of the seul, that makes the s2 man. The toaster of the sentences,'Peter Lombard, that thinks so too, that Chri was then  man, thinks so un m weak a ound: he thinks that it is enouh to constitute a man, that there be a soul and body, though that so and body be hOt united; but still it is the ion that makes the man: and therefore when he is disunited, dead, he  none of us, he is no man; and therefore we weep how well soever he be. Abraham  loath to let go his wife, though the king had her: a man hath a natural loathness to let go his friend, though God tke him to St. Aumstine says, that he knew well enough, that his mother was in heaven; and St. Ambrée, that he knew weH enough that his toaster Theodosi the emperor was in heaven, but because they saw not in what state they were, they thought that something might be asked at God's lmnds in their beha; and so out of 3 humane and pious oeiousness, in 3 devotion perchance indigested, unconcoted, and retaining yet some crudities, some irresolutions, they strayed into prayers for them after they were de. Lazaruçs sisters ruade no doubt of their brother's salvation; they believed his soul to be in 3 good estate: and for his by, they told Christ, Lord we knov that he shall rise at the la day: and yet they wept. Here in this world, we who stay lack those who are gone out oï it: we know they shaH never corne to ; and when we shaH go to them, whether ve shall know them or no, we diute. They who think that it conduces to the perfection of happins in heaven, that we shodd know one another, think pioly if they think we shaH. For as, for the maintenance of publie pee, states and churches may think versly in points of religion that are hot fundamen, and yet both be te 3nd ohodoxal chiches; so for the exalhtion of private devotion h points that are hot fundamenta], divers men may think diversly, and both be equaHy goed Christians. Whether we shaH ow them ere, or no, is problematical and eqml; that we shaH not ti then, is doatieal and ceaain: therefore we weep. I know there are philosophers that will not let us weep, nor lament the death of any: and I know that in the Scriptures there are rdes, and that there are hstructions conveyed in that exple, that David left

BER. XIII.] PREACHID mourning as soen as the child w dead; and I know tht there are authors of a middle nature, bove the philosophers, and below the Scriptures, the Aphal boeks, and I know it is said there, Comfo thyself, for thou shalt do him no te;Tsum esd»bis ( the lte reads it) Thou shalt make thyself worse d worse, in the worst degree. But yet all this is but of inordinate lamentation; for in the saine place, the same wise man says, My son, let thy tears fall down over the dead; wp bitterly and make great moan, as he is wonhy. XVhen Saviour Christ had uttered his consummatr«m est, all was finished, and their rage could do him no more harm, when he had uttercd his In manus tuas, he had delivered and God h received his soul, yet how did the whole frame of nature mourn in lipses, and tremble in eahquakes, and dissolve and shed in pieces in the oning of the temple, qria mort«rs, because he vas dead. Tmly, to sec the hand of a great and mighty monarch, that hand that bath governed the civil sword, the sword of justice at home, and drawn and sheathed the foreign sword, the sword of war abmad, to sec that hand lie dead, and hot be able to nip or • lip ay one of his own worms, (and then Q,is omo, XVhat man, though he be one of those men, of hom God bath id, Ye are gods, yet QMs komo, What man is tere that lires, and slll t e death?) to sec the brain of a great and religious eounsellor (and God bless all from making, all from calling any great that is hot religious) fo sec that braiu that produced means to alm sts at council tables, storms in parliaments, tempests in puhr commotions, to sec that brain produce nothing but swa of worms, and no proclamation to disperse them; to sec a revemnd prelate that bath resisted heretics and schismatics all his life, hll like one of them by death, and Imrchance be called one of them when he is dead; to mcollect all, to sec great men moee no men, to be sure that they sha never corne to us, hot fo  sure that we shall know them hen we corne to them; to the lieunants and images of God, kings; the sinews of the sm, religious counsellors; the spirit of the church, zealous preh; and then to e vulgar, ignorant, wicked, and facinorous men throwu all by one hand of death, into one car't, into one common tidelboat, one hospital, one almshouse, one prison, the _grave, in whose dust no 1nan can say, this is the king, this is the slave, this is the bishop, this is the heretic, this is the counsellor, this is the fool; even this nfiserable equality of so unequal persons, by so foui a hand, is the subject of this lamentation, even quia mortuus, because Lazarus was dcad, J,.sus wept. He wept even in that respect, qt«ia mortut«s, and he wept in this respect too, quia non adMbita nedia, because those means which in appearance mi,-ht bave saved his lire, by his default wcre not used. for when he came to the house, one sister, Mal'tha, says to him, Lord if thot« ltadst been here, zny brother had not died; and then the other sister, Mary, says so too, Lord if thott hadst been here, znl! brother had wt died: they all cry out, that he who only, only by coming, might have saved his life, would not corne. Out Saviour knew in hilnself that he abstained to botter purpose, and to the farthcr glory of God: for when he heard of his death, he said fo his discil)les, I ara.qladfor your sabes that I was ot there. Christ had certain reserved purposcs whieh conduccd to a better establishing of thcir faith, and to a bctter advancing of God's kingdom, the working of that nfiracle. But yet bccause othcrs were able to say to him, it was in you to bave savcd hiln, and he did hot, even this quia non adhil)ita media, atTected him; and Jesus weTt. tic wept, Etsi quatrid«aus, though they said unto him, l[e hctth been fortr days dead, and stin's. Christ doth hot say, there is no such marrer, he doth not stink; but thou.gh he do, my friend shall hot lack my help. Good friends, useful friends, though thcy may commit solne errors, and though for some misbehaviours they nmy stink in out nostrils, must hot be derelicted, abandoned to themselves. Many a son, nmny a good heir, finals an ill air from his hther; his hther's life stinks in the nostrils of all the world, and he hears every where exclamations upon his father's usury, and extortion, and oppression: yet it bccomes him by a better lire, and by all other neans to rectify and redeem his father's faine. Quatrlduan«s est, is no plea tor iny negligence in my family; to say, My son, or myservant hath proceeded so far in ill courses, t]lat now it is to IlO purpose to go about to reform hillh because rlt«atrhtt,at««s est. Qttatridttantts est, is no plca in my pastoral charge, to say that seducers, and practicers, anti persuaders, and solicitors for superstition, enter so boldly into every family, that now it is fo no purpose to preach religious wariness, religious discretion, religious constancy. triduanus est, is no plea for my u.ury, for my simony; to say, do but as ail the world doth, and bath used to do a long time. To preach there where reprehension of' growing sin is acceptable, is fo preach in season; where it is hot acceptable, it is out of season; but yet we must preach in season, and out of' season too. And when men are so refractory, as that they forbear fo hear, or hear and resist our preaching, we nmst pray; and where they despise or forbid our praying, we must lament them, we must weep: q«atrid«am«s erat, Lazarus was far spent, yet Jes«s weTt. He wept, etsi suscltadus; though he knew that Lazarus were fo be restored, and raised fo lire again: for as he meant fo declare a great good wi]] fo him at last, so he would utter some by the way; he would do a great miracle for him, as ho was a mighty God; but he v,-ould weep for him too, as he was a good-natured man. Truly it is no very charitable disposition, if I give ail at my death to others, if I keep ail ail my ]ife to myself. For how many familles bave we seen shaked, ruined by this distemper, that though the father mean to alien nothing of the irtheritance from the son at his death,)-et because ho affords him hot a competent maintenance in his lire, he submits his son to an encumbering of his faine with ignominious shiftings, and an encumbering of the estate with irrecoverable debts. I may mean fo feast a man plentifully at Christmas, and that man may starve before in Lent: great persons may think it in their power fo give lire to persons and actions by their benefits, when they will, and before that will be up and ready, both may becomo incapable of their benefits. Jesus would hot give this family, whom he pretended to love, occasion of jealousy, of suspicion, that he neglected them; and therefore though he came hot presently to that great work, which he intended at last, yet left them hot comfortless by the way,.lesus u'ept. And so (that we may reserve some minutes for the rest) we cnd this part, applying fo every man that blessed exclamation of St. Ambrose, Ad moaumetum hoc digwris accedere Do»ine

64 PREACHED IN LENT. [SgB.o XIH. Lord Jesus Le |»leased to corne to this rave, to weep over thls dead Lazarus, this soul in this body: and though I corne hot to a present rising, a present de]iverance from the power of ail sin, yet if | can feel the dew of thy tears upon me, if I can disccrn the eye of thy compassion Lent towards me, I ]lave comfort ail the way, and that comfort will flow into an infallibility in the end. And Le this the end of this part, to which we are corne by these steps. Jesus u'ept, that as he showed himself to Le God, ]le might appear to Le man too: he wept not inordinately; but he came ncarer excess than indolency: he wept because he was dead; and because all means for liti had hot bcen used; he wept, though he,vere far spent; and he wept, though he meant to raise him again. We pass now from his humane to hiæ prophetical tears, from Jesus weeping in contemplation of a natural calamity fallen upon one family, Lazarus was dead, to his weeping in contemplation of a national calamity foreseen upon a whole people; Jerusalem was to be destroyed. His former tears had some of the spirit of prophecy in them; for therefore says Epiphanius, Christ wept there, because he foresaw how little use the Jews would make of that miroele, his humane tears were proplletical, and his prophetical tears are humane too, they rise from good affections to that people. And therefore the saine author says, That because they thought it an uucomely thing for Christ to weep for any temporal thing, some men bave expunged and removed that verse out of St. Luke's Gospel, t]lat Jesus when he saw that city, wept: but he is willing to Le pl'oposed, and to stand for ever for an example of weeping in contemplation of public calamities; therefore Jesus wept. He wept first, iter acclamatiows, in the midst of the congratulations and acclamations of the people, then when the whole multitude of his disciples cried out, Vi«at 'ex, Blessed Le the I5"ny, that coraes in the ame o.f the Lord ', Jesus wept. When I-Ierod took to himself the naine of the Lord, when he admitted that gross flattery, It is a God a«d wt a man tkat speag's, it was no wonder that present occasion of lamentation fell upon him. 1 Luke xix. 38.

But in the best times, and under the best princes, (first, such is tbe natural rnutability of all worldly things; and then [and that especia]ly] such is the infiniteness, and enormousness of our rebellions sin) then is ever just occasion of fear of worse, and so of tears. Every man is but a sponge, and but a sponge filled with tears: and whether you lay your right hand or your left upon a full sponge, it will weep. Whether God lay his left hand, temporal calamities, or his right hand, temporal prosperity; even that temporal prosperity cornes always accompanied with so much anxiety in ourselves, so much uncertainty in itself, and so much envy in others, as that that man who abounds most, that sponge shall weep. Jesus vept, inter acclamatioes, when ail went well enough with him; to show the slipperiness of worldly happiness, and then he wept interjudicla; then when himself was in the act of denouncing judgments upon them, Jesus wept, to show with how iii a will he inflicted those judqnents, nd that themselves, and not he, had drawn those judgments upon them. How often do the prophets repeat that phrase, O.«s zisloffs, 0 the burden of the judgments that I have seen upon this, and this people! It was a burden that pressed tears from the prophet Esay, I will water thee with ny tears, 0 HesIbon ': when he must pronounce judgments upon ber, he could hot but weep over her. 1o prophet so tender as Crist, nor so compassionate; and therefore he never takes rod into his hand, but with tears in his eyes. Alas, did God lack a footstool, that he should make man only to tread and tranple upon. Did God lack glory, and could bave it no other way, but by creating man therefore, to afltict him temporally here, and eternally hereafter.  whatsoever Christ weeps for in the way of his mercy, it is likely he was dileased with it in the way of his justice: if he weep for it, he had rather it were not so. If then those judmnents upon Jerusalem were only from his own primary, and positive, and absolute decree, without any respect to their sins, could he be displeased with his own act, or weep and lainent that which only himself had donc. ,V'ould God ask that question of Israel, Q«are noriemi:ff dom«s Israd? Why will you die 0 house of Israel. if God lay open to that  Isaiah xvi. 9.

)(6 PREACHED IN LENT. ansvcr, We die thercfore, because you bave i]]ed us; Jerusalem would hot judge herself, therefore Christ judged ber; Jcrusalem would hot weep for herselç, an«l therefore Jesus wept; but in those tears oç his, he showed, that he had rather her o team had a-eed, and washed away those judents. He vept, cure apropinquart, sa.ys the text there, llrhen Jesus came near tbe city and saw it, then ho, cqt; hot till then. If we will hot eome near the miseries of out brethren, if we w hot sec them, we will never weep over them, never ho affected towards them. It was cure ilh,, hot cttm illl, when Christ himself, hot when his disciples, his followers, who could do Jcrusalem no goed, took knowledge of it. It was hOt cttm nor it was hot cure illa, hot when those judents drew near it is hot said so; neither is there any time limted in the text, den those judgments were to fall upon Jerusa]em  it i only said generally, indefinitely, thcse days shall corne upon her. And yet Christ did hot case himself uæon that, that those calamities were remote and far off, but thou«h thev were so, and hot to fall till after his death, yet he lamented future ca]amities then, then Jcst xvept. Many such little hoks as these fall into this river, the consideration of Christ's prophetical tears; but let it be cnough to bave sprinkled these drops out of the river; that Jesus, though a private person, wel,t in contemp]atlon of publie calamitics; that he weæt in the best times, foreseeing worse; that he weæt in their miseries, because he was no author of them: that he wept hot till he toek their miseries into his consideration; and he did weep a good rime, before those miseries ffll upon them. There remain vet his third tears, his pontifical tears, which accomæauy his sacrifice called the sea, but a sea 'hich must now be bounded with very little sand. To sail apoee through this sen; these tears, the tears of hls cross, were expressed by that inestimable weight, the sins of all the 'orld. If ail the body were eye, argues the apostle in another place; why, here all the body was eye; every porc of his body ruade an eye by tears of blood, and every inch of his body ruade an eye by their bloody scourges. And if Chrisçs looking upon Peter, me Peter weep, shall hot his looking upon us here, wth tears in his eyes, sueh tears in sueh eyes, sprlngs of tears, rivers of tears, sea. of tears, make us weep too. Peter who wept under the weight of his particular.sin, wept bitterly; how btterly wept Christ under the weight of all the sins of the worhl . In the tir.st tears, Christ's humane tears (those we called  spring) we fetehed water af one house, we condoled privae calamity in another; Lazarus was dead. In his second tears, Iris prophetieal tears, we weut to the condoling of  whole nation; and those we called a river. In these third tears, big pontifical têars, tears for sin, for all sins (those we call  sea) here is mare libertm, a sea free and open fo all; every man may sail home, home to himself, and lainent his own sins there. I ara far from eoncluding all to be impcnitent, that da hot actually weep and shed tears; I know there are constitutions, complexions, that da hot afibrd them. And yet thc worst epithet which the be.st poet could fix upon Pluto himsclf, was to eall him Illackrymabili, a persan tbat could hot wecp. But to weep for other things, and hot to wecp for sin, or if hot fo tears, yet hot fo came to that tenderness, to that melting, fo that thawin..% that re.solving of the bmvels whieh good souls feel; this is a s_pongc (I said before, every man is a sponge) this is a sponge dried up iuto, pumice stom; the lightness, the hollowness of a sponge is there still, but (as the pumice is) driëd in thc.Etnas of lust, of ambition, of other flames in this wor]d. I have but three words to sa)" of these tears of this weeping. What if is, what it is.for, what it does; the nature, thc use, the bcncfit of these tears, is all. And in thc first, I forbear to in.ist,pon St. Basil's metaphor, Zackr!mce sudor ani»i nale sani; Sin i.q my sickness, the blood of Christ Jesus is my bezoar tears is the sweat that that produceth. I forbear Gregory Ny.ssen's metaphor too, Lackryma sa»yuis ca»dis dfœeecattts; Tears are our be.st blood, sa agitated, sa veutilated, sa purified, sa raritïed into spirits, as that thereby I beconm idem spirittts, oue spirit with my God. That is large enough, and embraces ail, which St. Gregory says, That man weeps truly, that soul sheds truc  A stone formerly in high repute as an antidote, brought from the East Indies» and said to bc formed in an animal called lazan. SUl,ped tu lac ikluulous.—Jotxsox,

2(;8 ,.cHu x Lx. [s:,. xm. tears, that eonsiders siously, first, bi fuit in ¢nnocentia, the blesoeà state -hieh man w in, in his integrity at first, ifuit » and then considers, bi est in tentationib, the weak este that man is in now, in the midst of temptations, where, g he had no more, himself were temption too much, bl est; and yet considers faaher, bi erit, n çee*, the insupportable, and for all that, the inevitable, the irreparable, and for all that, undctcrminable torments of hell, bi erit; and lastly, ,bi non erit, n coelis, the inexpressible joy and glo which he loses in heaven, bi non erit, where he shall never be. These four to consider seriously, where man was, where he is, where he shall be, where he shall never be, are four such rivers,  constitute a paradise. And as a ground may be a weeping ound, though it have no nning river, no constant spring, no gathering of waters in it; so a soul that can pour out itself into these relious considerations, may be a weeping soul, though it have  dry eye: ts -eeping then is but  true sorrow, (that w o firg) and then, what his te sorrow is given us for, and that is out next considotation. As water is in nature  thing indifferent, it ma S give lire, (so the rst living things that were, were in the water) and it may destroy lire, ( ail things living pon he eah, were destroyed in e water) but yet though water may, though it bave done good and bad, yet water does now one good oce, which no iii quality that is in it can equal, it washes out souls in baptism; so though there be good tears and bad tears, tears that wash away sin, and tears hat are sin, yet ail tears bave this de,et of good in hem, that they are ail some kind of affinent of good nattée, of  tender hea; and the Holy Gho loves to work in wax, and hot in marble. I hope that is but merely poetical which the poet says, iscunt lac;Tmare decenter; That some study o weep with a good gmce; çuoue ¢o[u»t [ora teore, quoque odo, They make use and advanage of their tears, and weep when they wi. But of those who weep hot when they would, but when they would hot, do ha employ their tears upon that for which God hath given them that soerice, upon sin. God ruade the firmament, which he called heaven, after it had divided the waters: after we have distinguished out tears, natural from spiritual, wor]dly from seP.., x,tt.] PP..ecnen t:',+ ','+eST. 269 hesvenly, then there is  firmament established in us, then there is ++ heaven opened te us: and tmly, te ca+t pearls before swine, will scarce be better resembled, thon te shed teurs (which resemble pearls) for worldly losses. Are there examples of men passionately enamoured upon age . or if upon age, upon deformity . If there be examples of that, are they hot examples of scorn too. do hot all others ]augh at their tears . and yet such is our passionate doting upou this world. Mnndi racles, says St. Augustine, (and even St. Augustine himself bath scarce said anything more pathetical]y) Tanta ter.us labe contrite, t iam sleciam seductionis amiserlt; The face of the whole world is se defaced, se wrinkled, se ruined, se deformed, as that man might be trusted with this wor]d, and there is no jealousy, no suspicion that this world shou]d be able te minister any occasion of temptation te man: fieciem seductiois amisit. And yet, Qui : seiloso aruit, in nobis.floret, says St. Gregory, as wittily as St. Augustine, (as it is easy te be witty, easy te extend an ep]gram te a satire, and a satire te an invective, in declaiming against this world) that world which finds itself tru]y in an autumn, in itself, finds itself in a spring, in our imaginations. Labenti wrems, says that father: et cure.. labe:tem sistev non Tossumus, cure ilaso labimr: The world passes away, and yet we eleave te it; and when we eannot stay it from passing away, we pass away with it. Te mourn passionately for the love of this world, whieh is deerepit, and upon the deathbed, or immoderately for the death of any that is passed out of this world, is net the right use of tears. That hath good use whieh Chrysologus notes, That when Christ was told of Lazarus" death, he said he was glad; when ha came te raise him te life, then he wept: for though his disciples gined by it, (they were eonfirmed by a miracle) though the fami]y gained by it, (they had their Lazarus agin) yet Lazarus himself lest by it, by being re-imprisoned, re-eommitted, re-submitted te the manifold ineommodities of this world. When out Saviour Christ forbad the women te weep for him, it was because there was nothing in him, for tears te work upon; no sin: Ordinzmflendi docuit, saym St. Bernard, Christ did net absolutely forbid tears, but regulate and order their tears, that they might weep in the right place; first for sin. David wept for Absolon he might imaginc, tlmt he dicd in sin, he wept hot for the child by Bathsheba, he cod hot uspect so much dancr in that. Exitu aquarum, says David, irem  water tan dou'n from mine egea , why Quia illi, Becauae teg, who are they hOt oth¢r men, as itis ordinarily mken; but Quia lli, Becau«e own egea (so Hilary, and Ambros¢, and Austin¢ tak¢ it) ae wt 'et ty laws: As the clamities of others, so the sins of others may, but our o sins must be the object of out sormw. Tou salt or to me, =ys God, te first OE ty rie frMts, ad flly liuors , as our translation hafl it: thc vord in the original is çdinyaca, lacrymarum, And of thy tears: thy first tears must be to od for sin: the second and third may be to natte and civility, and such secular oces. But Liuore ad liiçitudinem ayto ds.uamne ad pedes hteandos ab«tetur? It is St. Chrysostom's exclamation and admiration, Will any wh his feet in water for sore eyes  Will any man embalm the carcass of the world, which he treads under foot, with those ars which should embahn his soul  Did Joseph of Arimaflwa bestow any of his peffumes (though he bught a superfluous quantity, hundred pound weigbt for one body) yet did he bestow any upon the body of either of the tlfieves  Tears are truc »orrow, at you heard before; truc sorrow is for sin, that you have heaM now; ail that remains is how th sorrow works, what it does. Tbe fadwrs have infinitely deligbted themselves in this descant, the blessed effeet of holy tears. He amongst theln that remembcrs us, that in the old lav aH sacrifices were washed, ho mcans, that out best sacrifice, even prayer itself, receives an improv ment, a dignity, by being washed in tears. He that remembers us, that if auy room of out house be on tire, we run for vater, means that in all temptations, we should have recourse to tears. He that tells us, that money being put into a bason, is seen at farflmr distance, if there be waoer in the bason, then if it bo empty, means also, that out most precious devotions receive an addition, a multiplication by hdy tears. St. Bernard means all that they ail mean in that, Cor lachrÇtas nesc&ns durum, impnrum, A hard heart is a foui beau. Would you shut np the de51 in «o Pm c. 136. st Eod.  19.

SER, XIII.] PREACHED N LnZ. 271 his own channcl, his channcl of brimstone, and make that worse . St. Hierome tclls the way, _Plus ua lachryma, :c. Thy tears torment him more than the rires of hcll; will you needs bave holy water.  truly, truc tears are the holiest water. And for purgatory, if is liberally confessed by a jesuit, 2Vo mhus effcax, c "2. One tear will do thee as much good, as all the flame of purgatory. We have said more than once, that man is a sponge; and in Codice scriTta, Ail our sins aro written in God's book, says St. Chrysostom: if there I can fill my s/)onge with tears, and so wipe out ail my sins out of that book, if is a blessed use of the sponge. I might stand upon this, the manifold benefits of godly tears, long; so long, as till you wept, and wept for sin; and that might be very long. I contract all to this one, which is all: to how n»any blessednesses lnust these tears, this godly sorrow reach by the way, when as it reaches to the very extreme, to that whieh is opposed to it, to joy. for godly sorrow is joy. Tho words in Job are in the Vulgate, Dimitte e t plaugam dolorem me«m: Lord si)are me awhile that I may lamett my lamentable éstate : and so ordinarily the expositors that follow that translation, nlake their use of thenl. But yet it is in the original, Lord epare ne au'bile, that ] qay take comfort: that whieh one cal]s l«menticy, the other ealls rejoiciug: to eoneeive true sorrow and true joy, are things hot only eontiguous, but eontinual; they do hot only toueh and follow one another in a certain sueeession, joy assuredly after sorrow, but they eonsist together, they are all one, joy and sorrow. My tears kate beea mymeat day and niyht ', says David: hot that he had no other meat, but that none relished so well. It is a grammatical note of a jesuit , (I do hot tell you it is truc; I bave almost told you that if is hOt truc, by telling you whose it is, but that it is but a ammatical note) that when it is said, TeinTes cantus, The time of sb.qig is eome «, it might as well be rendered out of the Hebrew, Tempus Tlorationis, The rime of weepi'.q is corne; and when it is said, 2Vomini tuo cantabo, Lord I will sin 9 uuto thy naine , it might be as well rendered out of the Hebrew, Plorabo, I will weeT, I  lIendoza in 1 8ara.  Job x. 20.  Psalm xLii. 3. 2.'IIcndoza. « Cant. il. 12.  2 Sain. xii. 0

272 PREACHED IN LENT. tSER. XII[. u'ill sacrce my tears unto ty naine. So equal, so indifferent a thing is it, when we corne to godly sorrow, whether we call it sorrow or joy, weepmg or singing. To end all, to weep for sin is hot a damp of melancholy, to sigh ïor sin, is hot a vapour of the spleen, but as Monica's confessor said stil] unto ber, in the behalf of ber son St. Augustine, Fil.us starum lachrymarum, The son of these tears eannot perish; so wash thyself in these three examplar baths of Christ's tears, in his humane tears, and be tenderly affeeted with humane accidents, in his prophetical tears, and ave as much as in thee lieth, the ealamities imminent upon others, but espeeially in his pontifical tears, tears for sin, and I ana thy eonfessor, non eyo, sed Dominus;not I, but the Spirit of God himself is thy eonfessor, and he absolves thee, fllit«s istarum lachrymarum, the soul bathed in these tears cannot perish: for this is trina immersio, that threefold dipping which was used in the primitive ehurch in baptism. And in this baptism, thou takest a new Chrisian naine, thou who wast but a Christian, art now a regenerate Christian; and as Naaman the leper came cleaner out of Jordan, than he was belote his leprosy, (for his flesh came as the flesh of a ehild) so there shall be better evidence in this baptism of thy repentance, than in thy first baptism; better in thyseff, for then thou hadst no sense of thy own estate, in this thou hast: and thou shalt have better evidence from others too; for howsoever some others will dispute, whether all children whieh die after baptism, be eertainly saved or no, it never fell into doubt or disputation, whether all that die truly repentant, be saved or no. Veep these tears truly, and God shall perform to thee, firs that promise which he makes in Esay, The Lord shall wipe ail tears from thy face t, all that are fallen by any occasion of ealamity here, in the militant church; and he shall perform that promise which he makes in the Revelation, The Lord shall wipe all téars from tldne eyes t', that is, dry up the fountain of tears; remove all occasion of tears hereafter, in the triumphant ehurch. " Isaiah 25.  tlevel, vii. 17.

MATT. xix. 17. And ho sald unto hlm, V¢ï W callest thou me good? There is none good but One; that is, Goal TH^T which God eommanded by his Vord, te be donc at seine rimes (that we should humble our seuls by fasting) the mme God dommands by his church, te be donc new: in the Scriptures you havelorweeptum, The thing itselï, what; in the church, you haro the 2Vune, The rirai, when. Thi Scriptures ari God's voici; thi ehureh is his echo; a redoubling, a repeating of seine particular syllablos, and accents of the same voice. And as we hearken with seine earnestness, and seine admiration at an echo, when perchance we de net understand the voice that occasioned that eeho; se de the obedient ehildren of God apply themselves te the echo of his church, when perchance otherwise they would less understand the voice of God, in his Scriptures, if that voice were net se redoubled unto them. This ïasting then, thus enjoined by God, for the general, in his word, and thus limited te this rime, for the particular, in his ehureh, is indeed but a continuation of a great ïeast: where, the first course (that which we begin te serve in new) is mannai food of angels, plentiïul, ïrequent preaching; but the second course, is the very body and blood of Christ Jesus, shed for us, and given te us, in that blessed sacrament, of whieh hlmself makes us worthy receivers at that time. New, as the end of ail bodily eating, is assimilation, that ai'ter ail other concoctions, that ment may be ruade idem cor_poE, the saine body that I ara; se the end of all spiritual eating, i assimilation too, that after ail hearing, and ail reeeiving, I may ho ruade idem spffitus cure Domino, the saine spirit, that my God is: for, though it bi good te hear, good te receive, good te medirate, yet, (if wo speak effectually, and consummatively) wh), eall wo theso good. There is nothing good but One, that is, assimilation te God; in whieh perfeet and consummative sense, Christ VOL. I. T say. to this man, in this text, W.q collent tou "me good? there one good but One, that is God. Tha words ara par of a dialogue, of a eooEerenee, between Christ, and a man who proposed a question to him; to whom Chris¢ makes an answer by way of anoher question, ] cat to,  ood, &e. In the wor, and by occasion of them, wa eomider ha tex, tho eontext, and the pretex: no as threa eql parts of tha building; but tha eontext, as tha situation and prospee of the bouse, the pretex, as tire aeeess and entranee fo the house, and then tha tax itoeli as the housa iself, as tha body of the building: in a word, in tha text, tha words; in the eontaxt, the occasion of tha words; in tha pretext, the preeneo, tho puose, the diosition of him who gaw tho oeeion. Va begin with the eontex; the situation, tha prot; how i stands, how i is butted, how ig is bounded;  what it relates, xth what it is connecte& And in tha, wo are no faher rloas, bug only to note this, thag tho tax stan in tha stop, whera a man cornes to Crist, inquims the way to haaven, beliaves himself to ba in tha way already, and (when ha hears of nohing, but keeping tha eommandments) believes himoelf fo ba far gono in that way; bu when ha is told also, tha thera belongs  ig a departing with his riches, his beloved riches, ha hreaks off tha eonferenea, he sepates himself from Chris; for, story) This man ]«adgrêatposeso. And to this puosê, separate  from Chfi) the poorest amongat us, bath gmat po sessions. He that arves, as well as he that surfcits, he lies in the spitting places, and exeremental cornera of the streets, as well as he that sits upon caets, in the tenon of peffumes, that is ground and tmd to dirt, with obloquy, and contempt, as well as he that la built up eve day a mory and story highcr th additions of honour, eve man bath some such possessions poess him, some such affections as weigh dox Chri Jes, and separate him from Him, rather than from those affections, thoe possessions. Scarce any sinner but cornes uometimes to Christ, in the language of the man in this text, Goodmaster ood thi,g shall I do, that I ay have eterual loEe? And if Crist would go uo farther with such men, but  say m the adultercr, Do not thou give thy money fo usu]; no more to the penurious usuror, but, de net thou wasto thyself in superfluous and expensive feasting  if Christ would proceed no farther, hu te say te the needy person, that had no money, De net thou buy preferment; or te the ambitlous person that soars up after ail, De net thou forsake thyself, deject thyself, undervalue thyself, in all these cases the adulterer and the usurer, the needy and the amhitious mail, would ail say with the man in the text, Ail thèse things bave we doue frein out youth. But vhen Christ proceeds te a ade, et vende, te depart with their possessions, that which they possess, that which possesses them, this changes the case. There are seine sins se rooted, se rivetted in men, se incorporated, se consuhstantiated in the seul, by habitual custom, as that those sins have contraeted the nature of ancient possessions. As men call manners by their names, se sins bave taken names frein men, and frein places; Simon Maos gave the naine te a sin, and se did Gehazi, and Sodom did se: there are sins that run in names, in familles, in blood; hereditary sins, entailed sins; and men de almost prove their gentry by those sins, and are searco believed te ho rightly born, if they have net thoso sins; theso arc great possessions, and men de much more easily part with Christ, tlmn with these sins. But then there are less sins, light sius, vanities; and yet even these corne te possess us, and separato us frein Christ. I-Iow many men neglect this ordinary means of their salvation, tho coming te theso exercisos, net becauso their undoing lies on it, or their discountenancing; but merely out of levity, of vanity, of nothing they know net what te de elso, and yet de net this. You hear of one man that was drowned in a vessel of wine; but how many thousands in ordinary wator . And ho was no more drowned in that precious liquor, than they in that common water. A gad of seel does no more choko a man, than a feather, than a hair; men perish with whispering sins, nay with silent sins; sins that never tell tho conscience they are sins, as often as with crying sins: and in hell there sllall meet as many men, that never thought what was sin, as that spent ail thcir thoughts in the compassing of sin; as many, who in a slack inconsideration, never cast a thought upon that place, as that by searing their conscience, overcame the sense and fear of the place. Great ins are great l)oe-essions; but leviti¢ and T2

.'276 Pl^CnD S s. [Srl. xv. wniies possem us too; d me h rher pr h Christ, than th any posseio; which is a we w note out of first part, the context, the situation, and prospect of the houoe, the oeherence and connexion of the text. The snd pa, is the pretext  that is the prence, the purpose, the diosition of him that moved  question to Cst, and occioned this answer. Upon which we make is stop, becae it bath been varlously apprehended by the exposimrs; for mme t he came in an humble disposition to le of Christ, and others think he came in a pharisaical oenfidence in himself, th which Epiphanius r, and then St. Jerome crge him. But in such doubtf cases in other men's actions, when it appears hot evidently, whether it were well, or i done, where • e bance is even, Mways put you in your charity, and that turn e ale the best way. Things which are in themselves, rut misinterpretable, do hot you presently misinteret: you allow some grains to your gold, before you ca it light: aHow some infirmities to any man, before you caH him iH. For ts n in the text, venir, says this evangelist, he came to Cist, he came of hielf. St. Peter himself came hot so, St. Per came hot, ti his brother Andrev brought him: none of the twelve astles came to Cist , they came hot, till Chri caed em: here we hear of no calHng, no inviting, no mention of any motion towar him, no intimation of any intimation to m, and yet he came. Blessed are they that corne  Cist Jes, before any collateral respects aw them, before the laws compel them, before calamities ive them to him: he oy cornes hither, that cornes voluntarily, and is lad he is here  he that cornes so, as that he had rather he wem away, is hot here. Venir, ys o Evangelist, of this man: and then, says St. Mark , hanng the saine sry, Venit procurrens, He came r«nniy. Nioedemus came hOt , Nioedemus dst hot avow his oeming; and therefore he came creeping, and he came softly, and he came seldom, and he came by night. Blessed are they who make baste to Cist, and publish fleir zeal to the encouragement of others: for let no man promioe hiver a refigio consncy in the time of his tril, that do  k  17.