Dost thou loue mee Peter Feede my flocke Dost thou loue me Peter Feede my Lambes c. Who though hee answered him to both his questions with Lorde thou knowest I loue thee yet hee treabled his question againe asking him Dost thou loue mee Peter And when hee had receiued his answere that Lorde thou knowest all thinges and thou knowest I loue thee Hee gaue him this commandement Feed my Lambs nowe if wee bee Lambes of Christes flocke where shall wee looke for the milke of his mercie but out of the booke of his most holy and sacred Scriptures who can interprete them vnto vs But his learned and holy Ministers and such as will shewe Christe their loue in instructing his flocke Such a Disciple was Peter and such a Lambe was Mary God sende vs many such Lambs as Mary to run to such Disciples as Peter to talke of nothing but Christ. Now the other was hee whom my Text sayth Iesus loued and Christ beâ—â—ng hir loue of whome shoulde sheâ— better enquire after him than oâ— his beloued See then what is the cause that first leads vs vnto Christ Loue How shall we seeke him but goe to his Ministers for our instruction who by the true administration of his holy Worde doo manifest themselues to bee the beloued of his Mercie Learne then of Mary when to seeke Christe the first day of the weeke in the beginning of our daies then thorough the darkenes of sinne to breake out into the day light of Grace then where to seeke him in his Tombe if there you finde him not runne to his Disciples to enquire for him and to which of them those that by the discharge of their dueties are most likely to be his beloued and thus if you will bee guided by the line of hir loue I doo not doubt but you shall come to hir comsort which as hirs was let ours bee in the onely sight of our most blessed Sauiour sweete Iesus Christ the light that will leade vs through the darke the life that will raise vs vp from death and the loue that will giue vs life for euer to whome in his Redeemer in his holy spirite our comforter and all in one our Lorde King and euerliuing almighty GOD bee ascribed and giuen all Honour Prayse Dominion and Glory both nowe and for euer Amen Mary Magdalens Loue. Vppon the foure fiue sixe seauen and eighth verses which are as followeth The Text. Peter therefore went foorth and the other Disciple and they came vnto the Sepulcher So they ranne both but the other Disciple did outrâ—nne Peter and came first to the Sepulcher And hee stooped downe but went not in then came Simon Peter following him and sawe the linnen cloathes lie and the kerchiefe that was vpon his head c. Then went in also the other Disciple which came first and saw and belâ—eued IN these verses I note foure chiefe pointes to be considered the cause of their going forth the cause of their running why the other Disciple outranne Peter the cause why comming first to the Sepulcher hee stooped downe but went not in Peter therefore went forth and the other Disciple and came to the Sepulcher When Mariâ— had told them what shee had seene it is not said they presently beleeued but they went forth For though shee told a truth yet they would see theÌ„ beleeue for it is said they went forth and came to the sepulcher It should seeme and very likelye that they had some remembrance of Christes wordes spoken before vnto them touching his passion resurrection the third daye and therefore conferring their memories with her wordes they were the readier to goe forth to try the truth of her report Nowe Mary being a woman and so great a sinner as she had bin it was likely she should not obtaine any great credite with the Disciples of Christe But Truth in whose mouth soeuer it be deserues well to bee entertained and nowe the Disciples not hauing any knowledge to the contrarie woulde not sticke at a little trauaile to try the truth of her speech and therefore it is said they went forth You see here she was not blamed for her reporte nor doe wee finde as yet shee was beleeued but only approued so that hereby we are to learne what to report and alwaies to tel truth and to trie out a truth ere we giue credite to a report but if the talke be of Christ and the reporte from the faithfull and that conferring it with the Scriptures we finde any likelyhood of truth wee must not regard who it be man or woman but goe with them for their comfort to the triall of their cause It should seeme now they heard it of none but of Mary for as it is saide of none but of Marie that came earlie to the Sepulcher and from thence ranne to the Disciples and told them what she had seene so it is not like that she had told anie but the Disciples for if shee had some or other would haue beene with the Disciples before her or els haue beene at the Sepulcher before shee had reâ—ained with theÌ„ â—ut the Disciples not hearing of it by any other as I said before calling to memorie some of Christes speeches deliuered vnto them before to trie out the truth they went forth and came to the Sepulcher Nowe here is neyther a beleefe nor distrust a reprehension nor commendation but a proofe and of whome a woman and in what of a truth touching the resurrection or at least as shee thought of the remoouing of Christ But of that I meane God-willing to intreate more hereafter but to my Text Peter therefore went forth and the other Disciples and came to the Sepulcher What an encounter argumeÌ„t may this be to all men women to tell truth when the Disciples of Christ vpon the report of Mary would go forth with hir not return till they cam to the sepulcher we read that Ananias his wife wer both stroken dead for denying of their and lying to the Disciples of Christ yet here we see Mary for telling of a truth accompanied with the Disciples vnto the graue of Christ learne therefore how dangerous a thing it is to lie vnto the Disciples of Christ especially in naming of Christ the God of all truth and how gratious a thing it is in man or woman to come to the Disciples with a truth or to enquire of any truth touching Christ thus much touching the cause of the Disciples goinâ— forth and comming to the Sepulcher Now is it saide here they ran both but the other Disciple out ran Peter a light beleefe will make many men and women to runne them selues out of breath to see a May game a Beare-bayting or a bauble not worth the loâ—king after but heere was no such report and therefore coulde bee no such beleefe and therefore woulde to God the idle heades of the world would turne their mindes to better matters leaue such toyes
the staires the sunne the moone the Sâ—ye Were made for man to make him looke on high All these were made out of the mould of loue Was neuer louâ— came euer neeâ—e to this Which dâ—th â— wonder in affection prâ—uâ— Euen when we leaâ— dâ—sâ—rude that lâ—uâ— of his For when our soules did most offences doo him He came himselfe in loue to caâ—l vs to him To make redeeme preseruâ— defend and cheriâ—h His faithfull â—ouâ—es and so in loue to nourish 〈◊〉 in his loue their liueâ— shall nâ—uâ—r pâ—riâ—h But like the Lilly liue and euer flouriâ—â— Are these not points sufficient to approue The true perfection of a piereles louâ— Yet more to say that truely may be sayd In humble honour of thâ—s hâ—auenly loue In mercies sweete to mâ—ke the soule diâ—mayde To see the blessing of thiâ— God aboue The louing spirit liuely to refresh He let his seruants see him in the flesh To see him so as might not hurt their sight For none migâ—t see his high supernall power But in his loue tâ— see that glorious light That gaines that sweete that cuts off euâ—ry sower The second person of himselfe his sonne In whom are all things to his glory done And see the câ—use why so he came vnto vâ— â—is onely loue the onely cause wee liue And when we came what comfort did he doe vs To saue our liues his loue his life did giue And so to sâ—ue vs from the fire of hell That with his loue we might for euer dwell What loue was this to leaue his heauenly seate Amoâ—g his angeâ—s all in glorie serued To câ—me to mâ—n who diâ— too ill intreate The sacred loue that hath his life preâ—â—ruâ—d From being honourde praisde and gloriâ—ide To be disgraced whipte and crucifide In loue â—e lâ—st â—is highâ—st heauenly pleasures Aboue his angels in their â—eapâ— of ioyâ—s To liue on earth in soâ—rowes â—ut of mâ—aâ—ures With chaunge of nothing but the worlds annoyes In toyle and trauailâ— long in loue he sâ—ught vs And wâ—th his death at last full dearely bâ—ught vs. Oh wofull trauaile that he vndertooke To bring our liues vnto his sacred loue Which paine nor crosse nor death it selfe forsooke That to our faith might his affection proue Which lâ—fâ— the spirite of his loue beâ—inde him To â—hew the loue that seekes him how to finde him In loue hâ— came that he might comfort doe vs In loue went from vs to prouide our places In loue he sent his comforter vnto vs In loue he guides vs with his holy graces In loue he made bought keepes and guides vs thus And shall not we loue him that â—o loude vs. Yes my deare Lord be thou my dearest loue For Christ his sake let my soule neuer leâ—ue thee Who in thy loue thy liuing truth doth proue That mâ—kes me finde the world doth all decâ—iue me â—nd were there truth on earth as there is none Yet were thy loue the ioy of life alone And lâ—t these tâ—ares be witnes of my loue Which first doo begge remission of my sinne â—nd in râ—pentance doo but mercy moue To ope the gates of grace and lâ—t me in Where humble faith but at thy feete may fall With my soules seruice loue and life and all Fâ—rget O Lord my workes of wickednes Whereby my soule with sorrow is oppressed And with the finger of thy holineâ— In mercy touch my spirit so distressed And saue my life that draweth nigh to hell Loue me a little and I shall be wâ—ll Loue no sweete Lord mercy I craue no more My sinnes are such I dare not speake of loue But in thy merâ—y to thy loue restore My hâ—mble faith that may but mercy proue And 〈◊〉 â—ppâ—â—ue that all the world may see The 〈◊〉 loue betwiâ—t my God and mee Oh call me home and make me heare thy call And heare thee so that I may runne vnto thee And hold me fast that I may neuer fall But that my soule may euer â—â—ruice doo thee Shew some good token that the world may know My soule is blest whom thou hast loued so And while I liue here in this wretched vale Of fearefull danger of inâ—ernall death Where earthly pleasures take those soules to sale Which haue their bargaiâ—e in the hâ—ll beneath Let my soules loue and lifâ— and labour bee To seeke my ioy my loue and life in thee Make me not rich lest I forget to thinke From whence I haue the comfort of my hart Nor in such want let thy poore seruant sinke That I be driuen to craue the needy part Giue me but meanes the needy to relieue To feede thy flocke and not the Wolfe to grieue Let me not listen to the sinners songes â—ut to the Psalmes thy holy saints doe sing Nor let me follow tyrants in their wronges But kisse the rocke where righteousnes doth spring Let not mine eye affect the outward part But let me loue the vertue of the hart And let my life be to behold thy loue And let my loue be but to liue in thee And so to liue that all the world may prâ—ue The gratiâ—us good my God hath done for mee To call my soule out of this world of woe In faithfull loue to serue my Sauiour so And when they see the blot of all their blame To loue the worlde but all in wretched toyes And doe confes with inward blushing shame They are but sorrowes vnto heauenlie ioyes They may with me forsake all wordly pleasure And make thy loue an euerlasting treasure For Lord by thee we are in thee we liue And in thy loue the liuing cannot die And since thy death did our liues wholy giue For thy loues sake shall we affection â—lie No my deare Lord let life be death to me So I may die to liue in loue with thee A ioyfull life were such a death indeede From earthly paine to passe to heauenly pleasure A ioyfull line for louing hearts to reade To leaue the flesh to take the spirits treasure Whose glorious sence vnto the sunne doth fall That all is nothing to that all in all And I alas of many thousand soules Vnworthie most of his high worth to write Who in his mercies true record inrowles The louing substance of the soules delight Must mercie crie for scare my loues presuming Of too high sence may be my souls consuming And with the teares of true repentant loue Looking vpon the wonders of that woâ—der That 〈…〉 pâ—â—fection may appâ—oue The 〈◊〉 â—isedâ— me of the world put vnder 〈…〉 wit as short to pâ—nâ—e his praise As 〈◊〉 nâ—ghts in light of clearest dayes And say but this in grace and glories height Wheâ—â— vertue loue doth liue fâ—r â—uer crowned Aâ—d all the Hoaâ—â— of heauen and heauens await Vppon the highe◠〈◊〉 the heauâ—â—s râ—nowned Whom Saiâ—ts and Angelâ— tâ—eâ—blâ—ng doo adore To him alone be all praise câ—eâ—more All honour pâ—aise and glory euer bee Vnto my â—ouing euerlâ—uing King This king of life who â—o hath lâ—ued mee To giue my soule thiâ— gratiouâ— power to sing In hart and mind in man and â—ngels loue All gloâ—ious glory be to God aboue FINIS Nicholas Britten
but to continue Constant to the end is an espeaciall fruite of Gods fauour Oh Constant loue of Mary that hauing once washt his feet would now fil his Tomb with her teares Oh rare Modestie that in his life would but lie at his feete vnder the Table and now was so bashfull as to stand without at the sepulcher And Oh most excellente Humillitie that woulde presume no further but to looke in See here the heauenlie loue of this blessed woman how much it differs from the vile nature of our worldlings loue We daylie see before our eyes that the wisest Prince the moste Godlie preacher the most louing parents the most bountifull Master the most kinde kinsman and the most faithfull friende If they dye howe soone are they forgotten if they bee of anye account I meane according to the worldes estimation that their â—eires maye bee the better for them then perhaps they will take this order and bee at this charge for them the Lawyer shall make his Will the Sexton hys graue the Preacher shall make a Sermon for him the parish shall haue a Feaste for him the Minister shall bee paide for buriall of him and a few weare Blacke weedes for him and so there is no more adoe for him But where are the teares of Loue all this while alas there is no such cause there is more gotten by his death than by his life rather weepe that hee liued so long than that he died so soone is it not too true that in manie places it is daylie seene the childe is sicke of the Mother and wisheth his Father in his graue ere he can learne to bee a son or leaue to be a Childe are not many Subiects vnkinde that will ratheâ— seeke the death of a Prince than wâ—epe for his want are not those kin too strange in nature that are not onely continually in lawe but seeke one anothers life for their lands are not those seruaunts most wicked that had rather wish for a mourning coate for a dead Master than a cognizaunce for the liuing and will rather betray him to his death than weepe for him when hee is gone And are not those friendes moste faithlesse that will rather giue a Iudas kisse than shedde Iosephs teares I woulde there were no such people but if there be God of his goodnes giue them grace with Mary to repent them of their wickednes and with Mary to shed the teares of loue that maye bee witnes of her faith and continuing in her Constancie with feare of presumption they maye make proofe of such Humilitie as was her commendation and may bee their comfort How much this vertue of Constancie is commended in diuers places of the holye Scriptures yee may read as in Genesis the fift Chap. and fourteentlâ— verse Henosh for his long walking with God was taken vppe in the heauens Eliah for his constant faithfulnes was taken vpp into the heauens Genesis the two and twentie Chapter and seuenteenth verse Abraham for his constant loue was called the Father of the faithfull and had the promise of the Almightie that of his blessed seede shuld come the blessed Messias Noah Genesis Chapter seuen and thirteenth verse for his Constancie was saued with all his Familie when all the worlde was drowned that were not in the Arke Dauid for his Constancie was left vnto vs a figure of Christ the three Children in the fornace for their Coâ—â—â—ancie were preserued in the fire Ier. the eight and thirtieth Chapter and tenth verse Ieremie for his Constancie was deliuered from the Dungeon Iob. the one and fortieth Chapter and twelfth verse for his Constancie was restored to his health made more happie than euer hee was Paul for his Constancie was rapt into the heauens where hee sawe Christ in his glorie Steuen the holy Martir of God did shine like an Angell at the time of Martirdome and Mary here for her Constancie comes to the sight of her Sauiour but of this I will God willing speake more fitly anone Now for Modestie tedious it were to trouble you with many places of commendation laid downe in 〈…〉 lie Scriptures touching that 〈◊〉 though some of them I thinke it not good to omit Sara was commended for her Modestie in calling hir husband sir Rebeccha for couering her face when shee saw Isaach Hester for her modesty was said to haue hir face shine whose bashfull feare so pleased the King Assuerus that he laid his scepter on hir necke and kissed hir and held her in his armes till her trance was ouer And here you see her Modestie so pleased God that he sent his Aungels to comfort her for you see what followes And shee bowed her selfe downe and sawe two Angels the one sitting at the head and the other at the feete O would to God that all women woulde learne this Modestie of Mary then woâ—d they not so ofteÌ„ fall into such pâ—â—â—â—â—ption as is manie times a 〈◊〉 of their confusion in steed of laughing with Michol to see Dauid daunce before the Arke of God they â—â—uld weep with Mary at the Sepulcher of Christ Modestie would teach them to come to the Church with more deuotion and to heare the worde with more reuerence than I feare too manie doe now a daies how vncomely a thing it is in a maiden to be giggling and laughing and how vngratious a thing it is for a woman to be tighing and babling in the Temple of God at the time of the reading or preaching of his holie Gospell Alas what will they bee thought on among the wise the one but an idle gossip and the other a foolish girle but here you see Mary did none of these and as I said before such as Mary will doe none of these Learne then of Mary to loue Christ to bee Constant in louing Christ and to vse Modâ—sty in your loue to Christ so shall you surelye please Christ and I am fully perswaded bee most commâ—nded of Christians Nowe for Humilitie what is more commended in the holy Scriptures Abells sacrifice was best accepted for his Humilitie Moses beloued for his Humility Abrahams faith best regarded in his Humility Dauids patience best considered in his Humility Salomons request granted for his Humility Nabuchadnezer restored to Babell for his Humility Iob best tried beloued and made happie in his Humility Mary the virgin receiued the saluation of the Angell and the abundance of Grace in her blessed wombe for her Humilitie and Christ himselfe for his Humilite to his Father is glorified with his father many places I omit that shininglie set out the brightnes of this vertue but indeed so manie are the rare and excellent properties of this most excellent vertue as I thinke it past the capacity of man to giue it halfe sufficient commâ—â—dation yet thus much giuen â—aue to speake mine opinion of it It pleaseth God aboue all thinges it pleaseth man in manye thinges and displeaseth the Godlye in nothing at lest wherin it ought to
the darke shee walkeâ—â—o seeke him at his graue now in the light shee runs to his Disciples to enquire of him So surely ought wee to doo if in our owne cogitations wee finde him not as we desire let vs runne to the Disciples to instruct our desires howe to seeke him Searche the Scriptures saith Christ and there you shall reade of mee So the Scriptures wee must search if we hope to finde Christ but if wee bee so ignoraunt that wee cannot reade them let vs then runne to his Ministers that can and will deliuer his Worde vnto vs that by them we may be instructed to finde the best way vnto him Then shee ranne and told Simon Peter and the other Disciple whom Iesus loued In this worde Then is a notable sence to bee obserued First shee came to the Sepulcher and sawe the stone rowled away from the Tombe and then shee ranne and tolde the Disciples so wee must first looke into Christs buriall by his buriall I meane his whole Passion and then if wee finde not his Resurrection wee must runne vnto his Ministers for our instruction Againe I note here an excellent token of Modesty in Mary to bee obserued of all Godly creatures as well men as women it is not saide heere that so soone as shee came to the Sepulcher shee went in or looked into the Sepulcher but shee sawe the stone rowled away from the Tombe and then shee ranne and tolde the Disciples By a litle shee gathered more the stone was rowled away the graue â—as open and him shee saw not and therefore either he was gone or els finding hir vnworthines to come so neere as his Tombe shee would not looke in but shee woulde first tell his Disciple what shee had seene to heare what they would say to her Howe excellent a note is this of Modesty for all Godly women men thâ—t are zealously giuen to runne to Gods Ministers to enquire of Christ and to bee instructed in his will ere they diue too deepe into the secretes of his holy Scriptures Then shee ranne and came to Simon Peter and the other Disciple whom Iesus loued and saide vnto them Heere are you to note an excellent point of Modesty in Mary to be carefully obserued thogh shee ranne from the Sepulcher yet shee came to the Disciples Though she ranne while she was out of sight yet shee came when shee was in sight of the Disciples shee ranne not hir selfe out of breath to tell hir tale out of order but after that shee had runne the time of hir loue she came in good time for hir comfort as Godwilling you shall heare hereafter Now it is not said shee cryed or sighed or sobbed and coulde not speake a worde or as a body halfe destraught laide holde on the Disciples to hale them to the place where shee had beene but when shee came to them shee saide which worde saide encludeth a kinde of discreete deliuery of speeche As wee commonly say in our Courtes when a speech is well deliuered if vpon any occasion of the hearers consideration the speaker be interrupted when the cause is thought vppon hee is bidden say on In speaking oft we heare added vnto this word speak either lowd or softly distinctly or plainely but to saying I find none of these but I finde written the sayings of the wise Yea Christ himselfe in heauen and earth the glory of all wisedome vseth that worde in many places as Verelie verelie I say vnto you c. Many places coulde I sette downe where this worde is vsed to beautefie the speeche with the Modestie in the deliuery But I will leaue them to the Readers leysure and I woulde wish that all men and women woulde learne to imitate Mary in this manner of hir speaking to talke as shee did of Christ and to his Ministers to learne their instruction for their knowledge of him Then would there not bee so many wicked men and women Witches and Sorcerers Gluttoâ—s Drunkards Adulterers Thieues Traytours and Murtherers besides other vayne and idle headed people and blasphemers of GODS most holy name so daylie and howerlie exercised as they commonly are in most vile and filthy talke too intollerable to be heard of any Christian leauing to thinke either of Christ his word or his Disciples and wilfully runne headlong to the diuell and his followers and will rather laugh at Mary and runne to the diuel than weepe with Mary to come to Christ But God for his mercies sake turne their heartes and with them giue vs all grace to goe with Mary to Christs Tombe to runne with Mary to his Disciples and to returne with Mary to our comfort But of that we will by Gods grace speak more hereafter Nowe shee â—ame to the Disciples and saide they haue taken away my Lorde and I knowe not where they haue laid him Note here now the cause that led Mary to the Disciples Hir Lord she mist faine she would see him but knowing not where to seeke him shee thought it hir best way to goe to his Disciples to enquire of him To seeke in the Heauens alas shee was too great a sinner to looke so high for him in the earth to seeke him were in vaine for the stone was rowled away from the Toombe and therefore he was surely stolne away and in the worlde to seeke him alas it is too base a place for so Royall a Presence hauing before his death so vngratefully entertayned him Nowe neither in the Heauens the Earth nor the World alas where sâ—oulde shee enquire after him Is not of any of his Disciples And therefore to them shee ranne and to them she said They haue taken away my Lord and I knowe not where they haue laid him For many causes dooth the Lorde absent himselfe from vs that wee may consider howe wee haue lost him and seeke howe to finde him If we loose him by sin we must seeke him by repentance and wee shall finde him by faith but wee must seeke him as Mary did runne to his Disciples to enquire of him and so shall wee the better come to him Nowe touching the Disciples shee came vnto one thing I especially note in the naming of them Simon Peeter and the Disciple whom Iesus loued Though all the Disciples were called by the especiall grace and power of the holy Ghost to the true seruice of GOD in the administration of his holy worde yet here I note them two especially named For to which of his Disciples did hee say as hee said to Peter when hee confessed him to bee the sonne of the liuing God as it is written in the sixteenth Chapter of the Gospell of Saint Matthew and sixteenth verse Fleshe and bloode hath not reuealed this vnto thee thou shalt be called Cephas which is by interpretation a stone And vppon this Rocke will I build my Church Not vppon Peter but Peters confession And againe to which of them did he say as hee saide to Peter three times
be showen It graceth the Prince to be humble towards God it aduaunceth the Subiecte in seruice to the Prince it draweth loue from the parents in the Childrens obedience it maketh the wife alone with her husband it bindeth friends in Amity perswadeth enemies to peace it winneth Christ vnto his Church and here you see it bringeth the Angels to Mary before shee ran to the Disciples talked with them of Christ telling them what she had seen now when they had seene what shee had reported and were said to beleeue yet they left her and â—ent home againe but what followed of her stay Now the Disciples had left her the Aungels came to her was not here a speciall blessing of God vnto so great a sinner thaâ—â—od regarding her sorrow sent his Aungels for her comfort Now let me a little touch one pointe that I haue ouerslipt touching Maries weeping for it is said But Marie staid weeping at the Sepulcher and she bowed her selfe now in weeping I note fiue sundrye kinds of teares of anger of subtilty of sorrow of ioy and of loue some are saide to weepe for curst hart I feare too manie know the nature of those teares but such are saide to crie not to weepe for teares comming from the heart doe so distill from the eyes that they make no sound on the tongue Nowe Marie it is saide stood weeping not crying now there are teares of subtilty called crocodiâ—es teares which are said to mourne and weepe till they can bring their praier within the compasse of their calles and then they ouerthrow them sting them to death and then feede â—pon them so may I say are the teâ—â—â—s of a harlot who in her pouerty will seeme to weep for affection far enough from her hart til she hath caught a sole in her snare and then shee will feede vpon him at her pleasure thus did not Mary for the body was dead as shee thought that shee wept for the earth had no eyes to behold her teares nor did she see any man that she could think to deceiue with her weeping no no her hart was too full of sorrowe for the dead to thinke to deceiue any liuing Now there are teares of sorrowe as when Peter had denied Christ it was said hee wept bitterly for sorrowe that hee had denied the knowledge of so good deare beloued a Master So it is saide Iesus wept ouer Ierusalem to thinke on the destruction of the Cittie that shoulde after ensue manie are the causes of sorrowe thaâ— may bring teares out of the eyes of the moste wise and valiant that euer were but the greatest cause that shoulde melt the heart of a Christian should bee the sorrow of the soule for the denying of Christ now there are teares of Ioy as were those of Ioseph when hee saw his Father and his Brethren But so it should not seeme were Marieâ— who lookt for none but hir Master that shee could not see Nowe there are teares of Loue and those proceed of the kinde nature of the hart as Christ wept when hee sawe Lazarus dead whom he loued and now Mary wept when she saw her Lord dead or at least could not see him dead or aliue when shee liued Mary was said to wash his feete with her teares and wipe them with her haire when she was liuing an excellent note of true loue she borowed no water but her owne teares nor any Towell but her owne haires Now looke againe on her Humility she vsed no towell I say but her haire and went no higher than his feete and for her Humility and Loue see what befell her 〈◊〉 shee bowed herselfe into the Sepulcher and sawe two Aungels sitting one at the head and an other at the feete where the bodie of Iesus had layne Nowe marke the degrees of comfort that came vnto this humble louing Mary Shee came fâ—â—st to the Sepulcher to the Discipleâ— from the Disciples to the Aungels and except Christ she could goe no higher Now a worde or two of the Aungels and they said vnto her woman why weepest thou and she saide vnto them They haue taken away my Lord and I know not where they haue laide him Now some perhaps will haue a Ierk at this peece of Scripture to pray to the Saintes ere they come to Christ because she talked with the Aungels ere shee came to Christ himselfe but let those ouerseene wittes looke a little better into the matter First the Aungels came but to the graue seeing her there weeping they asked her but a question in these wordâ—â— woman VVhy weepest thou she saide they haue taken away my Lorde and I knowe not where they haue laid him Here is no praier made vnto them though they were Aungels but she onelie answered their question so ended their talke so if the Saints will come and speake to them lâ—t them aunswere their questions and haue no more to doe with them for surely God will better appeare vnto them in his mercie then aunswere them by his Saintes if they could deliuer him any message but let these blinded people take heede that these mistaken Saints proue not Diuels that by illusions lead them not from God his mercie to their vtter confusion both of body and soule but let mee come againe to my text And shee bowed her selfe and saw two Aungels sitting one at the head and an other at the feete where the bodie of Iesus had laâ—ne and the◠〈◊〉 vnto her woman why weepest thou 〈◊〉 shee saide they haue taken away my Lord I knowe not where they haue laide him See nâ—w how much did her comfort exceed the Disciples they sawe but the liâ—nen clothes and departed home againe but she staid and was spoken to by the Aungels but marke withall the care of her speech and substance of her talke she continues one tale shee hath no minde but of one matter no thought but of her loue nor any loue but of her Lorde no ioy but in him no talke but of him nor sorrow but to bee without him goe to whom shee would come to her who wold Disciples or Angels al was one for hir speech they could get nothing of her but they haue taken away my Lord and I know noâ— where they haue laid him See here nowe what a property the faithfull claime in Christ that they call him their Lord as one would say my Father my sonne mâ—â—â—â—ends my house or my landes so â—ere sayes Mary my Lord who was more deare to her than either Father Mother Sister Brother kin or friend or all the houses and landes of the world and therefore with teares she continues her sorrow with these wordes They haue taken away my Lord and I know not where they haue laide him But now see I pray you what presentlie follows Immediatelie in a moment she turnes her selfe backe and sawe Iesus but knew not that it was Iesus Nowe marke I say the glorious rewarde of her Humilitie from the