〈◊〉 〈◊〉 〈◊〉 〈◊〉 many tooke in hand to write this Gospell And Theophilact vpon those words b Theoph. in 1. Luke saith attentarunt quidem Psetâ—doapostols non perfecerunt Clemens Alexandrinus tells vs the Tatiani had a Gospell secundum Egiptios and Epiphanius that some had a Gospell secundum Hebraeos Gnostickes had the Gospell of Philip and the Maniches the Gospell of Thomas and others the Gospell of Matthias But Basilides of all others as Saint Hierome obserues was the most bold and blasphemous that durst write a booke and entitle it his Gospell But as all the Fathers confuted those heresies and stopped the mouthes of these blasphemies so especially Irenaeus by the foure windes Saint Hierome out of Zacharies vision c Zach. 6.1 by the foure Chariots and Saint Austin out of Ezekiels vision d Ezek. 1.6 by the foure Cherubins shew there be no more but foure Euangelists and these foure to concurre to one quatuor Euangelia esse vnum Euangelium et si aliud atque aliud ob personaruÌ„ differentiam vnum tamen ob eorum quae loquuntur consonantiam saith Chrysostome the Gospell is therefore the glad-tidings of God to saluation Chrysost tom 4. in Epist ad Gal. bringing the ioyfull message that Iesus Christ came into the world to saue sinners the Law was 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 f 2 Cor. 3.7 but the Gospell 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The Law of death was turned into the Gospell of life and therefore was Moses in the transfiguration with Christ because the Law of Moses was transfigured by the Gospell of Christ Now the Gospell doth consider Christ especially either as hee was corpus carnis in his incarnation in the veile of flesh or as corpus mortis in his Passion as hee was in the shaddow of death or as primitiae resurrectionis in his resurrection and triumph ouer death and as in all other of Christ his passages so especially in these the Gospell is the glad-tidings it was glad-tiding in his birth when the Messenger was an Angell the message a Gospell but when the Sauiour of men and Angells deliuers a Gospell much more it is glad-tidings So is it here where our Sauiour the Authour of the Gospell deliuers a Gospell This Gospell and what this Gospell is is expressed in the second verse it is the crucifying of Christ in the twelfth verse the buriall and resurrection of Christ and indeed these of all other are the glad-tidings of the Gospell for the Passion and resurrection of Christ are the lines that the Patriarches and Prophets beheld by the perspectiue of faith in the beautifull peeces of Gods promises these aboue all bee the glad-tidings euen this Gospell of Christs death and triumph ouer death the Angells in Christs resurrection told the women Luk. 20.6 Remember how he spake vnto you in Galile the sonne of man shall be deliuered into the hands of sinnefull men Luk. 24.6 and be crucified and the third day rise againe Indeed this was the Gospell and this Gospell he especially taught his Disciples and hee taught his Gospell especially in Galile when he came into Galile hee taught his Disciples the sonne of man shall bee deliuered and killed and rise the third day Mark 9.31 Math. 9.31 while they abode in Galile he taught his Disciples the sonne of man shall be betraied into the hands of men they shall kill him and be shall be raised againe the third day Math. 17.22 Math. 17.22 when he came towards Ierusalem from Galile he taught them this the Sauiour of man shall bee deliuered to the Gentiles shall bee crucified and the third day shall rise againe Math. 20.19 going to Galile Math. 20.19 in Galile throughout Galile comming out of Galile hee taught his Disciples his Passion and resurrection Galile as Ierome and others signifieth transmigrationem Ierom. interp Nom. Heb. a departure a transmigration It was the Gospell of Galile of his transmigration he did teach this Gospell of transmigration in the Land of transmigration it was transmigration from life to death by his Passion from death to life by his resurrection The whole Gospell is an Epistle sent from God saith Austin Euangelium Dei epistola de caelo missa Austin And it representeth Christ vnto vs spirantem docentem mira patrantem dira patientem preaching teaching accomplishing wonderfull suffering sorrowfull things Basill as Basill speakes this death the ministery of our life the life of man but death of sinne death of Sathan in the death of our Sauiour This is a Gospell of glad-tidings and is it glad tidings to heare that such a person as the sonne of God Math. 13.99 Mark 15.39 suffered such a Passion as the curse of the Law Gal. 3.15 by so great a compassion as to doe it for his enemies Rom. 5. That in his birth he was placed among beasts then tempted by Deuills then persecuted by Tyrants then condemned by murtherers then crucified among theeues and thus he did liue thus he did die To heare him contemned for his progeny a Carpenters sonne for his Prouince a Galilean for his profession a Samaritan his Disciples Law breakers his doctrine treason seducing the people his miracles impostures casting out Deuils by Beelsebub his company Publicans and sinners for his whole life breaking the Sabbaoth a bibber of wine working by the Deuill possessed with the Deuill Therfore hee must die If it bee glad-tidings to heare of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Nazianz. as Nazianzene collects them of the stripes and scoffings and spittings and thornes and crosse and nailes and speare and sweate and bloud and wounds and distresfull crie and horrid death to heare and see this prodigious Tragedy in a theatre of dead mens bones couered ouer with ruthfull darkenesse Angells Diuells rockes graues the whole vniuers and Creature concurring to this spectacle onely the sunne absenting abhorring to see such a death Alleâ—tus Supplicium quo nullum maius opprobrium quo nulluÌ„ vilius the graue and hell yelling out their griefe for the wonder of our redemption by this wofull passion If this be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 glad tidings as who dare deny it to be for if Appian writing of the murther of Tully endorsed his letter 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Carrying good newes to Anthory then how glad how good those tidings of the death of Christ If it bee glad-tidings as who can deny it to be vnlesse they bee enemies to the crosse of Christ and seeke to euacuate the crosse of Christ 1 Cor. 1.17 whereas Christ hath reconciled all things by his crosse Coloss 1.20 and shine enmity by his body on the crosse Ephes 2.16 and the power of God is the preaching of the crosse 1 Cor. 1.18 The crosse being non patibutum Patientis sed tribunal Trium phantiss as Ierome calles it If in the stormy winter of his death Hiâ—â—onâ— such life then what lustre what glory what beautie
what life of life in the spring of life The crosse of Christ is the onely knowledge of a Christ an 1 Cor 2.2 The excellencie of his knowledge Phil. 3.8 The glorie of his knowledge Gal. 6.14 Which made the Apostle crie out God forbid that I should glorie in any thing but in the crosse of our Lord Iesus Christ But looke how farre life surpasseth death so farre is the ioy of the Resurrection aboue the Passion no tongue can expresse this noble act of the Lord his blessed and triumphant Resurrection Mori dignatus est ex voluntate Tertull. sed resurrexit ex potestate saith Tertullian when neither bowells of the earth nor ligament of the graue nor sorrowes of death nor power of hell able to containe him but that Christ is risen againe Christ is risen from the dead aâ—â—he best time of the whole yeere the time of the great Passouer first day of the weeke best day of the yeere first houre of the day at dawning of the dawnie day Math. 28.1 rising of the sunne Mark 16.1 early in the morning Luk. 24.1 early while it was dark Iohn 20.1 Oritus ex alto oriens ex imo hee that was the resurrection and life rose by his resurrection vnto life and became the first fruites of the dead 1 Cor. 15.20 first begotten of the dead Reuel 1.5 first borne of the dead Coloss 1.18 first of those that did arise from the dead Acts 26.23 Here is glory and ioy and glad-tidings and if euer the soules of the Saints and seruants of God were transported out of their bodily senses it should be at this Gospell that I bring vnto you of glad-tidings of great ioy that shall bee to all people that Christ is risen from the dead and become the first fruits of them that sleepe Christ is risen from the dead and now dieth no more Christ is risen from the dead death where is thy sting graue where is thy victorie thankes be giuen vnto God who hath giuen vs victorie by our Lord Iesus Christ It may seeme to be collected that this Gospell is the Gospell of the resurrection not only in 32. vers when I am risen I will go before you into Galile but more manifestly out of the 12. vers In that shee poured this ointment on my body she did it for my buriall why was the body annointed for the buriall but in respect of the resurrection of the body Saint Paul asketh the question why are they baptized for the dead 1 Cor. 15. if no resurrection of the dead why an annointing of Christs body vnlesse because of the resurrection of his body Resurrectio Christi complementum omnium promissionum saith Aquinas Aquia without which no promise performed no prophesie fulfilled no mysterie reuealed no body redeemed from the power of death no soule could receiue the Gospell of life Christ tooke vpon him the name of the resurrection Ioh. 11.25 Iob. 11.25 gaue no signe but of the resurrection Math. 12 39. Math. 12.39 shewed his power wrought our righteousnesse by no meanes so euidently as by the resurrection Rom 4.25 Rom. 4.25 taught his Disciples no doctrine so frequently in 6. Chapters in Mathew in 5. Marke in 4. in Luke often in Iohn mention of his resurrection so that especially this Gospell is the Gospell of Christs resurrection from which root ariseth this fruitfull branch of doctune Doct. The resurrection of Christ is the most glad-tiding of the Gospell and conteineth in it the summe of the whole Gospell So S. Austin Resurrectio Christs tota fides Christianorum Austin The resurrection of Christ is the whole faith of Christians So Bernard Bern. vis Euangelij Epitomen en resurrectionem wilt thou haue an Epitome of all the Gospell behold the resurrection Hilary So Hilary Resurrectionis testimonium proprium munus Apostolorum The testimonie of the resurrection is the chiefe office of the Apostles The reasons of this doctrine are many without this all the mysteries of our redemption were vaine Please but to walke into the spring Garden of the resurrection the 15. of the 1. Cor. where the Apostle sheweth that if it were not for the resurrection of Christ that are already a sleep are perished 1. Cor. 15. they that are aliue are in their sinnes and therefore dead twise telleth them your faith vaine our preaching vaine and wee and you of all men most miserable Hearers and Preachers and liuing dead and all miserable Death should wound vs vnto death the graue shut her mouth vpon vs the deuouring throate of an open Sepulchre close her iawes vpon vs our portion onely in this life and we no better then the life of beasts temples and Bibles and faith and hope and heauen and all in vaine were it not for the resurrection of Christ from the dead Againe the resurrection of Christ in that one act comprehendeth all the acts of the Gospell here is Christs incarnation hee tooke flesh againe vpon him here is his conception as before a virgine mother so here a virgine sepulchre here is his baptisme as he came out of the waters so now hee commeth out of the earth as in the temptation after fourtie daies hee came from the wildernesse so hereafter fourtie houres he commeth into the world here is his transmigration whereby he is translated from death to life In his resurrection the confluence of all his miracles hee that gaue sight to the blinde openeth his owne eies and eares to the deafe openeth his owne eares and speech to the dumbe openeth his owne mouth he that badde the lame man arise and walke ariseth from death and walketh and herein worketh the greatest miracle that euer hee did Non suscitauit alterum sed se seipsum Bern. nec suscitatiosed resurrectio saith Bernard Hee raised not vp another but himselfe and it was not passiuely to bee raised by another power but actiuely by his owne not a raising but a rising So that this of all others is the summe of the Gospell neuer glad-tidings till now neuer so glad so good-tidings as now Bona In nascendo contulit consortium naturae in patiendo beneficium gratiae in resurgendo complementum gloriae In his birth hee conferred the fellowship of nature in death the benefit of grace in rising complement of glory saith Bonauenture Herein onely herein he brought defunctis vitam peccatoribus veniam Sanctis gloriam Life to the dead pardon to sinners glory to Saints as Bernard speaketh Therefore we reioyce and hereby our ioy shall bee full Surrexit Christus exultet vniuersus mundus The ioy of this time like that of the Spouse in the Canticles which may be applied to Christs resurrection Arise my Loue my faire one the winter is past the raine is oner and gone the flowers appeare in the earth the time of the singing of birds is come the voice of the Turtle is heard in our Land the Figge-tree putteth forth
her greene figges and the Vines with their tender grapes yeeld a good smell Arise my Loue my Doue my Faire one Austin and come away Exultet vniuersus mundus Let the world reioyce and all that are therein The righteous branch of the root of Iesse hath reflourished the Lion of the Tribe of Iudah is awakened our Phenix is risen from his owne ashes our Eagle renewed his bill our Ioseph is brought out of prison our Sampson hath carried away the gates of Assah our Mordecai is exalted our Daniel deliuered from the denne our Ionas is cast vp by the whale our Lazarus restored to life our Glory our Gospell our Glad tidings our Christ is risen from the dead Let vs then aboue all other meditations reioyce in the knowledge of the Gospell of Christ Vse and especially in the remembrance of the resurrection of our Lord and Sauiour Iesus Christ seeing that as the Gospell is the power of God to saluation so the resurrection of all other parts hath manifested the power of our redemption from the graue from sinne from death from the Deuill Let vs reioyce in the resurrection of our Lord and Sauiur seeing by this hee shall raise our vile bodies to bee like his glorious body Let vs with all care embrace this faith seeing the bright morning starre which was darkned by death hath recouered light let vs be sure he will bring vs out of darknesse into the light of his countenance Abraham saw the day of Christs birth Gâ—eg Mor. Esay fore saw the day of Christs death Iob saw the day his dunghill Let vs beginne the first resurrection from sinne to grace that wee may be raised from nature to glory Of all the Feasts of the whole Church in the whole yeere wee haue none like this the Church inioyneth the rest Scripture commands this S. Paul giues an iniunction for celebrating of Easter 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Christ our Passeouer is offered for vs 1 Cor. 5.7 let vs keepe the Feast our Passeouer for vs let vs Nostrum Nobis Nos Christ the Passeouer indeed as hee was offered and our Passeouer as he was raised passing from death to life Let vs then keepe this Feast Pauls iniunction is an Epistle for this Gospell of this Feast All the Saints on earth through the Christian world keepe this Feast as their ioy and Iubile All the Angels in heauen saith Cyprian obserue the same Cyprian Ipsi Angeli eius gaudia Paschata agunt in coelestibus Let vs then obserue these solemnities in the meditation of this Gospell with all reuerence to this glad tidings of Christs resurrection Let vs keepe the feast not with old leauen not with the old leauen of malice and wickednesse but with the vnleauened bread of sinceritie and truth Let the dead burie their dead let vs bring forth some fruits of the Gospell to arise from dead workes to serue the liuing God Epicures Basilidians Sadduces Saturnians denie the truth of Christs resurrection let not vs denie the power Which we doe if wee bring not forth the fruits of the Gospell if we cast not off the workes of death and darknesse Christ appeared first to Mary Magdalen and sent her to be the first messenger to Peter Christ to Magdalen Magdalen to Peter Magdalen the greatest sinner among women Peter the greatest sinner among men Magdalen to Peter Magdalen cleansed of seuen Deuils sent to Peter pardoned of three denials Let Magdalen and Peter preach this to you or rather Christ himselfe and this day if ye will heare his voice Psal 95.7 harden not your hearts Beloued hee that is risen from the graue is not risen in all your hearts with the Pharisies yee haue laid a stone and the Deuill he hath laid the watch and that heauy graue stone of sinne sealed downe presseth downe soules few will be raised few shall bee saued The hypocrite dares not rise hee hath so many shapes he feareth God will not know him if he meet him The harlot cannot rise shee is a dead soule in a painted Sepulchre The drunkard would rise but hath neither hand nor foot to help himselfe the earths monster and his owne murtherer The Gallant like Lazarus in the graue is fast bound is close prisoner to his owne clothes The Vsurer is Iaylor to other mens bonds and bondslaue to his owne money The Courtier of all other is most carefull to rise yet no man sleepes longer either fettered with hopes or ensnared by fancie or bewitched by fauâ—ur but beginning with false footing fals and lies by it The plaine Country man riseth vp early goeth late to bed eateth the bread of carefulnesse obserueth how dearth ariseth but for other rising he beleeues it is enough if hee shall rise at the last day The Citizen of all other is most likely to arise the Citie being the Sea into which all the fresh riuers runne though many ships here suffer shipwracke The Citizen is willing to rise for it is impossible how he should sleepe and as worthy to rise as any he is the States Treasurer and the Lands Pillar and sure the Citizens rising would be blessed if hiâ— staires were not crooked We our selues that preach the resurrection cannot rise because we will not heare our selues The Church as well as Church-yard is full of dead bodies willingly would many of vs rise though by Simon Magus acquaintance others would rise but they haue no Angels to put them into the Poole others are risen and worse then Magdalen neuer preached since their resurrection Beloued these are not the fruits of the Gospell not the fruits of the resurrection I am no Satyre nor this place a Pasquill I acknowledge many and many blessed seruants of God to be fruitfull in this doctrine in Church Court Citie Countrey yet be there not in this Auditorie that would be more heartily inflamed with some other Gospell then this Gospell some other doctrine then this of the Resurrection Som◠〈◊〉 Caâ—iz 〈…〉 would willingly heare this Texâ— praâ—â—ised Owe nothâ—â—â— to any man but loue and some pooâ—e Creditors this Tâ—xâ— vrged The good man is mâ—rcifull and lendeth Some greaâ— Lawyers desire to heare this Text pressed The Law is good if a man vse it lawfully 1. Tim. 1.8 but some poore Clients this Text opened Brethren there is vtterly a fault among you that yee goe to law one with another 1. Cor 6.7 The Glutton would no Text but this Goe eat of the fat and drinke of the sweet Nehemiah 8.10 The I surer none but this Text A wise man put out his Talents to vse Mat. 25.14 The Country man would heare the Citie and Countrey compared to Pharaohs fat and leane kine the one deuouring the other The Citizen and Countrey man would heare that Christ was first persecuted by the Court at his birth by Herod and his Court at his death by Pâ—late and his Court. Of all Texts there is one tedious to all in Countrey and City Yet
wittie in this kinde of wickednesse Let it bee your care yee watchfull Senators of this great Citty to giue all encouragement to this holy exercise when it was threatned by some popish Courtiers in the siry raigne of Queene Mary that the Court should be remooued from the City which would cause the Cities pouertie it was nobly and resolutely answered by the Lord-maior they feared not vnlesse they could also remooue the currant of the Thames Beloued so long as the currant of the Gospell shall engirt your Citie well are ye and happy shall yee be Giue all Christian encouragement that the sound of preaching may be heard in your streetes it were a blessed suite that in your plantation of IRELAND that Land of IRE where Gods wrath hath abounded for the want of the Gospell yee endeauoured by those reuerend Byshops that his sacred Maiestie placeth there tosettle faithfull painefull Preachers in your new Citties The Londiner may plant the Courtier may water the Preacher onely by Gods assistance must bring soorth the encrease Plat. There were sometimes no Physitians in Athens one wondered at it and questioned it but receiued this answere because no reward for Phisitians Yee haue Preachers as plentifully as any Citie of the world you may blesse God for this They haue in some places among you as bountifull rewards as men of any vocation in the world they may blosse God for this Lawyers may watch ouer and deuour your states Phisitians watch ouer and destroy your healths Only preaching is able to saue your soules All haâ—e neede of this Many worthy consecrate their sonnes to this some good soules I hope take comfort in this Beloued if there bee any consolution in Christ Iesus if any comfort of loue if any fellowshippe of the Spirit if any bowells and mercies open your hands and at length bring foorth fruits of such plentisull preaching Sit ye idle in the market idle in the vineyard idle in the Temple The trumpe of an Archangell will terrisie you the song of mercy shall be silenced the voice of the Turtle shall cease Athens was Mater studiorum nouerca virtutuÌ„ Shall London abound in preaching and abound in sinning what is this but to kill the Prophets and build their Sepulchres It was Diues charitie to send out from the dead to preach to his brethren But now it is our Sauiours mercy he is risen from the dead and is come to preach the resurrection and the life and you partake those things which the Angells desire to looke into and are neuer satisfied with looking therein 1 Pet. 1.2 wherefore I beseech you Blessed and Beloued by the care yee haue of your owne soules by your hope of saluation by all the mercies of God by all the merits of Christ Iesus by his agony and bloudy sweate by his crosse and passion by his pretious death and buriall by his glorious resurrection ascension let not your preaching of life be the sauour of death Let at length preaching purge your streets of vnlawfull-gaine clense your shoppes of deceit melt your salse ballances quench your lust coole your lusts abate your pride asswage your malice confound your couetous vicious deuises that you may be restored to righteousnes and holinesse to the Image of him that hath called you I should not end this point till you beginne the practise but the starre leades mee I must follow further for this Gospell goeth further this Gospell shall be preached through the whole world My third part There was light in Goshen when darkenesse in all Egypt 3 that was strange but there was darkenesse in the Temple when all the earth was full of glory Esay 6.3.4 Glory in the earth in the whole earth the whole earth full of glory and the Temple full of smoake it is more strange then that in Sodome a iust man was found when in Ierusalem there was not one good man Darknesse in the Temple when light in all the world If the eye be darke how great is that darknesse Origen in Esa 6. Origen tells vs this was a manifestation of the preaching of the Gospell to the Gentiles and a blinding of the eyes of the Iewes But our Sauiour was sent rather to the Iewes then Gentiles I am not sent but to the lost sheepe of the house of Israell go not into the Gentiles but to the lost sheepe of the house of Israell here is that light as in the Temple and darknesse ouer all the earth and cruell habitation How shall this Gospell bee preached throughout the world when the Gentiles the greatest part of the world were denied the Gospell Saint Hierome answereth that the Lord would not partake the Gospell to the Gentiles Hierom. before it had beene offered the Iewes It was Paul and Barnabas speech Act. 13.46 It was necessarie that the word of God should be first spoken to you but seeing yee put it from you loe wee turne to the Gentiles Heere the Temple was full of smoake and all the world full of glorie The Iewes indeede had a light and whether this light were the seate of the Church or scepter of the Kingdome or Law of Moses proper it was to the Iewes It was but lucerna a lampe and at length extinguished But when the light was conueied to the Gentiles it was Lucifer the day starre sprung in their hearts 2 Pet. 1.19 Saint Peter so distinguisheth 2 Pet. 1.19 the Law was 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a law shining in a darke place the Gospell 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the day starre in the dawning of the day well might our Sauiour be called the light of the Gentiles Châ—â—s st m for he appeared by a star to the Gentiles Quare per stellam quare magis per stellam saith Chrysostome as the mother of Sisera answereth her selfe so doth he the star was as fit a signe for the Magi as the lambe for the Shepheards the lambe was borne Shepheards are first told of the lambe among the Iewes the light of Israell appeared men in the starres are directed by this star Christ Iesus is the bright morning star Reu. 22.16 hee must be the light of the Gentiles Lucerna Moses Lucifer Christus Iohannes vox Christus verluÌ„ Moses was enough for Ierusalem the Church of the Iewes the day-star must be the light of the Gentiles Iohn Baptist the voice enough for the wildernesse Chrysost Christ the Word preached through the world Ante resurrectionem ne abteritis post resurrectionem ite predicate before the resurrection this commandement go not into the way of the Gentiles after go teach all nations This text is then the prophesie of the generall preaching of the Gospell after the resurrection Our Sauiour being driuen out of the Temple presently healed a man blinde from his birth Theoph. Nazianz. Bede Aquin. the Greeke Fathers and of the latine Bede Aquinas and others expound this of Christ being driuen from the Iewes he healed the Gentiles blinde
is no determination it is no article of our faith flesh and bloud is blinde in the best things we see but in part wee prophesie but in part Onely I wonder that this loud sounding solemne Prophesie of this Gospell and this work and this woman should be so stifled and strangled by the crooked lines of contrary Interpreters This woman saith my Text from whom as from the wombe of my Text we receiue this Doctrine Doct. the Lord giueth much honour to the woman as to the weaker vessell in that his spirit recordeth the least holy duties performed by women the Reason is to manifest that as the woman was the occasion of sinne and death so by Christ shee is made together coheire of the grace of life Sure Gods Spirit hath some especiall end in it to giue comfort and encouragement to that weake sex by taking an Inuentory of the particular acts in Scripture performed by women not onely the chamber prouided by the Sunamite for the Prophet 2 King 4.10 but a nights lodging afforded Ioshuas spies 2 King 4.10 by the Inne-keeper Rahab Iosh 2.1 Iosh 2.1 and a small measure of oyle and meale by the widdow to Elias 1 Kings 17.14 these are vpon record and loose not their reward Magdalens box Maries choice 1 King 17.14 Marthaes cheerfull entertainment the Sulamite Sunamite Caananite the woman of Samariahs pitcher the poore widdowes mite are not forgotten which is enough to put the life of religion into the hearts of women to see euery little dutie of theirs so well accepted And sure many of them haue beene both partakers of great mercy and instruments of Gods glory as in their owne lifes which as lamps gaue light to their vnbeleeuing Husbands so in gouerning their familie and in instructing their children so was Bathsheba a blessed mother to Salomon Loys to Timothy Maxima to Basill Monica to Austin Pulcheria to Theodosius Helena to Constantine in the sex where sinne hath abounded Grace hath superabounded But none of all that sex the blessed Virgin onely excepted hitherto euer receiued such an honour as this woman many daughters haue done vertuously but thou excellest them all Pro. 31. I deny not but Sathan that blasted Paradise hath much blemished the honour of this sex hee made choice of a woman to bee the first engine and in Paradise by this wheele he turned about the world and since Dalila was the trappe for Sampson the daughter of Pharaoh for Salomon Iesabell for Ahab almost all the heresies though fathered by men yet furthered by womens wit Helena furthers Simon Magus stratagem Phioumena her Apelles Montanus hath his Prisca Donatus his Lucilla Priscillinus his Galla Arius assisted by Constantines sister and Nicholas the Deacon hath a consort of such Companions and of all Creatures that euer GOD created there bee no such ensnaring attractiue loadstones and loadstarres to Superstition and Idolatry as women Yet as Ieremy spake of the figges the good figges were very good Iâ—r 24.3 and the euill were very euill Ier. 24.3 So the good women are very good and such were those holy women in old time who trusted in God And as the Deuill neuer found of such an engine as the woman so neuer such an enemie agaâ—nst him as the woman Piumsane faithfull and pittifull â—uâ—â—n and sanctified is this sex saith Austen and the honour done by our Sauiour vnto them hath much exalted the humble and meeke for besides that the Virgin concceiued him and Elizabeth in the house prophesied of him euery passage of his life had some women to attend him Hanna in the Temple reioyced to see him and Magdalen at the table washt and annointed him and Martha with a great feast entertained him and Mary her Sister poured ointment on him and Iohanna and Susanna and many women ministred of their substance to him the Daughters of Ierusalem wept for him sundry women with infinite sorrow attended him at the crosse when his Disciples fled from him and women came to the graue though Ioseph and Nichodemus had bestowed a hundred pound of Mirrh and Aloes as well applied as Art or Deuotion could deuise yet women came to embalme his body and whom they found wanting to annoint they sought weeping to lament This honourable testimonie of this holy woman giueth full assurance of our Sauiours acceptance of the seruice of that sex if they be sanctified seeing hee ioynes with this Gospell this woman and this worke The Vse whereof should incite all Christian women to serue the Lord that in the day of retribution Vse they may receiue reward from the Lord. S. Austen maketh this Vse Quum foenum eruerit slos deciderit Austin verbuaâ— Domini manebit when the grasse and grace of beauty and the flower of mortall frailty shall fall the word of the Lord shall endure for euer Christian Matrones be yee ambitious of the beauty of the daughter of Zyon and remember yee that supercilious sailes of vanitie and vaine glory as they are the vnfitting fashion of the Court so the worst infection of the Citie Much ornament is no good signe painting of the face argues an ill complexion of body a worse mind Truth hath a face both honest and comely and lookes best in her wone colours The Lord threatneth in Esay to ransacke the womens wardrope and to take away the tinkling ornaments and their caules and round tires Esay 3. and chaines and bracelets and musters and bonnets and headbands and tablets and earnings and mantles and wimples and Iewells and hoods and vailes and crisping pinnes and threatneth Aâ—sten lamentation and mourning and desolation to those daintie Creatures that sate at ease in Sion God is the same your sinnes the same your warning the same Nuptae Susannam Anna vidus virgines Mariam cogitent saith Austen I might remember you how hatefull the memorie of some women are a Diblaim or Dido Infaelix Dido nulls bene nupta marito Such are the sexes curse and the earths dregges of corruption I might remember you of our Debora blessed Elizabeth a woman after Gods owne heart the glory of the Christian and enuie of the Infidell world who was such a nursing mother to our Land and Church that the cause of Religion doth owe more to that one Queene then to many Kings that were before her But the time as well as the feast keeps Passouer and I follow All women must needs confesse that they can neuer honour him enough who hath honored them so farre as to make them the first witnesses of his resurrection Hugo and hath as Hugo obserueth principally deserued the loue of women in that hee vouchsafed to be borne of a woman that when it was granted to no man to be the father it was performed to a woman to bee the mother of Christ wherefore ye Ladies which like the lyllies of the field toile not nor spinne not and yet Salomon in all his royaltie not arraied as one of