altered which Pilat refused saying Quod scripsi scripsi that which I haue written I haue written it is true I will not alter it and Pilaâ—… 〈◊〉 the end found it true indéede to 〈◊〉 terror of his wretched consciâ—…ce who hauing heard of the shouldiours the veritie of the reâ—…ection liued in continuall anâ—…sh vntill at last after disgrace receiued of the Romaines hee came to a desperate ende by caâ—…ng himselfe away as histories â—…ntion 12 While this was doing to â—…turne vnto the manner of our Sauiours Passion at this time 〈◊〉 they not spare to reproach 〈◊〉 and this was done by manie first by them that sate by and watched him secondarily by same of the high Priestes that came to marke him thirdly by those that passed by and wagged their heads at him fourthly by one of the théeues that was crucified with him S. Mathew saith they both reuiled him S. Luke mentioneth one onely It séemeth sayeth Austen that both of them began to reuile him of which S. Mathew spake but one perceiuing the heauens troubled and other signes moued with remorse â—…esisted and then only one of them according to S. Luke reuiled him 13 Nowe they begin to repeate the words of the false witnesses Thou couldest build the Temple if it were destroyed If thou be the Sonne of God saue thy selfe No sayeth Beda Sesaluum facere crucem descendere noluit quod Christus est Dei electus If thou be the Sonne of God nay because hee was the elected of God hee would not come downe for therfore came he into the world Beléeue ye him rising froÌ„ the Sepulcher which is more then descending from the Crosse. The other malefactor sayeth vnto him Remember me when thou commest into thy kingdom What kingdome was this suâ—…lie no temporall Kingdome In regno tuo In thy kingdome that is a better Kingdome then anie héere beneath or that which Tiberius now enioyeth Great was the fayth of this Chéefe for neyther the feare of the Iewes now present nor the sharpenes of his owne paine the blasphemie of his Fellowe the flight of the Disciples the apparant inâ—…rinitie of Christes flesh made him any way to wauer but first he acknowledgeth Christ to be a Lord secondly he prayeth to him and therefore he acknowledgeth him to be of power thirdly he acknowledgeth him to haue a Kingdome This theefe could helpe himselfe but in two things his hart and his tongue which he doth with his heart he beléeueth with his tongue hee maketh confession of Christ his Sauiour 14 And now behold wee our redéemer yéelding vp his life for the sinnes of the worlde Let vs consider a while his seauen last wordes vttered vppon the Crosse which by some are deuided into eight Two of these he spake for sinners Pater ignosce illis mecum eris in Paradiso Father forgiue them and thou shalt be with me in Paradise Two for the godly Woman behold thy Sonne and to the same disciple Behold thy mother Two for the world Sitie consuÌ„matum est I thirst it is finished Two for himselfe My God my God why hast thou forsaken me and Father into thy hands I commend my spirit 15 The first of these was spoken in the act of his crucifying when framing himselfe to the Crosse he saith Father forgiue them they knowe not what they doe Good to mee but hurt to themselues so is it with them that hurt others they know not what punishment they bring to themselues and what crown and garland to them whom they thinke they most hurt They know not what they do He prayeth not so much for them who did know or ought to haue knowne him to be the true Messias as for the Lay and illiterate people who of a blinde zeale did they knew not what what greater myracle then this louing prayer héere was a word of all patience and piety full of loue and vnspeakable sweetnes they say his blood be vpon vs and hee prayes â—…t be not vpon them Father forgiue them euen nowe pearced with nayles crowned with thornes loaden with scoffes and reproches and yet héere amongst all a Pater ignosce illis Father forgiue them and it was not without a mysterie that he sayd father forgiue them By all this we learne to beare the greatest iniuries of the world and to pray withall for our very enemies what should dust and ashes take vpon it to reuenge when the Lord of Heauen and earth so méekely endureth all what did the world euer sée more patient more charitable then the Sonne of God Father forgiue them â—…ttying those that persecuted him 16 The second word was spoken to the Penitent theefe Mecum eâ—…is in Paradiso Thou shalt be with mee in Paradise which wee vnderstand not to 〈◊〉 spoken of that earthly Paradise from which Adam was expulsed but of that Emperial place whither Saint Paul was taken vp where the Saints and Angels are aboue in glory By this saying comfort is giuen to them that repent them of their sinnes and call for mercie vpon Christ crucified beholde howe bountifull Christ is he giues a théefe paradise that doth but aske it of him Héere one worthy of punishment and worthy to suffer death by his owne confession receiueth mercie at the last instant but yet no man ought by this example of sette purpose to deferre his conuersion vnto the last the priuiledge of a few much lesse of one doth not inferre a common lawe for all Christ heere giues mercie vnto a théefe and vnto a théefe at the last cast to shewe there is no place left for desperation one example makes vs bolde one findes mercie at the last that none should dispaire and but one that many should not preâ—…me but sée the fayth of this théefe that findeth mercie a disciple denieth his Maister this théefe acknowledgeth him hee séeth Christ hanging vppon the Crosse as man and yet he prayeth vnto him as God hee accuseth his owne defaults reprooâ—…th the blasphemie of his Fellow hé acknowledgeth Christes innocencie the Iewes that know the law crucifie him he seeeth him in all contempt and yet he confesseth him a Lord a king to be a Lorde requireth power find a King rule but héere is neither to sée to Hee beholdeth him suffering death yet hee makes request vnto him as the giuer of life they who had before seene him raysing the dead wauer this man dying with him acknowledgeth the resurrection What fruite sayeth Saint Austen did Christ héere reape of a â—…le trée let anie sinner shewe this mannes fayth and wee dare shewe the remission of his sinnes hee had before stolen earthly thinges but now steales heauen O admirable conuersion That which we should take example of is an example of comfort of mercie of hope of forgiuenes of confessing our sinnes and with stedfast faithfulnesse of acknowledging the Sonne of God and crauing mercy to be remembred of him in his kingdome 17 The third worde was when he said vnto
DISCE VIVERE LEARNE TO LIVE A briefe Treatise of Learning to Liue vvherein is shewed that the life of Christ is the most perfect patterne of direction to the life of a Christian. In which also the well disposed may behold their orderlie passage from the state of Grace to the state of Glorie Perused and Corrected EPHE 5. 14. Awake thou that sleepest and stand vp from the dead and Christ shall giue thee light AT LONDON Printed by E. Short for Cuthbert Burby and are to be sold at his shop in Paules Churchyard at the signe of the Swanne To the honourable and vertuous his very good Lady the Lady Elizabeth Southwell AMongst Artes and Sciences Right vertuous Lady there is none without comparison more beseeming our Christian care then that which teacheth to liue well and godlilie whilest wee are heere so when we are gone wee may liue eternally For most sure it is that vpon this moment of time depends either an vnrecouerable losse or a happie welfare in the world to come And from hence is it that I call the well ordering of life in this world A learning to liue a learning because wee ought to make it a matter of labour and studie to liue because without good and godly life wee are said rather to be then liue To stirre vp our dulnesse to this learning I haue thought good to lay before the eies of the well disposed mind the Tenor of the life of Christ the best pattern for imitation that euer the world had Children will follow their parents Nature doth teach the Bees to goe forth at the very voice of their King or Leader wee may goe to Schoole to those small creatures wee haue not onely the voice of our heauenly King Leader but according to his humanitie his example also to call vs forth to gather the pleasant sap of seueral vertues that so at the euentide of our age we may returne loaden with the sweete honey of holinesse vnto that safe Hiue of euerlasting peace From this most diuine life of Christ our Sauiour there doe arise three principall reasons before other for our better instruction in this lesson of Learning to liue The first is drawn froÌ„ the lesse to the greater as thus We should be humble meeke patient Christ the Sonne of God himselfe was so The second is taken from his example We should be helpfull vnto others louing to our friends charitable to our enemies this our Redeemer did The third is from the end Wee ought to endure the crosses calamities of the world Christ endured them and so entred into his glory How little this Learning is thought vpon much lesse practised wee see it too apparantly before our eyes Of this Saint Chrysostom complayned long agoe when hee willed men eyther to haue opera secundum professionem that is to say workes according to their profession or professionem secundum opera a profession agreeable to their workes for this default there needes no farther proofe but experience when some haue little of Christianitie except the name Other Treatises right vertuous Lady may seeme forcibly to call men to the amendment of life by this in tabing a suruay of the life of Christ they are rather allured then called onely when they remember that of Christ they are called Christians In the whole Tract if I shall but adone drop to the maine Ocean I haue attained the farthest of my desires None can sooner reprehend the meanenesse of my labour then I willingly reprehend my selfe The patronizing heereof I most humbly coÌ„mend vnto your Ladiships protection whose I remaine euer in all deuoted manner Your La. in dutifull sort to be commanded CHRISTOPHER SVTTON The Preface to the Christian READER IF to liue were no other but to draw in and to breathe out the soft ayre as the Wise man speaketh a needlesse labour were it good Christian Reader to lay downe anie instructions vnto the world of Learning to liue for this is done naturally both of men and beasts without anie teaching or learning at all If to liue were no other but to cast about for the fauour and riches as some men are wont to call it the way to liue then would it soone followe the greater Machiuilians the better liuers But somewhat more there is required to liue Christianly then so somewhat more I say and that all shall one day finde then either drawing in and breathing out the soft ayre or the plotting to compasse the pleasures and profits of the world It was Balaams wish Let my soule die the death of the righteous It should haue first beene his practise first to haue liued the life of the righteous The time we spend as we doe for the most part consuming our dayes in vanity and our yeeres in folly to say a plaine truth as in the sight of GOD is rather a death then life for life is not that which is measured by the number of yeeres It is the religious honest sober and harmelesse conuersation that draweth to an honourable age amongst men heere and to eternall happines with God heereafter Nowe the generall decay of this Christian course is the generall course of these sinfull dayes wherein so many haue iust cause to crie out Thâ—… 〈◊〉 〈◊〉 world a wretched world an vngodly would such as our forefathers before vs neuer saw With â—…he buyer euery one caâ—…isay It is naught it is naught but all this saith Saint Austen Professio est non emendatio A profession it is but no amendment is seene Religion is become nothing lesse then Religion to wit a matter of meere talke such politizing is there on all parts as a man cannot tell who is who so little sinceritie in regard wee haue of our soules as if wee had no soules at all When Plato sawe the Argentines liue so vnreformedly as they did Surelie these men quoth hee liue as if they should neuer die What soeuer men for fashions sake may giue out inwords it is to be feared there is in some no firme beleefe of another worlde setled in theyr hearts Eli sayd this is not well Young men without obedience olde men without deuotion Christians without charitie it would make ones heart to mourne to consider seriously the calamitie of our time when there needes no more but as Phillip saide vnto Nathaniel Veni vide come and see VVithout all peraduenture Christianitie is much out of frame if wee consider thinges aright vvee are generally Christians in name but in action nothing lesse farre from the olde Christianitie of the worlde howe so euer wee are readie to controle all that euer liued and will not sticke to censure the blessed Saints of heauen Our boldnes is great and I pray God our security doe not marre all in the end Cornelius his Almesgiuing and Prayers ascended vp into heauen where are these to be found amongst vs heere in earth In times past Christians vowed them selues to all holmes of life they serued
Christes actions was our instruction and Saint Ambrose wish that the wise men of the world would be wise in déede and learne to followe Christ in lowlines of minde that they would euer set before them his example who is gone before vs to heauen Therefore Gregorie amongst other high and heauenly ends Filius Dei sayth hee formam infirmitatis nostrae suscepit ad hoc contumeliarum ludibria illusionum opprobria passionum tormenta tolerauit vt doceret Deus hominem The Son of God tooke the forme of our infirmity bare the scoffes of contumelies the reproches of irrision the torments of suffering that so God might teach man To this Isidore addeth Christ ascended vnto the crosse died and rose again the third day from the dead to leaue vs a double example of suffering and rising againe of suffering to conforme our patience of rising to confirme our faith For the confirming of our faith we ought to cast off all unpediments to come vnto him of whom we may say with the people of eld time Cum ignoramus quid agere debemus hoc solum residui habemus vt oculos nostros dirigamus ad te When wee know not what to do O Sonne of God this only is left vnto vs to lift vp our eyes vnto thee 5 For worldly pleasures those of the best sort if they are honest yet they perish if otherwise we perish onely to followe Christ is mans chiefest good Abimelech the sonne of Iernbaall in the ninth of Iudges goeth to the men of Sechem and thus séeketh to perswade them I am of your kindred of your bone and flesh the men of Sechem answered our hearts are moued to follow Abimelech he is our brother we haue somwhat more to moue vs then these men had if we remember our selues well therefore may more truly say We will follow the Lord Iesus he is our Sauiour 6 The Eagle to learne her young ones to flie doth oftentimes flutter ouer them all to teach them to rayse vp themselues by little and little and so at last to be able to take their flight and be gone What doe all the precepts and examples of Christ our Sauiour but houer ouer vs that wee should learne to lift vp our selues from earthly affections and in time ascend whither he ascended that is to heauen The seruant will follow his maister the souldier his captain the naturall child desireth nothing more then to manifest the vertues of his Father Is hee worthy to beare the name of Christ saith Saint Austen who doth no way endeuour the imitation of Christes actions In that we beléeue in him we acknowledge him our God in that wee doe that which Christ did as man we doe that which Christian men should doe The holy Scriptures were not therefore giuen vs that wee should haue them in bookes or only read or peruse them and so no more but the folding vp of all is a pronouncing of them blessed that doe his commaundements and keepe the words of these testimonies Better is it with the Lacedemonians to doe wel then with the Athenians to speake well or only know what belongs to well doing 7 Christ hath done his part and conformed himselfe to vs our part remaines to conforme our selues vnto him In the way of life whom may wee more safely follow then the way it selfe Let the same mind be in you saith the Apostle that was in Christ the same that is in humblenes of minde a resemblace of the same Whence is it that wee are so soone cast down with euery touch of aduersity but that we doe not déepely consider Christes constancie whence is it that we are so easily caried away with euery shew of vanity but in that wee lightly passe ouer Christes contempt of the world who sayth Fulgentius will not despise his cottage when he séeth a Senatour despise his large and spacious buildings and who contemnes not earthly things to get heauenly when he sées a Consull of Rome doe the same yea much more what Christian man in the world will place his whole delight vpon a transitorie estate when hee sées the Sonne of God passe this life onlie séeking his Fathers glory in heauen 8 Sure it is that whereas our liues héere are partly guided by precepts and partly directed by examples then haue we sufficient instruction in respect of both from the Sonne of God for the latter to wit examples by which we are led if wee respect the generall course of men for we say a long way by precept is by example short and easie had we no precept in the world the onely life of our Redéemer were enough for our guide direction all the way The actuall obseruation of whose precepts and manners to wit those manners which hee proposed vnto man for in his diuine works we will admire him as God the obseruation of these I say is for thrée causes required at our hands first for that they are fruites of our regeneration secondarily Testimonies of our loue towards him thirdlie signes of our profession séeing of Christ we are called christians Our Sauiour reasoned with the Iewes after this manner If you were the childrē of Abraham then would you doe the works of Abraham In the tenth of Saint Iohn he calleth himselfe a sheepheard and we are resembled vnto sheepe now although shéepe according to the Philosopher be pecus erraticum a cattell giuen to stray yet sayth our Sauiour they will heare the voyce of the sheepheard and follow him 10 Now then awake O christian soule saith Saint Austen awake and imitate the footsteps of thy Lord he teacheth thée who is the way the life the truth the way without erring the truth without deceiuing the life without fading the way by example the truth by promise the life by reward neglect not the following of so gracious a Lord. Now shal the negligent be one day confounded the valuptuous to sée him in glory who once liued in fasting and great deuotion the proude in séeing him exalted who refused earthly pompe the couetous in beholding him Lord of heauen and earth who neuer followed the riches of the world but now to liue and raigne for euer mercifull God what a strange sight will this be vnto them how shall they be amazed in themselues how often will they wish with sighs they had walked in his wayes Dionysius the elder when hee heard of the great folly committed by his son he cals him vnto him and reasons with him after this maner Didst thou euer see me do as thou doest liue as thou liuest the same may be said to men who followe their owne fancies did ye euer sée Christ doe so and so 11 When Marriners do want in the maine sea marks to direct their course by they take their marke which is the surest way from the heauens in like manner if we had not examples as we haue many to this
fighteth for you So may it be said vnto euery Christian man whose armour is the shielde of faith the sword of the spirit whose battaile is temptation whose grand Captain is Christ Iesus our Sauiour whose conquest is an immortall crowne of euerlasting glory be of good courage pluck vp a good heart the Lord of heauen earth is with thée and for thée in the conflict Chap. 8. Of Christes great compassion towards men his continuall doing good in tâ—… world and what instructions wee hence learne WHen wee enter into consideration of the great compassion of the sonne of God towardes the distressed state of man wee finde it a worke of inspeakeable mercy In the creation Dedit te tibi O man God gaue thée thy selfe but in the redemption Dedit se tibi God gaue thee himselfe In the creation of all things necessarie for man onlie sixe dayes were passed but in mans redemption thrée thirtie yâ—…res were expired in the creation pauca dixit hee spake few things in the redemption of man multa dixit mirabilia fecit hee spake many things hee did wonderfull things Adam in the state of innocencie for perfection left all his posteritie farre behind his reason was vncorrupt his vnderstanding pure his will obedient he was for knowledge of heauenly matters an excellent Diuinâ—… for the nature of things a déep Philosopher for power hee had a whole world to commaund Adam had nothing which was necessarie nowe wanting vnto him that when he saw he had all things which hee could desire in earth hee might then turne his desires towards heauen his dutie for all is to kéepe the law of his God He hath one precept amongst these many blessings this one precept is most vndutifully broken Adam vnlesse mercie step in thy felicitie and the felicitie of all thy posterity is at an end therefore behold a helper when thou art now in the pawes of the Lyon The seede of the woman shal break the Serpents head Here the Serpents hope is turned into a curse and in Christ who was to come Adams dread is turned into a blessing Behold loue which affected Adam more then Adam did affect himselfe 2 Now Christ the promised séede being come hee compares himselfe vnto that Samaritane who tooke compassion vpon the wounded man This wounded man may resemble humane nature the Priest and the Leuite that passed by the offerings and sacrifices of the law the Samaritane Christ who beholding man in this case with the eye of mercy bound vp his wounds poured in the softning oyle of grace and searching wine of contrition layeth him vpon his own nature and righteousnes therof taketh out the two Testaments bringeth him to the holy hostage of his Church commandeth his Priests to take care and charge of him and promiseth that one day they shall finde they haue not lost their labour 3 In consideration of mans fall sayth Saint Bernard mercie began to knocke at the bowels of God the Father which mercie brought with her peace as a companion on the other side trueth accompanied with iustice began to approach and contradict mercie Betweene these sisters began a long controuersie Mercie sayeth vnto God O God man this creature of thine would haue compassion shewed him being now so miserable No sayth Truth and Iustice Lorde fulfill thy word Adam that day thou eatest thou shalt die Mercie replies but thou hast made mee mercie but if thou shew no mercie I am not on the contrarie Truth saith and I am truth vnlesse I take place I abide not for euer God the father commits the deciding of all vnto God the sonne before whom Truth and Mercie speake the same things Truth saith if Adam perish not I perish and Mercie sayth if Adam be not conserued I languish Well let death be good and let both haue that they desire let Adam die and yet for all that let Adam haue mercy and liue O admirable wisedome but how can death be good séeing the death of sinners is worst of all Let one be found which of loue may die and yet is not subiect to death The motion séemed good but where may any such be found Truth séekes about the earth and cannot find one cleane from sinne no not an Infant of one day mercy goeth vp to heauen and there findes none that hath this loue as to leaue life for sinners these sisters returne at the time appointed not finding that which was required At the last peace calling them aside and comforting them sayeth You knowe there is none that doeth good no not one hee that gaue you this counsell when all is done must surely giue you help whereat the vmpire began to procéede and calling the Angell Gabriel said Goe tell the daughter of Sion Behold her king commeth Let these sisters now accord in one and let that of the Prophet be confirmed Mercie and truth are met together righteousnes peace haue kissed each other now Truth thou shalt haue thy right for Adam shal die and Mercy here is thy desire Adam shall be restored to life O happy harmony who euer reade of such wisedom and loue it was Gods goodnes to think vpon vs it was his bounty to reléeue vs this is the fountaine froÌ„ whence our riuers come the Sea from which all our waters arise Here mercy is the wine that gladdeth mans heart and loue is the oyle that makes him to haue a chéerefull countenance Martha said Lord he whom thou louest is sick as if the loue of Christ were enough to moue him to a worke of loue Thus much of Christes compassion towards the state of man in general 4 For his continuall doing good in the world his pitty was euer pardoning his wisedome was euer teaching his liberality was euer giuing his compassion was euer helping all his teaching whereunto did it tend but vnto the remission of sinnes all this tends to our consolation For his sincerity of life while he walked in the world Tertullian bids the Romaines but reade their owne Registers there they should finde mention of the faultlesse conuersation of Iesus the sonne of the virgin Mary his doing good was in effect our good looke what was due to his obeence to wit loue to his desert to wit reward to his humility to wit honour to his sorrow to wit ioy to his death to wit life to his victory to wit tryumph all is attributed vnto vs. His merites became our merites his suffering our satisfaction his ioyes our ioyes hee fed many in the wildernesse with materiall bread and he imparted the bread of life vnto whole multitudes that came to heare his most diuine doctrine If we respect his goodnes hee was 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 goodnes it selfe if his clemencie he was 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 placability it selfe for curing the diseased a Phisitian both of body and soule for reléeuing those that were miserable he was a priuiledged place whereunto al might repair as
prosecuting In laudem Iesu must be the concluding It was once said vnto the blessed virgine and it is still said to the beléeuing soule Ecce conciâ—…ies behold thou shalt conceiue and beare a child and thou shalt call his name Iesus Chap. 16. Of Christes teaching his Disciples to pray and of that diuine forme of prayer so often to be vsed of all deuout Christians THrée principall exercises there are before other of our Christian pietie before God and man almes fasting and Prayer These we vse as medicines to cure euils past to driue away those that are present and to preuent such as are to come Almes and fasting as two winges cause our prayers to soare vpward yet saith Saint Austen wee see that all cannot giue almes for that some labour with want all cannot fast for some are faint by reason of natures imbecilitie but all may pray if not with sound of words yet with the affection of the mind according to that of the Prophet My sighings are not hid froÌ„ thee Whence wee sée that by our very grones our deuotion hath a vent and the sparkes goe vp to heauen 2 Wonderfull was the prouidence of Almightie God in ordering all things that did appertaine vnto the Tabernacle there was not any particular thing about it but an expresse forme was set downe how and after what manner it must be done Now wee haue not a materiall Arke or Tabernacle for these were shadowes of thinges to come wee haue a forme of worshipping God more excellent with all things appertaining to this worship Christ our Sauiour hath set all things in order about this Tabernacle and first of all concerning our first sacrifice héere to be offered that is to say prayer this he layeth down with many circumstances as by the prayer of the Publican to pray with humility by the parable of the widdow to pray with importunacie by his coÌ„mendation of the woman of Canaan to pray with feruency by his refuting the pharisies for their desire to be séen praying to pray secretly in our chambers other such like directions for praier Wherby we may see that our deuotioÌ„ is no by-matter whereabout the sonne of God is long instructing vs. 2 Now Christ beginneth to teach his Disciples a forme of prayer when you pray Sic orate Pray after this maner Our Father and so forth Surely a most diuine forme of prayer aboue all other in the world and so much the more excellent by how much the more the Author theref is aboue men and Angels S. Austen calleth it A prayer of prayers Tertullian a Breuiary of our faith O what prayer saith Saint Cyprian is more gracious with the father theÌ„ that which is deliuered vnto vs of the sonne and howe comfortably may wee pray when we doe not onely vse his own name to countenance our sutes but euen his owne words And heere wee may obserue that Christ setteth downe a prescript forme of prayer to shewe vnto vs that all our prayers should not runne vpon indigested words and sencelesse Tautologies as many vnwisely haue dreamed of voluntary praying which doth much detract from this excellent part of Gods worship In the sixt of the booke of Numbers almighty God layed downe vnto the Priests a direct forme howe to blesse the people In the second of Ioel the verie words are mentioned which penitent finners should vse in their conuersion to God and héere Christ we sée prescribes a forme of prayer which for diuision sake may branch it selfe into a proem and seauen seuerall petitions adioyned vnto the same When you pray say after this manner Our Father which art in heauen This proeme may inclusiuely be vnderstoode at the beginning of euery petition In that Christ teacheth vs to call God Father we are in the first place emboldened to make our sutes vnto him least we might say as Abraham what be we which are but dust ashes to speake vnto God but when we consider him as a Father in the very beginning of our prayers wee acknowledge his bounty and grace For first this name of Father is a name to moue vs to come vnto him The wandring sonne said Ibo ad patrem I will goe to my Father Secondarily it is a name of priuiledge he hath giuen vs saith the Apostle his spirit whereby we crie Abba Father Thirdly it is a name of prouidence your heauenly Father careth for you But how come wee to call God by a name of loue of priuiledge of prouidence surely he that willed vs to call him Father hath made him our Father Potestatem dedit c. Hee hath giuen vs power to become the sonnes of God In the olde lawe God is called by the name of a Lord ego Dominus I the Lord there his people are called seruaunts now from the name of Lord he is called Father his people from seruants are become sonnes and all by the meanes of Christ Ascendo ad patrem meum patrem vestrum I ascend to my Father and your Father Now calling God Father as it is a name of dignity for it is thought to goe well with children of a rich and louing Father so is it a name of duty and as he hath the properties of a Father to loue to care for to pitty so should we haue of children to honour to serue to obey least it be said as it was once of some Nutriui filios I haue nursed children and they haue rebelled against me 4 Againe as we say Father so say we our as if when we pray we pray all in one saith S. Cyprian noster Pater our Father a forme of prayer presupposed to be said of many Let not the rich or mighty despise the poore it pleaseth Christ to haue vs all together to call God our Father and therefore none ought to disdaine other and as wee say our Father so in that wee mention him to be in Heauen wee confesse what maner of father we meane to wit heauenly and that we be not degenerate children we shold be heauenly too In heauen what more powerful then to haue a Father in heauen In heauen therefore howsoeuer we are distressed in earth the comfort is we haue a Father in heauen In heauen and therefore if our Father be in heauen then is our inheritance in heauen In heauen and therfore praying wee lift vp our eyes vnto the hâ—…s as the Prophet speaketh In heauen not as placing his diuine power onely there which filleth heauen and earth but we say in heauen because there chiefely his glory doth shewe it selfe there he blesseth the Saints and Angels Well then sayth S. Austen we haue a Father in heaueÌ„ let vs not cleaue to things héere in earth and thus much of the proeme 5 In the first of the seauen petitions we say Sanctificetur nomen tuum Hallowed be thy name Beginning to pray wee forget our owne necessities and make a petition for Gods
glory we remember wee haue the dignity to be children being children of such a Father therfore by and by we pray for our Fathers glorie Sanctificetur nomen tuum hallowed be thy name Christ sought his Fathers glory and Christians seeke his glory and the hallowing of his name it is said of the wicked polluistis nomen meum you haue polluted my name In that wee pray that Gods name should be hallowed it is not but that Gods name was holy from euerlasting Be you holie as I am holy but in this we pray that the name of God may be hallowed both of vs. and in vs of vs when we say vnto thy name giue the praise in vs when we liue worthy of him Manie haue had a great mighty name but none a holy name except God therfore we pray halowed be thy name not so much that we hallow it as Sanctificetur let it be hallowed that all Iewes and Infidels may honour God that his name may be hallowed From the rising of the Sunne vnto the going downe thereof 6 In the second petition wee pray adueniat regnum tuum thy kingdom come and this petition we vtter and mention saith S. Chrylostome animis eleuatis with windes lifted vp Séeing we haue a Father and a Father which hath an inheritance for vs this inheritance is in heauen we therefore pray that wee may once come to the enioying héereof saying adueniat regnum tuum thy kingdome come Séeing wee are héere in the way where all is wearines on the contrary side knowing our inheritance is aboue loue which is impatient of delay makes vs desire the comming of this kingdome Now as there is regnum gloriae a kingdome of glory so is there also regnum gratiae a kingdome of grace And as wee doe pray bidding all earthly riches and delights and honours farewell for the cōming of the kingdome of glory aboue vs so also do wee pray leauing all sinfull desires for the cōming of the kingdome of grace within vs that is that his spirit may rule raigne in our hearts and there haue the preheminence ruling and gouerning vs as his subiects And héerewithall wee pray also pro regno ecclesiae suae for the kingdome of his Church that whereas Christ is called a King and his kingdom in the world is spirituall we pray that his Scepter may sway that all may yéeld obedience faith to his gouernment reiecting the tyrannie of the prince of darknes for all these seuerally or altogether we pray adueniat regnum tuum thy kingdome come 7 In the third petition wee pray Fiat voluntas tua thy will be done this may be called a petition of duty for séeing wee exspect in time to come a kingdome in heauen our dutifull desire is to doe his wil who giues vs this kingdom while we remaine here in earth Like that of the Apostle Lord what wilt thou that I doe as if hee were ready to doe his will who called him Thy will be done that is not our obstinate rebellious wils but Lord thy wil Impiorum est saith S. Chrysostome volumus nolumus we wil and we wil not say the wicked but thy will be done the godly say There is nothing either more fondly loued or more hardly resisted then our owne wils therefore our desire is that wee may crosse our owne wils referring all to the will of God And this petition we pray with a sicut saying Thy will be done in earth as it is in heauen This doth shew the feruentnes of our desire to do the wil of God those of that ioyfull assembly doe thy will aboue and we desire to doe thy will beneath or to begin for a time to doe that héere on earth which thy Saints Angels doe for euer in heauen 8 Because we cannot continue the doing of Gods will héere in earth without things necessarie for our earthly condition therfore in the fourth place we pray Panem nostrum quotidianum da nobis hodie giue vs this day our daily bread wherein first wee acknowledge that we wholy depend vpon Gods prouidence to receiue all thinges necessary for the preseruation of the life present Secondarily that wee craue them at his hands when we say da nobis giue vs according to that of the Prophet Te dante nos colligimus thou giuing we gather And therefore with his giuing our endeuoring with Gods encreasing Paules planting Giue an action of liberality and loue giue vs our bread panem nostrum panem filiorum our bread not ours as due but our bread or the bread of vs thy children which thou art want to bestow and in mercie to giue quotidianum daily bread or as some say 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 super substantialem our supersubstantiall bread Wee pray to day Giue vs this day our daily bread and if we liue till to morrow we pray the same againe as if euery day wee looke vp vnto God that he in sending things necessary for the life present may in mercy looke downe vpon vs. Some thinke this petition to be poore mens petition No rich and poore must pray for this bread for what are earthly creatures to maintaine life without his blessing Who is the Author of life Last of all when we pray Giue vs this day our daily bread We pray Neque pro diuitiis neque pro delitiis sed pro necessariis saith an auncient Father neither for riches nor for delicacies but for things necessarie vnto life according to the wise mans prayer neyther too much that wee doe not forget God nor too little that wee forsweare him not onely a competencie and so be thankfull vnto the giuer of all 9 Hauing begged at the hands of God things necessarie for the life present because as the Prophet Ieremie saith our sinnes doe make God take these good thinges from vs in the fift place therefore wee pray for the forgiuenes of our sinnes saying Dimitte nobis debita nostra Forgiue vs our debts and trespasses Whence we may learne that our sinnes are debts and trespasses for when wee sinne wee runne in debt and commit trespasse against God Wee owe him obedience and therefore are indebted by our sinnes wee doe him wrong therefore are trespassers which wee beséech him in mercie to forgiue and so this petition is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 an acknowledgement or confession what we are to wit sinners We say not with him spare vs and we will pay all but Lord forgiue and this we all pray saith Cyprian because we all sinne Dimitte nobis debita nostra Forgiue vs our trespasses ours and therfore of our own committing wee may not post off the matter as Adam did with a mulier quam dedisti The woman that thou gauest mee caused mee to sinne whereas indéede the sinne was his owne in giuing consent This forgiuing of our sinnes we craue with a clause annexed Sicut nos dimittimus debitoribus
heate of incontinencie which then chiefely abounded the second iudgement shal be with fire against the coldnes of loue and charitie which the world waxing old shall and both more and more decay All earthly things shal be consumed for the end ceasing those thinges which appertaine vnto the end cease The Nations shal â—…ourn or as Ieremie saith the tribes of the earth that is those that haue not their fréedome in heauen the Iewes shall mourne the Gentiles shall mourne Christians that loued the worlde more theÌ„ Christ shal mourn the tribes of the earth not the tribes of the Lord for these they shall goe saith the Prophet to confesse vnto the name of the Lord. The other shall bewaile themselues in their faults which they haue committed in their follies but not corrected in their glory which they haue lost and last of all in their punishments which they shall incessantly suffer 6 For the signes that accompany him as the sounding of the Trumpe others what a noyse shall this be which the ioyfull creatures aboue in felicitie and that wofull soule beneath in misery and betwéene both the dead body in the graue shall heare what a noyse will this be that all shall heare at once in most wonderfull manner The Captaine wakeneth his Souldiours by the sound of the drum Christ shall waken the whole Armie of the worlde by the sound of the trumpet the trumpet to tyâ—…orous ill Souldiers is a dreadfull hearing but to good and men of valour it is a chéerefull noyse saith Saint Austen Then shall followe the resurrection of the dead Awake thou that sleepest and come to iudgement The Sepulchers shall open as they opened at Christes passion not many but all not from the holy Citie onely but from all Cities and parts and corners of the world all that are in the graues shall heare the voyce of the sonne of God When we heare the thunder we thinke there is a God when wee heare this wee shall sée it Then shall the Sonne of man appeare and all his holy Angels with him then shal he to whom the Father hath committed iudgement come visibly in the cloudes in that verie forme to iudge wherein hee was iudged They shall see him whom they haue pierced The good shall sée him to exultation the euill to confusion and shame of their owne folly Nowe is hee called a Iudge who was before called the Sonne of man Now is hee called a King Dicet Rex The King shall say Goe into euerlasting torment prepared for the deuill and his Angels It is said Benedicti patris mei not maledicti a patre as if God blesseth but reiecteth none did they not reiect themselues Then Pilate shall not doubt and aske the question Num tu Rex art thou a King Then the Iewes shall not say Non habemus Regem we haue no King Pilat and the Iewes shal now sée he is a King indéede Euen the King of Kings Then shal he come cloathed with light as with a garment he shall come with great power and maiestie his Angels shal gather all together from the foure corners of the earth the whole world shal fight against them who fought against the Author of all things such as the King is such shall be the power of his comming Nowe for the day and tâ—…e of his coÌ„ming let none busie their heads seeing it is not knowne to the Angels of heauen 7 For the signes that followe after which are these Then shall the sheepe be separated from the Goates the tares from the wheat Then two shall be grinding in the mill the one receiued the other left alone two in the field one receiued the other forsaken The very place shall shewe euery ones condition some vnto the right hand and some vnto the left Then come ye blessed when I was hungry ye fed me when I was naked ye cloathed me counting all done vnto the néedie as done vnto himselfe Then shall the righteous say Lord when haue wee fed thee and cloathed thee by a kinde of admiration procéeding from the greatnes of the reward as if we thought not wee had done all this vnto thée On the contrarie part the vnmercifull shall not wonder after this manner because they knew Christ did hunger in the poore and want cloathing in the naked then shall not that be granted which is required because that was not performed which was commaunded So vnto the iust this comming of the Iudge shal be as Sommer after Winter but vnto the vniust as the Winter after Sommer Salomon to shew the estate of these taketh an instance from a young man one that thinks himselfe farthest off the Wise man tels him iudgement will come 8 In all temptations iâ—… auaileth much to call to mind the day of iudgement that a remembrance héereof should sinke déeplie into our harts If we would be couetous desire that which is other mens or ambitious and séeke the glory of the world let a remembrance of iudgement come into our minds Let vs say vnto our owne soules O soule there is a resurrection a iudgement that doth expect thée Hee that would not haue then his wounds séene let him now séeke to cure them this is the time when the secrets of all harts shal be reuealed Adam when he sinned had the trées to couer him when all shall be consumed by fire what can couer men surely nothing The world passeth saith Saint Iohn and the concupiscence thereof Wherefore whosoeuer cleaueth to these woâ—…ldly thinges is in continuall passage with the world the whole perishing euery part perisheth Take heede to your selues sayeth our Sauiour that your hearts be not oppressed with surfetting drunkennes and cares of this life and least that day come on you vnawares for as a snare shall it come vpon all which sit vpon the face of the earth that is which delightfully rest vpon the loue of earthly thinges The godly truly passe â—…uer the earth as straungers and Pilgrimes but the worldly minded as Citizens and inhabitants to these this day is as a snare because it takes them vnprepared but vnto the other it is a day of expectation because it finds them ready 9 If any skilfull Phisition should commaund vs saying Take you héede that any of you eate not greedily of the iuice of such and such an hearbe if he doe he shal dye presently with what care doth euery one kéepe this commaundement least by tasting of the forbidden hearbe hee perish But nowe the Sauiour of our soules and bodies coÌ„mandeth vs to beware of the hearbes of surfeâ—…ting cares of this life and howe many of vs notwithstanding doe not onely not feare to be wounded héerewith but also wholy consumed will we not beléeue our heauenly Phisition Watch and pray alwayes Watch not that the sense of séeing onely is héere vnderstoode but the watchfulnes of the vnderstanding Pray alwayes not as if our prayers
God in hunger and thirst in watching and praying night and day they cared not to be poore vnto the world so they might be rich vnto God to be pilgrimes or as banished men vpō the earth so they might be citizens in heauen These holy friendes of Christ as Confessors Martyrs Virgins deuout Christians of all sorts men fearing God and eschewing euill gaue euident testimonie to the world whose seruants they were It was once the complaining wish of Caesar That wee had such Souldiers as were in the time of Alexander the great Viuitur nec Deo Liue wee doe is it to God I would to God it were Wee passe on for a while More nostro after a fashion such as it is but is all this to liue Christianly No verily so a priuate estate in this world be prouided for let all sinke or swimme for the worlde to come We respect our selues onely neglecting all others Christ pleased not himselfe saith the Apostle with vs it is otherwise and yet wee thinke our selues perfect Christians In that great knowledge we haue for we sinne not so much of ignoraunce as of negligence wee knowe but little as we ought VVhat auaileth it to haue Pharaohes glorie and Pharaohes ignominie Ahabs vineyard and Ahabs destruction The rich mans life and the rich mans death VVhat blindnesse is it in seeking riches or honour wilt thou perish sayeth Saint Austen for that which perisheth Thus we goe on and that which is worse we cannot tell when wee shall make an ende Thus wee liue and thus we die VVhat other remedie in this estate of thinges the disease beeing so generall then vvith Iairus in the Gospell who comes vnto Christ with his Domine veni et impone manum Lord come lay thy hand on her and my daughter shall liue or to renue that petition of the Prophet Dauid It is time Lord that thou haue mercie vppon Sion yea the time is come All that men can doe in this case is to obserue the manner of louing friendes who in visiting the sicke partie euerie one bringes somewhat by the grace of GOD to further his health for while GOD doth afoord space of repentance and the happie light of his Gospel amongst vs wee may not dispayre of anie ones conuersion to aduise men for the best it is their care to whom God hath cōmended in his owne sted a fatherly care of soules There is a necessitie laid vppon vs all to liue well wee runne for a wager we fight for a garland In seeking to repaire deuotion pietie which this world hath welneer lost we will be as ready as our aduersaries themselues and in honouring our Lord Iesus Christ who hath honoured vs all we wil goe with them hand in hand if not before them in cleaning to the foundation wee hope one day to see the goodnesse of the Lord in the land of the liuing howsoeuer vncharitable vnpriestly and vnchristian Censurers in manie spitefull Pamphlets giue out against vs. T is true the sinfulnes of this age is great with sighing hearts we wish it were otherwise and with the Publican say Nowe God be mercifull vnto vs for we are sinners we are not as we should be good God make vs better But sirs are wee alone in this defect of godlinesse Your owne Writers will tell you no happily your own experience can tell you no seeing iniquitie like the darknesse of Egypt hath spread it selfe ouer the face of the earth Would to God this bitternes were left on both sides and that contention were once laid asleepe Moyses would not haue an Hebrew smite an Hebrew There is a common aduersarie of vs all let vs fight against him vvho lieth in waite like a subtill spie his desire is to make discorde and trouble in earth because hee can trouble heauen no more VVell let busie medlers content themselues and serue GOD humbly in their calling let them cease to trouble the peace of this Church and Common-wealth which Iesus Christ long continue remembring that of Gamiel If this counsell be of men it will come to nou◅ht but if it be of God you cannot destroy it VVere wee no other but plaine naturall men God giuing vs reason and vnderstanding we are thence mooued to passe our time orderlie whilest wee are heere It is our common saying Better vnborne then vntaught but beeing Christian men mercifull Lord that wee should not remember the happie hope wee all haue or ought to haue In the Articles of our Creede wee mention an euerlasting life after death and acknowledge a iudgement to come O good God that wee should liue as if hell fire were no other but a Poeticall fiction Assuredly wee doe our calling open iniurie acknowledging the holie Catholique Christian faith when our profession promiseth one thing and our practise performeth another Is it not wonderfull that we shold euen forget whose creatures we are yet this we doe all knowe their beginning was from God that after a while in GOD they must end Now for to spend this space betweene our beginning and our end in vndutifull sort toward him were in very reason vnreasonable When wee see a vineyard well manured and ordered wee by and by say It hath a good Keeper shall wee not say the same of a life well ordered It is a glory vnto the vine when the branches are fruitfull it is a ioy vnto the Father when the Sonne is dutifull we are the braunches Christ is the vine we are his children hee is our Father Father which is aboue all through all and in vs all Being Christians we are the Lords heritage and the Lords heritage should be holy vnto him wherfore the name Christian saith an ancient Father is a name of iustice a name of goodnes a name of integritie of patience of humility of innocencie of pietie and hee rightly beareth this name who neuer beareth malice in his heart who followeth Christes doctrine and endeuoreth Christes example that blessed patterne for imitation The skilfull Painter hauing nowe proposed vnto himselfe some excellent worke all his study care is to expresse in as liuely manner as he can the forme laid out before him the life of Christ our Sauiour according to his humanity is laid out before vs as a goodly table our best Arte and industrie is required to work according to this forme and to labour seriouslie vntill Christ be formed in vs as the Apostle speaketh that is vntill some forme or resemblance of him appeare in vs vvho are his children and beare his name Rude work God knowes make they who neuer regard the patterne set before them nor any way respect the wel ordering of the pensill and so drawe such monstrous and vgly formes as themselues may be sorie to see should I call him a christian sayeth one in whom there is no act of Christianitie no conuersation of iustice who oppresseth the miserable who maketh manie poore to make himselfe rich whose mouth is
they would not receiue so often offering himselfe vnto them for a time of feéeling they would not endure the paine of a little repentance and therefore shall suffer the punishment of eternaâ—…l â—…ame 12 Of all 〈◊〉 say the Mathematicians a circle is the most absolute because the beginning and end concurre in one such is our holy conuersation which comes from God by grace and ends in God by the works of grace all our actions are from him as the beames from the Sunne as the smell from the flower as the sparkes from the fire The Sunne is dispersed by his beames the flowers by their smell the fire by the sparkles from thence procéeding God is séene in his creatures adâ—…ured in his works but most glorified in his seruaunts the sonnes of men Wee knowe there is in man somwhat more then man Christ said vnto the Pharisees when the Herodians shewed him a tribute pennie Whose Image or superscription is this when we fâ—…d in our selues a most diuine heauenly resemblance whose Image is this me thinks we cannot but replie assuredly it is our heauenâ—… Caesars and therefore giue we â—…nto him the homage of our â—â—arts and if we haue a thousand â—â—arts let vs pay them all in tribute The Angels of heauen â—…oke for vs Iesus Christ himselfe the Lord of Angels expects vs whom hee hath chosen to be â—…es of glory should we follow the world then may wee feare the punishment of the worlde What is it to gaine a farme with him who would goe to sée his farme loose heauen what is it to be married to the momentarie pleasures of a sinfull life and for euer and euer to be deuorced from Christ There are in holy scripture promises laid downe of a happy state to come it may be well applied which was misapplied in the triall of the holy man Iob We doe not serue God for nothing As sure as God is God the righteous shall receiue a reward We know that man is immortall and that his happinesse is not heere though that part which we sée saith Philo the learned Iew be mortall and perish for a time yet there is a time to come when it shall be raysed and there is a part in man which abides for euer 13 Children when they are young loue their nurses more then their true and naturall mothers but comming to ryper yeares they then loue where they chiefely ought wee are a while addicted to the world and loose our selues in the loue thereof but vpon mature iudgement we sée that God onely should haue our loue and duties of loue It is the manner of some Nations saith one for the inferiour first to salute their superiours and it is the custome againe of other Countrâ—…es as a signe of benediction going downward for the superiour first to salute the inferiour This custome Almightie God himselfe obserueth with men first hee salutes vs by his benefits and then we salute him by our obedience first he loueth vs as a father then wee honour him as children Should wee with the fed Hawke forget our master or being full with Gods benefits like the Moone be then most remoued from the Sunne from whence comes all her light and then by her imposition of earthly desires become darke Hath Christ done so much for vs and should we séeme to be caried away into the land where all things are forgotten At that dreadfull day of doome the greatest part of the euidence sayeth Saint Cyprian that Sathan will bring in against carelesse men is the neglect of their dutifull seruing the Lord Iesus when hee shall say O eternall Iudge for these I neuer benefited them I neuer endured labour or trauaile to redée me them and yet haue they followed me I no sooner tempted them to euill but they obeied me Thou camest from heauen and enduredst manie things in the world to winne them and yet they neuer followed thee thou diddest shed thy most precious blood to saue them and yet they would neuer worship thée hitherto Saint Cyprian 14 Now can wee then omit the performance of our Christian duty should it be said of holines as it was once in another case Audiuimus famam Wee haue heard report of such a matter and so let it goe wil our lip-worship serue the turne the foolish virgines were found with their Sic dicentes so saying but the good seruants shal be found with their Sic facientes so doing Our Isaack wil not only heare Iacobs voyce but come hither my sonne let me haue thy hands too and then receiue a fatherly benediction In the seauenth of S. Luke Iohn sendes his Disciples to Christ to know whether he were the Messias that should come into the world or they should looke for another the aunswere out Sauiour returneth is this tell Iohn what you haue heard and séene what you haue heard onlyâ—… no but heard and séene the blind sée the lame walke the leapers are cleansed the poore receiue the Gospel He doth neither affirme nor denie saith Beda but would rather haue his works testisse of him then that he would testisse of himselfe Christ came from heauen to doe his fathers will in earth and wee héere on earth doe his will who is ascended vp into heauen to whom was that applied but vnto Christians This is the will of God euen your holines 15 To comprehend manie things with the circle of a short conclusion the summe of all is There is nothing more swéete then to serue God when Pythagoras heard a vicious fellow affirme hee had rather spend his time in wanton company then amongst these sower Philosophers no meruaile said he for Swine had rather be tumbling in the mire then laid in the cleanest places of all There is no peace comparable to that which is wont to accompanie christian conuersation It is said of the Dioscorides men liuing farre remote yet professing Christian religion that dwelling in the middest of the se yet haue not the vse of ships they liue with such quiet and content in their estate or without any desire of séeking superfluitie Who shall ascend sayth the Prophet vnto the hill of the Lord but euen hee that hath pure hands and hath not lifted vp his minde to vanitie he shall receiue a blessing from the Lord and righteousnes from the God of his saluation Nature hath taught the Bombyx a small worme prouiding before for her end first to wind her selfe all in silke and then becomming white and winged in shape of a flying thing she dieth let grace leade vs in the same course first clothing our selues with that precious silke of Christes merits and then become white for innocencie and holinesse of life and last of all with the wings of faith hope prepare our selues to flie to that heauenly repose of our euerlasting rest Chap. 3. That the end of a Christian life is endlesse felicitie in the life to come MOst sure
effect yet the surest marke to direct our ship by is to looke to him whose habitation is in heauen which will kéep vs betwéen Scylla and Charybdis al the way vnto the port of Paradise wee stand in néede of a guide for how should the blind walke vnlesse hee haue a helper to lead him the weake and féeble stand vnlesse he haue an assistant to stay him the wandering come into the way vnlesse he haue a conducter to direct him which is Christ. Whom to follow as whom to know is life eternall 12 By that vision of Saint Iohn in the Apocalypse where he saw the foure beasts and the foure and twenty Elders falling downe before him who sate vpon the throne and pouring out their vyals is vnderstoode the church Christ the head of the Church say the learned and the duty of his members in following him In that it is mentioned They follow him whither so euer he goeth First he is called the Lambe and therefore they follow him in humility this wee sée by their falling downe Secondly by mortification for this Lambe was sacrificed and they giue their bodies a sacrifice to serue him Thirdly they follow him in loue he in loue gaue himselfe for the redemption of sinners and they haue their golden vyalles pouring out charity vnto men Fourthly they follow him in deuotion he often prayed they offer sweet odors and prayer vnto God Gedeon said vnto all his troopes and company quod me videtis facere facite our Gedeon sayes the same vnto all beléeuers That which you see me doe doe ye They cannot goe amisse whose guide is the way they cannot erre whose directour is the truth they cannot perish whose preseruer is life If the children of Israel did learne many thinges of the Egiptians only because they dwelt amongst them how much more should the faythfull learne of Christ who is said to dwell with them and in them Chap. 6. The first vertue to be learned in the life of Christ was his humilitie IT is said of those who excell in the Art of elocution that they neuer find lesse to speak then when the matter is the most câ—…pioas wherof they should speake Such is the enumeration of thy vertues O holy Christ which the more wee consider them the more we wonder at them and the longer we labour how to expresse them the lesse able wee finde our selues how to conceiue them 〈◊〉 these of all other we stand amazed at thy humility who being God from euerlasting wouldeâ—… take thy passage from the throne of glory and héere arriued in a valley of teares wouldest exile thy selfe thrée and thirty yeeres from this thy maiestie and what more wouldest be borre man and what more euen as the meanest amongst men and what more wouldest be circumcised according to the law who wert aboue all law and what more wouldest become a seruant and so in subiection and what more wouldest be as an offending seruant and so suffer albeit in thy selfe farre from all offence And what more wouldest sustaine reproches and obloquie in the world And what more wouldest vndergoe death yea a most ignominious death beeing the God of life the Author of life and life it selfe Héere Saint Austen crieth out Quo descendit humilitas O sonne of God whither did thy humility descend If thy owne loue drew thée to this it was thy goodnes if our loue it was thy gift 2 Adam transgressed the law of his maker and not onely that but Adam and in Adam all his posterity for wee haue not sinne by imputation not onely transgressed the law of his maker but wilfully rebelled agaynst the wisedome of his God which wisedome was God the Sonne the second person in Trinitie Adam thou and all thy ofspring because all are accessarie shall rue this contumacie offered with so great indignity vnto the Lord of heauen and earth what sayes our Ionas for me is this tempest raysed O Father for me is thy iust wrath incensed Let me be câ—…st out into the Sea for me hath this we begun by me let it haue an end let me be the Lamb slaine so these Israelites may be deliuered Sanguine quaerendi reditus and must that poore posterity of Adam haue a returne vnto their lost Countrey by bleed let me be the virginall sacrifice And wilt thou haue an offering let me be the Isaack that shall goe to one of the mountaines of Moria Of the two Goates let me be the scape Goate sent to wander in the wildernes O the humilitie and loue and bounty of the sonne of God! 3 But to leaue that which the Apostle sayth Being equall with God hee became like vnto man and sinne onely excepted was euen as one of vs to sée a little his estate and condition in the world when hee was borne where was the place of his birth but at Bethlehem a little Citie And where did the shéepheards â—…ade him but in a sorrie Cottage whose seate was aboue the Cherubins when he chose Disciples whom did hee choose but poore fishermen when hee walked vp and down who were his associates but Publicans and for the most part the common people when hee would take repast where was his table but vpon the plaine ground what were his dainties but bread and some few fishes who were his guests but a company of féeble and hungry creatures when hee would take his rest where was his lodging but at the sterne of a ship 4 Thou art deceiued O Iew that expectest in the promised Messias pompe and glory of the world looke ouer all the ancient Prophecies of him and thou shalt find it farre otherwise The Psalmist will tell thée that hee shall becom a worme and no man The Prophet Esay Who wil beleeue our report Hee is despised and reiected of men He is a man full of sorrowes Zachary Behold the King commeth in meeke maner and so along Feare not Herod the losse of thy Diadem this King is borne sayeth Fulgentius Non vt tibi succedat sed vt in eum mundus vniuersus credat Not to succéede thée thou art deceiued if thou thus thinke of him but hee was borne that all the world should beleeue in him Feare not him to become thy successour beléeue in him and hee will be thy Sauiour Hee came not to possesse the kingdom of others but to giue the possession of his owne kingdome to all beleeuers Hee came not by armes to subdue Kings but by dying to giue them all a better kingdome for the time to come He sought not others glory who for our sakes for sooke his owne he was hungry and yet hee fed many he was weary and yet he refresheth all that are heauy laden he was dumbe and opened not his mouth and yet was the diuine spéech of God himselfe he was of meane reputation amongst men and yet was Lord of heauen and earth 5 If you aske when he was
Saint Iohn saith In the beginning If you aske what he was he tels vs The word was God if you aske what he did he sayes All things were made by him if you aske what he doth hee sheweth that he enlighteneth all that comâ—… vnto him If you aske how he came hee setteth it downe in plaine words The word became flesh If there were no other testimonies to proue his Deitie yet this were sufficient Before Abraham was I am To whoÌ„ all power in heauen and earth is giuen This same is God but this was giuen vnto Christ. Mat. 28 18. If all things were made by him then was hee the Creator for no creature is the maker of all things Great is the mysterie of godlines sayth the Apostle Hee was manifested in the flesh iustified in the spirit seene of Angels preached vnto the Gentiles beleeued on in the world and receiued vp into glory When his comming did now approch Zacharie was striken dumb hee prophecied as if the prophecies of olde now ceasing behold him who was the end of them all Iohn is more then a Prophet the Prophets sâ—…y hee shall come Iohn sayes behold the Lambe of God as if he is come Behold him from his cradle at Bethlehem to his crosse at Ierusalem a myrror of true humility so great so mighty as hee was to become to sée too in meane manner a poore pilgrime amongst men 6 Where are they that séeke and neuer cease séeking for were not men happy if they could kéâ—…p a meane in their musicke which wold make better harmony both before God and man where are they I say that neuer leaue séeking that mountain-like height or superiority in the world let them remember the world it selfe wil haue an end How great trow you was the pride of mans hart when God himself must be humbled to teach humility Where is that grace that brings low euery hill and makes plaine the roughest passages where is our time spent in the schoole of Christ since wee tooke vpon vs in Baptisme the name of christians séeing we remember so little our maisters lesson Discite ex me Learne of me to be humble méeke take vp my yoake this yoake it is a swéet yoake for being taken vp by humility it rather beares theÌ„ is borne O Lord sayth Saint Austen vnto his fâ—…miliar friend we professe much knowledge and learning This he spake a little before his conuersion and yet go on in flesh blood looking aloft and ouerlooking others these poore soules meaning them who lead an humble life shall carrie away heauen from vs. We sée the Lord of glory how lowly he was when his Disciples were discoursing and debating the matter of â—…perioritie he bringeth in amongst them a little child setting him in the middest of them saying Vnlesse you become as little children you are not meete for the Kingdome of heauen nay which is more himselfe is downe at his Apostles féete washing and wiping them What humility was this But hence what would hee haue his Disciples learne Ye call me maister and Lord and ye say wel for so am I if I then your Lord maister haue washed your feete yee also ought to wash one anothers feete For I haue giuen you an example that you should doe as I haue done vnto you 7 To haue séene him whom the Angels doe adore whom the powers principalities do worship at whose very name euery knée both of things in heauen in earth and vnder the earth doe bend and bow haue séene him I say kneeling downe vpon the earth and doe seruice at the very feete of his seruants could not but haue béene a sight most admirable If we aske the cause himselfe hath told vs euen to teach vs this vertue of humility of which vertue Saint Austen thus speaketh If you aske what is the first step in the way of truth I aunswer humility If you aske what is the second I say humility If you aske what is the third I answer the same humility These are as the steps of degrâ—… in the Temple whereby wee descend to the knowledge of our selues and ascend to the knowledge of God The poore Publican humbly confessing his sinnes and striking his breast as if his repentance came from his very heart found mercy The prodigall Sonne humbleth himselfe in his Fathers sight and is receiued into fauour with him The Centurion was neuer more worthy then when hee thought himselfe most vnworthy Of all other examples the humility of the blessed virgin blessed amongst women to be his mother who was her maker an Embassadour comes vnto her from the King of heauen with a high message Haile full of grace how could not the mother of humility and yet a tender virgin but with bashfull countenance be told that she was full of grace and that shee was so highly accepted of God Howe did modest shamefastnesse change her colour so often as her imagination varied still humblie conceiuing of her selfe How did shee at last acknowledge the goodnesse of God with all submission Beholde the handmayde of the Lord with humble obeysaunce vnto that God which had respected and regarded as shee sayeth in her Canticle The humblenesse of his hand-mayden Thus wee sée how much humility pleased God when it pleased him so much to respect this vertue When in the fulnesse of time hee sent his Sonne into the world borne of a woman 8 Being borne it was sayde vnto the shéepâ—…heards which were sent to see him Et hoc vobis signum and let this be a signe vnto you you shall finde the child wrapped in swadling cloathes end layde in a manger In séeking Christ hoc vobis signum you shall finde him in humility hee betooke him to a poore Cottage that hee might teach vs where wee should sometimes sée him hee was not borne in the house of his parents but in the way to shew vs that his Kingdome was not of this world Et hoc vobis signum you shall finde him in humility he became méeke that wee might be made strong Poore that wee might be made rich Uile that we might be made glorious The sonne of man that wee might be made the sonnes of God Et hoc vobis signum this shall be a signe vnto you you shal find him in humility Super quem requiescit spiritus meus vpon whom saith God doth my spirit rest but vpon the humble to whoÌ„ do I looke but vnto these where did the Doue light not vpon the swelling waters but cropt a braunch of Oliue that had layne below I thank thée O Father sayth Christ out Lord that thou hast hid these things from the wise and prudent and hast opened them to Babes and sucklings what are these wise and prudent but the proud in their owne eyes What are these Babes and sucklings saith S. Austen but the humble and lowlie Humble Moyses is made a
might plainely appeare whether it were so or no to shew it must be long before wee censure others Séest thou any fast saith S. Austen praise him not by and by it may be done for glory and take héede on the other side thou dispraise him not for this may be of his deuotion to God and true holines to him They were the wicked Philistines that paid out Sampsons eyes to mocke and scoffe at blind Sampson It was the spéech of the proud Pharisey Non sum velut hic publicanus I am not as that publican a fancie there is crept into the mindes of many to discourse of their owne profession and to discouer other mens faults like some kinde of flies that if there be any sore part in a sound body there they light The prophet Dauid likens these to the Aspe a beast that is quick of hearing but very ill sighted weake and yet full of poyson let these men remember the malediction of Cham and the curse that came vpon the mockers of Elisha and the reproofe of the Apostle Why doest thou iudge thy brother much more speake euill of him 5 Trées well rooted beare all stormes good men know how to beare the reproaches of the world Bene sibi conscius sayth Saint Ambrose a good conscience at home is not so much moued with rumors abroade The wind doth not carie vp and down the massie wheate but the light chaffe We cannot better bestow our patience then vpon rebukes or more shew how we haue profited in the schoole of Christ then by enduring euil sayings against vs. The thrée children walked vp and downe the flerie flames praysing God The Apologie of the righteous man is Lord whoÌ„ haue I in heauen but thee Truth saith Tertullian is a stranger in earth where it hath many enemies and but fewe friendes Patience is that soueraigne vertue that ouercomes all if patience be in our calamities they are no calamities this is that vertue that keepes the hart from enuie the hand from reuenge the tongue froÌ„ contumelie and often ouercomes our enemies without weapons 6 When thou séest the maister of the house himselfe called Belzebnb why complainest thou of being iniuried and maligned Let God be God and doe as séemes him best in bringing vs to heauen Behold our Redéemer when false witnesses came in against him how hee was silent and spake neuer a word Hast thou béene striken Christ receiued first many strokes art thou mocked so was he of the Souldiours Herods seruants Art thou betrayed of thy friend so was he of his own Disciple Art thou falsly accused so was hee who was innocencie it self O ye slow of heart saith our Sauiour to his Disciples know you not that he must suffer these things speaking of the Messias to come and so enter into glory 7 Whereas the vulgat text hath Dilectus meus candidus â—…ubicundus electus ex millibus My beloued is white and ruddie for ex millibus of thousands some translations say sub sign is â—…abens exercituÌ„ deceÌ„ millium Hauing vnder his banners an army of ten thousand This whitenes is purity this ruddines his passions the ten thousand vnder his banners the faithfull that follow him enduring afflictions In the law the Goat that must goe into the wildernes must first be presented vnto the priest who laying his hands vpon the head and confessing the sinnes of the people the Goate forth with must wander in the Desert vpon him the iniquities of vs all were laid how he wandered in the desert of this world we are not ignorant and what reproches hee endured amongst men wee may not looke for other but to endure sometime the hard censure of the world which is for the most part ready to interprete all to the worst If any be humble he is an hypocrite if of a plaine meaning he is of no capacity if merrie he is dissolute if silent he is melancholy if hee labour to doe good he seekes praise if hee will not flatter he is proud if he giue little niggardly if much prodigall if hee by mildnes exhort others he is but luke warme if he haue friends enuied if enemies pursued so what so euer he doth hee must haue nowe and then at least some censure or other it is no new custome for enuie to wait vpon the best of mens actions Hee that was borne after the flesh persecuted him that was borne after the spirit euen so is it now saith the Apostle What this persecution was Moyses telleth vs surely no other but that Ismael was mocking Isaac whence we see that mocking and speaking euill is a kind of persecution which wee should suffer sayeth Saint Peter and why Christ suffered for vs leauing vs an example that wee should follow his steppes who did no sin neither was there any guile found in his mouth who when hee was reuiled reuiled not againe Of all miseries in generall it is true moriuntur miseriae viuit homo the miseries die the man liues the faithfull sée the end of miseries as Abraham did the day of Christ a longe a farre off or some long time before it came Chap. 14. Of Christs most mild and peaceable conuersation amongst men which is our Christian direction for passing our time in this world FAthers are much delighted when they sée in their children and ofspring the feature similitude of themselues when we are humble and méeke wee beare a similitude resemblance of him who was the myrrour of all méekenes Moyses was the â—…ldest amongst the children of men yet in mildnes farre inferiour to the sonne of God whose Angelicall life in the world was such as all the world may admire Behold saith Zacharie the King commeth in meeke manner And Esay sayeth Hee shall not quench the smoking flâ—…x or break the brusen Reed When the Angell Gabriell brought message from the Court of heauen concerning his conception and birth the Angell came to Nazareth which signifieth as set apart so in some sense flower conuement was it that Christ so odoriferous a flower should be conceiued at Nazareth which signifieth a flower there too of a virgine so pure a flower and then too when the spring began a time of flowers Christ was a flower for the séemelinesse of his peaceable conuersation for the swéere sauour of his loue for the fruite of his passion This flower began to grow in his conception to put forth in his birth to flourish in his most holy life This flower withered for a time in his passion but refloured more oriently againe in his resurrection If thou wilt gather this flower follow then the steps of his sweete and peaceable conuersation If thou wilt haue the operation héereof applie vnto thy faith the comfortable sauour of his passion 2 The Prophet Esay in the person of Christ saith Spiritus Domini super me The spirit of the Lord
is vpon me for he hath anointed me and sent me to shew peace This was spoken long before he came and this of the power of his comming then shall the Lambe and the woolfe féeâ—…e together euen nature grace Nowe when was hee borne but in the raigne of Augustus which as histories shew was a time of peace his doctrine that should be taught in the worlde the Apostle calleth it the Gospell of peace his Messengers that promulgate this doctrine are saide to be the Messengers of peace and he himselfe the Author thereof is called the Prince of peace To come a litâ—…le to his conuersation which was aunswerable to all this When the blessed virgin began a little to expostulate the matter with him for loosing himselfe as she thought in Ierusalem he mildly answereth her That he must goe about his Fathers busines When Peter drew out his sword and stroke a seruant of the high Priests cutting off his eare Christ cured this seruant and parted the fray with a peaceable admonition Peter put vp thy sword When the feast came that all went to Ierusalem Christ stayed a little behinde but for conformities sake he shortly followeth after when hee spake of paying tole or tribute Peter are the children free Yes Lord yet goe Peter that we may offend no body Pay custome for thee and me 3 Mercifull Lord how mild a demeanour was this The Apostles were sorie when they heard him tell that hee should shortly depart from them and so might they wel be respecting the great benefit they had by his presence for if at any time they were fearefull he strengthned them if ignorant hee instructed them when they were moued to wrath he appeased them when he saw they were sorrowfull he comforted them when he foresaw their troubles in the world hee prayed for them when they were doubtfull what to do he directed them when they did well hee praised them in a word hee gouerned them as a Father counselled them as a friend taught them as a maister in all his coÌ„uersation so bare himselfe as he wan their harts both to loue feare him 4 For other sorts of men and first for the Pharisâ—…es theÌ„selues hee would not refuse to eate and commune with them When Nichodemus came vnto him be entred into a familiar colloquie coÌ„cerning regeneration howe hee should be borne againe a misterie to humaine reason When another questioned with him of the chiefest commaundement in the law he shewed him the summâ—… of the law which was Loue God with all thy heart and thy neighbour as thy selfe For the inferiour sort of people yea the very Publicans a kind of men which were of all others most out of grace with the world when these resorted vnto him hee receiued them nay when he saw Zacheus one of the chiefe of these Publicans was but desirous to sée him he would goe abide in his house more then be séene of him What shall we say how méekely sate he vpon the ground talking with a poore woman of Samaria How graciously did he speak vnto the woman diseased with an issue of blood she said within her selfe yet Christ heard if I may but touch his vesture shee touched Christ and Christ by a sauing grace touched her 5 By all this of our Sauiour we learne many things we sée that he who could haue called thousands of Angels in a moment to auenge him of his enemies would notwithstanding quietly remit all We may obserue that hee who was Lord of heauen and earth would for all that conuerse in sociable manner with the meanest of men yea with sinners themselues that hee who was fréed from the law would for conformities sake shew all obedience to the law that he was none of those crossing and tossing dispositions who will liue and die in a strange moode of contradiction Poore shéepe will liue peaceablie together and men by vnnaturall bitternes séeke the ruine oftentimes one of other A heathen Emperour forbad a couple of troublesome fellowes to take vpon them any more the name of Christians These of all other should liue peaceably within themselues First because Christian men are members of one body and members are ioyned together and members suffer together reioyce together Secondarily for that they are heires of one hope which is to be partakers in one of the Kingdome of heauen should an Hebrew smite an Hebrew 6 Christ restrayning the letter of the Law which permitted the hating of our enemies saith Whosoeuer shall say vnto his brother Racha which word of indignation ah signifieth a minde set vpon reuenge and trouble shall be in daunger of a councell as if hee would haue our very passions pacified and therefore much more our implacable humors our cholericke and hastie motions euer fretting fuming and set vpon reuenge which make men in a heat and rage become furious and in a manner saith Cassianus madde men This was farre from his manners from his spirit on whom the holy Ghost came in the similitude of a Doue God neuer dwelleth any where but in the house of peace where his spirit taketh vp residence as in his proper mansion say peace be vnto this house was the Apostles salutation 7 Howe much it concerneth the condition of Christian men to be giuen to peace and to passe their time in this world in withdrawing themselues from contentious desires wee may from hence easily perceiue O happie life voide of continuall stormes which being farre from boyling enuie and a restlesse desire of reuenge with setting nought by the vaine pleasures of this worlde can sit downe in a calme quiet contemplation of God Stories make mention of Cato that after the age of flue and fiftie yeares hee left Rome and withdrew himselfe to a little village néere to Picen there he passed the residue of his life for the most part accompanied with his bookes onely sometimes hee would goe labour in the fields and vineyards néere adioyning being on a time forth one comes and writes with a coale vpon his doore O Cato tu solus scis viuere O Cato thou onely knowest howe to liue The like is said of Scipio Affricanus in the greatest warres hee enterprised he neuer lost battaile and yet he made war in Asia Europe and Affrica sacked Carthage when age came on hee betooke him to a quiet and peaceable kind of life and therein passed the rest of his dayes esteeming that course of life more commendable then all the other If heathen men haue so much addicted themselues vnto peace what should they doe whom God hath called to a calling of peace and therein to serue him truly all the dayes of their life 8 This notwithstanding when the cause is iust the authority lawfull the intent good that God may be glorified a right continued and imminent dangers auoyded it is and may be lawfull for Christians to take armes and so to doe is
sake This name Iesus is a name of power for in this name the Apostles gaue strength vnto the weake health vnto the sicke and wrought manie other great miracles Domine quam admirandum est nomen tuum Lord how wonderfull is thy name in all the world This name Iesus is a name of inuocation not onely in a time of distresse while we are liuing to say with the blind man Iesu thou sonne of Dauid haue mercie vpon me but with the blessed martyr Saint Steuen in our last extremities when we are dying Domine Iesu accipe spiritum meum Lord Iesus receiue my spirit 3 But howe is it that at the hearing of other names of God as Elohim Elohah El Eli Elion Iehouah â—…ah Adonai Shaddai Zebaoth which signify his name essence power omnipotencie we are not so much moued and at this name Iesus the Apostle saith euery knée shall vowe not only the kâ—…s of our hart which at this name should bow tend indéede but euery knée the Apostle goeth further saying Of things both in heauen and earth and vnder the earth but why at this name of God aboue other because this name cost much when it was bought by the blood by the honour by the life of the sonne of God himselfe and seeing it cost such a price we ought with all reuerence to be thankfull for it he humbled himselfe in procuring it and wee therefore in receiuing it Iesus a Sauiour therefore God Christ annoynted and so the holy one of God Iesus in Hebrew for the Iewes Christ in Greeke for the Gentiles Iesus to saue sinners and Christ in respect of vs to kill sinne saith Bonauentura It is the property of a Sauiour first to encounter with the enemie Secondly to helpe with counsaile thirdly to giue strength fourthly not to saue once but still fiftly not one but many sixtly not for a time but for euer all which our Lorde Iesus hath fully accomplished And sure most coÌ„uentent was it that he who came to saue sinners should haue a name answerable thereunto For names saith Isidore were giuen of olde according vnto the properties of the persons named And therefore Abraham was so named because hee should be the Father of many Nations Esau rough because such were his maners actions conditions Abishahar brother of mourning because such were his passions Aristarchus a right good gouernour who was coÌ„panion to S. Paul So to omit many other wee see names were giuen to expresse the principall properties of those who were named therfore this name Iesus a name of sauing of which the Apostle sayth There is no other name giuen vnder heaueÌ„ wherin we may bo saued The blinde man saide in the ninth of Saint Iohn The man that is called Iesus did so so vnto me Festus speaking of Saint Pauls doctrine and the sum therof It is saith he of one Iesus who was dead Paul affirmes to be aliue Yea Festus this one Iesus was hee that liues and raignes for euer 5 In this name saith Saint Iohn when hee sayeth for his name are our sinnes forgiuen vs they circumcised the child the eight day called his name Iesus The child what humilitie was héere when so high a Lord accepted so small a name They called his name not gaue him this name Wee reade in the Gospel that the euill spirits did shake tremble at his presence and no meruaile for assuredly his very name is a terrour vnto them and men of experience and good proofe doe affirme as much of this blessed name Iesus 6 In the old law Iesus was the expectation of Nations but in the new Iesus is the saluation of the Nations If at anie time we haue lost Iesus what should wee but with Mary and Ioseph séeke him sorrowing O swéete Sauiour saith S. Bernard Si non inuentus es inter cognatos tuos quomodo inueniam te inter cognatos meos If thou wert not found amongst thy own kindred howe should I looke to finde thee amongst my kindred or if thine owne mother found thée not but sorrowing shall I finde thée in reioycing but what are wee without Iesus and therefore how should wee séeke him When Iesus is present all is well nothing seemeth difficult but when Iesus is absent all is hard and vneasie when Iesus speaketh not inwardly vile is all our consolation but when Iesus speakes one word onely there is felt great comfort Did not Mary Magdalen straight arise from the place whereon shee wept when Martha said vnto her The Maister commeth calleth for thee Happie honour when Iesus calleth from teares to ioy Howe dry and hard art thou without Iesus How foolish and vaine if thou couetest any thing without Iesus Is not this greater losse then if thou haddest lost the whole world What can the world bestow without Iesus to be without Iesus is a gréeuous hell and to be with Iesus is a swéet Paradise If Iesus be with thee no enemie can hurt thee if Iesus be from thée no friend can helpe thee he is most poore that liueth without Iesus and hee most rich who is well with Iesus There is great Art to knowe howe to be conuersant with Iesus and wisedome to learne how to possesse him be humble and at peace and Iesus will be with thée be deuoute and quiet and Iesus will not depart from thée thou mayest driue Iesus away and loose his grace if thou decline to externall thinges and if thou hast lost him to whom wilt thou flie what friend wilt thou séeke without a friend thou canst not long continue and if Iesus be not thy friend before all thou wilt be heauie and desolate Thou dost therefore foolishlie if thou repose or reioyce in anie other thou oughtest rather to haue the world thine enemie then to offend Iesus wherefore of all things deare vnto thée let Iesus be especially beloued All things for Iesus and Iesus for himselfe for him and in him let all bee alike vnto thee Sée thou neuer desire to be praised or loued singularly for this appertayneth onely to Iesus who hath not his equall neyther let another possesse thee or dwell in thine heart Be pure and at inward libertie without the implicatures of the worlde if thou wilt bare thy heart to Iesus and see how swéete the Lord is 7 Finally thou oughtest not to be cast downe by any aduersitie but patiently to endure all that shall happen remembring this happy name Iesus to which thou mayest flie as to a Citie of refuge Iesus is the ioy of vs Christians hee was borne for vs giuen to vs he was the price of our ransom therfore our redeemer he was the Author of our being the worker of our wel being therfore whatsoeuer we doe saith the Apostle let vs doe all in the name of the Lorde Iesus In nomine Iesu must be the beginning In auxilio Iesu must be the
vnto all of what estate and condition so euer high and â—…ow rich and poore whosoeuer When hee spoke of some speciall mysteries their turning him to his Apostles he sayeth Vestrum est scire It is for you to know but speaking of the way to follow him vnto his kingdome he speaketh vniuersally vnto all Whosoeuer omnium est scire it is for all to know Againe as he speaketh vniuersally so doth hee speake louingly Whosoeuer wil not as â—…orcing any but louingly inducing all leauing his followers to their owne willingnes Whosoeuer will by which hee doth more effectually draw them then if he had vsed all the threatnings in the world The stayed men gray heads in Israel said vnto Roboam if thou speake kinde wordes vnto this people this people will be thy seruants Christ speakes kind words vnto vs all deales most bountifully with man according to the dignity of his person Hee which hauing laide vp rich treasures to bestow amongst his friends if he wil or command the publike cryer to say this and this treasure is ready to be bestowed by a bountifull Lord may it please you now to come and receiue it doth hee not now more perswade then if hee should by a sharpe Edict pull and draw men to receiue this treasure against their wils 3 Againe hee which hath in his houshold two sorts of seruants the one frée borne and of his alliance the other slaues and bondmen when he requireth any seruice of the former hee speakes vnto them mildly according to their ingenuous disposition but the other hee commaunds absolutely as common seruants We are as of the chiefer sort of Christes family if not hauing frée wil yet will fréed by grace nay wee are of his owne alliance therefore when he speakes vnto vs he speakes louingly vnto them that loue him Whosoeuer will but vnto his other creatures as the heauen the earth the sunne the Moone he doth not require but commaund them so in the time of Iosua he commanded the sunne to stand still in the time of Elias hee commaunded the heauens to be shut When some rebelleâ—… against Moyses hee commaunded the earth to open and swallowe them but with man to winne his heart he deales most gently cals after a mild maner whosoeuer will The antecedent sheweth the maner of calling the consequent a duty of him that is called Let him denie himselfe and take vp his Crosse daily and follow me 4 In this consequent we sée that somwhat is required at our hands if we will be Christs followers as also what this is to wit the denying of our selues and the taking vp of our Crosse daily and surely most aptly doth out Sauiour Christ after speaking of his owne crosse and passion speake in the next place of our crosses and suffering least presuming of his suffering wee should be ouer readie to flatter our selues and count of nothing but libertie of the flesh and securitie of state thinking that his suffering was enough therfore to take away this daungerous conceite Christ speakes at one time both of his suffering and our suffering of his passion as also of the meanes howe wee shall come to be partakers of the benefit of his passion that is by following him This following must be in the giuing him the full possession of our hearts this giuing must be with all willingnesse for hee will haue voluntaries too march vnder his banner The three children followed God and how By going out of their place the text saith they followed God in their hearts Rebecca was said to go and enquire of the Lord whither went shee from the place where hee was not to the place where he was No I the Lord 〈◊〉 heauen and earth shee went not from place to place as it is not required to doe in following Christ but shee went from life to life from manners to manners from good to better from grace to grace and this is to followe him Diuersly faith S Austen did our Sauiour deale with thrâ—… sorts of men concerning their following him one offers himselfe and is refused Maister I will follow thee another that sayes nothing is called sequere me follow me a third deferred when he was called and is blamed the first respected his profit for all his profession the second saide little was receiued to grace the third mindeth temporall things when he might haue had eternall In the world sute is made to be followers of men that haue countenance aboue others but to be one of Christs followers in sincerity and truth is far better yet for this few care little at all The poore followers of him in humility shall one day haâ—… more countenance then all this worlds pompe is able to afford Small suite is made for this nay Christ himselfe becomes a sutor to vs when he calleth Whosoeuer will the people sayde vnto Iosua the Lord is our God and wee will serue him so may we say Christ to our redéemer and we will follow him 5 Now what is to be done of him that will followe Christ Marie two things the first Abneget seipsum Let him deny himselfe the second Tollâ—… crucem suam quotidie And take vp his Crosse daily For the first hee that wil follow Christ must loue Christ for hee which requireth a cheerefull giuer requireth a cheereful follower but how must he loue Christ as himselfe yea more then himselfe for hee must euen denie himselfe Abneget seipsum And how must a man denie himselfe marie as Abraham did in forsaking his Fathers house Adams naturall desires that seeme pleasant vnto him We best see saith Saint Chrysostome what it is to denie our selues when wee beholde what men are wont to doe in denying others when any casteth off an unfaithfull companion hee neyther reioyceth at his prosperity nor is greeued at his aduersitie he respects not at all what pleaseth him or what displeaseth him as one that wil haue no more to doe with so bad a nature the like is done in denying of our selues that is our sensuall desires to grow out of loue liking of them and cleans reiect them To denie our goods our friends yea our very pleasures is very much and yet to follow Christ wee must goe a step further that is to â—…it we must Denie our selues 6 First of all wee denie our selues when wee yeeld obedience in all thinges vnto God which obedience is better then sacrifice In obedientia sayeth Gregorie voluntas propria in sacrificio caro aliena mactatur In obedience our owne will is sacrificed in these externall oblations the flesh of some other creature is offered In the olde law they had many kindes of sacrifices which were killed and offered Now saith Origen this manner is altered in stead of a â—…ain wee kill our iâ—…efull passions in stead of a Goate our vncleane affections in stead of flying foules our idle thoughts and wandring
Apostles indéede saith Saint Austen left not much but yet looke what they were willing to â—…eaue for the loue of Christ and we shall finde it more then many kingdomes By this example of the Apostles wee learne to forsake thrée things for the loue of Christ by their Nets the pleasures of the flesh which are wont to take men and snare them by the ship the riches of the world which doth carie vs away from the hauen of true rest by their father and mother those thinges that are néerest and dearest to vs in the world all these must wee leaue for the loue of Christ. 4 There is a néerer coniunction betwéene Christ the faithfull then there is with father and mother of them wee haue Esse naturae a being in nature but of Christ Esse gratiae a being in grace of them our being of Christ our well being To honor father and mother is the fist commaundement but to honour God is the first commaundement of the law to shew that to honour God is aboue all It is sayde Man shal leaue father and mother and liue with his wife but he must leaue father and mother wife and all to dwell in loue with Iesus Christ. S Ierome sayth if my father stoode wéeping on his knées before me and my mother were behinde mee pulling mee backe Iâ—… all my bâ—…hren sisters kâ—…folkes and children on euery side were about to 〈◊〉 â—…e in a sinfuâ—… life I would despise them all fling oâ—… my mother runne ouer my Father to goe to Christ who calleth me Whosoeuer hateth not his Father for my sake a strange speech to heare charity it selfe speake of hate and much more to exhort it but consider how it is spoken not litterally or simply to hate for how could hee speake so that so much honoured his Father and mother and gaue a law for the performance of this duty of loue but if Father and mother will be loued more then Christ or draw vs from his loue then as God said vnto Abraham get thée from thy owne Country and kindred so get thée in this case from Father and mother yea goe a step farther animam tuam a Gods name forsake thy owne life forsake all rather then forsake the loue of Christ O take not away Beniamin sayes Iacob for if Beniamin be gone the ioy of Israel is gone O leaue not the loue of Iesus Christ for if that forsake vs all the world cannot comfort vs. In the eight of S. Mathewes Gospel one excuseth himselfe for not following Christ saying Maister suffer me to burie my Father hee had a loue to Christ marie regard of his father stayes him from the performance of any duty but our Lord admits no excuse of carnall affection when he cals the father saith S. Austen is to be honoured but euermore God is to be preferred the father in earth should haue honour but the Father in heauen more 5 One compareth the state of a distressed man vnto that steward in the Gospell who was called by his maister suddenly to giue an account of great substance committed to his charge this man not able in the world to make any account being afraide his dealings had bin so slender to look his master in the face in this distressed condition hee knowes not what to doe he must giue an account a great account and a great account suddenly at last hee be thinkes himselfe of three friends he had and he resolues in this necessitie to make tryall of them what they would doe for him Hee comes vnto the â—…rst of these friends opening his griefe this friend tels him that he could finde in his hart to doe him good but hee had so many to pleasure that he must nâ—…des be pardoned for this tâ—…me and so leaues him This done he commeth vnto his second friend and sheweth him as vnto the first his miserable estate prayes him to speake a good word for him surely saith he I would speake for thée but to tell thée a plaine truth when I come before thy M. I shal rather speake against thée then for thee nowe was this distressed man more sorrowfull then euer hee hath one onely friend which hee had often iniuried and therefore was ashamed to go vnto him yet at last hee comes and makes his moane vnto him This friend had no sooner heard the case of this miserable distressed man but forthwith hee goes and makethfull satisfaâ—…tion and account in his owne person for all the debt The first of these thrée friends is the world which hath so manie to pleasure as the distressed sinner findes little comfort if at any time he craue helpe of it The second friend is the law of God which will rather speake against him then for him The tâ—…ird is our Lord Iesus the surest friend of all whose loue is more déere vnto vs then heart can conceiue this is the friend that will stand by vs when all faile vs should wee not therefore forsake all for his sake Should we with Deâ—…as follow the world because it hath a littâ—…e more pleasure then Paul No S. Paules crowne of glory will make amendes for all 6 What should possesse our harts wholy rather then the loue of Christ The soule is as an house possessed of a tenant which is the loue of God that when the desire of earthly thinges doth come there is no roome the house is taken vp before Way faring men when they see the Iâ—…ne fuâ—… they passe along Wandring desires when they sée our hearts full of the loue of God away they goe In the Gospell by S. Luke a certaine mâ—…n sayes vnto our Sauiour Lord I will followe thee Christ telleth him that the Foxes had holes the birdes had nests but the Sonne of man had not where to hide his head In effect if thou wilt follow mee for proâ—…s sake and a little commâ—…dity héere thou art not fit to be one of my Disciples for if thou doe follow me it must be for loues sake and this loue for my sake must make theé forsake all Non attenditur quantum relinquitur sed qua voluntate It is not so much regarded howe much wee leaue as with what wil we leaue all things in the world 7 We reade that soâ—… heathen Philosophers haue left all earthlie cares for the loue of learning but much â—…ore â—…uld wee doe it in following Christ because too many cares of this worlde doe much trouble vs as much seruing did Martha Chap. 23. Of Christes many myracles and what we learne by them THat wee might learne to know him to be the true Messias which was sent into the world Christ confirmed his heauenly doctrine by many heauenly déedes that those whom his teaching could not moue at least his dâ—…uine working might compell The people were content to heare his sermons so they might sée his myracles and Christ was content they should sée his myracles so
haue Christians theirs Christ out passeouer is offered for vs therefore saith the Apostle let vs kéepe the feast They had a passeouer and wee haue a passeouer too they were deliuered out of the bondage of Egypt and we are deliuered from à bondage too they kept a solemne remembrance we haue as much cause as euer they had to kéepe a solemne remembrance too By their feast of first fruites the fiftieth day after the passeouer they held a holy assembly vnto God wee who haue receiued the first fruites of the spirit by the comming downe of the holy Ghost at the Feast of Penticost vpon the Apostles holde a holy assembly vnto the Lord also The other of our Christian feasts which concerne the chiefe points of our redemption as the birth of Christ his Circumcision the Epiphanie and his Resurrection from the dead haue so good vse in the Church as the ancient custome and Christian maner of the best and best learned that haue liued since the Apostles time is of more sufficiencie to make vs continue the godly vse thereof then all that the deuisers of nouelties are want to say to draw vs forced texts to the contrary Sathan is subtill and neuer more then when hee is changed into an Angell of light to take away a solemne remembrance of him who shed his blood for our redemption To passe ouer the memorie of his birth without any solemne and religious obseruation were the next way to make both dutie and loue â—…re colde in Christians and by little and little to forget all which wee may tremble to thinke Christ Iesus and all Wherefore wee cannot but muse whereunto that straunge spirit â—…d tend which was readie to â—…troule euery Christian constitution which eagerly sought the euersion of our solemne and Christian Feasts These wee kéepe sayeth Saint Austen least vnthankfulnes or forgetfulnes should grow vpon vs and therefore a sinne is it for men to spend their time and trouble the quiet of the Church in séeking to ouerthrow the Christian vse of solemne and seemely obseruations By our Feastes sayeth Tertullian speaking in the behalfe of Christians against the Heathen we sanctifie vnto God the memorie of his benefites Epiphanius taxeth Aerius for denying Christian solemnities they haue litle in them except boldnes which charge vs that our auncient rites come within the compasse of S. Paules reprehension You obserue times and seasons no no there is no such matter they are farre from fatall surâ—…ises of constellation or any other Heathenish respects There is no such feare God be praysed in these séemly obseruations wherfore vnlesse wee sée them more strongly refuted then so that is to say by a few new names for our feasts there is no caâ—… 〈◊〉 the Church should still contâ—… them in Christian maner as she doth and so shall by the grace of God Christ our Sauiour himselfe hath honoured these times by his blessed birth his resurrection and ascension vp into heauen at which times we honour him as at all times so especially when we haue Feasts consecrated to a coâ—…emoration of his goodnes towards vs when we in loue assemble it is also a meane by honest recreation to encrease amitie amongst our selues 8 Sometimes wee celebrate the mention of the Martyrs and Saints of God who haue liued 〈◊〉 former times and this we doe by no other end but onely to set before vs examples of repentance of faith of piety Besides occasion is offered of assembling our selues in publike prayer which the oftner we do the greatâ—… is our deuotion abuse taken may we sée the kéeping of these is a commendable and Christian custome 9 For the manner of keeping our Christian feasts of all sorts 〈◊〉 generall first the duties of deuotion as prayer hearing the word of God receauing the Sacraments require our speciall â—…e with these our laude and praise is offered vnto God and therefore of the learned they are â—â—â—ied in Hebrew Kaggei of reioycing secondarily at these times wee extend as wee may liberality vnto others and therefore saith Saint Austen festiuall times would haue liberality which make manie blesse God for his benefites Last of all these solemnities orderly obserued they doe sometimes call vs away from the wordinate carke and care of the world and moue in our hearts many good and comfortable thoughts in calling to mind the time will come When wee shall keepe a Feast of Feasts Chap. 26. Of Christes weeping ouer Ierusalem and what we learne thereby THat it went not with the sonne of God héere in earth as it did with King Salomon who spent his time in great royaltie in the world or as it is saide of Aristoxenus the philosopher who led all his life amidst instruments of musick we all know it fared otherwise with him who did seldome laugh in the world and the world as seldome laughed vpon him S. Luke tels vs of his sad iourney towards Ierusalem how he passed the way wéeping and what small delight he tooke in the peoples Hosanna or all the troupe about him for as it is mentioned while they were singing hee was mourning Christ was not mooued with that which was without but respects that which was within not that present but things to come moue him Hee casts vp his eyes to Ierusalem and beholding the Citie he had compassion vpon it and wept for it hee wept for them which would not wéepe for themselues Dauid saith Mine eyes gush out with water because men keepe not thy law Christes eyes gushed out with watry teares because they would not kéepe his lawe nay they would not accept his loue Hee saw the Citie and foresaw the ruine and miserie thereof He wept for it foreshewing the desolation which would be lamentable this he doth not so much by words as by teares 2 The prophets of olde haue sometimes spoken vnto the sons of men by sorrowfull signes Samuell when hee would manifest how Sauls Kingdome should be rent from him hauing the lap of his conte in his hand hee rent it in the middest Ezechiel to shew the destruction of the people takes a bricke stone and layes it before them and portrayes vpon 〈◊〉 the Ciâ—…e and layeth siege against it Christ at this time spake little but his teares prophesied great sorrow to come he came neare the Citie not so much in motion as in commiseration Dauid wept for Absolon saying Absolon Absolon O my sonne Absolon I would to God I had dyed for thee Christ did as much mourse for Ierusalem as euer Dauid did for Absolon Ierusalem Ierusalem I would to God I had dyed for thée no Ierusalem I am now going to die for thée O what should I doe vnto thée that I haue not done Many a time came Christ toward Ierusalem but hee neuer came weeping as now he did because Ierusalem was neuer so neare desolation 〈◊〉 ruine as now it was and therefore Christ neuer sorrowed more then nowe when
weeping and mourning heereafter they shall haue all teares wiped froÌ„ their eyes The prophet Ezechiel when hee came to sée the glory of the Lord in the Sanctuarie he was brought about by the North wee passe along by many sorrowes and then come to sée the goodnesse of the Lord in the land of the lyuing Of mournfull euents Ieremie said This is my sorrow and I will beare it causes of wéeping and wailing are somtimes offered Eli saide it is the Lord let him doe as it séemeth good vnto him hee that nowe goeth forth wéeping shall surely returne saith the Prophet Dauid bring his stâ—…aues with him those that a time mourne with Christ shall reioyce when the laughing world shall weepe Christ sowed in teares it was that wee all should reape in ioy Chap. 27. Of Christs passion his suffering vpon the Altar of the Crosse for the sinnes of the world and saluation of our soules how and with what deuotion all Christians should meditate thereof ALthough in meditating the holy vertues of Christ our Sauiour which worthily require our most deuotionate consideration wee are much moued I doubt it not yet when we begin to call to minde his passion then ought wee to be euen caried away from our selues by admiring his goodnes towardes vs And héere is it saide to deuoute soules as it was to the disciples in the Garden hic sedete sit yee here Let vs not say vnto Christ with the Iewes come down froÌ„ the crosse but let vs fasteÌ„ our selues to his crosse Let vs goe with the blessed virgine to mount Caluâ—…rie and stand by a while beholding in mournfull manner what is done and when wee haue beheld vntill they haue done crucifying the sonne of God then with Ioseph and Nichodemus let vs take downe and annoynt his crucified body with the swéetest perfumes of prayers and prayse our hearts can yéeld putting it in the new Sepulcher of our holiest meditation of them who thus doe it may be saide as Dauid saide to those who brought him word they had honourably buried their maister Saule Blessed are you of the Lord the Lord recompence you this mercie The Lord to recompence them this deuotion that thus doe And blessed be they of the Lord c. who thus reuerence the Lord of Lords 2 And now to enter a while into the consideration hereof Christ louâ—…dvs saith the Apostle and gaue himselfe a sweet smelling sacâ—…fice and oblation vnto God Wherein wee may consider these thrée thinges first the mouing cause to wit loue Christus dilexit nos Christ loued vs. Secondarily the offering which this loue caused him to offer Obtulit seipsum hee gaue himselfe Thirdly the end why hee gaue this offering Vt esseâ—… propitiatio Dei patris That hee might be a reconciliation for man with God the Father For the first to wit loue the mouing cause of all if a mother loue her child because it cost her paine neuer Mother bought her sonne with so great paine as Christ bought vs. What greater loue is there then for one to giue his life for his friend yet greater was thy loue O holie Sonne of God who gauest thy life for vs that were thine enemies Doubtlesse saith the Apostle one will scarce die for a righteous man and yet one is found to die for vs that were vnrighteous and then too when it was in his power to die or not to die These things may be coÌ„sidered that his loue that loued sinners that the Sonne of God his loue to incite our affection to him hee thâ—… had not sinnes of his owne a signe he suffered for the sinnes of others The greatest perfection and force of loue say the Philosophers is the force vnitiue and this was neuer in any so forceable as in Christ when he would vnite vnto himselfe his Church or Congregation which accordeth with that of the holy Ghost Let a man so loue his wife as Christ loued the Congregation The wife is chargeable but farre more chargeable was the Congregation to the Sonne of God 3 For the offering it selfe it was himselfe Aaron and all his sonnes neuer made such an offering as this was he gaue himselfe a sacrifice Why was there nothing in heauen or earth that could haue béene offered else Was there no other sacrifice to be had but innocent Isaack Must none be approoued to make a reconciliation for man but the sonne of man was sinne then so heynous that nothing could â—…eanse the contagion thereof but the death of an innocent Lambe Stand and heare a little O sinfull man thy Sauiour himselfe speaking vnto thée For thy sake doe I suffer all this for thy sake doe I offer my selfe as thou séest a sacrifice vpon the Crosse all this doe I doe for the loue of thée thy sinnes are the thornes that pearced my head the speare that opened my side thy delicates was the vinegar and gall that I dranke thy libertie and loosenesse was the nailes that fastned mee to the Crosse sée whither thy sinne thy vanities O man haue brought mee Behold me suffering for thée to reconcile thée vnto my Father Doth hee not by this O Christian man enflame thée with his loue strengthen thée with his merite and comfort thy sorrowfull heart with his aboundant mercie if he were punished for vs then were we punishable of our selues When nowe iustice had taken place and began to waxe â—…ercer and fiercer amongst the rest of the people Aaron makes spéede takes the censer in his hand puts on fire goes quickly vnto the Congregation to make an attonement for them This attonement hath our Aaron made for vs all wheÌ„ he offered no other offering then himselfe 4 What hath man more to offer or to giue then his goods his honour and his life all this hath Christ offered and giuen for vs his goods when he left his kingdome in heauen his honor when he was reproched of men his life when he yéelded vp the same for all vpon the Altar of the Crosse. But how many indignities did he suffer before he came to the accomplishment heereof when as like a méeke Lambe hee was caried and recariâ—…d from iudgement to iudgement when hee was mocked and scorned of all forts In his suffering it selfe wee may consider amongst whom where and when he suffered amongst whom euen his owne people Pilat saide Thine owne Nation hath deliuered thee vnto me Where at Ierusalem the Kings Citie and there without the gate of the same Citie in a place called Calâ—…arie where théeues murderers were wont to suffer When was al this done but in the chiefest solemnitie of the Iewes at which time no â—…all concourse of people from all places were assembled might behold what was done accorâ—…ng to that O vos omnes qui transitis per viam attendite si est dolor sicut dolor meus O all you that passe by beholde and see if there were euer sorrow like my sorrow From
the houre wherein he was sought for and taken by Torch-light and â—…hornes vntill the sixth hour of his crucifying that hee gaue vp the ghost one betrayeth him another apprehends him one bindes him another leades him bound from Pilat to Herod fâ—…om Herod to Pilat againe one séeketh false witnes against him another crieth out vpon him he is not worthie to liue one scourgeth him another strikes him on the face one clotheth him with purple another putteth on his heade a crowne of thornes a third giues him a Réede mocking him so they neuer let him rest vntil they haue no more what to do against him 5 When we haue séene the maner of his suffering let vs consider how great he was that suffered euen hee it was to whom power ouer all thinges in heauen and earth was giuen he before whom the 24. Elders fall down he whose countenance Iohn a little after behelde to shine as the Sunne in his strength when he saw him and fell at his féete as dead hearing a voyce Feare not I am the first and the last and I am aliue but was dead and am aliue for euermore and haue the keyes of hell and death And thus who it was that suffered 6 Nowe for whom suffered hee all this Euen for none other then sinnefull men For Christ suffered in the place of sinners and with sinners to â—…ewe that hee suffered for sinâ—…rs Learnâ—… O man to hate â—…ne which was so haynous â—…d as often as thou art at leyâ—…re to meditate of the passion 〈◊〉 Iesus Christ the Sonne of God which thou shouldest daylie doe for it is better sayeth one then thy fasting with â—…ad and water so often I say as thou doest meditate of â—…is passion call to minde as the greatnesse of thy sinnes so â—…so the greatnesse of his loue who dyed for thy sinnes that as in the one thou mayest bewayle thy owne wickednesse so in the other thou mayst acknowledge his bountie and mercie towards thée 7 But of whom suffered hee all this iniurie Euen of his owne kindred and acquaintance the people of the Iewes After all his myracles and workes of mercie doone amongst them in curing their sicke cleansing their Leapers and healing all that came vnto hâ—… after his féeding so many hungry people in the Wildernes teaching so many the way to saluation that came to heare him now they reward his paines and trauâ—…ile with opprobrious contumeâ—…es his vnspeakeable mercy with bitter hatred neuer leauing him vntill they bring him vnto the death of the Crosse. Thus hee sufferes not oâ—… strâ—…ngers and forrayners but of his owne neighbours yea his 〈◊〉 brethren as himselfe calleth them It is not good to take the childrens bread and to giue it vnto dogges By the one hee vnderstandeth the Iewes by the other the Gentiles 8 Foure thinges there are which wee should meditate vpon concerning the passion of our Sauiour Christ. First for imitation calling to minde his patient suffering wee should not abhorre suffering or murmure against tribulations séeing hee suffered so great thinges as hee did Secondarily for compassion wee ought to consider with griefe of minde that our sinnes were the cause of all this and â—…refore we should truly repent 〈◊〉 of them Thirdly for admiration when wee call to minde who for whom and what he suffered Fourthly for resolution that 〈◊〉 to giue our bodies as the Apostle speaketh a sacrifice to serue him who hath giuen himselfe a sacrifice to saue vs. And so haue we 〈◊〉 his passion imitation to direct compassion to vnite admiration 〈◊〉 〈◊〉 vp resolution to perfect our Christian loue and duty towards him 9 To go forward and to leaue 〈◊〉 the indignities offered him in the indgement Hall his scourng crowning with thorâ—…es â—…eting spetting vpon bearing â—…s crosse and the like Now the gréedie Souldiours begin to spoile him of his garments exposing his sacred body 〈◊〉 naked vnto the sharpe colde â—…re which crueltie was not â—…ont to be offered but to abiect persons Then begin they to faâ—…en him to the crosse racking and â—…ning his hands and féete farther then naturally they wâ—…d extend so cruelly are all parts of his body stretched that the beholders might tell all his bones according to that dinumerauerunt omnia ossâ—… mea They tolde all my bones Héere is he fastned vnto the crosse with nailes at the hands and féete Foderunt manus They digged my hands and féet Inexplicable was this suffering the nailes pearcing those places where the sinewes méâ—…te together the poise of his body euery moment increasing the paine nowe they offer him â—…gar mingled with gall according to that they gaue me gall to eate and vinegar to drinke Oh 〈◊〉 mildly did he suffer all this How should wee be consent to leaue earthly things séeing him stripped spoiled of his clothing how should wee crucifie the flesh the concupiscence thereof when wee remember his spare flesh to be fastned to the Crosse Sée wee héere Abell killed of his brother the serpent lifted vp to heale all that are stung O most louing Sauiour saith S. Austen that which the sinner deserueth the â—…cent suffereth 10 A superscription is written by Pilat vpon the crosse Iesus of Nazareth King of the Iewes â—…at although ignorant coÌ„menâ—… Christ in this superscription in thrée things First for the reâ—…ssion of sins in that hee wrote Iesus Secondly for the bestoâ—…ing of grace in that he saide of â—…areth Thirdly for his poâ—…t in that hee called him King of the Iewes this is written 〈◊〉 thrée tongues for that of all â—…ts comming vnto the Feast â—…ry tongue might confesse Ieâ—…s the sonne of God It is written in Hebrewe Gréeke Latine In Hebrew 〈◊〉 the Iewes who gloried in the Law In Greeke for the Grecians who gloried in wisedome and in Latine for the Romanes who most gloried in dominion and power as if Pilate should haue saide This is the King of all Religion hauing reference to the Hebrewes of all wisedome hauing reference to the Gréeks of all power hauing reference to the Romaines And these thrée sorts sayeth S Austen may challenge vnto them the dignity of the Crosse to wit all deuout and religious rich or poore all signified by the Hebrewes all wise who are noted by the Gréekes all mighty who are resembled by the Latines So then the Religion the wisedome the power of the worlde confesse Christ their King Rex Iudaeorum King of the Iewes Iudaeorum that is to say of them that confesse him for so signifieth Iuda and this superscription is written in their harts he wrote King of the Iewes not for that he was onely King of them but he was King of the Gentiles also euen of all that doe confesse him 11 And this tryumphant title or superscription is written in his death to shew that for all his suffering death he lâ—…t not 〈◊〉 Kingdome The Iewes saw it to their shame and therefore would not haue it
his blessed mother woman behold thy Sonne And to consider these two together when he said vnto the same Disciple behold thy mother as if hee should say vnto the blessed Uirgine hither to haue I obeyed thée cared for thée as a Sonne from hencefoorth in my stéede I will leaue thée a Disciple Unto the other Iohn thou hast done me seruice as a good seruant nowe doe it where I will thée beholde her to whom thou shalt performe obedience and care as the sonne to his mother And thus Christ a Uirgine saith Saint Ierome commits his Uirgine mother to a Uirgine Disciple This third word is a word of pittie care for to sée him now in such dolours and paines to take care for his mother was a token of much loue whereby he sheweth vs to helpe our parents and doe them good what in the world wee can But what a chaunge dooth the blessed Uirgine make who hath for the Lord the seruant for the Master the man for the sonne of God a sonne of Zebede This change could not but gréeue her and pearce as Simeon had before said her very heart Woman behold thy Sonne not naming her mother which very name Mother might haue encreased her griefe beholding the passion and departure of so déere a sonne and might mooue her motherly minde to more and more sorrowe The sonne crucified aboue the mother mourning beneath his wounds wounded her heart his piercing was her piercing euerie stroke of the nayles strooke through her brest all this while not a word is mentioned wéeping would not suffer her to speake who at any occasion spake seldome the longest spéech she vsed that wee reade of was her Magnificate her deuotionate speech with God The Nurse sees her youngling dying the Mother her Sonne In one day shee is depriued of a sonne of a Sauiour though not lost yet left for a time such a parting such a sonne such a mother such teares such loue neuer was nor shall be On the other side O louing disciple beloued of the Lorde of loue thou art nowe left for a time but neuer cease to mention loue or write of loue Ionathan and Dauid Iacob and Beniamin wept at parting it followeth 18 From the sixth houre there was a darknesse vnto the ninth the Sunne of righteousnes suffereth Eclipse the visible Sunne or the most cleare light of the world hideth his beames as not able to behold the Lord of heauen and earth suffering all creatures seeme to suffer with him the earth trembleth the heauens are all in black as in mourning manner The graues open the rockes or stones cleaue asunder the whole frame of nature is disquieted when as nowe the God of nature suffered What a solemne and dolefull time was this some strike their breasts others stand wondring The Centurion saith as it were lifting vp his handes to heauen Surely this was the Sonne of God 19 The fourth word was about the ninth houre when hee cryed Eli Eli Lamasabacthani My God my God why hast thou forsaken mee Which for that hee spake in the Hebrew some standing by and hearing this sayde hee calleth for Elias These according to Saint Ierome were the Romaine Souldiours who vnderstoode not the Hebrew or peraduenture some of the Iewes themselues who by reason of the noyse could not well discerne what was spoken The doubling of the voyce sheweth his double nature his Deitie spake not this which was impassible Like as the Sunne shining vpon the wood the axe cutteth the wood but the Sunne remayneth inuiolable His humanitie spake this which suffered and spake at this time as humaine nature is wont to speake when it thinkes it selfe forsaken not that the Sonne of God was any way doubtfull of diuine assistance but to shew how truly he bare vpon him mans infirmitie sinne onely excepted which thinkes it selfe forsaken in times of griefe Héere wee are moued to suffer with Christ beholding insensible creatures themselues to suffer with him S. Ambrose saith Pro me doluit qui pro se nihil habuit quod doleret Hee sorrowed for mee which had nothing for himselfe to sorrowe Rationall affection cryed My God my God why hast thou forsaken me Sensitiue affliction cried the same and yet in Christ a voyce not of diffidence or so much of complaint as of admiration Behold O man what I suffer for thée behold the punishments wherewith I am afflicted and when thou beholdest the outward man thinke also that the inward man is partaker of sorrow and suffering wherewith I am pearced finding the vngratefulnes of thée towards me suffering for thy sinnes Héere we learne in times of extremitie to offer vnto God our sorrowfull sighes supplications though we séeme to the eye of the worlde to be forsaken yet wee may take comfort in his mercie who is néere vnto all them that call vpon him as the prophet speaketh yea then when they powre out faithfully their complaints before him 20 The fift word was when Iesus knewe that all thinges were nowe accomplished which were spoken of him this remained They gaue mee vinegar to drinke hee saith Sitio I thirst that the Scripture might be fulfilled which was written of him They gaue me vinegar to drinke when it is saide that the Scripture might be fulfilled wee doe not vnderstand this causatiuely but consequently as the Schoolmen speake for Christ did not this therfore because the Scripture had spoken it but therefore the Scripture spake it because Christ in time should doe it When he saith I thirst what was this thirst natural caused by the emanation of his bloode together with the extremities of his sorrowes Which in part also is true for his blood exhausted extremitie of thirst followed but there was withall in Christ a thirst supernaturall this thirst was the saluation of soules wherewith he laboured as with a most vehement thirst or desire The Prophet saith Sitit anima mea ad deum My soule is a thirst for God This thirst of Christ was our health our ioy O good Iesus saith Saint Bernard Sitis tua salus mea Thy thirst was my saluation 21 And heere somewhat is added to his suffering for when these men had hurt him so much that they could almost hurt him no longer they giue him sower wine vpon a bunch of I sope a bitter harde mixed with Myrrh and gall such as they had giuen him to drinke before his lifting vp to the Crosse héere they denie that vnto the Sonne of God which they were wont to graunt to greatest malefactors giuing them at these times Wine to drinke but Christ hath no other but vinegar and gall Beholde what a Supper they giue our Lord for it was now Supper time héere was the banquet our sinnes gaue him gall to eate and vinegar to drinke O myserable men that wee are to séeke delicates héere are wee taught to drink with Christ the wine of deuotion mixed with Myrrh the mortification of the flesh and
gall the conpunction of the spirit On the other side we must take heede that wee giue not Christ thirsting for our saluation vinegar mixed with gall as these men did that is an euill and sinfull life which is vinegar mixed with the gal of scandalous conuersation 22 The sixt word was when he said Consummatum est It is finished that is all whatsoeuer was spoken of my suffering is now compleate the honour of my Father the good of the faithfull all that I should doe concerning my obedience to his will who gaue mee this worke to accomplish Consummatum est It is finished Nothing remaineth in this suffering but nowe my dying and now I die This our sauiour spake as hauing fought a good fight finished his course this hee spake as one hauing vndertaken a iourney nowe gone through many passages at his iourneyes end he saith Consummatum est It is finished first lifting vp his eyes to heauen Fa-thy will then beholding men vppon the earth faithfull men your health then respecting the breaking of the Serpents head Sathan the vanquishing of thy power Consummatum est It is finished O happy voyce of the Sonne of God! 23 The seauenth word was father into thy hands I commend my spirit S. Luke saith that hee syed this with a loude voyce some of the auncient Fathers â—…ke our Sauiour was nowe â—…ditating vpoÌ„ the one and thirtieth Psalme and comming vnto â—…se wordes in the Psalme In â—…us tuas commendo spiritum â—…eum Hee vttered them with â—…udible voyce Into thy hands I commend my spirit and so gaue 〈◊〉 the ghost This was nowe 〈◊〉 ninth houre of the day when 〈◊〉 Sunne was darkened the â—…th shooke the graues opened 〈◊〉 the Euangelists shewe At â—…s houre Adam sinned Hora 〈◊〉 Adam peccauit Christus exâ—…auit The same houre of the â—…ay wherin Adam sinned Christ â—…ed by dying Christ opened the gate of Paradise which Adam 〈◊〉 sinning had shut vp against 〈◊〉 and his Adam in the Garâ—…en lost life and Christ in the Garden restored life when hee yéelded himself with these words vnto his Father Into thy hands I commend my spirit These words being vttered he gaue vp the ghost his eyes closed his countenance pale his head bended down heauen nor earth euer saw such a sight the God of life the Author of life and life it selfe becomes dead In this word wee may consider many thinges as first that our departing soules should be commended into the hands of our heauenly Father Secondarily somewhat wee haue héere for the strengthning of our faith Christ bending downe his head vttered these wordes not of constraint but voluntarily who euer lay downe to sléepe so peaceably as Christ died when he gaue vp the ghost Man wheÌ„ they are dying they are scarse able to breath at this time Christ speaketh with a loud voyce Father into thy hands I commend my spirit We sée what Christes example doth teach vs to doe in commending our departing soules into the handes of God howe at the houre of his death he prayed he wept spake vnto his heauenly Father And héere also may the Christian man enter into a large field 〈◊〉 meditation vpon many things together We were more insensible then the sencelesse creatures 〈◊〉 wee should not be moued with the passion of our Lorde whose death was our life consider we 〈◊〉 great thinges the Sonne of God hath done for vs and suffered for our redemption consider be how great things they were which he suffered how great his sorrowes were which shewed the greatnes of his loue howe â—…eat his iniuries were when he was falsly accused mocked spetted vppon buffeted whipped crowned with thornes berest of â—…s clothes burdened with his crosse pierced with nailes lanced with a speare and so dyed They shall sée him whoÌ„ they haue pierced When Ioseph saide vnto his brethren I am Ioseph whom you â—…d into Egypt they were so aâ—…onished they had not a word to say when Christ shall say I am your brother I am he whom you crucified how shall they be confounded that crucified him But what ioy shall they haue who beléeue on him Up O Christian soule and with the Doue make thy nest in the holes of this rock Behold the wounds of thy Sauiour Come to this Arke whither all creatures repaire to saue themselues Stand and behold a little with the deuoute women the body of thy Sauiour vppon the Crosse sée him afflicted from top to toe see him wounded in the head to heale our vaine imaginations sée him wounded in the hands to heale our euill actions sée him wounded in the heart to cure our vaine thoughts sée his eyes shut vp which did enlighten the world sée them shut that thy eyes might be turned away from beholding vanity sée those eares which were wont to heare the ioyfull hyâ—…e of the Cherubins Holy holy holy now haue heard a multitude of reproaches sée that countenaunce which was goodly to looke vpon is spetted 〈◊〉 and buffeted The blood of 〈◊〉 cried iustice iustice but 〈◊〉 blood of Christ crieâ—… mercie 〈◊〉 Oh that we had hearts 〈◊〉 meditate of the passion of our 〈◊〉 There is nothing of â—…ch we ought more to thinke 〈◊〉 to speake more to reade or 〈◊〉 to meditate of then of this â—…ause the remembrance héereof â—…tameth to the saluation of 〈◊〉 soules increaseth faith driâ—…th away despaire giueth fortiâ—…e against the afflictions of the â—…ld strengtheneth vs against â—…tatious 〈◊〉 the minde 〈◊〉 ioy causeth a loathing of 〈◊〉 and after a wonderfull maâ—… stirreth vs vp to all deuotion This our Sauiour Christ himâ—…fe well thought vpon when he 〈◊〉 so high a Sacrament so full 〈◊〉 hauenly mysteries for the â—…tinuall renuing in our hearts 〈◊〉 this his most blessed passion 〈◊〉 swéete Iesus should euer vnâ—…fulnes of this loue of thine â—…pe vpon vs Should not thy â—…ous blood soften our adamant hearts who hast deliuered vs from infinite miseries purchased by thy death O infinite goodnes and fréely offered thy selfe hast offered thy selfe vnto thy Father a sacrifice for our sinnes there is no burden heauier then sinne this hast thou eased vs of O blessed Sonne if God while I liue saith the Prophet will I call vpon the Lord yea as long as I haue any being Wee will offer vnto God the sacrifice of thankesgiuing and prayse his name for euer and euer And thus wee meditate of the passion of our Lord who suffered death to ouercome death of which Saint Austen mentioneth a double cause the one that Christ died for vs to deliuer vs the other that those whom he redéemed by his death hee might teach by his grace and by his example instruct for why did the head saith he suffer but to giue the body an example Christ humbled himselfe vnto death euen vnto the death of the crosse we ought also to humble our â—…es to bee crucified vnto the â—…ld and the world to vs vnto 〈◊〉 were our sinnes imputed â—…to
our last deuotion 〈◊〉 prayers vnto God or if prayers cannot bee mentioned in wordes the lifting vp of our hands may suffice or if that faile Sâ—…um corda let our hearts be on high Our deuotion prayer is the mountaine from which we ascend and for Gods sake saith Saint Bernard let it not séeme we arisome to abide long on this mountaine let vs raise vp our minds and our hearts and our hands vnto heauen and let vs ascend with our Lord ascending Let vs followe the Lambe whither so euer hee goeth let vs follow him suffering by mortifying the flesh let vs follow him rising by newnes of life but most ioyfully of all let vs follow him ascending by setting our affections on heauenly things or things aboue 4 Howe this Article of our Christian beléefe Ascendit in coelum He ascended vp into heauen whither hee hath caried our nature before doth appertaine vnto the stay of our Christian faith is best perceiued of faithfull beléeuers The death of Christ saith Saint Austen is our viuiâ—…ation his resurrection is our â—…e but his ascension is our gloâ—…cation when as now the Angels themselues might seeme to haue sung Christ with a Psalm 〈◊〉 heauen Exultate domine in virâ—…e tua Be thou exalted Lorde in thine owne strength And his Apostles séeing him ascended vp into glory returned to Ierusaâ—…m with great ioy and there â—…tinuallie in the Temple did â—…de and prayse God because â—…e sure faith had shaken off â—…andalous and doubtful sorrow remembring his words I goe to prepare a place for you How forceable testimonies are these euery one telling vs what is the ende of our Christian beâ—…fe For as all other things in Christ were for vs hee was borne for vs hee was giuen to vs is for vs also hee ascended saith Saint Bernard Where the boâ—…e is thither shall the Eagles â—…so be gathered together wee are by nature a noble kinde of creature and of a loftie spirite naturally desirous to get higher and higher and therfore we shew of whose stock and linage we are when wee couet to ascend whâ—…ther he is ascended who is goâ—… before vs. And no small comfort is it to haue this assured that howsoeuer we are kept down for a time yet we shall one day ascend to the full accomplishment of our good desires 5 In the meane time what should wee doe but follow him in whom wee ascend in the sweete smelling sauour of his perfumes knowing that pride cannot ascend whither humility is gone that hatred cannot come whither loue is ascended that 〈◊〉 cannot approach where vertue is exalted that impietie may not appeare where holines it selfe is seated and therefore to follow him in humility in loue in vertue in holinesse are as it were the steps of ascending to coâ—… vnto the place whither hee is gone before It was once sâ—…ide vnto man Terra es in terraâ—… redibis but now is it said Terra 〈◊〉 in coelum ibis earth thou art 〈◊〉 yet into heauen thou shalt 〈◊〉 whither since thou art going leaue in any case those allurements which not onely stay thy â—…rse but cast thée backe to thy â—…tter perill 6 And héere it is not amisse to call to mind some seuerall verâ—…es of our Sauiour precedent â—…to his ascension as first if euer â—…at of Samuel spoken vnto Saul Obedience is better then sacrifice â—…re verified then most truly in 〈◊〉 ascension of the Sonne of God He was obedient vnto his fathers will we sée after all his â—…ience howe hee is exalted to heauen as if obedience were the â—…ay thither Consummaâ—… opus â—…od dedisti mihi I haue accomâ—…ed the work which thou gaâ—…st â—…e Secondarily wee may â—…sider his humility according 〈◊〉 that Qui ascendit descendit 〈◊〉 which ascended first descenâ—…d to shew that humility also in â—…g downe to a lowly conceie 〈◊〉 our selues is the second step of following him in his ascension Thirdly we may consider his patient suffering according to that If wee suffer with him wee shall also raign with him Fourthlie we may call to mind how familiarly this louing shepheard was conuersant with his little flocke vntill the verie time that he left them to shew thaâ—… 〈◊〉 passe our time and to end our time in charitable and louing manner amongst men is the way whereby we follow the Sonne of God ascending vp into heauen Last of all purenes or sinceritie of life conuersation is a degrée of ascending after him If wee will saith Saint Austen ascend with Christ we must leaue our faults for with our Phisition our faults ascend not Quis ascendit in montem Domini sayeth Dauid Who ascendeth vnto the hill of the Lorde but hee that hath innocent handes and a pure heart 7 Wee would be happie I know it saith Saint Austen but why séeke wee not the way to happinesse Many there are that would ascend but fewe endeuour themselues to walke the way of ascending these with the Sonnes of Zebedee would sit on the right and left hand in Christes kingdome but they wil not taste of Christes bitter cup in his passion Others there are which fearing they cannot asâ—…d haue their whole hearts buâ—…d in the earth where they are content to abide A third sort â—…ere are which so loade themselues with the cares of this world and are so heauy that they 〈◊〉 lift vp their minds to heaâ—…n but euen as the Serpent whose breast is vpon the earth â—…ere they abide goe no farther â—…d sure a lament able thing is it that whereas Christ with so much labour hath laid out a way for vs yet so few there are that follow him in this way O that we wold mark marâ—…ing kéepe the happie course of Christes ascending for euen in ascending many erre the Angel would ascend but of an Angell he became a deuill man would ascend in Paradise but from a happy creature hee became miserable both fell by affecting power and knowledge and manie follow this course nowe Christ hath taught vs a true manner of ascending as we haue heard hee first descended and then ascended hee ascended the mount to pray and to teach hee ascended the Asse to weepe he ascended the crosse to suffer and after all hee ascended heauen to raigne in glorie These are the true degrées of ascending first wee must ascend to prayer secondly wee must ascend the mount to learne the way to blessednes thirdlie wee must ascend the mount to contemplate of glory as hee did when hee went to be transfigured fourthly wee must ascend vppon our carnall appetites to wéepe for our sinnes â—…ftly wee must ascend vnto the crosse to be crucified vnto the world and so last of all we shall ascend in good time by the grace of God into heauen to reioyce with Christ in glory 8 To all this saith S. Bernard may be annexed this short forme of ascending First wee must ascend to our heart that
Holofernes slept his head was taken from him all which import many dangers the ship the soule the surprising the vnexpected calling to giue an account the enuious sower Sathan the head Christ Iesus this considered had wee not neede watch while the foolish slept suddenly there was a crie at midnight when they would goe buy them oyle the bridegroome was passed and the gate shut it was not the title of being called virgines It was not the repeating of the name Lord Lord that now serued the turne to shewe that the name of holines wil not sustice as the rich mans calling Abraham Father stoode him in little sâ—…éede It is the watchful care of the wise virginâ—… that did them good indeede the gate was shut to the foolish what was this gate Euen the gate of mercie in respect of indulgence the gate of grace in respect of acceptance the gate of glory 〈◊〉 respect of entrance Take heed saith our Sauiour watch pray Dauid might haue slaine Sauleâ—…hile â—…hile hee was sléeping but hee â—…as pittifull would not wherâ—… he awakes him and shewes â—…im the danger hee was in The goodnesse of Almightie God to â—…an is farre aboue Dauids pitty to Saul See the patience and long â—…ffering of God saith the Apoâ—…tle to leade vs vnto repentance Behold I stand at the doore and â—…nocke God knockeâ—…h by his grace at the doore of our hearts 〈◊〉 his worde at the doore of our â—…ares by his benefites at the â—…oore of our plenty by his chaâ—…sements at the doore of our sorrowfull hearts to raise and stâ—…rre â—…s vp to vigilancie from the sleep of sinne wherein hee might haue taken vs but that his mercie is to spare for a tune of grace wherin we should be prepared for him hee knockes to awake vs and striues to enter if wee sléepe oâ—… and shut vp the dore then hee departs we cannot escape him eyther aliue or dead 2 Watch for you know not the day This day shall bee as the dayes of Noe of Lot while Noe was building and labouring the worlde was rioting and neuer more secure but Noe and his were saued when the rest perished In Sodome there was eating and drinking as if our Sauiour would haue vs heare what the sinnes of the men of Sodome were that hearing them wâ—… might take héede of committing the like It was not their eating and drinking saith Beda that condemned these men but the immoderate vse of thinges lawfull neither is it so much mentioned what they did as whereunto neglecting the iudgements of God they wholy gaue themselues that is to say to eating drinking Destruction came suddainly vpon these not that their â—…ruction was not foretold buâ—…â—…t it was not beléeued of any â—…re was not a stroke giuen in â—…ming the Arke which did not â—…monish the carelesse world of a â—…d to come though Noe were â—…nt in voyce yet hee spake in â—…rke according to that in the â—…pel If you beleeue not me yet â—…eue these works of mine but â—…uerse men beholding the Arâ—… 〈◊〉 the building continued in their â—…s were sodainly swallowed 〈◊〉 by that suddaine destruction â—…t came vpon them No maruel â—…gh men sin to say true it is 〈◊〉 such wonder séeing they conâ—…r so little the end of sinning 〈◊〉 suddainnes of their own end â—…at security is this 3 This shall be saith our Saâ—…our at the time when the Sonne of man commeth Though it be â—…uer so often foretold and the â—…ke bee neuer so long a builâ—…ng though many speake by â—…ce by works for al that nothing is thought vpon somtimes a little is spoken of in this world about amendment of life all is but words For the comming of the bridegroome wee haue in holy Scripture to coÌ„sider these three things first the signes going before as the darknesse of the Sunne the trouble of the creatures and such others secondly the signes that doe accompante him as the conflagration of the world the sounding of the trumpe the resurrection of the dead Thirdly those that follow after the going vpon the right and left hand the separating of the shéepe and Goates the ioyes of some and the wofuâ—… miserie of others the one called with a venite benedicti Come you blessed the other refused with an â—…te maledicti Goe yee cursed Lord say the Apostles where or when shal these things be or what shall be the signes of the comming of the Sonne of man 4 For the signes precedent as so many Heraulds before the comming of the King of glorâ—… amongst other trouble is described to be in those superiour boâ—…s as in the Sun the Moone â—…d starres vnwonted signes â—…unge sights repugnant vnto â—…ure shall be seene These are 〈◊〉 signes because they signiâ—… the Sunne and Moone shall 〈◊〉 obscured the starres shall fall â—…n heauen their light shall be â—…rcom of a greater light which 〈◊〉 the glorious appearing of â—…ust like as the stars appeare 〈◊〉 at the rising of the Sunne Concerning these signes let theÌ„â—…e also their mysticall sence â—…he Sunne shall be darkened â—…t is the loue of Christ the â—…nne of righteousnes by the â—…s and cloude of unpietie the â—…oone or the Church with her â—…ht from the Sunne shall loose 〈◊〉 light the starres or teachers â—…ll fall from heauenly doctrine 〈◊〉 so forth Let them haue their â—…alisence and so let be consiâ—…r how the heauens frowne vpâ—… vs and the earth trembles â—…er vs. Secondly there shall 〈◊〉 trouble in the elements and â—…eat sorrow of the Nations the Sea and the floods shall make a noyse and men shall bee at their wits ends The confused noyse of the waters mouing to and fro the elements as S. Peter saith melting with heate at all which the hearts of â—…en shall be smitten with great terror there is no flying but all amazed they shal not knowe what to doe nay that which is more the powers of heauen shal be moued séeing these vnusuall effectes to happen they shall be moued euen the Angels themselues at the suddain transmutation and the incomprehensible maiestie of Christ what shal the sprigs of the Desert do when the Cedars of Libanon be â—…ken with feare If the pillars themselues shall shake how may the weaker parts of the building tremble 5 When this little worlde to witte man for so is hee called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is now vpon the dissoluing he suffereth fantasies many troubles euery part is moued euery sence is altered the whole body Lord how is it troubled how much more shall trouble disturbance appeare when this greater world is vpon dissoâ—…tion and nowe giuing vp the Ghost For the signes in particular as first that the lights of Heauen shall fall the waters â—…re mens harts shal faile them for feare and the rest all which â—…e shew the violence of all shall be by the force of fire The first iudgement was with water to â—…le and quench the
should not be interrupted by any necessities of the body as the Massilians dreamed but pray alwayes is vnderstoode euery day and at all times that no sinne may hinder vs from God good works and therefore it is saide Vt digni habeamini that ye mâ—…y be accounted worthy to auoid these things 10 Watch for ye knowe not the day nor houre Nemo quaerat quando venit sed vigilet vt paratum inueniat Let no man saith S. Austen séeke curiously when the Iudge commeth but let him make himselfe ready against his comming the vncertainty of the time doth cause feare the ignorance of the signes may lead into error so wee alwayes liue that alwayes wee may be watchfull Wee may knowe the signes but ought not search after the knowledge of the time it selfe it is vnsearchable When we see in an old man the signes of age we gather his time is not long when hee shall die we know not so beholding the world troubled charity waxing cold we know these are signes of a decaying age yet somtimes age continueth howe long none knoweth this is the very reason our Sauiour himselfe vseth to stir vs vp to watchfulnes Watch because you know not the day nor houre when the Sonne of man commeth If the Housholder watch for the sauing of his substance howe much more should euery one be watchfull for the sauing of his soule In the Housholder three things are obserued first he endeuoureth to knowe the deceite of the théefe secondly to prouide for the custody of himselfe thirdlie he careth that his house be not broken vp and thus he watcheth not one but euery houre of the night that at what houre so euer he be assaulted hee may be found stirring 11 Those who looke for the comming of the Bridegroome haue their lights in their hands that is their shining workes these lights are burning that is ardent in charity they are shining that is to say giuing good example of piety These watch in the day that is open the eyes of their faith when the light of the Gospell of Iesus Christ shineth these watch in the night that is when the world is giuen to all iniquitie the workes of darknes Foure things there are which may make men to wake the first is the crowing of the cocks that is the calling of those to whom God hath said O Sonne of man I haue made thee a watchman The Cocke beateth with his wings and wakeneth himselfe first and then with his voyce wakeneth others The second thing to make men wake is the rising of the Sunne this Sunne is the light of grace a shame is it for men to sléepe when as now long agoe the Sunne is risen vpoÌ„ them The Sunne riseth saith the prophet and man goeth forth vnto his labour The night is past and the day is come neere let vs walke saith the Apostle as in the day The third thing to make men awake to the feare of the théefe or the day of iudgement which is as the comming of a théefe in the night the carelesse it will seaze vpon and spoile them but vnto the watchfull it can doe no harme It was said vnto the rich man hac nocte This night shall thy soule be taken from thee It was said of the bridegroomes comming At midnight there was a crie made behold the Bridegroome commeth goe out to meete him The fourth thing to make men awake is care of their goods wee haue a great charge vnder our hands and a charge of so great care that wee had neede watch early and late For the carelesse Salomon sayeth Sleepe on so shall necessitie come vppon thee like an armed man Many are so heauie a sléepe that no calling will awake them there shall a voyce one day sound in their eares that shall awaken them I pray God not affright them whether they will or no. That which I say vnto you sayth our Sauiour I say vnto all Watch. The night of death may steale vpon men before they be aware the day of iudgement will come when they thinke not of it Watch for you know not the day nor houre Watch you know not when the Maister of the house will returne Whether in the morning of childhoode or in the third houre of youth or in the sixt houre of strength or in the euening of age Watch for you knowe not the time Should they sleepe in securitie vntill they sleepe their last God forbid God forbid Chap. 33. A louing conference had with Christ and the deuout Christian man touching the state and ioyes of the life to come promised to them that learne of Christ and followe him in this life Christ. AWake Awake O Christian soule and stand vp from the dead how long wilt thou sléepe in this dangerous securitie of a sinfull life Arise arise the light of my grace and truth hath shined vnto thee how long wilt thou preferre the loue of this transitorie world before the loue of mee thy Redéemer and Sauiour Christian man O Lorde Iesus Christ thy mercie is great in staying for my conuersion in vouchsafing to remember mee so forgetfull of my loue and duty towardes thée my Lord now I wretched creature prostrate my selfe before thee Lord what wilt thou that I doe Christ. If thy desire be to knowe my will O my beloued this desire of thine doth meruaâ—…lously please me for my delight is in thy saluation thou knowest for thy sake I came from heauen for thy sake endured I the griefes and troubles of the worlde for thy sake suffered I many reproaches of mine enemies I vndertooke thy dolours to giue thée my glory I suffered thy death that thou mightest receiue life I was buried in the earth that thou mightest be raysed vp to heauen now thy sinnes are more gréeuous vnto me then much suffering I endured for thée this is that I require séeing thou wouldest know my will giue me thy life for whoÌ„ I haue giuen my life Christian man Lord I perceiue thy will and my owne weakenes how should walke as I ought in consecrating my life vnto thée Christ. If thou wilt dedicate thy selfe vnto me first loue mee alwayes and aboue all thinges next to know howe thou shouldst walke after my wil sée thou often meditate of my life once led amongst men when thou wilt be humble thinke howe I was humbled when thou wilt suffer patiently call to minde with what patience I suffered when thou wouldst be obedient thinke of my obedience when thou art oppressed with enemies remember I had enemies too and call to mind that I prayed for them Christian. I sée most mercifull Sauiour that thou requirest loue aboue all thinges which I yéeld thée willingly as I ought but Lord for to beare these crosses of the world I finde it too difficult to humane nature so as almost I know not what to say Christ. If thou loue me as thou sayest thou doest thou néedest not take scandale at the
haue but another man Man eateth and sleepeth so doe the beasts behoâ—… a certaine similitude communitie betwéene diuers natures Nowe the image of man noue iâ—…ateth but another man of the same nature The image then is more wor thy then the similitude By this meanes shalt thou haue a likenes of the image of God if considering that he is good thou studie to be good knowing hee is iust thou endeuour to be iust beholding his mercy thou giue thy diligence to be merciful and now harken howe thou mayest be like vnto him in his image God is alwayes mindfull of himselfe vnderstands himselfe loues himselfe thou therefore for thy measure shouldest be continuallie mindfull of God vnderstand God loue God endeuoring to do this which God alwayes doth and then begin to magnifie him as thou hast well spoken of giâ—…ing him praise Christian. O most mercifull Sauiour I knowe and truly acknowledge that it more becommeth mee a wretched sinner to cast my selfe prostrate before the Lord of heauen and earth wéeping and sighing for my sinnes rather then to praise him with a polluted mouth Notwithstanding trusting in his mercie through thy onely merits O my Sauiour I desire to praise him beséeching him not to despise an impure worme a dead dogge an vnsauorie carkasse If the powers of heauen cannot sufficiently praise him much lesse man which is no other but infirmitie it selfe and least of all my selfe which aâ—… worser then others Christ. To praise thy Creator thou art created that intending héerevnto thou mayest héere alwayes goe forward and liue blessedly héereafter for this praise giueth héere righteousnesse and there blessednesse when thou praysest him praise him with thy whole heart praise him by louing for he is the rule proposed vnto the Saints of praising Hee praysed the Lord with all his heart and loned God which made him Praise therefore and praise worthily to the vttermost of thy power thy mercifull God Let no intent no cogitation be vacant from thée let no prosperitie recall thée let no aduersitie with-holde thée from praising him let him be the end of thy desire who is the reward of thy labour the solace of thy fading life and the possession of thy true and blessed life therfore exercise thy self in his praise to this ende seruest thou and all that thou hast Christian. O Lorde of mercies séeing that hee goeth about to catch the shadowe or follow the wind that thinketh to praise thée worthilie as thou deseruest yet séeing the meanest of thy creatures as the impure Frogges croking in the Fennish Moores praise their Creator for although as the Larke and Nightingale they knowe not howe to sing swéetly nor as man are no way able to comprehend the least sparke of knowledge yet haue they a resemblance of praise Now seeing all thy creatures praise thee I should be sorie to breake the harmonie O would to God that all swéet instruments of musicke for in them did the diuine Psalmist praise thée O would to God all earthly melodies could go vpward from my heart and send vnto thée condigne praises But what shall I say I knowe my selfe vnworthie to set forth thy praises wherefore I beséech thée at the least that other creatures more excellent in place may supplie my imperfection I wish and desire from my whole heart that the Orâ—…es of the Planets the starrie heauen shining with most pure light nay that the supernall Quire of Angels may doe as they doe neuer cease singing thaâ—… ioyfull Alleluia For my selfe I could wish that if it were so that my youth ended my age had equalled the age of Methusalem yet that euery yeere of that long time and euery moneth of those yéeres and euery wéeke of those moneths and euery day of those wéekes and euery houre of those dayes euery moment of those houres might haue béene wholy spent in landing praising God the Father who created me God the Sonne thée O my Sauiour who hast redéemed me God the holy Ghost who hast vouchsafed to sanctifie me What shall I say Because I cannot doe as I would yet will I endeuour to doe as I may as long as I liue will I praise the Lord Yea as long as I haue any being will I sing praises vnto my God When the hability of speaking shal faile and I shall not be able to pronounce thy name O sweet Iesus 〈◊〉 at the least the lifting vp of â—…y eyes or the mouing of my finâ—…rs shall be a confirmation of â—…y desirous affections to praise â—…ée O my redéemer And I beâ—…ch thée good Lord remember â—…e that it may be so To whom with the Father and the holy Ghost be all power and glorie and honour for euer and for euer Amen Laus Deo The Table A ABraham and Lazarus both rich and poore in ioy 211 Almes-deedes commended 212 Ascension of Christ the hope of our ascending 480 Ascension of Christ ioyfull 484 Ascension of the faithfull 491 B Blessednes in the life to come described 555 C Christians the children of light 15 Christians resembled to fruitfull trees 26 Christians in shewe reproued 28 Christians of old commended 37. 38 Christ onely a satisfaction for sinne 64 Christ an example of all vertues 69 Christes sayings and doings went together 197 Christes labours in the world 176 Christ began to doe before hee taught 197 Christes wonderfull mercy in curing all that came vnto him 201 Content to beare contumeâ—…es we Christians must be 213 Crosse howe euery one haue 319 Christ the best friend 357 Consideration of our estate necessarie 520 D Description of our Sauiour Christ according to his humanitie 72 Doing not hearing onely required 190 Deuils dispossessed by Christes power 209 Deuotion decayed 277 Denying of our selues what it is 316 Despaire not at all in Christes suffering 449. 450 Day of iudgement to bee remembred 543 E End of mans hope is felicitie 49 Endeuour coÌ„mendable though we come not to perfection 48 Example of Christ layd downe for vs to follow 87. 88 Earthly possessions giuen of God to be enioyed 335 F Faithfull men see Christ. 5 Faithfull beleeuers spiritually conceiue Christ. 18 Faith which hath life is seene by motion 34 Fasting commended 121. 122 Fasting helpeth against temptation ibidem Fasts before the Sabaoths and festiuall dayes 120 Fortie dayes fasting auncient 126 Feastes moue our desires to thinke of heauenly things 408 Festiuall times to be obserued among Christians 407 G Gods benefits should moue vs to serue him 20 God prouokes vs with his benefits to loue him 43 Gods goodnes extended towards all 154 Good must be done one to another 159 Glory how Christ fled from it 160 Glory of this world vncertaine 166 Gesture to be vsed in prayer 277 H Holy women giuen to deuotion 13 Humilitie commended 96 Humilitie learned of Christ. 97 Hate father and mother howe we are said 351 Holy Ghost the comming downe thereof 495 Holy Ghost the manner of his comming and the fruite thereof 500 Hearing and doing