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
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
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
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
is to the knowledge of our selues then in our heart that is to acknowledge our own infirmities next from our heart that is from the loue of our selues and last of all aboue our heart that is to the loue of Christ. What doth our Christian loue on earth when Christ our head is in heauen The Lord is my portion saith Dauid If wee loue Christ why are not our affections with him in heauen Shee saide vnto Sampson Thou hast saide thou louest me if it were so thy minde would be with me For the Apostles Christ was taken out of their sight but not out of their hearts by his corporall presence he departed from them but for his spirituall presence hee continued with them and therefore as they in heart ascended with him so he still in spirit remained with them by this his spirituall presence which was and is euer the same And heere wee may obserue how Christ departed from his Apostles first hee leadeth them out of the Citie by way of application from the â—…oncourse of sinne secondly hee leadeth theÌ„ to mount Oliuet a place of prayer thirdly hee blesseth them or endueth them with his grace at parting this done he ascendeth and this doing all faithfull beleeuers ascend 9 Thus we sée how Christ ascendeth vp vnto his father how though hee left them as concerning his bodily presence yet with his loue his grace his power he was still with them Concerning the mysterie of his ascension it is very great and excellent the high and glorious King cloathed with our natureâ—… is entred into his royall pallace By this wee that are flesh and blood haue a comfortable and sure trust of our ascending vp into heauen and therefore wee finde cause of ioy in the meditation héereof for foure reasons first that we haue an Aduocate nowe speaking for vs at the right hand of God secondly that where he is wee shall be Assuâ—…am vos ad me ipsum I will take you vnto my selfe thirdly that as he hath taught vs what to doe so also what to hope fourthly that hee hath left vnto vs a comfortable promise in the meane time I ascend vnto my Father and your father 10 And nowe as wee haue héere many good instructions so howe our hope of ascending is confirmed wee sée that nothing may be more ioyfully thought vpon then this while wee are here in this mortall body of ours Esra and Nehemias shewe with howe great desire the Nation of the Iewes were held towardes the earthly Ierusalem after they had beene a while in captiuitie with what desire should wee be â—…ed of our heauenly Ierusalem after our captiuitie héere in this worlde assuredlie there is nothing that wee can meditate of with more ioy then of Christes ascension vp into heauen to the right hand of his Father where he sitteth as now resting for euer which once was in labours of the world at the right hand of Maiestie which amongst men liued at the left hand of aduersitie In the old law the high Priest once 〈◊〉 yéere entered the Holy of Holies wee haue an high Priest saith the Apostle that is entered into the heauens and there maketh intercession for vs. Chap. 30. Of the comming downe of the holy Ghost and how we should in all Christian manner entertaine this diuine spirit IT is expedient for you saith Christ our Sauiour vnto his Apostles That I depart froÌ„ you for if I depart not the comforter which is the holy Ghost will not come It is expedient that I depart from you that I depart No meruaile though the Disciples hearts at these words were full of sorrowe to heare of their maisters departure but that this might be expedient vnto them they could not but wonder howe Wherefore Christ by and by tels them the cause why this should be that is to say his departure from them was that the comforter might come Vnlesse I depart the comforter which is the holy Ghost will not come It is expedient that I depart because euery thing hath his time It was expedient that I should suffer to make a satisfaction for sinne it was expedient that I should die that you might be deliuered from death it is expedient that I ascend that so I may open you the way to ascending it is expedient that I depart from you that so the holy Ghost which is the Comforter may come But what is this saith Saint Bernard This is a great mysterie Vnlesse I depart the Comforter shall not come Was the presence of the holy spirit so opposite vnto the presence of Christes humanitie which was not conceiued but by the operation of the same holy spirit that nowe the one will not come without the departure of the other What is this Vnlesse I depart First the head is glorified then the members are graced The Apâ—…stles for his bodily absence shall haue from henceforth the holy Ghost to supply his presence Behold I am with you vnto the end 2. In the creation when the earth was without forme Spiritus super aquas The spirit moued vpon the waters in the reâ—…mption when the mind of man was without forme the same spirit moued vpon the sinfull waters of our soules Emittis spiritum tuum creabuntur renoâ—…abis faciem eorum Thou senâ—…est out thy spirit saith the Pro phet and they are created and thou shalt renue the face of them God the Father saide Fiat lux Let there be light in this greater worlde God the holy Ghost saide Fiat cognitio Dei in anima hominis Let there be the knowledge of God in the mind of man of man this lesser worlde God the Father sayde Fiat firmamentum Let there be a firmament God the holy Ghost sayde Firmetur voluntas in bonoâ—… Let the will of man be confirmed in that which is good God the Father sayde Let the waters be gathered together in one place God the holy Ghost saide Let many graces be vnited in one soule God the Father said Fiant luminaria in câ—…lo let there be lights in heauen God the holy Ghost saide Let the lights of faith hope and charitie be fixed in the beléeuing soule God the Father said Fiant volatilia Let there be flying fowles God the holy Ghost saide Let there be Meditations in the mind of man soaring vpward God the Father said Faciamus hominem ad imaginem nostram let vs make man according to our owne likenes God the holy Ghost hath saide the selfe same Let him be according to our Image holy as I am holy and thus wee sée our Sauiours saying verified Expedit it is expedient 3 Againe if wee respect our regeneration wee knowe what was our state by nature when the Apostle saith 〈◊〉 The children of wrath but now being borne againe by the holy Ghost we are cast in a new mold and so are become Filii Dei The children of God If wee respect the powers and faculties of the soule the intellectuall
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