nostris As we forgiue them that trespasse against vs whereby wee shew of what spirit wee are in that wee can finde in our hearts to forgiue others and therefore beseech God to forgiue vs. Cassianus writeth that some in his time would leaue out this clause as the Pelagians would haue done the former for which they were taxed by a Councell for this foule default wee must thinke Christ taught vs a most heauenly forme of prayer and impiety were it to alter the same wee must shew mercy that looke for mercy and forgiue that looke for forgiuenesse wherefore with charitable mindes wee say Forgiue vs our trespasses as wee forgiue them that trespasse against vs. 10 When wee haue craued pardon for our sinnes past wee begin to be carefull for the time to come and now in the sixt petition we pray against leading into temptation Et ne nos inducas in tentationem The forgiuing of our sinnes is a procuring of good the not leading into temptation is a remoouing away of that which is euill In this petition first we acknowledge our owne infirmitie ready to be led into temptation and secondly wee pray for a preuenting grace that when temptation comes wee be not ouercome of it Saint Cyprian reades it And leade vs not and suffer vs not to be led not that God doth lead vs but we rather lead our selues in consenting to temptations when they come whether they be temptations of peace or persecution afflicting or flattering and of the two the latter are the most dangerous Some of the auncient Fathers vnderstand it that in this petition we pray to be deliuered from all temptations whatsoeuer because wee knowe not how soone wee may fall others by leading into temptation that wee be not willing to consent and be led or caried away by temptations and so seduced and this may be our humble petition eyther for preuenting temptations before they come or when they come that they doe not preuaile 11 And this is an entrance to the seauenth and last petition Sed libera nos a malo but deliuer vs from euill We pray to be deliuered from all euill that be it sometimes we fall into temptation yet that we doe not fall like the Olephant who falling riseth not againe Being fallen wee pray to be deliuered or to come forth In praying to be deliuered from all euill doth include all dangers both of body and soule present or to come that may befall our selues or others when we say Deliuer vs which we also insert in the other petition as not praying for our selues alone and praying to be deliuered from all euill wee vnderstand all mischances which may befall vs by Sea or land sléeping or waking from bodily or ghostly enemies from fire water from sodaine or vnprouided death and anie manner of danger Et libera nos a malo And deliuer vs from euill to all which petitions we beséech God to giue his blessed graunt and so seale vp all with a deuout Amen For the clause of giuing honour vnto God acknowledging his kingdome power and glory his glory being mentioned in the first petition his power and kingdome in the second we leaue that clause vnto a Christian meditation 12 And thus haue wee heard Christs forme of prayer which of all other is most worthy of our continuall Christian practise First for the authority thereof because it was taught by the sonne of God Secondly for the efficacie for no prayer more likely to preuaile with the father then that which is taught by the son Thirdly for the diuine order of the petitions fourthly for the compendiousnes thereof our deuotion consisting not in a multitude of wards but in the affection of our harts We néede not now say as one did vnto Christ our Sauiour Lord teach vs to pray as Iohn taught his Disciples meaning a forme of prayer But Lord giue vs grace to direct all our prayers by this diuine forme of prayer and neuer cease to lift vp our harts and hands vnto thée Chap. 17. Of Christes often praying and specially in the Garden when his soule began to wax sorrowful and what feruencie in deuotion we heere learne IF euer the worlde were occasioned to call to mind the high deuotion of the Sonne of God his often praying and with that feruencie too as neuer any prayed then most especially in these dayes when Sathan euermore enuious of mans felicitie most séeketh to possesse the world with a dumbe spirit we may call to mind that wheÌ„ the Wolfe most layeth waite to stop the shéepes throat that no voyce be heard of the shepheâ—…rd there in time the daunger is very great For the passion of Iesus Christ let vs remember our selues and thinke a little more of calling vppon God by religious and deuout prayer remembring who it was that spent whole nights in prayer when he was labouring for the sinnes of the world the saluation of our soules If the eyes of God doe at all times and in all places beholde vs then most especially when we present our selues before him in prayer when both attention of mind and humiliation of body concurre actions most befitting humble sutors We often repeat that of the Prophet O come let vs worship and fall downe before the Lord our maker but doe it not by humbling of our bodies for to sue pardon for our soules To approach and enter vnto the place of prayer as if wee came to sit in commission with God or would countenance him in his own house is as vnséemelie a custome as Christianity can yéeld To dehort men nowe a dayes from long prayer we are eased of that labour which Christ vsed in refuting the Pharisies wheÌ„ so many care not how little they pray at all nay which is more when some séeme not to make so much account of this holy duty vnto God wherin Christians assemble themselues in publike prayer And yet for all this not onely to speake of prayer but of feruencie in prayer may be helpfull to our Christian desires in seruing God séeing our deuotion is often so remisse as wee may seeme rather to speake then pray seeing the very house of prayer is almost made nothing lesse whereas our repairing thither minds vs of a duty to be performed therefore he that prayes not in the Church doth as hee that eates not at a banquet that learnes not at the Schoole that fights not at the warre that walkes not when he is in his iourney There is a matter of moment to be performed that wee pray and after what manner In consideration héereof let vs obserue at this time Christes praying in the Garden when his soule began to waxe sorrowfull as the Euangelist testifieth In this his praying we may consider these circumstances First that it was solitarie for that hee now left his Disciples as hee had oftentunes before done when he went out alone to pray which doth commend vnto vs solitary praying Secondly hee prayed with
much more then may it be said when hee spake vnto vs by Christ Iesus his sonne Did euer God come so neare a people 5 Wherefore what better meane of enioying heauen before heauen then to meditate of the mysterie of our redemption then often to call to mind the incarnation of the sonne of God his netiuitie his circumcision his fasting his praying at his labours and trauâ—…es his swéet conuersation his behauiour that was so mild and gentle as all the malice of his enemies could not wrest an angry word from hun his curing the sicke cleansing the Leapers dispossessing the deuils raising the dead his preaching his teaching his compassion towards all and after all his most innocent yet sharp suffering and all for our sinnes How should we often in soule goe with the wise men to Bethelem being directed by the starre of grace and there fall downe and worship the little king there offer the gold of perfect charity the frankincense of deuotion the myrth of penetencie and then returne not by cruell Herod or troubled Ierusalem but another way a better way vnto our long and happy home 6 How should wee séeke him sorrowing with blessed Mary and neuer leaue séeking vntill wee find him how should we accompanie him with the Apostles beholding him doing wonderfull miracles how should wee with the women follow him vnto the crosse and there condole his most bitter yet blessed passion how should we descend in meditation whither he descended rise early with Mary Magdalen come to the Sepulcher and sée his resurrection with the men of Galile wonder at his ascension vp into heauen and with ioyfull admiration expect his coÌ„ming againe in the same forme he ascended Last of all how should we with the disciples continue in prayer tarrie at Ierusalem or the vision of peace semblablie the church waiting for the comming of the holy Ghost from aboue How should we euer hold him as Iacob did the Angell not letting him goe vntill he blesse vs 7 The more we loue Christ the more we meditate of his loue where our treasure is that is the thing wee most affect there are also the cogitations of our hearts what greater treasure then Christ the verie Mine where doe lie millions of treasure on whom should we rather bestow our harts then vpón him who is the ioy of our harts or where our best labours then where the best reward of labours is had But to come to that which concernes the direction of lift wherein the whole world shalt thou sooner finde true humility perfect charity obedience patience without example prayer with many coadioyned and allied vertues then in the life of him who was the Lord of vertues consider how humbly he behaued himsâ—…fe in the world how fellow like with his Apostles how mercifull he was to the poore who séemed his speciall familie hee despised none although leapers he flattered none though neuer so glorious frée was he from the distracting cares of the world whose care was his fathers will and mans good how patient was hee in bearing reproches how gentle in aunswers thereby to cure â—…alue the enuie of his aduersaries Then hast O Christian soule faith Saint Austen in the life of Christ a most heauenly medicine to help all thy defects what pride is there that his humilitie doth not abate what anger that his gentlenes doth not leâ—…e what couetousnes that his pouertie doth not salue what heart is there so benummed that his loue doth not inflame in euerie way héere wee haue what to behold What to imitate what to admire here we learne what to flie what to follow Where shal we find the miserie of man better salued the goodnes of God more manifested loue and grace more enlarged then in meditating of the life of Christ The louing Captaine would that the souldier somtimes behold the wounds receiued in his behalfe therby to take comfort and courage The martyr calling to minde Christ crucified vpon the crosse endureth trying and frying flames of greatest persecutions so patiently as if the soule exiled from the bodie by a diuine meditation both body and soule were in part become sencelesse and made to liue not where they liue but where they loue that is to say in Christ. 8 This made the holy men of God so full of deuotion so great despisers of the world as they were their chiefest care was to care for a time to come their continuall meditation was the mystery of mans redemption and the accomplishment of their hope in an other world for this cause and vpon this learning Festus thought Saint Paul had ouerstudied himselfe when all his minde was so often in contemplation had Festus knowne the depth of this knowledge hee would haue thought the Apostle to haue béene learned indéede hee might haue learned by Christes nakednes how to cloath him by his meekenes how to exalt him by his praying for his enemies how to reuenge him that his stripes his speare his thornes his wounds his crosse were more deare and precious then all the diadems in the world When we behold Christ in his passion we see innocencie suffering for sinne humility enduring torment for pride righteousnes for vnrighteousnes what charitie was that which amidst so many paines besought God for the causers and actors of his persecution what silence was that which vnto false accusers aunswered nothing what loue was that which was prodigall of life for his friend no for his verie enemies Neuer was there any such loue as the loue of the sonne of God shewed 9 Merciful Lord what a spacious field doe wee enter when we consider the proiect of Christes life In whom we obserue two natures both resembled to Iacobs ladder whereof the one part stard vpon the earth which was his humanitie the other reached vp to heauen which was his Deitie The descending Angels by this ladder are Gods inercies the ascending are our penitent prayers and therefore Christ is the meane whereby God descends in mercy towards men and men ascend by grace and acceptation vnto God We should often call to minde the life of Christ but when labours and troubles come when by calamities we séele that wee haue offended then wee fall to comparison when wee endure hunger we think of Christes fasting when we are tempted we think of his leading into the wildernes when we suffer reproches we call to mind his suffering and lift vp our harts to heauen and our soules to him who bare our infirmities and therfore we hope will best respect the case of the miserable of whom wee may say with the Prophet WhoÌ„ haue we in heauen but thee 10 Some are not a little delighted to reade the liues of the auncient worthies of the world of Iulius Caesar Scipio and such other but these may sooner delight the fancie then instruct the soule Come wee to the life of Christ all their conflicts were but shadowes all their glory but froath
all time of necessitie for when wee see him full of pittie compassion we learne not to dispaire but to trust in him when we sée hee canforde whole multitudes in the Desert where otherwise there was little hope of succour wee learne howe powerfull and how pittifull he is to reléeue Thirdly these and the consideration of them may serue as an inuincible truth for the confirmation of our faith The Centurion said Surely this was the Sonne of God Chap. 24. Of Christes most diuine wisedome in answering his aduersaries and all that came vnto him and what we learne thereby TO come in order from his doings to his sayings for he began to doe and teach in these such was the diuine wisedome of the Sonne of God that it moued all that heard him to admiration for why hee alwayes spake to the hart of man When hee was disputing in the temple the Doctors were astonished at his vnderstanding when he exhorted the multitude the people were amazed at his doctrine when some should haue apprehended him they say neuer man spake as this man speaketh And now behold a greater then Salomon In the two and twentieth Chapter of Saint Mathewes Gospell the Herodians sent by the Pharisies thinking men vnknowne vnto him might sooner intray him and that hee would not so much beware of these as of themselues being men knowne vnto him These Herodians come with a question of tribute Maister thou teachest the way of God truly neither carest thou for any man how sayest thou is it lawful to giue tribute vnto Caesar They call him maister when they meane nothing lesse then to be instructed by him they praise him saith Saint Chrysostome â—…en their intent is to intrap 〈◊〉 as flatterers are wâ—…nt when they â—…uld brâ—…e men â—…hither they 〈◊〉 Wee knowe as if they â—…ld say thy â—…eritie is such tâ—… spâ—…est none no not Caesar himselfe Dio nobis Tell vs thy â—…ledge is such as thou canst 〈◊〉 reâ—… vâ—… Christ perceiâ—… well rnough this â—…eight proceeding 〈◊〉 their praise reâ—… their hypocrisie calling for a tribute pennie bids them goe doe their duty in the name of God to Caesar as they ought to doe for that verie inscription of Caesars did shewe them as much These men beeing answered the Sâ—…douces came vnto him with a captious question putting the case of a woman which had seauen husbands nowe to which of these should shee appertaine in the resurrection If vnto any one of them then â—…urie was offered vnto the rest which was euiâ—… if vnto all then must he admit a pluraâ—…e polygaâ—…e which was worse and therfore they thought by this 〈◊〉 kind of question to haue strongly inferred against the resurrection and to haue grounded our Sauiour at first dash Christ soone disappoints them of their purpose which they missed of and by and by sheweâ—… then they erred not knowing the Scriptures that the resurrection was not to be considered with any carnall conceite that there was neither marying nor giuing vnto marriage for they were as the Angels of God in Heauen By which answere they were at a Non plus whose wife of all why nones at all to which of them to none of them There is no marying The text saith they were put to silence as if nowe they had no more to say 2 After this a Doctor of the Law asketh him which was the greatest commaundement in the law a question at that very time in controuerâ—…e amongst the Iewes concerning the precepts of the law morall iudiciall and ceremoniall Christ comprehendes all in briefe as Salomonâ—…d â—…d when he saide The summe of all is feare God and to keepe the commaundements Thou shalt loue the Lorde thy God with all thy heart with all thy soule and with all thy minde this is the first and the greatest commandement The second is like vnto this Thou shalt loue thy neighbor as thy self Thereby shewing him that the scope of the commaundements did tend principally to loue and in this loue â—…od did chiefely require the verie affections of the heart and therefore that they should not so much basic their heads about néedelesse questions as applie their harts to kéepe the precepts of the lawe which in a generality did consist in the loue of our God and our neighbour a short lesson and yet wee are all our life about it 3 In the eight of S. Iohn the Scribes and Pharisies bring him a woman taken in adulteris and set her in the middest saying Maister this woman was taken in adulterie in the very act Nowe Moyses commaundeth in the law that such should be stoued what sayest thou therefore This they did to tempt him If hee should haue condemned her then where is that mercie that all the worlde speakes of to be in thee If hee should not haue condemned her then loe thou art cleane contrarie vnto Moyses law thus by a Dilemma they thought to catch him Christ sounds the secrets of their hearts and willeth them after examination of themselues to procéede to execute the sentence of Moyses law vpon the woman In effect the law is iust but let iust men performe the equitie of this law By which diuine answere they all stand mute and confounded in themselues finâ—…ing not where to reproue him they slink away which answere saith S. Austen was iust gentle Puâ—…iatur peccatrix sed non a peccatoribus Let this sinner be punished but not of sinners When some other of the Scribes said within themselues he blasphemeth who can forgiue sinnes but God onely Christ knowing their thoughts saith whether is it easier to say thy sinnes are forgiuen thée or arise take vp thy bed and walke héere saith Tertullian hee sheweth he was the Sonne of man 4 In the sixt of Saint Luke a diseased man is brought vnto him vpon the Sabaoth day not to heale him were want of compasiton but yet to heale him were to giue occasion to the Pharisies of murmuring against him murmure or not murmure Christ doth the poore man good vpon the Sabaoth day shewes them the end thereof That the Sabaoth was made for man and not man for the Sabaoth In the 22. of the same Gospell Pilat the Iudge asketh him If he were the Sonne of God Christes answere is Tu dixisti Thou hast saide it neither affirming or denying of himselfe When hee was in the Temple the chiefe Priestes and Elders of the people came vnto him as hee was teaching and sayd By what authority doest thou these thinges and who gaue thee this authoritie For Christs authority to teach in the temple there is found this Historie In the temple of Ierusalem there were 〈◊〉 ordinarie Priests and as soone as any of them died the residue chose another in his place now it happened that Iesus for his singular doctrine and godlines was chosen to be one and there is great likelihood that this should be true considering
vs his righteousnesse hee gaue himselfe a sacrifice to saue vs and wee giue our selues a sacrifice to serue him Chap. 28. Of Christs resurrection from the dead and how the veritie hereof doth much strengthen our Christian faith LOue saith Salomon is as strong as death wee shall see in the resurrection of our Lord this verified whom we haue considered in his passion dying for our sinnes for héere we find that loue which was stronger then death Now behold we him as a Champion returning from thâ—… spoiles after so many labours and trauailes now méete we him with gratulation Our Dauid hath slaine his ten thousand our Eagle is renued our Phenix is reuiued our Ionas is come safe and sound from the belly of the Whale Our Sunne that went downe in a ruddy cloude is risen againe with glorious beames of light our graine of corne that was cast into the earth is sprung up and flourisheth our Ioseph is deliuered out of prison our Sampson hath caried away the gates 〈◊〉 his enemies our spouse is 〈◊〉 the voyce of the Turtle is â—…ard in our land Christ our reâ—…er is risen from the dead He is risen early that was late in the euening layde in the Sepulâ—…r after his dolefull passion hee is risen hee is risen whereâ—… with the Prophet wee say Sorrowe may endure for a night but ioy commeth in the morning Christ hastened his resurrecâ—…n that his disciples might not 〈◊〉 long dwel in sorrow he would â—…t their mournful harts should 〈◊〉 reciue comfort Christ rose â—…ly the third day to haue layen â—…ger might haue bred doubt of 〈◊〉 rising to haue rose sooner of 〈◊〉 dying Had only the sorrowâ—… Apostles or those women â—…at came mourning vnto the â—…epalcher the ioy of the resurâ—…ion No this was the ioy of thousand thousandes which may say with Dauid This is the day of the Lord wee will reioyce and be glad in it Looke we vnto the passion before mentioned there wee sée wéeping and wayling sorrowe and suffering on euery side The blessed virgine the Disciples full of heauines now all is turned into ioy The Angell appeareth in white the women runne and tell the Disciples they scarce beléeue either the Angels or one another for ioy A little before the stone is refused of the builders Deliuer vnto vs Barrabas nowe is this stone the head of the corner which ioynes together the building of two nations both Iewes and Gentiles A little before we haue no other King but Caesar now is hee a King aboue all Caesars A little before he trusted in God let him deliuer him if he wil haue him Now is he deliuered and God is with him hee with God A little before is he a lamb â—…ed vnto the slaughter but now a Lion of the tribe of Iuda A little before he was in humility and â—…ged of others now is he risen to appeare the Iudge both of quick dead at the right hand of God aboue in glory 2 Wherfore O faithfull Christian man reioyce in the Lorde yea saith the Apostle againe I say reioyce reioyce in the resurrection of thy Sauiour for manie are the benfites that hence â—…rise Nowe is thy Lorde returned from the battaile nay from the conquest ouer the deuill sinne hell and death thanks be vnto God that hath giuen vs the victorie by Iesus Christ our Lord. Beléeue that his resurâ—…ion was the cause of thy resurrection for hee which raysed Christ from the dead shall also rayse these our mortall bodies by his spirit that dwelleth in vs. If thou consider this thou shalt haue consolation agaynst all feare and dread of death for thou mayst say I knowe that my Redeemer liueth Againe I will lay me downe to sleepe and take my rest for the Lord maketh me to dwell in safety Because this was so behâ—…uefull a poynt for the stay of our christian faith Christ appeared so often vnto his Apostles after his resurrection communed with them as at other times so then especially when their hearts did burne within them as hee opened the Scriptures shewing them the veritie of his resurrection The Apostles whose charge was to teach glad tydings vnto the world the first tydings they taught was the doctrine of the resurrection The Euangelists doe most diligently set foorth vnto vs the resurrection of Christ as a thing profitable and ioyfull to all faithfull beléeuers for in the resurrection wee sée how Christ is exalted and what hope wee haue in him This they lay downe with many circumstances both by testimonies before and after before that hee had told his Disciples he must die and rise againe after in that he was conuersant amongst them forty dayes walked in the way with two of them communing of the thinges that â—…re done at Ierusalem and surely in time of sorrow to comâ—…ne of Christ and talke of him in our wearisome iourney of this life shall much comfort vs at this time Christ walketh with them their vnderstanding is opened 3 The women come vnto the Sepulcher and view euery place throughly they finde the stone â—…ed away the linnen cloathes â—…aining a signe his body was not taken away but risen for these were together laid with his body in the Sepulcher the body â—…ne the Angels testifie he is risen what say the Souldiours to this First they confesse a truth afterward corrupted with mony they giue out his Disciples had stolen away his body while they were a sleepe If they were a sleepe howe saw they the Disciples steale away the body If they were not a sléepe how could a fewe weake fishers take away the body from a band or company of armed Souldiours but let them confesse the truth as they did before vnto the high Priests and after when they were charged that they had séene a vision of Angels that he was risen indéede So the veritie is inuincible and the ioy great of the resurrection Wee see a desire and loue to Christ in Peter and Iohn for why they runne to the Sepulcher affection makes vs diligent the women come with sweet odors to annoint the body we haue no swéet odors but manie vnsauorie sins to bring vnto the resurrection there to offer vp the incense of our praise which is the swéetest offering our harts can yéeld Mary commeth néere her Lord Christ saith vnto her Woman touch me not not but that Christ had a body tangible after his resurrection but Mary touch me not doe not so much affect my presence héere on earth as my presence in heauen By this we learne to know and honour Christ as he is risen sitteth at the right hand of God aboue S. Paul writing to Timoâ—…e saith 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Remember that Iesus Christ is risen from the â—…ad When the Teacher giues his Scholler many lessons if he giue him one amongst that rest with 〈◊〉 Momento Remember this he thinks that of all
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
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