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
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
sought superiority they knew not what they sought wee sée the same true in the condition of the world When Gyges a great worldling would faine know if any man were more happy then himselfe thinking him most happie which had most riches and most glory it was aunswered him that one Psophidius a poore old man of the Arcadians who was rich with a little and had neuer gone all his life time froÌ„ the place where he was bred and borne but there liued peaceably that this man was far happier then hee If heathen men could so little estéeme of earthly glory what should christians do whom should they thinke most happy but those who most mind the state of happines to come and for worldly glory in the name of God let it goe The Church of Christ is not triumphant glorious in earth but triumphant and glorious aboue in heauen Toby sate musing vpon the shore of the riuer Tigris which with a swift streame ranne by him we sit downe by meditation of the inconstancie of worldlie glory which runneth a long with a maine current calling to mind that glory which is euerlasting in heauen Chap. 10. Of Christes continuall labours trauailes in the world whereby we may take a suruay of our Christian condition heere THe sicke man that is about to take some bitter medicine when he sées but the Phisition himselfe begin vnto him it makes him the more willing to receiue the potion how bitter so euer the labours end trauailes of this transitorie life haue no doubt a very vnpleasing tast to humane pallat but séeing Christ the Phisitian of our soules not onely tooke an assay thereof but euen drunk a full draught for our redemption wee should be the more willing to admit the receiuing of this medicine When wee consider his long watchings wherein hee passed whole nights in prayer his often iourneying from place to place to instruct and teach in euery City his fasting his suffering all a long from his very infancie his flying into Egypt what shall we else behold in him but a life full of labours and trauailes neuer ended but with losse of life was it not thy birth O Christian soule which was then to be brought forth when our Rachel trauailed vnto death was it not thy cause for which our Iacob endured so many yéeres seruitude hee who with one drop of blood could haue redéemed a worlde would notwithstanding suffer so many labours so many trauails that no labours whatsoeuer might dismay vs. 2 At fiue seuerall times did he so farre procéed in labours as there ensued the effusion of his blood first in his circumcision there hee began to redéeme vs secondly in his prayer in the garden there he shewed how he affected vs Thirdly when he was scourged there hee cured vs by his stripes fourthly when hee was fastned to the Crosse there he payed the price and ransome for our sinnes fiftly when his side was opened with the speare there was an issue made for the streames and riuers of grace all these were done for our redemption and yet remaine for our instruction By the first we learne to labour in cutting off the vnlawfull desires of sinne by the second to mourne with sighes and groanes for our sinnes by the third to mortifie the pleasures of the flesh by the fourth to be crucified vnto the world by the flâ—…t to haue our harts wounded with a daily remembrance of his vnspeakeable loue 3 The holy man Iob suffered as greâ—…t tryals and troubles we thinke as great might be but for all that Christes were greater for looke wee into his whole life sée we therein euery age goe we to euery place where he was conuersant in nay take wee a view of his sacred person and therein sée wee euery part suffering Euery age in his infancie how cold and hard was his cradle at Bethelem how busie was he with the doctors in the Temple To come to further yéeres what hatred did he endure most vndeseruedly of the Iewes euen hatred vnto the death Euerie place he suffered hunger in the Desert resistance in the temple sorrow in the garden contumelies in the Iudgement Hall and erucifying it selfe without the Citie Euery part his eyes suffered teares his eares reproches his tast suffred gal his head pricking of thorus his hands the pearcing of nailes his whole body is sacrificed as an offering for sin Now there is no reason that the seruant should be aboue the maister When Ionathans Armour-bearer sawe Ionathan goe vp the hard and steepie rockes he told him he would goe with him when we sée our Ionathan go before vs in the trauails labours suffered for vs should we not be emboldned to endure labours though no way answerable vnto his yet such as are agréeable with the condition of our life séeing wee are going into the land of promise by the desert of this world 4 Strange it was that Dauid a man after Gods own hart as the scripture speaketh should be so much afflicted as hee was Strange it was that Daniel a man beloued of God as the Angell told him strange it was I say that these of all others should be so much in labours and trauailes of the world as they were But considering that the life of man is but as the dayes which goe before the Sabbaoth of rest wee doe the rather lesse meruaile We sée the Sonne of God himselfe treading the wine presse alone and a man full of labours as the Prophet speaketh we sée his dearest friends in the world his owne Apostles yea the blessed virgin her selfe found this life no other but a state subiect to many and great sorrowes What should we otherwise thinke of it saith one Tota vita Christiani hominis secundum Euangelium Crux martyrium All the life of a Christian man according vnto the Gospell is no other but a Crosse and martyrdome This martyrdom saith Isidore is twofold the one In aperta passione in open suffering the other In occulta virtute in inward or hidden vertue that is a minde ready to suffer But how is it saith S. Austen that Christ cals those that labour to refresh them How is his yoake swéete when hee cals from rest to labour and sends those that are at quâ—…et to worke in his vineyard The rest that he giues saith the same Father is spiritual Iohn is banished into Patmos but Iohn heares melodie from heauen 5 Besides these spirituall labours wee knowe Adam in the time of innocencie laboured and that God hath made nothing to be idle that he will haue no Ciphers in his Arithmeticke or slothfull seruaunts in his vineyard Euery thing in nature doth accomplish his ende by a kinde of motion and therefore much more man of all other who by slothfulnesse doth become a very burthen of the earth For in this vice wit vnderstanding and all honest endeuours lie buried as it were in a loathsome
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
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
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
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
his wounds and pearsings howe to pamper vs if wee speake of the world and worldly things who lesse respected them then hee If we consider the care of heauenly thither tended all his care If aâ—…es where was there euer such an almes man heard of that gaue his owne body and blood to refresh the hungry if bountifulnes Paradise it selfe was graunted vnto a sinfull suter at the very first motion What can a Christian hart desire which is not found with spirituall delight in the life of Christ what vertue can he wish but there he shall sée a liuely image thereof Christ was the eye that was without moate the white without staine hee was the lambe without spot or blemish The Prophets shew his innocencie before he comes and being come the Euangelists approue the same the Chronicles of heathen men are not silent the Romainâ—… Register makes report of Iesus which was called of the Nations the Prophet of truth a man goodly to behold hauing a reuerent countenance his stature somewhat tall his haire after the colour of the ripe hazell nut from his eares somewhat cripsed parting it selfe in the middest of the head and wauing with the wind after the manner of the Nazarites his foreheâ—… smooth and plaine his face without wrinkle mixed with moderatâ—…ed his heard somewhat coâ—…ous tender and deuided at the chin his eyes gray various and cleâ—…re he is in rebuking seuere in instructing louing and amiable merry with grauity he somtimes wept but was neuer soene to laugh in talke sober and full of vnderstanding sparing and â—…dest Thus as ancient records haue laid it downe wee may behold him according to that of the Psalmist Goodly to see to aboue all the sonnes of men Outwardlie his gracefull behauiour was such while hee walked in the world that the world it selfe did behold him with high reuerence and admiration yet his externall feature compared with his inward graces the externall was farre inferiour to that hidden excellencie of his 6 Enoch is commended for pietie Abraham for faith and perseuerence Iob for patience Isaack for meditation Ioseph for chastitie Moyses for méekenes Phinees for zeale Samuel for vprightnes Toby for mercy Daniel for prayer and deuotion and last of all Salomon for wisedom Saul was higher then all the men of Israel by the head Christ the head of the congregation is aboue all the lights of the starres are many but all are not comparable to the light of the Sunne Holy men haue a measure of grace but the Sonne of man had grace without measure wherefore take the pietie of Enoch the faith of Abraham the patience of Iob the meditation of Isaack the chastitie of Ioseph the méekenes of Moyses the zeale of Phinees the vprightnes of Samuel the mercifulnes of Toby the deuotion of Daniel and with these the wisedome of Salomon put them all together as a cloud of witnesses and Christes example is in steâ—…d of all Wherefore hee is called sanctus sanctorum The holy of holies and in this sacred place sayth the Apostle was contayned the golden censer the Arke of the Testament the golden pot that contayned Manna the rod of Aaron that being dead budded againe the wings of the Cherubins ouershadowing the mercy seate So in Christ is contayned the Arke of couenant betwéene God and man with the censer the acceptation of the prayers of the Saints with the golden pot that contayned Manna the blessed Sacrament with Aarons dead rod that budded againe the hope of the resurrection The two Cherubines that looke face to face the two Testaments both looking to one mercie seate to wit Christ whom Esay calleth the Prince of righteousnesse Aggai the desire of the Nations Malachiâ—… the Sunne of righteousnes the Angell Iesus who shall saue his people from their sinnes 7 There was none of those beatitudes sayth Saint Austen which our Sauiour spake of in his first sermon vpon the mount Mathew the fift first whereof hee was not onely a teacher but also a perfect and full obseruer for Christ euermore liued as he taught He exhorteth to be poore in spirit who poorer then he who became froÌ„ being equall with God farre lower then the Angels yea a scorne of men as the Prophet speakes He exhorted to méekenes who more méeke then hee who was as a sheepe not opening his mouth before the shearer he exhorted to mourning who hath mourned as he mourned who in the dayes of his flesh did offer vp prayers and supplications with strong crying and teares vnto him that was able to saue him hee exhorted to hunger and thirst ofter righteousnes who could hunger thirst more then he who gaue his life for the righteousnes of many he exhorted to suffer persecution who euer suffered more or with more patience then did the Sonne of God Last of all he taught his disciples to leaue al for the loue of him but he first left all for their loue when he left his kingdome throne in heauen 8 It is said of Caesar that in his greatest attempts hee vsed not that word of authority Ite goe you but after a more louing and sociable manner he would euer say vnto his souldiers Eamus come let vs goe It was most true in Christ before all other hee neuer but lead the way before his Disciples in all holines in all trials and tribulations in all conflicts which are wont to arise in the life of man And therefore the Apostle wisleth vs to runne with patience the race set before vs looking vnto Iesus the Author and finisher of our faith 9 What better example could euer haue béene giuen then the example of Christ How could our pride be better supprest then by his humility our disobedience better lessoned then by his méekenes our vanities better expelled then by his labours our impatiencie better qualified then by his mildnes where haue wee saith Saint Bernard true iustice but in his mercy true fortitude but in his constancie Christ was made vnto vs saith the Apostle wisedome and righteousnes and sanctification and redemption Wisedom by instructing vs righteousnes by absoluing vs from our sinnes sanctification by giuing vs of his spirit redemption by purchasing vs life by his death That we should not loue gold saith Saint Austen Christ taught vs to contemne gifts offered that we should not feare hunger he fasted that we should not distrust nakednes he forbad his Disciples diuers change of reyment that we should not be dismaied at tribulations he endured tribulation that wee should not feare death he himselfe died 10 Before all these things saith the same Father and for our better instruction in all as he taught vs by his word so was he our fore-runner by his works and hath leuelled and laid out the way wherein wee should walke which way leadeth vnto life in the meane time if we follow his steps so farre forth as we may if his way be our way
his ioyes shall be our ioyes 11 Neither do his diuine actions onely serue for the direction of our life but also minister manie things tending to the constrâ—…ation of our faith His birth was our regeneration his victory ouer the tempter our triumph his labours our peace and quiet his proyers our intercession his pouerty our riches his sores our salues his wounds our medicines his death our life That which was wanting in vo was supplied in him therefore saith an auncient Father Opera 〈◊〉 merita nostra his works are our merits Whatsoeuer is written of him in the Gospel whatsoeuer he did or said all tends to our good that wee may together sée know in whom we may hope of whoÌ„ we may learne Stories make mention how Themistocles by the onely example of Miltiades whom he proposed vnto himselfe to followe of a vicious man hee became very vertuous It was not the least praise amongst the Romanes for the younger of best hope toimitate such as were men of speciall note for wisedome and gouernment in the Common-wealth Hée reby an opinion was bred they would not proue farre vnlike those whom they had proposed to imitate It cannot but preuasle much that Christ should be the center of our thoughts about which they should role the load-starre of our eyes to which they should bend the guide of our iourney whom wee should follow 12 Wherefore generally in all our sayings and doings let vs euer haue respect to Iesus if we speake to think how he hath spoken if wee are silent to call to mind how hee was silent and let vs doe the same in all actons of life séeing his life instructed our life who had modestie in his countenance grauity in his behauiour deliberation in his spéeches purity in his thoughts righteousnes in all his doings His life is the way by which we must walke the doore whereby we must enter entring at the last vnto our desired end this end is to follow the Lambe whither soeuer he goeth and therefore héere to follow him is but to begin to doe that in earth for a time which wee shall doe héereafter in most ioyfull maner with that blessed company of Saints and Angels for euer aboue in heauen 13 The sponse in the Canticles sayth I am blacke but meruaile not the Sunne had made me so the Sunne but what the Sunne of righteousnes And how could that be yes his labors and trauailes in the world his reproches and suffering made him looke with a sorrowfull hue Hee was wounded sayth the Prophet for our transgression and broken for our iniquities the chastisement of our peace was laid vpon him What néeded he to be circumcised the eight day what néeded he fast so long in the wildernes and pray so often as he did who was so pure so innocent so powerfull but all to shew it was for our sakes whom as he redéemed from sinne so hath hee also redéemed from the works of sin and therefore without all question the more faithfull we are and the more deuoted to his loue the more destrous are we to shew duties of loue Why is the holy Ghast so plentifull in registring and enroling all his diuine actions so many so singular but that héereupon should be inferred These things are written for our example Now therefore séeing that God hath giuen vs his son as a satisfactorie sacrifice for sin and a most absolute example for the direction of life let vs embrace him as our Sauiour heare him as our Teacher follow him as our Leader that so he may be vnto vs as God himselfe would haue him be Pharao said vnto the people Goe to Ioseph and whatfoeuer he shal say vnto you do it Chap. 5. That this example of Christes life should stand before the eyes of our mind for our better direction in all our wayes THe skilfull Pylot as he often casts his eye to the storres and Planets aboue so is his hand busie at the helme beneath The Christian man betwéene contemplation and action faith and good works doth the like by faith he lookes vp to Christes deitie by good works hee practiseth the vertues of his humanity in the one he worships him as God in the other he beholds him as the most absolute patterne for imitation that euer walked amongst men 2 Why but is it possible for earth and ashes any way to come néere him in whom the fulnes of the godhead dwelt or is not his perfection vnimitable Sinke is neuer without a shift and course wooll is that which will take no die Though wee cannot be as strong as Sampson as wise as Salomon as holy as Enoch wee must not let all alone When we cannot be as Mary the blessed virgin let vs be as Mary Magdalen séeing wee cannot haue a cleane heart let vs haue at the least a broken heart Wee know there is no water without some mud no corne so cleane but it hath some wéeds the clearest fire hath his smoke and while wee carry about these bodies of sinne wee are Adams children This notwithstanding it is the part of euery good Christian man to say as Iacob Praecedat Dominus ego paulatim sequar Let my Lord goe before I wil softly follow after as I may or with the holy man Iob Vestigia eius secutus est pes mens My foote hath followed his foot-steps Indéede we follow Christ as Peter followed him a longe a far off or as that tender infant did his aged Father Non passibus aequis with short and vnequall paces yet wee know that euen two mites are acceptable vnto him not what wee ought but what wee can when a willing heart and good endeuours concur in his seruice are acceptable and rewardable with him who is wont to take in good part the veriâ—… intention or well meaning of our most meanest labours of all A cup of cold water of water a common element cold on which we bestowed not so much cost as fire to heate it shall not with him want a reward Moreouer the greatest blemishes in the child are but small warts to the louing Father First God looks fauorably vpon Christ and then vpon these who are ioyned with Christ. 3 Our Sauiour vsed this a speciall argument to perswade his Disciples to huminity and loue Dedi vobis exemplum I haue giuen you an example S. Peter speaking of his suffering sayth Christ suffered leauing vs an example When the Apostle would haue the Ephesians to follow him he tels them his meaning was they should indeede follow Christ Be ye sayth hee followers of me as I follow Christ. When hee would have them forgiue one another he would haue them thinke of him who hath forgiuen vs all saying Forgiue you one another as Christ forgaue you Saint Iohn layes downe the matter plainly Hee that remaineth in him ought to walke as he walked Why did Saint Austen say that euery of
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
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
infants vnto their mothers lay wher the dugs of mercy are neuer dry Stedfast was he in loue without change sufficient without want frée without desert euer more ready to doe good vnto all his loue was ouer all wold al haue accepted of his loue 5 This is a true saying saith the Apostle that Christ came into the world to saue sinners Was this benefit restrained vnto some before others no saith S. Iohn it was for all sinners hee is the reconciliation for our sinnes and not onely for our sinnes but for the sinnes of the whole world saith he The further any good reacheth the more nobler it is the commission of the Apostles was 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Preach glad tydings as it could not be but acceptable so was it large also 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 preach it to all creatures according to that of the Psalme their sound went out into all Lands Samuel said vnto Saul thou hast cast away the Lord there is the very cause of thy reiection God saith the wiseman hath not made death neither delighteth hee in the destruction of sinners hee that would haue all men to be saued and come to the knowledge of the truth would not haue the worke of his owne hand miscarie for he desireth nothing more then the good of all Wisedome lifteth vp her voyce to all that passe by Turne you saith the Prophet from your vnrighteousnes and you shall liue why will you die O you house of Israel The rich man sendeth his seruaunts to call in all vnto the great supper his reuealed will calleth all and his will of well pleasing respecteth all Come receiue the Kingdome prepared for you Goe into euerlasting fire which is prepared for the deuill his Angels a Kingdome is prepared of God for men not destruction this is from men themselues he hath hath giuen a law to all doubtlesse hee excludes none Hee who would haue gathered Ierusalem as the Henne dooth her chickens vnder her wings sheweth how much he respected her welfare if she would haue harkened vnto him The Sunne saith Saint Chrysostome extendeth his beame vniuersally if any wilfully shut their eyes and wil not behold the light of the Sunne is the fault in the Sunne no verily of this mysterie dispute he that will 6 But to come to the life of our Sauiour hee went about saith Saint Peter doing good and healing al that were oppressed of the deuill for God was with him Nay his goodnes shewed it selfe towardes his very enemies for while they were séeking to slay him hee sought to saue them hee neuer regarded 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 his owne but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the common welfare and benefit of others The candle being enlightned with what carefulnes did he séeke the lost groat what mountaines and desarts did hee wander to finde and finding to bring home man the stray sheepe leauing the ninety nine or companies of Angels in glory 7 By this we learne that we liue not in the worlde for our selues but setting Christes example before our eyes how wee ought to endeuour that we may in any thing wee can be helpfull vnto others Of all liuing creatures there is none created to a more louing and sociable end then man but amongst men none more ordayned to doe good each to other then Christians while we are in the way saith Saint Austen let vs beare one anothers burthen that we may rest together at the end of the way In artificiall buildings one stone doth beare vp another much more should the same be done in that building wherein saith Saint Peter All the faithfull are as liuelie stones Nature hath taught the Beauers to help one another in swimming and the Crames flying ouer the mountaine Taurus when the formost is wearie in beating the aire that the next should succéede and so in order euery one to labour for the safety of them all Grace doth teach vs the same lesson or rather the Author of grace liue coales wil kindle the dead the holy gift of Gods spirit S Paul tels vs we receiue it to profit withall And nothing is good vnto vs sayeth S Austen vnlesse we communicate the same good to others 8 We shew whom we resemble when we haue compassion on some and others saue with feare pulling them out of the fire Wee know not howe soone wee may stâ—…nd in néeede of God and therefore should desire nothing more then to shew our selues helpfull vnto others a token wee are liuing members when we féele the infirmitie of sore parts in the bodie Christ our Sauiour doth not say be mighty or wise or workers of myracles but be mercifull as your heauenly Father is mercifull It was the voyce of Cain Num quid ego fratris custos am I my brothers kéeper it was the aunswere of those that conspired the death of the Sonne of God Quid ad nos what is it to vs â—…ooke thou to it as if they cared for no more but themselues It is the practise of worldlings only to respect themselues and make no conscience like gréedy Harpyes howe they spoile others In Pharaoes dreame the leane deuoured the fat but in the course of these men the fat deuoure the leane like flshes in the Sea where the greater doe eate vp the lesse we are enemies one to another like the Madianites It is a hard winter they say when one woolfe deuoures another yet this is vsuall with men For these sayth Origen that punishment misisti iram terra deuorauit â—…s thou diddest send forth thy wrath and the earth deuoured them is verified in them hath not the earth deuoured them which waking doe talk of earth sléeping dreame of earth Inopiae multa rapacitati plura desunt The poore man wanteth many things but yet gréedie â—…aking rich men lacke more Terra deuorauit eos the earth hath deuoured them Sathan came from compassing the earth these are compassing of earthly things but neuer thinke of compassing heauen 9 Dauid saw a poore woman but looke with a sorrowfull countenance and she néeded not wait long for a day of hearing himself commeth demaunds the cause of her sorrow saying Woman what ayleth thee For examples néerer home the good benefactors of olde that haue left vs so manie monuments were not their minds set vpon doing good This saith Philo is to imitate God the fountaine of all goodnes when wee are rich not to be rich vnto our selues when wee are wise not to be wise vnto our selues to conclude when we haue all done this shewes whose seruants wee are Christ said I haue compassion on the multitude a spéech like him that spake it Chap. 9. Howe little Christ esteemed popularitie glory of the world and how by his example wee learne to doe the like ANd now let vs call to minde a little how far Christ was from seeking the
sepulcher from whence ariseth the vnsauorie smell of corrupt manners In that Christ our Sauiour called Peter and Andrew while they were fishing Iames and Iohn while they were mending their nettes wee may gather howe he liked of labour and thought them fitte for a laborious profession Homo natus ad laborem man is sayde to be borne to labour and therefore not to rest while hee is héere Scipio banished all idle Souldiours and vnprofitable people from his campe hee sound it true by experience in the course and continuance of his warres which the Romaines had with them of Carthage that whilest they had enemies in Affricke they knewe not what vices meant in Rome The Christian mans life as it should of all others be farre from vice so withall should it bee from this slothfulnesse the cause of vice It was the Apostles rule If anie would not labour hee should not eate 6 New betwéene these two to wit the labours of the minde and body we sée what wee must frame our selues vnto for the time of our continuance here we haue set our hand to the plough and in the first place let vs take care of all other thinges that Gods husbandrie goe forward well with vs howsoeuer the world goe This is the difference betwéene the labours of the righteous and theirs who wearie themselues in the way of vanity When the Prophet speakes of trouble which the first of these shall haue hee speakes of deliuerance The Lord deliuereth them saith he out of all but of the other he speaketh after this manner Great miseries remaine for the vngodly and there is no mention at all made of their deliuerance When hee speakes of sensuall men he saith Non sunt in laboribus what was the sequell Ideo superbia tenuit eos 7 Wherefore when the labors and sorrowes of this transitorie life gréeue vs we may thinke of deliuerance and of our arriuall to that place where no labours and sorrowes are The husbandman saith S. Iames waytes for the fruites of the earth should not wee waite for the fruites of heauen We sée Merchants for gains souldiours for tryumph to put themselues into many dangers and yet neither doeth the Merchant alwaies compasse his gaine nor the souldiour alwayes tryumph put case they doe yet are they not long to enioy either if the earthly souldiour doe this what should the heauenly souldiour doe It falleth out otherwise in our labours the gaine is certaine the tryumph euerlasting Quodhbet opus saith S. Ierome leue fieri solet cum eius praemium cogitatur Euery work is made light when the reward of the same worke is thought vpon But here is a reward so great that it cannot be measured so precious that it cannot be estéemed so permanent that no continuance of time can diminish it Let vs call to minde how swéete fréedome is after a tune of bondage It is said of the faithfull that they shal sit with Abraham sitting presupposeth rest The state of happines to come is called in the Reuclaâ—…ion The Supper of the Lambe The supper and so the last refection after the labours of the day Trauailers hauing but sorrie vsage at their first baite in their iourney are wont to say well the best is wee shall say at an other place So when we perceiue we haue not much rest héere we may say we shall come one day where the entertainment will be â—…etter God knowes what is sittest for passengers labour in the way rest at the end of the way it was the sentence of almighty God the woman labour in the fruite of the wombe the man labour in the fruite of the earth 8 Though Ioseph spake a little hardly to his brethren and made them for a time to trauaile to and fro yet hee loued them neuer the worse But these trauels and sorrowes are surely hurtfull vnto men King Cyrus was not of that opinion when for a punishment to the people of Sardis hee commaunded them to spend their time in gaming feastings Whereas the contrary hath the contrary effect eight persons entred into the Arke and eight only came forth againe at the end of that sorrowfull deluge Noah and his children all this time little â—…hought of any other thing then howe the world was now in the chastising and therefore it was not a time for any other cogitations 9 Hauing giuen our names vnto Christ it remaineth that wee looke for labour to them assigneth he the crowne who fight the battaile When we suffer and endure trauailes in the world for righteousnesse sake it sheweth that we are vnder Christes standard our watchword is Be constant vnto the end It makes men suffer the more patiently when they sée others suffer before them but most of all Christians who beholde Christ suffering before them and for them Is it méete that thy seruaunt should liue in pleasure when thou art full of toyle and trauaile Is it fit that hee should lie at ease and thou sweat in labours What reason is it then O man that séeing the Lord Iesus who is so farre aboue all earthly monarks as the greatest Lord is aboue his meanest seruants Is it méet that he who is not onely thy maister but thy maker should passe his time in continuall trauaile and thou in continuall eâ—…se Heathen men were wont to say that the Ants who liue and trauaile and make prouision together haue no law neither as S. Ambrose speaketh to coÌ„maund them doe shew men how to become fit members of a Common-wealth But the care indéede of holy men who were euer watchfull prouident industrious doe teach vs to become fit members in that mysticall bodie which is héere onelie militant It was said vnto that laborious seruant O thou good seruant Thou hast beene faithfull ouer little I will make thee ruler ouer much enter thou into the ioy of thy Lord. Thus we sée Christ in labours and trauailes of the world Iob is fasting and sacrificing while his children are banquetting Such as repine at labours trauailes shew they make no other account but to liue at al ease and at quiet in the world and forget how Adam hath left this heritage to his posterity Labour and sorrow Certainly the labouring mans life is commendable his estate is a remembrance of Adam created to worke his body is refreshed with rest his health is maintained by trauaile his hungry morsels make him more thankfull to God then the greatest delicates of the rich his course bread and small drinke bring healthfull nourishments It was not Adams case alone but it is the case of euery one in his calling In sudore vultus tui in the sweat of thy browes thou shalt eate thy bread When the people were deliuered out of Egypt God might haue soone brought them by a néerer way into the land of promise but it seemed good in his most diuine ordinance that first they should for a time trauaile in the
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
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
Philosopher himselfe did concerning the state of felicity Si adsunt ornant si absunt non tollunt If we haue them they help vs if not they doe not vndoe vs because Christians can be rich with a little and content howsoeuer hauing learned with the Apostle both to abound and to went knowing that they brought nothing into this world neither shall they carie any thing out Thinke and thinke againe sayeth S. Austen That wee Christians are not borne for this world or to enioy the riches of the same but wee looke for farther better riches to be receiued and possessed in the world to come 6 It is the insatiable desire of riches which is so often reprehended take héed to your selues least at any time your hearts be oppressed with the cares of this life and that day come vpon you vnawares The Eagle died not so much of age as of hunger of all vices none doth more waxe old with vs then couetousnes what should we be so earnest vpon the world which wee must shortlie leaue how should wee vse the commodities thereof but as the Egyptians did their bondmen for vse onely euermore looking of greater riches else where When Iudas Macabaeus saw his men ouergréedy of a little gaine and thereupon to begin to desist from the battell they had in hand Iudas willeth them to follow on the pursuite of the enemie nowe flying for quoth he in the ende you shall safely take the spoyles or at last you shall haue riches enough Let vs not stay vpon these transitorie things too long forgetting the present occasion we haue in hand but let vs goâ—… forward in the course of Christian profession wee haue vndertaken there will come a time when we shall take the spoile and haue treasure to the vttermost of our desires 7 The touchstone is saide to trie gold and gold is saide to trie men if one should haue offered Alexander the great a commoditie to the value of twentie pound shewed him the meane and manner how to gaine it Alexander would scarce haue harkned or giuen eare to such a motion because his minde was vp pon gaining kingdomes Empires In like manner tell a heauenly minded man of compassing great possessions and laying vp much treasure he will not much respect the discoursing of these matters for why hee mindes the getting of greater matters or the laying vp of treasure in heauen and after this manner did Abraham and Iacob and many others possesse riches hauing their minds euer set vpon better riches to come And heere is the manner how Christian men may enioy riches and hold earthly possessions Si nihil amando possidetis sayeth Gregory etiam possidendo relinquitis If you doe not loue them as you possesse them you do leaue them in possessing them Relinquere possumus etiam retinendo Wee may leaue them euen when we possesse them The reason is we doe not loue them or set our hearts vpon them we rest content with that God hath bestowed vpon vs for that insatiable desire of game in the name of God let it goe A miserie is it vnder the Sunne men liue poore that they may die rich and make no ende of gathering they know not themselues for whom so they may leaue rich Executors but they respect not the state of their néedie soules there are riches that no shipwrack can take from vs. Chap. 22. How Christ exhorteth to forsake Father and Mother and all for his sake WHen we heare by that of Simeon that Christ our Sauiour Was the light of the Gentiles That by him came grace and truth that he is our righteousnes wee reaâ—…ily harken vnto all this and can find in our harts to beléeue it and wee doe well in so doing but when we heare on the other side that in following of him wee must take vp our crosse denie our selues leaue father and mother and all for his sake we draw backward and begin to say with the men of Capernaum Durus est hic sermo This is a hard saying and who is to endure it We perswade our selues we loue Christ and think we haue discharged this loue in a little beléeuing in him No it is not so if wee did loue Christ indéed then would we forsake all strange loue for his sake When Iacob loued Rachael hee left his kindred and Countrey If wee loue Christ indéede then where are the properties of true loue in forsaking all for his sake and giuing him â—…ur hearts 2 All creatures say the Philosophers desire their center and doe no where rest but in their proper spheares the spark of fire tendeth vpward the floods and all waters haue many turnings and windinges but they neuer cease vntill they come into the Sea that common receptacle of all waters the soule of man hath her center which is God shee neuer resteth vntill shee be there and when she is there she would not be remooued Fecisti nos domine propter te inquietum est cor nostrum donec perueniat ad te Lord thou hast made vs for thy selfe and our heart is vnquiet vntill it be with thée we néede not meruaile to sée men which are addicted to the loue of the world or the flesh or anie thing except God how they are often troubled and vexed howe they are weake wearie and full of discontent the reason is they are not in their proper sphere which is in the loue of God It is said that when Christ came into Egypt at his flying from Herod that all the Idols there fel down and sure it is that when the loue of Christ doth come into our harts all the Idoll desires of the world the flesh will fall to nothing No man can serue two maisters that is at one time two maisters commanding contrarie things so doth the loue of Christ the loue of the world Wherfore let vs leaue the one cleaue vnto the other least leaning vnto the one we forsake the other and our selues be forsaken of him 3 And should wee not forsake all the world for Christes sake Should wee not leaue chaffe for gold Puddle water for the fountaine of life Straw and stubble for precious stones nay vile earth for the heauen it selfe when Elizeus followed Elias his maister hee left his Oxen plowing as if hee had now a better husbandry in hand When Christ called his Apostles they left their fishing and yet continued a trade of fishing still for now they should be fishers of men they followed him Peter saith Domine reliquimus omnia Lord we haue left all what was this Al but some old Boate and a few rotten torne nets for these were now in the mending Was this that all yea Peter left more too at this time then Alexander the great could desire for Peter left the loue of the world for the loue of Christ which was more and of more worth then many worlds The
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
they would heare his Sermons If I doe not the workes of my Father sâ—…yeth hee beleeue mee not If I doe them though ye beleeue not me yet beleeue me for my works sake The works which I doe testifie of me By which we may gather whereunto tended the myracles of the sonne of God These things are written that yee might beleeue Let wauering mindes but consider a little his admirable workes in the worlde was it knowne from the beginning yea since the world began it was not heard that euer any man opened the eyes of one that was borne blind Nichodemus saith Rabbi we know that thou art a teacher come from God for no man could doe these myrâ—…cles that thou doest except God were with him nay that which is more Nichodemus none could doe them except God were in him and hee in God To manifest that hee had power in earth to forgiue sinnes he sayes vnto the sicke of the Palsie no more but this fiâ—… dâ—…mittuntur peccatâ—… tua Sonne calling a poore miserable man sonne and bidding him to be of good comfort To confirme that hee was the bread of life he féedes a great multitude with fiue barly loaues and two fishes to shewe that hee had authority ouer Sea and land hee commaunds the waters and they obey him To make his power known ouer the power of darknes hee chargeth soule spirits who had taken vp their dennes in many distressed creatures to come out and they beséech him not to cast them into the déepe To declare plainely that hee was the resurrection froÌ„ the dead he raysed Lazarus who had layeâ—… foure dayes in his graue The Magitians of Egypt did some wonders before Pharaoh but they came not neere to Moyses doings for they were but slender illusions yet Moyses myracles caâ—…e farre behind these of our Sauiour they were so many they were so wonderfull as none but God could effect them 2 And this order did our Sauiour Christ obserue that from the power of his doctrine he procéeded to shew myracles that if his words could not preuaile yet his workes might By which works it was euident how willing hee was to heale our infirmities and how able to helpe all that still call vpon him to this ende therefore in the first place serue his myracles to shewe his power that hee was God and that there is no disease so desperate which hee by his onely word cannot cure and in the second place his goodnesse that there is none so miserable whom hee will exclude who excludes none Iosaphat the King when hee was at a great straite and knew not what to doe at last hee resolued vpon this Aske counsaile of the Lord I pray thée as if he should say I will goe séeke helpe of God when wee knowe not what to doe or which way to turne vs for helpe wee may resolue vpon this wee will goe to Christ hee was mercifull on earth and shewed many myracles in helping all that came vnto him and hee is the same still sitting at the right hand of God in heauen 3 But nowe obserue wee the manner of his working myrâ—…cles at one time hee speaketh the word onely at another hee toucheth the diseased sometimes hee cures in presence at another time beeing farre absent In some hee is lifting vp his eyes to heauen in others hee prayeth openly all which want not a mysterie and appertaine as well to the instruction of our fayth as the direction of our life and are as part of the Gospell because they shewe vnto vs good and ioyfull thinges When the Prophets wrought myracles they were alwayes praying but we heare Christ commaunding and speaking the worde onelie and it is doone Hee commaundeth the windes and the Seas hee chargeth diseases to cease and deuils to depart Unto the Leaper he saith I will be thou cleane Unto the man that lay by the poole Bethesda Take vp thy bed walke Unto the widowes sonne Young man arise And wee may obserue by the way that vnto whom he gaue remedie he oft times enioyned a duty The Church storie doth mention a certaine Letter written by one Agbarus an Edissean vnto our Sauiour Christ the forme whereof was this Agbarus the Edissean to Iesus the good Sauiour in the Countrey of Iurie c. It is shewed vnto me that thou and thy Disciples doe giue health to mortall men without hearbes or medicines for as the fame goes of thée thou doest bring to passe that the blind see the lame walke the Leapers are cleansed that thou doest cast out foule spirits and euen raysest some dead amongst the people these things when I heard them of thee I began to conceiue this to wit that eyther thou wert God or at the least the Sonne of God come downe from Heauen In this we sée that the myracles of our Sauiour made the world to stand amazed at him and the faythfull to beléeue on him 4 In the second of S. Iohn when Christ had turned water into wine for that was his first myracle who did turne sorrowe into ioy the law into grace the Euangelist sayth hee began to shew forth his glory his Disciples beléeued on him for his myracles they saw them and beleeued on him wee heare them and beléeue on him Blessed are they that beleeue and haue not seene And what else dooth the daylie hearing of his diuine myracles but daylie encrease in vs faith more and more The Iewes reasoned within themselues If this man were a sinner hee could not doe these thinges And Christ himselfe saith for the remoouing of their incredulitie If I had not done the workes which no other had done they should haue had no sinne but now they haue no excuse Some will say holy men of old wrought myracles at the prayer of Iosuah the Sunne stoode still Elias and Elizeus did manie great and wonderfull works It is so indéede saith S. Austen but if you marke the manner these were farre inferiour to Christes myracles These wrought by prayer Christ by his owne power they as holy men he by authority as God they when they raysed one from the dead did no more Christ did manie and of all sortes It was but his worde and his déede vnto the blinde man Receiue thy sight 5 Compare we a little Christes myracles with the testimonies of the Prophets long before his comming hee hath giuen medicine to heale our infirmities saith Esai The eyes of the blind the eares of the deafe are opened the lame shall leape as a Hart the dead men shall liue then shall hee preach the acceptable yeare all which accord with his myracles in the Gospell Our Sauiour vpbraydeth the Cities of Bethsaida and Chorazin wherein he wrought manie myracles which were so perspicuous testimonies of his Dettie that if they had béene done in Tyre and Sydon they would haue repented sitting in sackcloth and ashes Why did the Pharisies
power of God In steade of reuerencing him for his wisedome how could you find in your harts to speake euill of him The woman of Samaria hauing but a little communed with him by the Well side shee leaueth her water pot and going into the Citie and saith Behold a man that hath told me all that euer I did is not he the very Christ 9 Secondly for the direction of our life wee learne by this of our Sauiour to haue respectiue care in answering others sometimes as he did by silence and sometimes also as S. Peter speaketh being readie to giue an answere to euery man that asketh vs a reason of the hope that is in vs which our Sauiour did obserue with such coldnes and moderation as he caused his gainesayers to be confounded in themselues This in part also he exhorteth when he willeth his disciples to be as simple as Doues and wise as Serpents In consideration of both these manner of instructions we may replie with that of S. Peter when Christ said whom say yée that I am Simon Peter answered and said Thou art Christ the Sonne of the liuing God as if hee should haue said the prophets haue foretold vs of Messias to come Tu ille es Lord thou art he Chap. 25. Of Christ our Sauiour what hee did vpon the Sabaoth and Festiuall dayes and what Christians may hence gather for the obseruation of the same FOr the better kéeping in a religious remembrance from age to age some speciall benefites receiued as also for the necessary rest of man sometimes to be at leasure from bodily labours and trauailes of this life so it was that Almighty God did permit nay expresly enioyne his people from age to age the kéeping of the Sabaoth and solemne obseruation of other Festiuall tunes and seasons as memorials of some publike benefite receiued from him that in kéeping and solemne obseruation of thâ—…se times of rest the people for their parts might not onely call to rembrance Gods goodnes past but also direct their desires to the obtaining of a future rest to come when that héere in earth did as it were put them in minde of a ioyfull Sabaoth and festiuall solemnitâ—… they should one day keepe by the grace of God in the Kingdome of heauen For this cause â—…ly did the Fasts which are appointed goe before the Feastes signifie our condition in the life present but the feasts theÌ„selues our happy estate to be enioyed in the life to come 2 As concerning the Sabaoth and other festiuall times and seasons for euery Feast was in a generality called a Sabaoth we finde â—…ath continued all along â—…till the comming of our Sauiour Christ who did himselfe raâ—… the lawfull vse thereof by his own example vpon the Sabaoth dayes he was often teaching in the Synagogue of the Iewes and at other festiuall times hee resorteth vnto Ierusalem as we finde in the Gospel there to kéepe after the manner and auncient custome of the people of God their feasts appointed vnto them to be kept by the ordinance of God himselfe Of this ordinance we reade in the thrée and twentieth of Leuiticus And the Lord spake vnto Moyses saying speake vnto the children of Israel and say vnto them the feasts of the Lord which you call holy assemblies euen these are my feasts There mention is made of the Sabaoth the Passeouer the feast of vnicauened bread the feast of first fruites the feast of tabernacles concerning all which Moyses not onely mentioneth that God will haue these obserued but also setteth downe in particular with what circumstances and the maner how 3 When as nowe in the first Table of the law God had mentioned both his externall and internall worship in the two former precepts thereof and in the third place placed reuerence and honour to be doone vnto his holie name that there might also be a sanctified time separated from others for the obseruation of these holy duties therefore in the fourth commaundement doth hee commaund a sanctified and holy time to shew that as hee had giuen lawes for his worshippe so would hee also ordaine a tune for his worship which time hee would haue to be holy which holines hee would haue to resemble his ownerest the 7 day sanctified by him his rest so called in that hee censed the seauenth day as it is saide he rested or ceased froÌ„ the creation of the world and was created towards the end of the sixth day that he might begin to leade his life vpon a time sanctified And this coÌ„mandement God setteth down in many words as if hee were the longer expressing it to teach his people to be the more carefull in the obseruing of it The other lawes were onely negatiue but this is both negatiue and affirmitiue not onelie shewing what we should bee but what wee should not doe Thou shalt keepe holy and remember that thou keepe holy thou shalt not labour and so forth as is expressed in the lawe When the Prophet would shewe eyther wherein a people did honor God or otherwise dishonour him they mention it in kéeping or not kéeping the Sabaoths wherefore Esay saith Blessed is the man that keepeth the Sabaoth And when the prophet Ezechiel would shew how the people had cast off all reuerence of God hee expresseth it in this phrase of spéech Polluerunt Sabatha mea They haue polluted my Sabaaths 4 What our Sauiour determineth concerning this who came not to breake the law but to fulfill it wee may easily perceiue That part of the Sabaoth which was ceremoniall wee acknowledge to cease but for the law morall that still to remaine the same for the rest of our verie cattell and therefore much more the seruants that liue vnder vs and principally for the religious vse it hath amongst Christians that God may still haue a sanctified time consâ—…rated before others vnto his worship and man a vacation from bodily labours as agréeable to the condition of his estate which doeth require rest Mention is often made in the Gospell whatour Sauiour did vpon the Sabaoth dayes besides his teaching he cured manie that came vnto him and had much adoe with the Pharisies in shewing them their superstitious obseruation of the same The right vse whereof hee most truly obserued in doing so many sanctified workes therein in curing diseased creatures which the Rulers of the Synagogue could not brooke In the fifth of Saint Iohn he bids the man that had long time layen by the pooles side to take vp his bed and walke Now this saith the Euangelist was the Saboath day if the man had not béene cured how could hee haue borne his bed who was before borne of others If it had not béene vpon the Sabaoth day happily there had not béene so many eye-witnesses of the power of God In curing another vpon the same day Christ tooke occasion to shewe the end of the Sabaoth that 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
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
part and the will the intellectuall part to disceâ—…ne the will to desire heauenly thinges these were restored by the holy spirit If we respect our sâ—…nctification we were as Naaman the Syrian vntill our waâ—…ing in this Iordan therefore is the spirit of God called Spiritus sanctus the holy Spirit eyther to discerne it from other spirits or else of the powerfull effect when it makes vs holy If wee respect the darknes of our vnderstanding the holy ghost is called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Illuminatio an â—…lightning of the minde of man If wee respect the strengthening of our â—…aith against terrours of conscience within The spirit of God doth beare witnesse saith the Apostle to our spirit whereby wee crie Abba Father If we respect the calamities of the world without Christ promising to send his Apostles this holy spirit sayde 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The comforter or Aduocate shall come vnto you to chéere vp their sorrowfull soules in all aduersities If wee respect the mortification of the flesh the same Apostle tels vs that wee doe this by the helpe of the holie spirit If wee respect the vnderstanding it was deafe and dumb vntill the holy Ghost said Ephata And what neede wee more to shewe howe expedient it was for vs and still is that we be partakers of the holy spirit without the vitall spirit what is the mortall body but an earthly carkasse without this holy spirit what is the soule of man but a Sepulcher of sinne That there doth dwell in vs a liuing spirit our liuing actions shewe that there is in vs a diuine spirit our diuine actions approue When heathen mâ—…n did perceiue that there was something in them which did moue them to argue to discourse to compare thinges present with things to come they did straightway gather that there was in man more then a lumpish bodie and therefore they inferred that there was a soule but when the children of God doe finde something within them that makes them to pray to repent that â—…pes them from falling into a thousand vndooinges they straightwayes perceiue that there is a man within the man to 〈◊〉 the diuine spirit of God himselfe Motum sentimus modum â—…scimus we feele the motion we know no the manner God gaue the people Angels food from heaâ—…en they called it Manna saying Lord what is this Hauing diâ—…ine inspirations from aboue which we find mouing in vs good desires we say Lord what is this This is the holy Ghost And therfore for this article of our beléefe it may be said we doe not so much heate with our â—…ares or sée with our eyes Credo in spiritum sanctum but finde it true in our verie soules I beleeue in the holy ghost 4 That this holy Ghost is God by our beléeuing in him we acknowledge as much Peter said vnto Anaâ—…ias Why hast thou lyed vnto the holy Ghost he by and by addeth Thou hast not lied vnto any man but vnto God The holy ghost therefore is God The Apostle S. Paul saith to the Corinthians Know you not that your bodies are the Temples of the holy Ghost Hee by and by willeth them to glorifie God in their bodies The holy Ghost therefore is God Whosoeuer hath power of cleansing from sinne the same is God but this power hath the holy Ghost the holy Ghost therefore is God Et tetigit labia et abstulit peccati saith Esay Hee touched my lips and tooke away my sinnes Last of all to whom so euer wee giue glory the same is God but as vnto the Father and vnto the Sonne glory is giuen so also is it vnto the holy ghost The Cherubins crie three times Holy holy holy as speaking vnto thrée and yet in the wordes following Lord God of Hosts as appliable vnto one Wee meruaile when we consider that men shall goe to God but we doe not so much meruaile at this that God doth come to men 5 A familiar thing is it amongst those that loue to leaue pledges of loue Ionathan to shew his loue to Dauid left with him the coate that was vpon him and other things his sword his â—…ow â—…s pledges of his loue Elias wheÌ„ he was taken vp into heauen left â—…is cloake with his seruant our Ionathan hath left with vs a pledge of loue a pledge of our heaâ—…enly inheritance that is to come â—…ur Elias hath left vs a cloake O precious garment our nuptiall ornament This is that cloathing which doth couer our vnrighteousnes let vs make much of this garment wherein wee come with Iacob for a blessing When the woman of Samaria heard our Sauiour Christ tell of a water which being once drunk of the party should neuer thirst againe she said Lord giue me of this water So when wee doe heare of that spirit which doth sanctifie our soules cleanse our sinnes comfort our consciences â—…minate our vnderstanding strengthen our faith and is as a pledge vnto vs of Gods diuine loue nay of glory to come as the woman saide Lord giue mee of this water so may wee all say Lord giue vs of this spirit 6 The excellent effectes of this diuine spirit may be gathered by the manner of the appearing of the same spirit as in a cloude at our Sauiours transfiguration in forme of a Doue at his Baptisme and vpon the Apostles in fierie tongues The cloude may signifie moysture or the dew of heauen The Doue the diuine verities of humility meekenes and peace the fierie tongues of fierie because the seauen giftes of the holy Ghost haue the seauen qualities of fire it purgeth by the gift of feare it sofâ—…eth by the gift of pietie it adorneth by the gift of knowledge â—…t maketh solid by the gift of fortitude â—…t lifteth vp by the gift of counsell it â—…lightneth by the gift of vnderstanding it burneth by the gift of charity Of tongues to shewe that these giftes as they burne inwardly so do they speake â—…utwardly nay of clouen tâ—…ngs 〈◊〉 it were one tongue deuided inâ—… many for to shewe thâ—… diuers â—…guages giuen by this spirit Furthermore the appearing 〈◊〉 the holy Ghost was visible in 〈◊〉 tongues and sure it is wee â—…st shew signes of Gods spirit 〈◊〉 as it doth kindle in charitie so 〈◊〉 it speake charitably The 〈◊〉 Ghost is reâ—…embled vnto the 〈◊〉 and there was a mightie 〈◊〉 at the coÌ„ming downe therâ—… First to shewe that the docâ—…ino of the Gospell should nowe â—…ake out into the world that 〈◊〉 none can keepe backe the force of the wind so should none be able to hinder the passage of this â—…octrine Secondarily the wind â—…ceably beâ—…reth downe whatâ—…uer doâ—…h resist it so did the â—…rking of this spirit Thirdly 〈◊〉 wind is wont to carie vp the 〈◊〉 against the mayne streame 〈◊〉 swiftest tides that runne so doth the holy Ghost beare vs vp against the strongest current of naturall inclination Againe the holy Ghost is
resembled vnto water because it cleanseth Dauid calleth it a right spirit right because it leadeth vs the right way The Apostle calleth it thâ—… spirit of Adoption because it maketh vs the children of God Somtimes it is called the Teacher of truth sometimes the eternall spirit all which names â—…oe tend to shew the diuers operations of the holy Ghost as 〈◊〉 the former appearance of fire 〈◊〉 stre turnes all things into fire because it expeâ—…eth the coldnes of our hearts bath burneth with inward loue as also shineth by outward charity It teacheth 〈◊〉 directeth it comforteth it cleanseth in a cloud in a Doue in fire in tongues in the winde all which moue vs to pray with the Prophet Emitte spiritum tuum Lord â—…end forth thy spirit and wee shall be created The light of Faith shall arise in vs our 〈◊〉 shall be confirmed in good manâ—… graces shall be collected in one our desires shall mount vpwarâ—… and last of all we shall be holy as is holy 7 Contraâ—…ise without this 〈◊〉 spirit what are we but as 〈◊〉 men of Sodome striken with â—…dnesse not knowing which 〈◊〉 to goe sorrowfull is it to â—…ider the case of Saul who â—…en the spirit of God was with 〈◊〉 hee was a man of courage 〈◊〉 vaâ—…our able to encounter 〈◊〉 the enemies of God but 〈◊〉 once the spirit of the Lord 〈◊〉 departed from him he was â—…ressed as is wonderfull he â—…es to a Sorceresse disguiâ—… himselfe knowes not in the 〈◊〉 what to doe nor which 〈◊〉 to take there was not a 〈◊〉 in the field nor a corner in 〈◊〉 house that could hide him 〈◊〉 his troubled conscience Eâ—…â—…ryed â—…ryed My Father my Faâ—… but Saul might haue cryed â—…en the spirit of the Lorde deâ—…ted from him O my ioy my 〈◊〉 gone his body died once 〈◊〉 his hart often The wife of â—…es in her last breath cryed 〈◊〉 the same might Saul haue 〈◊〉 also O the glory of God is gone when the Prince remoueth all the Princes troope and trayne euery one is remouing to accompanie the person of the Prince so when the Spirit of the Lorde remooueth all ioy all faith all knowledge all loue at once departeth Wherefore the Church doth well and deuoutly pray Et spiritum sanctum tuum ne aufer as a nobis And take not thy holy Spirit from vs. It was Saint Austens prayer Veâ—…â—…ancte spiritus Come holy spirit the cleanser of the vncleane the comforter of the sorrowfull confirme mee that I may keepe thee keep me that I may not loose thee If Sathan â—…de the house once emptie hee entereth by a foule spirit wherefore beséeâ—…h we God that his spirit may euer keepe possession of our hearts Nowe as Christ promised his Apastles the comming of the holie Ghost so did hee also shewe them howe they should be prepared for the receiuing and conseruing thereof for albeit this diuine Spirit were promised before and after the Resurrection 〈◊〉 he would they should be preâ—…red for it that wee should 〈◊〉 to vse meanes for Gods â—…ites promised First they 〈◊〉 wait for it secondarily they 〈◊〉 waite at Ierusalem and â—…re in an vpper roome what 〈◊〉 they doe they are assembled â—…th one accord what else they 〈◊〉 assembled with one accord in 〈◊〉 all which doe shewe vs 〈◊〉 meanes of preparing our 〈◊〉 for the participation of the 〈◊〉 Ghost First faith is neâ—…rie for the Apostles beléeâ—… Secondly hope is necessaâ—… for they expected the accomâ—…ment of the promise Third 〈◊〉 charity is necessary for they 〈◊〉 assembled in loue the Text â—…eth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 with one acâ—…d Fourthly holinesse of conâ—…sation is necessarie they were 〈◊〉 vpper roome The Spirit 〈◊〉 God sayeth the wise man â—…eth not in a body subiect to 〈◊〉 Last of all deuotion is â—…cessarie they were all assemâ—… in prayer The seauentie Elders recâ—…ed of the spirit of the Lord at the dore of the Tabernacle where God was worshipped When the Disciples were assembled in prayer the place where they were assembled moued and the holy Ghost came downe vpon them and héere wee sée both of receiuing as also the meanes of entertayning one and the same holy spirit Gregorie saith In terra datur Spiritus vt diligatur proximus e coelo daâ—…ut Spiritus vt diligatur Deus The holy ghost is giuen on earth that we should loue men and the holy Ghost is giuen from heauen that we should loue God This loue of God is neuer idle but alwaies busie héere beneath it was Christes owne rule If you loue me keepe my commaundements it is a signe we loue the great Emperour when wee kéepe his lawes Last of all whereas the receiuing of the holy Ghost is called the earnest of the spirit how manie comforts are there which doe hence consequently ensue when 〈◊〉 substantiail dealer maketh a bargaine or couenant and in part of payment giueth earnest before â—…and the residue behind is as â—…re at the day as if the partie â—…ad it already down God of his â—…nite loue in Christ Iesus â—…ath agréed with beléeuers for the receiuing of heauenly treaâ—…re or treasure in heauen his holy spirit is before giuen in part of payment a good earnest and of the rest behind this earnest is â—…fficient assurance which wee 〈◊〉 receiue at that â—…ay when the â—…onne of righteousnes shall appeare and all his holy Angels â—…ith him Chap 31. How that exhortation of our Sauiour Christ Iohn the twelfth and thirtie siue doth appertaine to vs Christians Ambulate dum lucem habetis vt non tenebrae vos comprehendant Walke while yee haue light least darknes come vpon you THese wordes of our Sauiour Christ spoken in the first place to the people of the Iews are â—…y way of appropriation appliable vnto all but most speciallie vnto them on whom the ends of the worlde are come Walke while yee haue light least darknes come vppon you For in this remnant of time Sathan seeketh in malice to destroy men and God in mercy to saue sinners by whom the day of grace is fitly resembled to a time of light Walke while yee haue light The children of God are called the children of light his Angels are called the Angels of light his doctrine is called the doctrine of light you were darknes saith the Apostle but nowe you are light and are called to an admirable light And so after the sâ—…me manner the time of grace is a time of light our coâ—…nuance in this grace is the light of life which very life hath sometimeâ—… the appellation of light because when death comes as the wise man saith â—…ur light is lost that is the continuance of life which is light And so in regard of the true light which is Christ Iesus himselfe of his doctrine which is a doctrine of light of his grace which is the benefite of light of our conâ—…inuance in the world which is a
your hearts or nowe your hearts and you consider together what to doe fall to an account with your selues séeke not life in death stand with God and hee will stand with you lose not the opportunitie of light for some sensual and perishing delights of the world when these offer themselues let the carefull Christian say this thou mayest doe but this is not that thou shouldest doe in the morning he sâ—…yes to himselfe what wilt thou doe and at night what hast thou done let him take sometime from the pleasures and profits of the worlde I say to consider of these things Iudas made the worst bargaine that euer man did which bought and sold when for a little earthly profit he parted with heauen and for thirtie péeces of siluer sold the Sauiour of his soule Hee had heard Christ was transfigured and least in such a transfiguration hee should be taken from him be wold make gaine of him while he had him Let vs neuer follow the trade of so bad a Marchant leauing for a fewe temporall commodities that great and plentifull storehouse of heauen and the inestimable treasure which God hath prepared for them that loue him In this respect all of vs are Marchants that men would fall to traffique for this pearle It is not beyond the Sea that anie should complaine howe shall wee attaine it thrise happy are they that come vnto that light where the light of the Moone shall be as the light of the Sunne where the light of the Sunne shall be seâ—…uen fold as the Prophet Esay speaketh Wherefore O Christian man if thou walke in the light whilest thou hast the benefiâ—… of light Thy Sunne shall neuer goe down neither shal thy Moone be hid for the Lord shall be thine euerlasting light and the dayes of thy sorrow shall be ended Sorrowe thou mayest for a time but this sorrowe should be heauenly and heauenly sorrowe saith the Apostle causeth life Of old time repentant sinners as wee reade in the Prophets should put on sackcloath and sprinkle themselues with ashes Put on sackcloath to shew they haue laide off all pompe and glory of the world sprinkle themselues with ashes to signifie they were no other bâ—…ing compared to Gods maiestie who was now readie to take reuenge vppon them but dust and ashes Againe howsoeuer they had before exalted themselues yeâ—… now they were come to a full consideration of their estate what they were vnder the hand of God Yet a little while is the light with vs Onely a little while and therefore the time of light the time of walking is not long O blessed are they that make sure work for a time to come that apply their haruest while the sunne shineth that walke while they haue light that by a good life draw nâ—…rer and néerer vnto that life which is void of all death vnto the which the Lord bring vs all in Christ Iesus 5 The commination if men walke not while they haue the light is Walk least darknes come vpon you Want of light is a punishment When many of the Iewes sawe the darknes at our Sauiours Passion they were much afraide they smote their brests were in a maner at their wiâ—…s end If externall darknes of the world be so terrible what is the spirituall or internall darknes of the minde to be depriued of the light of grace Nay what is the eternall darknes to be vtterly depâ—…ued of all light of glorie It was said of him that had not his wedding garment â—…st him into vtter darknes O doâ—…efull dome neuer more to sée the light of that ioyfull Sonne of righteousnes Who would not be aduertised in this case our time is but short our departure vncertaine What is the ende of our redemption the fruite of our calling but to walke before God in holinesse of life beastes haue eyes of the body to behold things present but men haue eyes of the minde to foresee thinges to come In the second of Samuel and second Chapter Abner calleth vnto Ioab in the euening to stay his reuenging hand Ioab saith haddest thou called vnto mee in the morning the people had departed backe euery one from his brother let vs vse this to our commoditie and for our learning let vs call for helpe early and not deferre vntill the euening thinking to strike in with God in our last groanes when the most sensuall are made soâ—…er against their wils When Moses foretolde the Egyptians of a mighty great hayle such as neuer was in Egypt those that reâ—…arded not the word of the Lord left their seruaunts and cattell in the field and so were destroyed but such as feared the word of the Lord amongst the seruaunts of Pharao made his seruants and his cattell flie into their houses These were preserued as for the other the tempest destroyed them Haue we not cause to be carefull Our sinnes carie vs away as the wind O Lord saith the Prophet Esay wee are the Clay thou art the Potter Chap. 32. Howe that inferred vpon the Parable of the ten Virgines Mathew 25. 23. Vigilate itaque quia nescitis diem neque hâ—…ram Watch therefore for you knowe neither the day nor houre when the Sonne of man will come doth greatly concerne all Christians to consider SAint Mathew hauing mentioned Christ his comming to iudgement and the manner in paradies in the next place setteth downe by another parable the suddainnesse of this comming although no mention be made of the time when it shall be as the comming of a bridegroome at night when none would haue thought him néere At this time suddainly there was a crie The Bridegroome commeth When some are receiued in other are â—…uded and for euer shut out 〈◊〉 are found wise these are â—…ose that prepared oyle in their â—…pes others foolish and â—…se were those who had their â—…ampes but no oyle in them all â—…aue the name of virgins all exâ—…t the Bridegroomes coÌ„ming â—…t all are not prouided for his â—…ddaine comming therefore â—…st any be taken vnprouided as â—…he foolish were Christ giues â—…is aduâ—…onition vnto all Watch therefore for you know not the â—…ay nor houre Man which is gone into a strange Countrey hauing giuen authority vnto his seruants and â—…lled his Porter to watch those seruants must be watching that at what time soeuer the Maister returne he may find theÌ„ so doing There is nothing more behouâ—…ful â—…nto the state of a christian man then to arise from the security of a sinfull life that spirituall Apoâ—…xie or dead sléepy disease of the soule the very word Watch doth not only import we haue enemies but also require industrie to preuent them Watch pray Watch and so vse industrie Pray and so receiue Gods assisting mercie We know that while Ionas slept the ship was in danger of drowning while Ishboseth slept hee was surprised suddainly while the husbandmen slept the enemie came and sowed â—…ares while
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
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
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