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
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
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
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
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
prosecuting In laudem Iesu must be the concluding It was once said vnto the blessed virgine and it is still said to the beléeuing soule Ecce conciâ—…ies behold thou shalt conceiue and beare a child and thou shalt call his name Iesus Chap. 16. Of Christes teaching his Disciples to pray and of that diuine forme of prayer so often to be vsed of all deuout Christians THrée principall exercises there are before other of our Christian pietie before God and man almes fasting and Prayer These we vse as medicines to cure euils past to driue away those that are present and to preuent such as are to come Almes and fasting as two winges cause our prayers to soare vpward yet saith Saint Austen wee see that all cannot giue almes for that some labour with want all cannot fast for some are faint by reason of natures imbecilitie but all may pray if not with sound of words yet with the affection of the mind according to that of the Prophet My sighings are not hid froÌ„ thee Whence wee sée that by our very grones our deuotion hath a vent and the sparkes goe vp to heauen 2 Wonderfull was the prouidence of Almightie God in ordering all things that did appertaine vnto the Tabernacle there was not any particular thing about it but an expresse forme was set downe how and after what manner it must be done Now wee haue not a materiall Arke or Tabernacle for these were shadowes of thinges to come wee haue a forme of worshipping God more excellent with all things appertaining to this worship Christ our Sauiour hath set all things in order about this Tabernacle and first of all concerning our first sacrifice héere to be offered that is to say prayer this he layeth down with many circumstances as by the prayer of the Publican to pray with humility by the parable of the widdow to pray with importunacie by his coÌ„mendation of the woman of Canaan to pray with feruency by his refuting the pharisies for their desire to be séen praying to pray secretly in our chambers other such like directions for praier Wherby we may see that our deuotioÌ„ is no by-matter whereabout the sonne of God is long instructing vs. 2 Now Christ beginneth to teach his Disciples a forme of prayer when you pray Sic orate Pray after this maner Our Father and so forth Surely a most diuine forme of prayer aboue all other in the world and so much the more excellent by how much the more the Author theref is aboue men and Angels S. Austen calleth it A prayer of prayers Tertullian a Breuiary of our faith O what prayer saith Saint Cyprian is more gracious with the father theÌ„ that which is deliuered vnto vs of the sonne and howe comfortably may wee pray when we doe not onely vse his own name to countenance our sutes but euen his owne words And heere wee may obserue that Christ setteth downe a prescript forme of prayer to shewe vnto vs that all our prayers should not runne vpon indigested words and sencelesse Tautologies as many vnwisely haue dreamed of voluntary praying which doth much detract from this excellent part of Gods worship In the sixt of the booke of Numbers almighty God layed downe vnto the Priests a direct forme howe to blesse the people In the second of Ioel the verie words are mentioned which penitent finners should vse in their conuersion to God and héere Christ we sée prescribes a forme of prayer which for diuision sake may branch it selfe into a proem and seauen seuerall petitions adioyned vnto the same When you pray say after this manner Our Father which art in heauen This proeme may inclusiuely be vnderstoode at the beginning of euery petition In that Christ teacheth vs to call God Father we are in the first place emboldened to make our sutes vnto him least we might say as Abraham what be we which are but dust ashes to speake vnto God but when we consider him as a Father in the very beginning of our prayers wee acknowledge his bounty and grace For first this name of Father is a name to moue vs to come vnto him The wandring sonne said Ibo ad patrem I will goe to my Father Secondarily it is a name of priuiledge he hath giuen vs saith the Apostle his spirit whereby we crie Abba Father Thirdly it is a name of prouidence your heauenly Father careth for you But how come wee to call God by a name of loue of priuiledge of prouidence surely he that willed vs to call him Father hath made him our Father Potestatem dedit c. Hee hath giuen vs power to become the sonnes of God In the olde lawe God is called by the name of a Lord ego Dominus I the Lord there his people are called seruaunts now from the name of Lord he is called Father his people from seruants are become sonnes and all by the meanes of Christ Ascendo ad patrem meum patrem vestrum I ascend to my Father and your Father Now calling God Father as it is a name of dignity for it is thought to goe well with children of a rich and louing Father so is it a name of duty and as he hath the properties of a Father to loue to care for to pitty so should we haue of children to honour to serue to obey least it be said as it was once of some Nutriui filios I haue nursed children and they haue rebelled against me 4 Againe as we say Father so say we our as if when we pray we pray all in one saith S. Cyprian noster Pater our Father a forme of prayer presupposed to be said of many Let not the rich or mighty despise the poore it pleaseth Christ to haue vs all together to call God our Father and therefore none ought to disdaine other and as wee say our Father so in that wee mention him to be in Heauen wee confesse what maner of father we meane to wit heauenly and that we be not degenerate children we shold be heauenly too In heauen what more powerful then to haue a Father in heauen In heauen therefore howsoeuer we are distressed in earth the comfort is we haue a Father in heauen In heauen and therefore if our Father be in heauen then is our inheritance in heauen In heauen and therfore praying wee lift vp our eyes vnto the hâ—…s as the Prophet speaketh In heauen not as placing his diuine power onely there which filleth heauen and earth but we say in heauen because there chiefely his glory doth shewe it selfe there he blesseth the Saints and Angels Well then sayth S. Austen we haue a Father in heaueÌ„ let vs not cleaue to things héere in earth and thus much of the proeme 5 In the first of the seauen petitions we say Sanctificetur nomen tuum Hallowed be thy name Beginning to pray wee forget our owne necessities and make a petition for Gods
glory we remember wee haue the dignity to be children being children of such a Father therfore by and by we pray for our Fathers glorie Sanctificetur nomen tuum hallowed be thy name Christ sought his Fathers glory and Christians seeke his glory and the hallowing of his name it is said of the wicked polluistis nomen meum you haue polluted my name In that wee pray that Gods name should be hallowed it is not but that Gods name was holy from euerlasting Be you holie as I am holy but in this we pray that the name of God may be hallowed both of vs. and in vs of vs when we say vnto thy name giue the praise in vs when we liue worthy of him Manie haue had a great mighty name but none a holy name except God therfore we pray halowed be thy name not so much that we hallow it as Sanctificetur let it be hallowed that all Iewes and Infidels may honour God that his name may be hallowed From the rising of the Sunne vnto the going downe thereof 6 In the second petition wee pray adueniat regnum tuum thy kingdom come and this petition we vtter and mention saith S. Chrylostome animis eleuatis with windes lifted vp Séeing we haue a Father and a Father which hath an inheritance for vs this inheritance is in heauen we therefore pray that wee may once come to the enioying héereof saying adueniat regnum tuum thy kingdome come Séeing wee are héere in the way where all is wearines on the contrary side knowing our inheritance is aboue loue which is impatient of delay makes vs desire the comming of this kingdome Now as there is regnum gloriae a kingdome of glory so is there also regnum gratiae a kingdome of grace And as wee doe pray bidding all earthly riches and delights and honours farewell for the cōming of the kingdome of glory aboue vs so also do wee pray leauing all sinfull desires for the cōming of the kingdome of grace within vs that is that his spirit may rule raigne in our hearts and there haue the preheminence ruling and gouerning vs as his subiects And héerewithall wee pray also pro regno ecclesiae suae for the kingdome of his Church that whereas Christ is called a King and his kingdom in the world is spirituall we pray that his Scepter may sway that all may yéeld obedience faith to his gouernment reiecting the tyrannie of the prince of darknes for all these seuerally or altogether we pray adueniat regnum tuum thy kingdome come 7 In the third petition wee pray Fiat voluntas tua thy will be done this may be called a petition of duty for séeing wee exspect in time to come a kingdome in heauen our dutifull desire is to doe his wil who giues vs this kingdom while we remaine here in earth Like that of the Apostle Lord what wilt thou that I doe as if hee were ready to doe his will who called him Thy will be done that is not our obstinate rebellious wils but Lord thy wil Impiorum est saith S. Chrysostome volumus nolumus we wil and we wil not say the wicked but thy will be done the godly say There is nothing either more fondly loued or more hardly resisted then our owne wils therefore our desire is that wee may crosse our owne wils referring all to the will of God And this petition we pray with a sicut saying Thy will be done in earth as it is in heauen This doth shew the feruentnes of our desire to do the wil of God those of that ioyfull assembly doe thy will aboue and we desire to doe thy will beneath or to begin for a time to doe that héere on earth which thy Saints Angels doe for euer in heauen 8 Because we cannot continue the doing of Gods will héere in earth without things necessarie for our earthly condition therfore in the fourth place we pray Panem nostrum quotidianum da nobis hodie giue vs this day our daily bread wherein first wee acknowledge that we wholy depend vpon Gods prouidence to receiue all thinges necessary for the preseruation of the life present Secondarily that wee craue them at his hands when we say da nobis giue vs according to that of the Prophet Te dante nos colligimus thou giuing we gather And therefore with his giuing our endeuoring with Gods encreasing Paules planting Giue an action of liberality and loue giue vs our bread panem nostrum panem filiorum our bread not ours as due but our bread or the bread of vs thy children which thou art want to bestow and in mercie to giue quotidianum daily bread or as some say 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 super substantialem our supersubstantiall bread Wee pray to day Giue vs this day our daily bread and if we liue till to morrow we pray the same againe as if euery day wee looke vp vnto God that he in sending things necessary for the life present may in mercy looke downe vpon vs. Some thinke this petition to be poore mens petition No rich and poore must pray for this bread for what are earthly creatures to maintaine life without his blessing Who is the Author of life Last of all when we pray Giue vs this day our daily bread We pray Neque pro diuitiis neque pro delitiis sed pro necessariis saith an auncient Father neither for riches nor for delicacies but for things necessarie vnto life according to the wise mans prayer neyther too much that wee doe not forget God nor too little that wee forsweare him not onely a competencie and so be thankfull vnto the giuer of all 9 Hauing begged at the hands of God things necessarie for the life present because as the Prophet Ieremie saith our sinnes doe make God take these good thinges from vs in the fift place therefore wee pray for the forgiuenes of our sinnes saying Dimitte nobis debita nostra Forgiue vs our debts and trespasses Whence we may learne that our sinnes are debts and trespasses for when wee sinne wee runne in debt and commit trespasse against God Wee owe him obedience and therefore are indebted by our sinnes wee doe him wrong therefore are trespassers which wee beséech him in mercie to forgiue and so this petition is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 an acknowledgement or confession what we are to wit sinners We say not with him spare vs and we will pay all but Lord forgiue and this we all pray saith Cyprian because we all sinne Dimitte nobis debita nostra Forgiue vs our trespasses ours and therfore of our own committing wee may not post off the matter as Adam did with a mulier quam dedisti The woman that thou gauest mee caused mee to sinne whereas indéede the sinne was his owne in giuing consent This forgiuing of our sinnes we craue with a clause annexed Sicut nos dimittimus debitoribus
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
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
should not be interrupted by any necessities of the body as the Massilians dreamed but pray alwayes is vnderstoode euery day and at all times that no sinne may hinder vs from God good works and therefore it is saide Vt digni habeamini that ye mâ—…y be accounted worthy to auoid these things 10 Watch for ye knowe not the day nor houre Nemo quaerat quando venit sed vigilet vt paratum inueniat Let no man saith S. Austen séeke curiously when the Iudge commeth but let him make himselfe ready against his comming the vncertainty of the time doth cause feare the ignorance of the signes may lead into error so wee alwayes liue that alwayes wee may be watchfull Wee may knowe the signes but ought not search after the knowledge of the time it selfe it is vnsearchable When we see in an old man the signes of age we gather his time is not long when hee shall die we know not so beholding the world troubled charity waxing cold we know these are signes of a decaying age yet somtimes age continueth howe long none knoweth this is the very reason our Sauiour himselfe vseth to stir vs vp to watchfulnes Watch because you know not the day nor houre when the Sonne of man commeth If the Housholder watch for the sauing of his substance howe much more should euery one be watchfull for the sauing of his soule In the Housholder three things are obserued first he endeuoureth to knowe the deceite of the théefe secondly to prouide for the custody of himselfe thirdlie he careth that his house be not broken vp and thus he watcheth not one but euery houre of the night that at what houre so euer he be assaulted hee may be found stirring 11 Those who looke for the comming of the Bridegroome haue their lights in their hands that is their shining workes these lights are burning that is ardent in charity they are shining that is to say giuing good example of piety These watch in the day that is open the eyes of their faith when the light of the Gospell of Iesus Christ shineth these watch in the night that is when the world is giuen to all iniquitie the workes of darknes Foure things there are which may make men to wake the first is the crowing of the cocks that is the calling of those to whom God hath said O Sonne of man I haue made thee a watchman The Cocke beateth with his wings and wakeneth himselfe first and then with his voyce wakeneth others The second thing to make men wake is the rising of the Sunne this Sunne is the light of grace a shame is it for men to sléepe when as now long agoe the Sunne is risen vpoÌ„ them The Sunne riseth saith the prophet and man goeth forth vnto his labour The night is past and the day is come neere let vs walke saith the Apostle as in the day The third thing to make men awake to the feare of the théefe or the day of iudgement which is as the comming of a théefe in the night the carelesse it will seaze vpon and spoile them but vnto the watchfull it can doe no harme It was said vnto the rich man hac nocte This night shall thy soule be taken from thee It was said of the bridegroomes comming At midnight there was a crie made behold the Bridegroome commeth goe out to meete him The fourth thing to make men awake is care of their goods wee haue a great charge vnder our hands and a charge of so great care that wee had neede watch early and late For the carelesse Salomon sayeth Sleepe on so shall necessitie come vppon thee like an armed man Many are so heauie a sléepe that no calling will awake them there shall a voyce one day sound in their eares that shall awaken them I pray God not affright them whether they will or no. That which I say vnto you sayth our Sauiour I say vnto all Watch. The night of death may steale vpon men before they be aware the day of iudgement will come when they thinke not of it Watch for you know not the day nor houre Watch you know not when the Maister of the house will returne Whether in the morning of childhoode or in the third houre of youth or in the sixt houre of strength or in the euening of age Watch for you knowe not the time Should they sleepe in securitie vntill they sleepe their last God forbid God forbid Chap. 33. A louing conference had with Christ and the deuout Christian man touching the state and ioyes of the life to come promised to them that learne of Christ and followe him in this life Christ. AWake Awake O Christian soule and stand vp from the dead how long wilt thou sléepe in this dangerous securitie of a sinfull life Arise arise the light of my grace and truth hath shined vnto thee how long wilt thou preferre the loue of this transitorie world before the loue of mee thy Redéemer and Sauiour Christian man O Lorde Iesus Christ thy mercie is great in staying for my conuersion in vouchsafing to remember mee so forgetfull of my loue and duty towardes thée my Lord now I wretched creature prostrate my selfe before thee Lord what wilt thou that I doe Christ. If thy desire be to knowe my will O my beloued this desire of thine doth meruaâ—…lously please me for my delight is in thy saluation thou knowest for thy sake I came from heauen for thy sake endured I the griefes and troubles of the worlde for thy sake suffered I many reproaches of mine enemies I vndertooke thy dolours to giue thée my glory I suffered thy death that thou mightest receiue life I was buried in the earth that thou mightest be raysed vp to heauen now thy sinnes are more gréeuous vnto me then much suffering I endured for thée this is that I require séeing thou wouldest know my will giue me thy life for whoÌ„ I haue giuen my life Christian man Lord I perceiue thy will and my owne weakenes how should walke as I ought in consecrating my life vnto thée Christ. If thou wilt dedicate thy selfe vnto me first loue mee alwayes and aboue all thinges next to know howe thou shouldst walke after my wil sée thou often meditate of my life once led amongst men when thou wilt be humble thinke howe I was humbled when thou wilt suffer patiently call to minde with what patience I suffered when thou wouldst be obedient thinke of my obedience when thou art oppressed with enemies remember I had enemies too and call to mind that I prayed for them Christian. I sée most mercifull Sauiour that thou requirest loue aboue all thinges which I yéeld thée willingly as I ought but Lord for to beare these crosses of the world I finde it too difficult to humane nature so as almost I know not what to say Christ. If thou loue me as thou sayest thou doest thou néedest not take scandale at the
haue but another man Man eateth and sleepeth so doe the beasts behoâ—… a certaine similitude communitie betwéene diuers natures Nowe the image of man noue iâ—…ateth but another man of the same nature The image then is more wor thy then the similitude By this meanes shalt thou haue a likenes of the image of God if considering that he is good thou studie to be good knowing hee is iust thou endeuour to be iust beholding his mercy thou giue thy diligence to be merciful and now harken howe thou mayest be like vnto him in his image God is alwayes mindfull of himselfe vnderstands himselfe loues himselfe thou therefore for thy measure shouldest be continuallie mindfull of God vnderstand God loue God endeuoring to do this which God alwayes doth and then begin to magnifie him as thou hast well spoken of giâ—…ing him praise Christian. O most mercifull Sauiour I knowe and truly acknowledge that it more becommeth mee a wretched sinner to cast my selfe prostrate before the Lord of heauen and earth wéeping and sighing for my sinnes rather then to praise him with a polluted mouth Notwithstanding trusting in his mercie through thy onely merits O my Sauiour I desire to praise him beséeching him not to despise an impure worme a dead dogge an vnsauorie carkasse If the powers of heauen cannot sufficiently praise him much lesse man which is no other but infirmitie it selfe and least of all my selfe which aâ—… worser then others Christ. To praise thy Creator thou art created that intending héerevnto thou mayest héere alwayes goe forward and liue blessedly héereafter for this praise giueth héere righteousnesse and there blessednesse when thou praysest him praise him with thy whole heart praise him by louing for he is the rule proposed vnto the Saints of praising Hee praysed the Lord with all his heart and loned God which made him Praise therefore and praise worthily to the vttermost of thy power thy mercifull God Let no intent no cogitation be vacant from thée let no prosperitie recall thée let no aduersitie with-holde thée from praising him let him be the end of thy desire who is the reward of thy labour the solace of thy fading life and the possession of thy true and blessed life therfore exercise thy self in his praise to this ende seruest thou and all that thou hast Christian. O Lorde of mercies séeing that hee goeth about to catch the shadowe or follow the wind that thinketh to praise thée worthilie as thou deseruest yet séeing the meanest of thy creatures as the impure Frogges croking in the Fennish Moores praise their Creator for although as the Larke and Nightingale they knowe not howe to sing swéetly nor as man are no way able to comprehend the least sparke of knowledge yet haue they a resemblance of praise Now seeing all thy creatures praise thee I should be sorie to breake the harmonie O would to God that all swéet instruments of musicke for in them did the diuine Psalmist praise thée O would to God all earthly melodies could go vpward from my heart and send vnto thée condigne praises But what shall I say I knowe my selfe vnworthie to set forth thy praises wherefore I beséech thée at the least that other creatures more excellent in place may supplie my imperfection I wish and desire from my whole heart that the Orâ—…es of the Planets the starrie heauen shining with most pure light nay that the supernall Quire of Angels may doe as they doe neuer cease singing thaâ—… ioyfull Alleluia For my selfe I could wish that if it were so that my youth ended my age had equalled the age of Methusalem yet that euery yeere of that long time and euery moneth of those yéeres and euery wéeke of those moneths and euery day of those wéekes and euery houre of those dayes euery moment of those houres might haue béene wholy spent in landing praising God the Father who created me God the Sonne thée O my Sauiour who hast redéemed me God the holy Ghost who hast vouchsafed to sanctifie me What shall I say Because I cannot doe as I would yet will I endeuour to doe as I may as long as I liue will I praise the Lord Yea as long as I haue any being will I sing praises vnto my God When the hability of speaking shal faile and I shall not be able to pronounce thy name O sweet Iesus 〈◊〉 at the least the lifting vp of â—…y eyes or the mouing of my finâ—…rs shall be a confirmation of â—…y desirous affections to praise â—…ée O my redéemer And I beâ—…ch thée good Lord remember â—…e that it may be so To whom with the Father and the holy Ghost be all power and glorie and honour for euer and for euer Amen Laus Deo The Table A ABraham and Lazarus both rich and poore in ioy 211 Almes-deedes commended 212 Ascension of Christ the hope of our ascending 480 Ascension of Christ ioyfull 484 Ascension of the faithfull 491 B Blessednes in the life to come described 555 C Christians the children of light 15 Christians resembled to fruitfull trees 26 Christians in shewe reproued 28 Christians of old commended 37. 38 Christ onely a satisfaction for sinne 64 Christ an example of all vertues 69 Christes sayings and doings went together 197 Christes labours in the world 176 Christ began to doe before hee taught 197 Christes wonderfull mercy in curing all that came vnto him 201 Content to beare contumeâ—…es we Christians must be 213 Crosse howe euery one haue 319 Christ the best friend 357 Consideration of our estate necessarie 520 D Description of our Sauiour Christ according to his humanitie 72 Doing not hearing onely required 190 Deuils dispossessed by Christes power 209 Deuotion decayed 277 Denying of our selues what it is 316 Despaire not at all in Christes suffering 449. 450 Day of iudgement to bee remembred 543 E End of mans hope is felicitie 49 Endeuour coÌ„mendable though we come not to perfection 48 Example of Christ layd downe for vs to follow 87. 88 Earthly possessions giuen of God to be enioyed 335 F Faithfull men see Christ. 5 Faithfull beleeuers spiritually conceiue Christ. 18 Faith which hath life is seene by motion 34 Fasting commended 121. 122 Fasting helpeth against temptation ibidem Fasts before the Sabaoths and festiuall dayes 120 Fortie dayes fasting auncient 126 Feastes moue our desires to thinke of heauenly things 408 Festiuall times to be obserued among Christians 407 G Gods benefits should moue vs to serue him 20 God prouokes vs with his benefits to loue him 43 Gods goodnes extended towards all 154 Good must be done one to another 159 Glory how Christ fled from it 160 Glory of this world vncertaine 166 Gesture to be vsed in prayer 277 H Holy women giuen to deuotion 13 Humilitie commended 96 Humilitie learned of Christ. 97 Hate father and mother howe we are said 351 Holy Ghost the comming downe thereof 495 Holy Ghost the manner of his comming and the fruite thereof 500 Hearing and doing
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
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
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
Saint Iohn saith In the beginning If you aske what he was he tels vs The word was God if you aske what he did he sayes All things were made by him if you aske what he doth hee sheweth that he enlighteneth all that comâ—… vnto him If you aske how he came hee setteth it downe in plaine words The word became flesh If there were no other testimonies to proue his Deitie yet this were sufficient Before Abraham was I am To whoÌ„ all power in heauen and earth is giuen This same is God but this was giuen vnto Christ. Mat. 28 18. If all things were made by him then was hee the Creator for no creature is the maker of all things Great is the mysterie of godlines sayth the Apostle Hee was manifested in the flesh iustified in the spirit seene of Angels preached vnto the Gentiles beleeued on in the world and receiued vp into glory When his comming did now approch Zacharie was striken dumb hee prophecied as if the prophecies of olde now ceasing behold him who was the end of them all Iohn is more then a Prophet the Prophets sâ—…y hee shall come Iohn sayes behold the Lambe of God as if he is come Behold him from his cradle at Bethlehem to his crosse at Ierusalem a myrror of true humility so great so mighty as hee was to become to sée too in meane manner a poore pilgrime amongst men 6 Where are they that séeke and neuer cease séeking for were not men happy if they could kéâ—…p a meane in their musicke which wold make better harmony both before God and man where are they I say that neuer leaue séeking that mountain-like height or superiority in the world let them remember the world it selfe wil haue an end How great trow you was the pride of mans hart when God himself must be humbled to teach humility Where is that grace that brings low euery hill and makes plaine the roughest passages where is our time spent in the schoole of Christ since wee tooke vpon vs in Baptisme the name of christians séeing we remember so little our maisters lesson Discite ex me Learne of me to be humble méeke take vp my yoake this yoake it is a swéet yoake for being taken vp by humility it rather beares theÌ„ is borne O Lord sayth Saint Austen vnto his fâ—…miliar friend we professe much knowledge and learning This he spake a little before his conuersion and yet go on in flesh blood looking aloft and ouerlooking others these poore soules meaning them who lead an humble life shall carrie away heauen from vs. We sée the Lord of glory how lowly he was when his Disciples were discoursing and debating the matter of â—…perioritie he bringeth in amongst them a little child setting him in the middest of them saying Vnlesse you become as little children you are not meete for the Kingdome of heauen nay which is more himselfe is downe at his Apostles féete washing and wiping them What humility was this But hence what would hee haue his Disciples learne Ye call me maister and Lord and ye say wel for so am I if I then your Lord maister haue washed your feete yee also ought to wash one anothers feete For I haue giuen you an example that you should doe as I haue done vnto you 7 To haue séene him whom the Angels doe adore whom the powers principalities do worship at whose very name euery knée both of things in heauen in earth and vnder the earth doe bend and bow haue séene him I say kneeling downe vpon the earth and doe seruice at the very feete of his seruants could not but haue béene a sight most admirable If we aske the cause himselfe hath told vs euen to teach vs this vertue of humility of which vertue Saint Austen thus speaketh If you aske what is the first step in the way of truth I aunswer humility If you aske what is the second I say humility If you aske what is the third I answer the same humility These are as the steps of degrâ—… in the Temple whereby wee descend to the knowledge of our selues and ascend to the knowledge of God The poore Publican humbly confessing his sinnes and striking his breast as if his repentance came from his very heart found mercy The prodigall Sonne humbleth himselfe in his Fathers sight and is receiued into fauour with him The Centurion was neuer more worthy then when hee thought himselfe most vnworthy Of all other examples the humility of the blessed virgin blessed amongst women to be his mother who was her maker an Embassadour comes vnto her from the King of heauen with a high message Haile full of grace how could not the mother of humility and yet a tender virgin but with bashfull countenance be told that she was full of grace and that shee was so highly accepted of God Howe did modest shamefastnesse change her colour so often as her imagination varied still humblie conceiuing of her selfe How did shee at last acknowledge the goodnesse of God with all submission Beholde the handmayde of the Lord with humble obeysaunce vnto that God which had respected and regarded as shee sayeth in her Canticle The humblenesse of his hand-mayden Thus wee sée how much humility pleased God when it pleased him so much to respect this vertue When in the fulnesse of time hee sent his Sonne into the world borne of a woman 8 Being borne it was sayde vnto the shéepâ—…heards which were sent to see him Et hoc vobis signum and let this be a signe vnto you you shall finde the child wrapped in swadling cloathes end layde in a manger In séeking Christ hoc vobis signum you shall finde him in humility hee betooke him to a poore Cottage that hee might teach vs where wee should sometimes sée him hee was not borne in the house of his parents but in the way to shew vs that his Kingdome was not of this world Et hoc vobis signum you shall finde him in humility he became méeke that wee might be made strong Poore that wee might be made rich Uile that we might be made glorious The sonne of man that wee might be made the sonnes of God Et hoc vobis signum this shall be a signe vnto you you shal find him in humility Super quem requiescit spiritus meus vpon whom saith God doth my spirit rest but vpon the humble to whoÌ„ do I looke but vnto these where did the Doue light not vpon the swelling waters but cropt a braunch of Oliue that had layne below I thank thée O Father sayth Christ out Lord that thou hast hid these things from the wise and prudent and hast opened them to Babes and sucklings what are these wise and prudent but the proud in their owne eyes What are these Babes and sucklings saith S. Austen but the humble and lowlie Humble Moyses is made a
ruler of Gods people humble Gedeon the least in his family as himselfe confessed was by God made the greatest gouernour When Sâ—…ule was lowly in his owne eyes God exalted him but when Sâ—…ule forgot God then when he should haue remembred him Saule soone comes to ruine 8 What art thou O man that liftest vp thy selfe in pride know that pride cannot sit so high but vengeance can sit aboue it to pull it downe God and pride sayth Saint Bernard cannot dwell in the same mind which could not dwell in the same heauen and pride fallen from heauen ascends no more from whence it is fallen Old records make mention that in Egypt there was â—…ound the picture of Senacharib of whose pride the scripture maketh mention hauing by his picture this inscription Learne by mee to feare God as if they would shew the cause and ouerthrow of Senacharibs pride as thus Senacharib feared not God Weâ—… are wont of all other to call proude men fooles not without cause for they often exalt themselues in their riches in their honours in their learning and what not Plutarch sayth that onâ—… Chares a meane fellow waxed so proude and began to grow into such admiration of himselfe because hee had hurt Cyâ—…us in the knée that in the end through very prdie he became starke mad The church stories maâ—…e mention of Arrius a Priest in the Church of Alexandria a man of sharpe witte that of very pride hee sell to open and fearefull heresiâ—… Let it be remembred and written in the tables of our heart God resisteth the proud 10 The more direâ—…t the Sun is ouer vs the lesser is our shadowe the more Gods grace is ouer vs and in vs the lesser is our shadowe of pride and selfe-loue Had we Christian harts to consider the humility of our Redéemer and how farre hee was from our haughâ—…e and disdainfull dispositions it would pull downe our pharisaicall humors I am not as this man and make vs to remember our selues remembring that of the holie Ghost He that stands let him take heede lâ—…ast he fall The soule is said to haue sences in some manner as the body hath in stéede of séeing it hath faith in stéede of hearing obedience of smelling hope of tasting charitie and last of all in stéede of touching humility a sence of aâ—…l other is this touching most necessary for this fayling life fayleth The Moale is said to liue without seeing the Flie without hearing the Camelion without tasting the shell-fish without smelling but without féeling nothing sensitiue existeth The same may be considered of the grace of humility in the life of grace 11 The mother of Zebedes children comes vnto our Sauiour as a sutor for her Sonnes that they mighthaue superiority and sit next him in his Kingdome she as yet not fully illuminated thought that Christ should beare a state in the world sit as a King in princely authority and therefore would to take her tune and lay for promotion that hâ—…r Sonnes might be great about him and beare some sway as no meane states but all this while she was far wide Christ as hee neuer affected superioritie in himselfe so did hee teach others that those who were greatest should be as the least and the chiefest as he that serued for hee came not into this world to haue any high preheminence in regard of worldly dignity but in lowlines of mind from his first entrance vntill his departure vnto his Father was the whole cariage of his life whereunto his doctrine accorded when hee pronounced them blessed who were poore in spirit his reprehension accorded when he disliked their manner who were wont to thrust and striue for the highest places at seasts and other assemblies hee that contented himselfe with so meane and lowlie a condition was able with one word to haue shewed as much state as euer Salomon dâ—…d when all the world in a manner did admire him but we see how much he respected humility 12 Wherefore if we follow our heauenly leader then must wee humble our selues More safâ—… 〈◊〉 it to be vpoÌ„ the pauement where we may walke surely then to be clyming vpon the pinnâ—…oles of the Temple where and whence we may take a fall Humility is the very honour of honour Peter in humility and feare craueth distance from Christ Lord goe froÌ„ me for I am a sinfull man Hester that good woman made a good protestation in her prayer Tuscis quod detestor signum superbiae God thou knowest I detest the signe of pride Lord saith Dauid I am not high minded I haue no proud lookes The Spâ—…rtans heathen men were honoured in the world for their great humilitie and obedience The counsell of the Angell vnto Agar may be counsell befitting mans insolencie O Hagar go humble thy selfe It is a temptation of Sathan saith Machariuâ—… thou art better then other wiser then other worthier then other harken not vnto it 13 When as Rebecca vnderstoode it was Isaack which came walking vpon the ground down she comes from her Cammel and couereth her selfe with a vaile she thought it vnséemely her selfe to be on high and sée her spouse content to goe on foote belowe When wee consider with our selues how our Lord and Maister was so lowly méeke what should we else doe but be ashamed of our concâ—…tes come down from lofty and swelling desires remembring that of S. Iames Humble your selues vnder the mighty hand of God and hee will exalt you or that of Salomon humility goeth before honour or if all this will not serue to learne vs to be humble and méeke yet let the fall of Lucifer be a warning vnto all while they haue a day to liue to take héede of pride 〈◊〉 for is it likely that he who cast a proud Angell out of heauen will place a proud man in heauen Chap. 7. What we learne by Christes leading into the wildernes his fasting and temptations there IT cannot but adde courage and comfort vnto the souldier wheÌ„ he séeth his Captaine in the fore-front of the battaile to encounter and foyle the enemie who is not animated in mindé when he heares of Christes conflict and conquest with and against the professed enemie of vs all Men are wont to reade with delight and marke with attention the magnanimitie of great champions shewed in assaulting their enemies in warre how they haue gone forth in the day of battaile and quited themselues like men for the sauing of their liues liberties but what coâ—…bate more ioyfull vnto the Christian man then this of our Sauiour who vndertooke hand to hand that great Goliah which did vpbraide the God of Israell 2 For the better obseruation héereof we are heere to consider foure thinges First Christes baptisme Secondly his departure into the wildernes Thirdlie his fasting Fourthly his conflict and conquest ouer the tempter and temptation In the first we call to mind our
so necessarie instruction saith one Christ woulde not onely teach vs by words bâ—… by example also What a goodly Christian art thou which disdainest Fasting and séest how the Sonne of God endured such hunger for thy saluation Should that flesh fast that knew not how to rebell against the spirit and should not thine that knoweth to doe nothing else But thou wilt say Christ fasted forty dayes forty nights therefore should I endeuour to fast so long A thing impossible Why nothing that goeth into the man deflieth the man What Logicke call they this which is a resoning without reason and comes from the schoole of carnall security Though weâ—… fast not as Christ fasted should we doe nothing at all Though no meares are vncleane of themselues if some superstitiously put a difference betwéene time and time meate and meate is there no order to be obserued Is this fasting a matter onely of policy Which serueth first of all to sâ—…ew our sorrow for sinnes past Secondarily feare of punishment for â—…o come Thirdly in that it serues for the castigation of the body and in the fourth place for the humiliation of the soule If we respect the first of these ends so did the people fast Iudges 20 ver 26 If the second so did the men of Niniuie fast Ionah 3 ver 5. If the third so did the Apostle fast in the 1. to the Cor. and â—…th chapter If the last so did the Prophet fast saying I haue humbled my soule with fasting Psal. 35 16. 9 Can the world better graâ—…e the old enemie of man then to make light of fasting which Tertullian calleth A work of reuerence to God should we carelesly besides those many precepts examples in holy scriptures passe ouer this one example of our sauiours fasting which being duly considered doth 〈◊〉 much matter worthy of our Christian obseruation Christ sayeth S. Ambrose wrought our saluation not by ryot but by fasting and he fasted not to deserue grace to himselfe but for our instruction for them that say wee should not fast let them shew mee sayth the same Father why Christ fasted but that his fasting should be an example to vs. And héere fitly is the number of forty dayes mentioned in christes fasting Because the number of forty dayes saith S. Ierome is often times in holy Scripture applied vnto a time of penitencie and affliction for our sinnes Fortie dayes continued the waters of the flood forty yéeres wandred the people in the wildernes Forty dayes had the Niniuites to repent them of their sinnes Fortie dayes slept Ezechiel vpon his right side sorrowing for the Tribe of Iudah Fortie dayes fasted Elias when hee sâ—…ed before Iesabell Fortie dayes fasted Moses when hee receiued the Law vppon the Mount Moyses for the Lawe Elias for the Prophets Christ for the Gospell which all communed together saith S. Austen and accorded in one Thrée sufficient witnesses to authorize fasting the number of forty dayes fasting which time saith S. â—…erome the church hath kept since the time of the Apostles themselues Wee haue the dayes of Lent saith Cyrill consecrated to fasting all our life time saith S. Austen wee should tend to she course set before vs but chiefly in the daies dedicated to abstinence wherefore considering the excellencie of Christes example the deuotion of the ancient Fathers to both which we may wel think nouelty should giue place 10 And now come we vnto the conflict it selfe The Tempter saith If thou be the son of God as yet doubtfull of his Deitie When he heard that a virgin had conceiued born a sonne there he thought hee was the Sonne of God but when he perceiued she was espoused to Ioseph there he thought hee was the sonne of man When hee heard the Angels make that heauenly melodie at his birth there he thought he was the Sonne of God but when he saw the tender babe in Bethlehem with Mary his mother layd in a Manger there he thought he was the Son of man When hee saw him circumcised then he thought there appeared a plaine signe of his humanity but when hee heard the name of Iesus then he began to suspect his Deitie When hee saw him baptised with the multitude hee thought sure he was the Sonne of man but when the voyce came from heauen then he heard otherwise that hee was the Sonne of God When he saw him fasting so long and not hungering then he thought he was the Sonne of God but when at the end of fortie dayes hee hungred then hee thought hee was the Sonne of man And therefore in the first place he assayes him by eating as man with a conditionall if to haue hun shewe his power whether he were or no the Son of God But our Sauiour when hee had fasted forty dayes and forty nights hee proceeded no farther that the power of his Deitie as yet might be hid seeing that Moyses and Elias men had afore time fasted so long Forty dayes without hunger was not of man and yet afterward to hunger was not of God and therefore the deuil as doubtful what to do tempted him after this manner If thou art the Sonne of God that naturall Sonne and so equall to him in power Commaund that these stones may be made bread There is a voyce that hath testified of thée from heauen that thou art the Sonne of God canst thou liue by this title or testimonie thy Father either he sées not thy distresse or he will not helpe thée the best way is helpe thy selfe and looke thou to thine own safetie while the voyce is testifying thou art staruing 11 In this or the like temptation great is the subtilty of the olde serpent wherein first hee moues to distrust Gods prouidence Secondarily to trust in our owne power and thirdly to neglect fasting and patience the exercises of true piâ—…tie Commaund that these stones may be made bread As if now shall I sée whether he be the Sonne of God or no If hee turne stones into bread assuredly hee is the sonne of God if not it shal plainlie appeare hee is the sonne of man whereby he would at once both trie him whether hee were God as also allure him as man But the tempter méeting with Christ met with his match for he could not gather the certainty of either Man saith he shall not liue by bread onely but by euery word that proceedeth out of the mouth of God 12 Doth the Tempter thus leaue no he assayes him again this man fasteth liueth deuoutly in the wildernesse is not caried away with the temptation of eating surely hee is good and better then others may hee not be brought to affect glory This affectation of glory is wont to moue the best Now he taketh him to the pinnacle of the Temple setteth him on high vnto the Temple a shew of holines on high a place of eminencie a hundred to
wildernes we labour while we are here and when this life is ended Then blessed are the dead which die in the Lord they rest from their labours We are going to heauen and heauen wee know suffereth violence Chap. 11. Of Christes teaching the multitude and his actions before he taught which doth also teach vs what we should doe AT sundry times and in diuers manners saith the Apostle did God speake in olde time to our Fathers by the Prophets but in these last dayes hath hee spoken vnto vs by his Son whom he hath made heire of al things who was the brightnes of his glory of whom also the diuine voice froÌ„ heauen testified Audite illum Heare him Come we vnto his first Sermon vpon the Mount which if wee deuoutly consider saith S. Austen we shall find therein contained whatsoeuer doth appertaine to the perfection of a Christian life there sée that pouertie which at one stroke doth cut downe by the roote all the solicitous desires of earthly thinges there sée that méekenes that doth vtterly exclude all hatred contention amongst men there sâ—… those teares that doe rebaptize the sorrowfull repentant soule there sée that hunger and thirst which doth bring euerlasting saâ—…ietie there sée that mercy that is euer helpfull to the necessity of men and shall also receiue mercy from God there see that peace that causeth all concord and vnitie amongst the faithfull members of Christ Iesus Last of all there sée that patience that lifteth man aboue the starres of heauen to whom these mistie clouds of this inferiour Region and stormes héere beneath are as it were vnder his féete 2 To procéed with his forme of teaching which was Tanquam habens potestatem as one that had power and authority to pearce the very heart as may appeare by those words but I say vnto you where hee spake as one that had power to commaund and enioyne the heart Who could looke into man but the maker of man or who could enioine a law to mans thoughts but hee which knewe their thoughts The Iewes thinke that onely a false oath was vnlawfull no Christ wil not haue them sweare at all Let your coÌ„munication be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 yea yea nay nay Whereupon Saint Basill Yea in speech and yea in hart nay in speech nay in hart Being asked of the Pharisies whether it were lawfull for a man to put away his wife for euery cause They could soone answer him themselues out of Moyses law concerning the giuing a bâ—…l of diuorce our Sauiour sheweth the original of this That it was permitted onely by reason of the hardnes of their harts therefore openeth the matter vnto his Disciples and setteth downe as it were a full determination of this doubt that he who putteth away his wife except it be for fornication marieth another coÌ„mitteth adulterie and Saint Paul so taketh it without further scruple The woman is bound vnto the man so long as the man liueth By the lawe of coueting the Iewes vnderstoode the outward signes Non concupisces id est signa concupiscentis non facies thou shalt not couet that is thou shalt not doe the signes of him that coueteth Christ tels them there was more required in this law then so for why not onely the outward but also the inward man must concur in the obseruation of the same therefore the very intention of the mind was to answer the default in Gods consistorie But whence had our Sauiour this authority of teaching to moue all that heard him First from a profound habite of heauenly wisedome next from a most sincere manner of life he liued amongst men this moued all that heard him 3 To wade déeper into his doctrine which was all along liuely graue and full of maiesty the Euangelists themselues doe sufficiently declare and manifest as much according to that replie of the messengers sent from the high Priests Neuer man spake as this man speakes or that of Saint Peter Tu Domine habes verbâ—… vitae Lord thou hast the words of life For the subiect of his first doctrine it tended to repentance to prepare the way to Christ. Iohn preacheth repentance as if repentance were the way to come to him repentance makes vs finde the disease finding the disease wee runne vnto the Phisitian repentance makes vs féele the burthen and when we féele the burthen we flie vnto him that can ease vs repentance makes vs accuse our selues if we accuse our selues héere saith S. Austen Sathan shall haue nothing to accuse vs héereafter Iohn preached health Christ brought health Iohn was a light and a light is necessarie before day Iohn was a voyce and the voyce goeth before the word the voyce vanisheth the word abideth for euer As Iohn taught repentance so Christ also taught the same to shew that this is necessarie doctrine for the state of man who by repentance should oft times commune with himselfe debating Gods cause against himselfe and his owne cause with the mercie of God Genus mortis est saith Saint Austen sine paenitentia viuere a kinde of death is it to liue without repentance Ahab thought Elias and his prophecyings did but trouble him as in anie thinke of the doctrine of repentance but he found and they shall finde it will be their owne sinnes that at the last shall trouble them 5 But to goe forward as his doctrine in this calling of sinners to repentance was most peaceable so was it also easie plaine and perspicuous euen when hee treated of the profoundest mysteries wherein hee vsed neither pompe nor pride of affected eloquence yet was it ponderous without either feare flattery or by-discourses mixed with gall and bitternes this plaine and perspicuous manner of spéech bare with it a maiestie declaring from whom it came manifested in that hoc fac et viues doe this and thou shalt liue Hee disanulled not the law of Moyses but rather ratified the same that speaking of the circumcision of the flesh which was the signe he of the circumcision of the hart which was the thing signified in all which there was a powerful operation the Disciples reasoned Did not our hearts burne while he opened the Scriptures In this his teaching hee also vsed parables a forme of instruction taken saith Saint Ierome from resembling one thing by another which by a thing known is wont to draw the hearers to a more plaine vnderstanding of things vnknowne vnto them notwithstanding vnto the peruerse more intricate mysticall according to that in S. Mathew Vnto you it is giuen to know the mysteries of the kingdome of heauen vnto others in parables 6 This one thing wee may withall learne for our Christian obseruation that Christes actions were euery way answerable vnto his doctrine his wordes preached holinesse of life his works preached the same Coepit facere docere saith S. Luke he began to doe and
Saint Marke â—…nne thy sinnes are forgiuen thâ—… The woman of Canaan 〈◊〉 Some of 〈◊〉 haue â—…cy 〈◊〉 mee my daughter is â—…rcy on câ—…se of her 〈◊〉 〈◊〉 sicknes The prophet Dauid saith propter iâ—…quitateÌ„ corripuisti homineÌ„ Thou hast corrected man for iniquity Achior said to Holofernes enquire if this people haue offended their God otherwise all our warring wil come to nothing vnlesse he send a punishment vpon them for their sins Which made Saint Ierome to say Nostris peccatis barbari fortes facti sunt By our sins are these Infidels made strong and therfore a mean to lessen our punishments is to lessen our sinnes 5 But to consider a little farther Christes taking pittie and compassion vpon the miserable when some earthly King wil visite his subiects and people vnder him they all by way of gratulation bring him presents and offer the best gifts they can deuise but when the King of heauen came to visite his people they bring him in beds saith the Euangelists all that were diseased those were Christes presents and he tooke them in good part too when they were presented vnto him It is said of Dauid in the first of Samuel and two and twentieth that all who were indebted distressed or of a sorrowfull mind came vnto him When we come vnto Christ wee come vnto him to whom Dauid himselfe came when he was distressed The blind man threw off his sorie cloake to runne to Christ. The Centurion comes for his sick seruant it was a thing commendable to haue a care of his seruant in time of his sicknes A man that was deafe dumbe is brought vnto him Christ openeth his eares looseth his toong shewing him the best vse thereof Goe and giue glory vnto God When the Leaper came vnto him and saide Lord if thou wilt thou canst make me cleane why Leaper hadst thou come néere any of the Pharisies there was no other to be looked for but away thou mayest not approach towards the Congregation I wil in no case touch thée Leaper Thou art vncleane What doth Christ he gently stretcheth out his hand which was liberalitie against the couetous which was humility against the proude which was pitty against the enuious and last of all powerfull against the incredulous If thou wilt sayeth this Leaper thou canst make me cleane yes hee would nay would to God wee were but so willing as Christ is He touched him he healed him When the Phisition recouers the sicke who hath the benefite the sicke party or the Phisition The Centurion thought Christes word was enough and this Leaper that his will was enough how willing hee was to doe good we may sée in that when the sicke were not able to come vnto him hee went himselfe to visite them as hee did to Peters wiues mother and the rulers daughter 6 Amongst other workes of mercie his deliuering those who were possessed of deuils was most admirable and none knew the benefite héereof better then those who were partakers of this benefit The euil spirits crie out Iesus thou Sonne of God what haue we to doe with thee Sure indéede They had nothing to doe with Christ but Christ had to doe with them to wit to cast them out from men into Swine Questionlesse saith S. Austen vnlesse men did liue like Swine Sathan could neuer enter into them Christ once cast out euill spirits and there are saith Cassianus many euill spirits which wee beséech him daily to cast out as the spirit of pride the spirit of fornication and such other Christ cast out seauen deuils out of Marie Magdalen and so many soule vices as 1. pride 2. couetousnes 3. luxurie 4. enuie 5. wrath 6. incontinencie 7. sloth doth his grace daily cast out from us and still he is casting forth euill spirits 7 Another testimonie of his most louing affection toward the sonnes of men was his often refreshing the hungry for he would not send them away without refreshing and specially in the wildernes a place otherwise farre 〈◊〉 to procure foode for a multitude and therefore hee vsed the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 misereor I haue compassion this hee spake when the people had now farre to goe and therefore without releese might haue fainted by the way By all that which hath béene laid downe the nature of the sonne of God is discouered vnto vs how much he tendereth mans welfare and specially how readie hee is to be helpfull to all distressed persons what infirmitie so euer they haue 8 Hence we learne first of all to acknowledge his goodnesse secondarilie to haue recourse vnto him in time of néed and thirdlie to be mercifull vn to others by his example who hath béen mercifull vnto vs. The Apostles of our Lord saw by his déede and heard by his doctrine how much hee would haue them respect the necessitie of the miserable Beati misericordes blessed are the mercifull â—…th hee and if he say It shall be said vnto those naked clothers Come receiue the kingdome prepared for you The holie Ghost compares our deedâ—… of charity vnto séede sowen they that sow plentifully that is poe giue plentifully Now we know that after sowing in time comes the haruest and when the harnest comes there are many for one the husbandmans sowing is recompenced â—…éepe our seede by vs it wil corrupt cast it forth we shall haue encrease By this there is a kind of giuing which may be called gayning The rich man in the Gospell cared for â—…ing his Barnes the Scripture calleth him foole hee neuer cared for â—…ing the best Barnes to wit the bellies of the poore Wee may not think saith S. Chrysostome that God made rich men for the profit of the poore but God made the poore for the profit of the rich make you friends saith the scripture of wicked mâ—…mmon as if rich men should their best friends when they come to be receiued into euerlasting habitations for God saith Gregorie Nisen séemes for to make them Porters of heauen Abraham and Lazarus rich and poore both together by the grace of God and héede taken in time shall reioyce together in the kingdome of heauen 9 What more praise worthy in a Christian man then where God hath blessed industrie gathered and frugality saued there by charitable deedes of mercy to pittie the distressed case of others séeing Christ accounteth this as done vnto himselfe When I was hungry you fed me if this may not moue vs to be charitable and shew mercy good Lord what may Whence is it saith Nazianzene that we liue that wee know God that wee looke for another world and ioyes in the same Who hath granted vs to looke vp and behold the heauens the circle of the Moone the mâ—…titude of the starres who hath giuen vs the course of times and seasons the spacious ayre the showers fruites meates mansions lawes
sake This name Iesus is a name of power for in this name the Apostles gaue strength vnto the weake health vnto the sicke and wrought manie other great miracles Domine quam admirandum est nomen tuum Lord how wonderfull is thy name in all the world This name Iesus is a name of inuocation not onely in a time of distresse while we are liuing to say with the blind man Iesu thou sonne of Dauid haue mercie vpon me but with the blessed martyr Saint Steuen in our last extremities when we are dying Domine Iesu accipe spiritum meum Lord Iesus receiue my spirit 3 But howe is it that at the hearing of other names of God as Elohim Elohah El Eli Elion Iehouah â—…ah Adonai Shaddai Zebaoth which signify his name essence power omnipotencie we are not so much moued and at this name Iesus the Apostle saith euery knée shall vowe not only the kâ—…s of our hart which at this name should bow tend indéede but euery knée the Apostle goeth further saying Of things both in heauen and earth and vnder the earth but why at this name of God aboue other because this name cost much when it was bought by the blood by the honour by the life of the sonne of God himselfe and seeing it cost such a price we ought with all reuerence to be thankfull for it he humbled himselfe in procuring it and wee therefore in receiuing it Iesus a Sauiour therefore God Christ annoynted and so the holy one of God Iesus in Hebrew for the Iewes Christ in Greeke for the Gentiles Iesus to saue sinners and Christ in respect of vs to kill sinne saith Bonauentura It is the property of a Sauiour first to encounter with the enemie Secondly to helpe with counsaile thirdly to giue strength fourthly not to saue once but still fiftly not one but many sixtly not for a time but for euer all which our Lorde Iesus hath fully accomplished And sure most coÌ„uentent was it that he who came to saue sinners should haue a name answerable thereunto For names saith Isidore were giuen of olde according vnto the properties of the persons named And therefore Abraham was so named because hee should be the Father of many Nations Esau rough because such were his maners actions conditions Abishahar brother of mourning because such were his passions Aristarchus a right good gouernour who was coÌ„panion to S. Paul So to omit many other wee see names were giuen to expresse the principall properties of those who were named therfore this name Iesus a name of sauing of which the Apostle sayth There is no other name giuen vnder heaueÌ„ wherin we may bo saued The blinde man saide in the ninth of Saint Iohn The man that is called Iesus did so so vnto me Festus speaking of Saint Pauls doctrine and the sum therof It is saith he of one Iesus who was dead Paul affirmes to be aliue Yea Festus this one Iesus was hee that liues and raignes for euer 5 In this name saith Saint Iohn when hee sayeth for his name are our sinnes forgiuen vs they circumcised the child the eight day called his name Iesus The child what humilitie was héere when so high a Lord accepted so small a name They called his name not gaue him this name Wee reade in the Gospel that the euill spirits did shake tremble at his presence and no meruaile for assuredly his very name is a terrour vnto them and men of experience and good proofe doe affirme as much of this blessed name Iesus 6 In the old law Iesus was the expectation of Nations but in the new Iesus is the saluation of the Nations If at anie time we haue lost Iesus what should wee but with Mary and Ioseph séeke him sorrowing O swéete Sauiour saith S. Bernard Si non inuentus es inter cognatos tuos quomodo inueniam te inter cognatos meos If thou wert not found amongst thy own kindred howe should I looke to finde thee amongst my kindred or if thine owne mother found thée not but sorrowing shall I finde thée in reioycing but what are wee without Iesus and therefore how should wee séeke him When Iesus is present all is well nothing seemeth difficult but when Iesus is absent all is hard and vneasie when Iesus speaketh not inwardly vile is all our consolation but when Iesus speakes one word onely there is felt great comfort Did not Mary Magdalen straight arise from the place whereon shee wept when Martha said vnto her The Maister commeth calleth for thee Happie honour when Iesus calleth from teares to ioy Howe dry and hard art thou without Iesus How foolish and vaine if thou couetest any thing without Iesus Is not this greater losse then if thou haddest lost the whole world What can the world bestow without Iesus to be without Iesus is a gréeuous hell and to be with Iesus is a swéet Paradise If Iesus be with thee no enemie can hurt thee if Iesus be from thée no friend can helpe thee he is most poore that liueth without Iesus and hee most rich who is well with Iesus There is great Art to knowe howe to be conuersant with Iesus and wisedome to learne how to possesse him be humble and at peace and Iesus will be with thée be deuoute and quiet and Iesus will not depart from thée thou mayest driue Iesus away and loose his grace if thou decline to externall thinges and if thou hast lost him to whom wilt thou flie what friend wilt thou séeke without a friend thou canst not long continue and if Iesus be not thy friend before all thou wilt be heauie and desolate Thou dost therefore foolishlie if thou repose or reioyce in anie other thou oughtest rather to haue the world thine enemie then to offend Iesus wherefore of all things deare vnto thée let Iesus be especially beloued All things for Iesus and Iesus for himselfe for him and in him let all bee alike vnto thee Sée thou neuer desire to be praised or loued singularly for this appertayneth onely to Iesus who hath not his equall neyther let another possesse thee or dwell in thine heart Be pure and at inward libertie without the implicatures of the worlde if thou wilt bare thy heart to Iesus and see how swéete the Lord is 7 Finally thou oughtest not to be cast downe by any aduersitie but patiently to endure all that shall happen remembring this happy name Iesus to which thou mayest flie as to a Citie of refuge Iesus is the ioy of vs Christians hee was borne for vs giuen to vs he was the price of our ransom therfore our redeemer he was the Author of our being the worker of our wel being therfore whatsoeuer we doe saith the Apostle let vs doe all in the name of the Lorde Iesus In nomine Iesu must be the beginning In auxilio Iesu must be the
vnto all of what estate and condition so euer high and â—…ow rich and poore whosoeuer When hee spoke of some speciall mysteries their turning him to his Apostles he sayeth Vestrum est scire It is for you to know but speaking of the way to follow him vnto his kingdome he speaketh vniuersally vnto all Whosoeuer omnium est scire it is for all to know Againe as he speaketh vniuersally so doth hee speake louingly Whosoeuer wil not as â—…orcing any but louingly inducing all leauing his followers to their owne willingnes Whosoeuer will by which hee doth more effectually draw them then if he had vsed all the threatnings in the world The stayed men gray heads in Israel said vnto Roboam if thou speake kinde wordes vnto this people this people will be thy seruants Christ speakes kind words vnto vs all deales most bountifully with man according to the dignity of his person Hee which hauing laide vp rich treasures to bestow amongst his friends if he wil or command the publike cryer to say this and this treasure is ready to be bestowed by a bountifull Lord may it please you now to come and receiue it doth hee not now more perswade then if hee should by a sharpe Edict pull and draw men to receiue this treasure against their wils 3 Againe hee which hath in his houshold two sorts of seruants the one frée borne and of his alliance the other slaues and bondmen when he requireth any seruice of the former hee speakes vnto them mildly according to their ingenuous disposition but the other hee commaunds absolutely as common seruants We are as of the chiefer sort of Christes family if not hauing frée wil yet will fréed by grace nay wee are of his owne alliance therefore when he speakes vnto vs he speakes louingly vnto them that loue him Whosoeuer will but vnto his other creatures as the heauen the earth the sunne the Moone he doth not require but commaund them so in the time of Iosua he commanded the sunne to stand still in the time of Elias hee commaunded the heauens to be shut When some rebelleâ—… against Moyses hee commaunded the earth to open and swallowe them but with man to winne his heart he deales most gently cals after a mild maner whosoeuer will The antecedent sheweth the maner of calling the consequent a duty of him that is called Let him denie himselfe and take vp his Crosse daily and follow me 4 In this consequent we sée that somwhat is required at our hands if we will be Christs followers as also what this is to wit the denying of our selues and the taking vp of our Crosse daily and surely most aptly doth out Sauiour Christ after speaking of his owne crosse and passion speake in the next place of our crosses and suffering least presuming of his suffering wee should be ouer readie to flatter our selues and count of nothing but libertie of the flesh and securitie of state thinking that his suffering was enough therfore to take away this daungerous conceite Christ speakes at one time both of his suffering and our suffering of his passion as also of the meanes howe wee shall come to be partakers of the benefit of his passion that is by following him This following must be in the giuing him the full possession of our hearts this giuing must be with all willingnesse for hee will haue voluntaries too march vnder his banner The three children followed God and how By going out of their place the text saith they followed God in their hearts Rebecca was said to go and enquire of the Lord whither went shee from the place where hee was not to the place where he was No I the Lord 〈◊〉 heauen and earth shee went not from place to place as it is not required to doe in following Christ but shee went from life to life from manners to manners from good to better from grace to grace and this is to followe him Diuersly faith S Austen did our Sauiour deale with thrâ—… sorts of men concerning their following him one offers himselfe and is refused Maister I will follow thee another that sayes nothing is called sequere me follow me a third deferred when he was called and is blamed the first respected his profit for all his profession the second saide little was receiued to grace the third mindeth temporall things when he might haue had eternall In the world sute is made to be followers of men that haue countenance aboue others but to be one of Christs followers in sincerity and truth is far better yet for this few care little at all The poore followers of him in humility shall one day haâ—… more countenance then all this worlds pompe is able to afford Small suite is made for this nay Christ himselfe becomes a sutor to vs when he calleth Whosoeuer will the people sayde vnto Iosua the Lord is our God and wee will serue him so may we say Christ to our redéemer and we will follow him 5 Now what is to be done of him that will followe Christ Marie two things the first Abneget seipsum Let him deny himselfe the second Tollâ—… crucem suam quotidie And take vp his Crosse daily For the first hee that wil follow Christ must loue Christ for hee which requireth a cheerefull giuer requireth a cheereful follower but how must he loue Christ as himselfe yea more then himselfe for hee must euen denie himselfe Abneget seipsum And how must a man denie himselfe marie as Abraham did in forsaking his Fathers house Adams naturall desires that seeme pleasant vnto him We best see saith Saint Chrysostome what it is to denie our selues when wee beholde what men are wont to doe in denying others when any casteth off an unfaithfull companion hee neyther reioyceth at his prosperity nor is greeued at his aduersitie he respects not at all what pleaseth him or what displeaseth him as one that wil haue no more to doe with so bad a nature the like is done in denying of our selues that is our sensuall desires to grow out of loue liking of them and cleans reiect them To denie our goods our friends yea our very pleasures is very much and yet to follow Christ wee must goe a step further that is to â—…it we must Denie our selues 6 First of all wee denie our selues when wee yeeld obedience in all thinges vnto God which obedience is better then sacrifice In obedientia sayeth Gregorie voluntas propria in sacrificio caro aliena mactatur In obedience our owne will is sacrificed in these externall oblations the flesh of some other creature is offered In the olde law they had many kindes of sacrifices which were killed and offered Now saith Origen this manner is altered in stead of a â—…ain wee kill our iâ—…efull passions in stead of a Goate our vncleane affections in stead of flying foules our idle thoughts and wandring
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
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
the houre wherein he was sought for and taken by Torch-light and â—…hornes vntill the sixth hour of his crucifying that hee gaue vp the ghost one betrayeth him another apprehends him one bindes him another leades him bound from Pilat to Herod fâ—…om Herod to Pilat againe one séeketh false witnes against him another crieth out vpon him he is not worthie to liue one scourgeth him another strikes him on the face one clotheth him with purple another putteth on his heade a crowne of thornes a third giues him a Réede mocking him so they neuer let him rest vntil they haue no more what to do against him 5 When we haue séene the maner of his suffering let vs consider how great he was that suffered euen hee it was to whom power ouer all thinges in heauen and earth was giuen he before whom the 24. Elders fall down he whose countenance Iohn a little after behelde to shine as the Sunne in his strength when he saw him and fell at his féete as dead hearing a voyce Feare not I am the first and the last and I am aliue but was dead and am aliue for euermore and haue the keyes of hell and death And thus who it was that suffered 6 Nowe for whom suffered hee all this Euen for none other then sinnefull men For Christ suffered in the place of sinners and with sinners to â—…ewe that hee suffered for sinâ—…rs Learnâ—… O man to hate â—…ne which was so haynous â—…d as often as thou art at leyâ—…re to meditate of the passion 〈◊〉 Iesus Christ the Sonne of God which thou shouldest daylie doe for it is better sayeth one then thy fasting with â—…ad and water so often I say as thou doest meditate of â—…is passion call to minde as the greatnesse of thy sinnes so â—…so the greatnesse of his loue who dyed for thy sinnes that as in the one thou mayest bewayle thy owne wickednesse so in the other thou mayst acknowledge his bountie and mercie towards thée 7 But of whom suffered hee all this iniurie Euen of his owne kindred and acquaintance the people of the Iewes After all his myracles and workes of mercie doone amongst them in curing their sicke cleansing their Leapers and healing all that came vnto hâ—… after his féeding so many hungry people in the Wildernes teaching so many the way to saluation that came to heare him now they reward his paines and trauâ—…ile with opprobrious contumeâ—…es his vnspeakeable mercy with bitter hatred neuer leauing him vntill they bring him vnto the death of the Crosse. Thus hee sufferes not oâ—… strâ—…ngers and forrayners but of his owne neighbours yea his 〈◊〉 brethren as himselfe calleth them It is not good to take the childrens bread and to giue it vnto dogges By the one hee vnderstandeth the Iewes by the other the Gentiles 8 Foure thinges there are which wee should meditate vpon concerning the passion of our Sauiour Christ. First for imitation calling to minde his patient suffering wee should not abhorre suffering or murmure against tribulations séeing hee suffered so great thinges as hee did Secondarily for compassion wee ought to consider with griefe of minde that our sinnes were the cause of all this and â—…refore we should truly repent 〈◊〉 of them Thirdly for admiration when wee call to minde who for whom and what he suffered Fourthly for resolution that 〈◊〉 to giue our bodies as the Apostle speaketh a sacrifice to serue him who hath giuen himselfe a sacrifice to saue vs. And so haue we 〈◊〉 his passion imitation to direct compassion to vnite admiration 〈◊〉 〈◊〉 vp resolution to perfect our Christian loue and duty towards him 9 To go forward and to leaue 〈◊〉 the indignities offered him in the indgement Hall his scourng crowning with thorâ—…es â—…eting spetting vpon bearing â—…s crosse and the like Now the gréedie Souldiours begin to spoile him of his garments exposing his sacred body 〈◊〉 naked vnto the sharpe colde â—…re which crueltie was not â—…ont to be offered but to abiect persons Then begin they to faâ—…en him to the crosse racking and â—…ning his hands and féete farther then naturally they wâ—…d extend so cruelly are all parts of his body stretched that the beholders might tell all his bones according to that dinumerauerunt omnia ossâ—… mea They tolde all my bones Héere is he fastned vnto the crosse with nailes at the hands and féete Foderunt manus They digged my hands and féet Inexplicable was this suffering the nailes pearcing those places where the sinewes méâ—…te together the poise of his body euery moment increasing the paine nowe they offer him â—…gar mingled with gall according to that they gaue me gall to eate and vinegar to drinke Oh 〈◊〉 mildly did he suffer all this How should wee be consent to leaue earthly things séeing him stripped spoiled of his clothing how should wee crucifie the flesh the concupiscence thereof when wee remember his spare flesh to be fastned to the Crosse Sée wee héere Abell killed of his brother the serpent lifted vp to heale all that are stung O most louing Sauiour saith S. Austen that which the sinner deserueth the â—…cent suffereth 10 A superscription is written by Pilat vpon the crosse Iesus of Nazareth King of the Iewes â—…at although ignorant coÌ„menâ—… Christ in this superscription in thrée things First for the reâ—…ssion of sins in that hee wrote Iesus Secondly for the bestoâ—…ing of grace in that he saide of â—…areth Thirdly for his poâ—…t in that hee called him King of the Iewes this is written 〈◊〉 thrée tongues for that of all â—…ts comming vnto the Feast â—…ry tongue might confesse Ieâ—…s the sonne of God It is written in Hebrewe Gréeke Latine In Hebrew 〈◊〉 the Iewes who gloried in the Law In Greeke for the Grecians who gloried in wisedome and in Latine for the Romanes who most gloried in dominion and power as if Pilate should haue saide This is the King of all Religion hauing reference to the Hebrewes of all wisedome hauing reference to the Gréeks of all power hauing reference to the Romaines And these thrée sorts sayeth S Austen may challenge vnto them the dignity of the Crosse to wit all deuout and religious rich or poore all signified by the Hebrewes all wise who are noted by the Gréekes all mighty who are resembled by the Latines So then the Religion the wisedome the power of the worlde confesse Christ their King Rex Iudaeorum King of the Iewes Iudaeorum that is to say of them that confesse him for so signifieth Iuda and this superscription is written in their harts he wrote King of the Iewes not for that he was onely King of them but he was King of the Gentiles also euen of all that doe confesse him 11 And this tryumphant title or superscription is written in his death to shew that for all his suffering death he lâ—…t not 〈◊〉 Kingdome The Iewes saw it to their shame and therefore would not haue it
altered which Pilat refused saying Quod scripsi scripsi that which I haue written I haue written it is true I will not alter it and Pilaâ—… 〈◊〉 the end found it true indéede to 〈◊〉 terror of his wretched consciâ—…ce who hauing heard of the shouldiours the veritie of the reâ—…ection liued in continuall anâ—…sh vntill at last after disgrace receiued of the Romaines hee came to a desperate ende by caâ—…ng himselfe away as histories â—…ntion 12 While this was doing to â—…turne vnto the manner of our Sauiours Passion at this time 〈◊〉 they not spare to reproach 〈◊〉 and this was done by manie first by them that sate by and watched him secondarily by same of the high Priestes that came to marke him thirdly by those that passed by and wagged their heads at him fourthly by one of the théeues that was crucified with him S. Mathew saith they both reuiled him S. Luke mentioneth one onely It séemeth sayeth Austen that both of them began to reuile him of which S. Mathew spake but one perceiuing the heauens troubled and other signes moued with remorse â—…esisted and then only one of them according to S. Luke reuiled him 13 Nowe they begin to repeate the words of the false witnesses Thou couldest build the Temple if it were destroyed If thou be the Sonne of God saue thy selfe No sayeth Beda Sesaluum facere crucem descendere noluit quod Christus est Dei electus If thou be the Sonne of God nay because hee was the elected of God hee would not come downe for therfore came he into the world Beléeue ye him rising froÌ„ the Sepulcher which is more then descending from the Crosse. The other malefactor sayeth vnto him Remember me when thou commest into thy kingdom What kingdome was this suâ—…lie no temporall Kingdome In regno tuo In thy kingdome that is a better Kingdome then anie héere beneath or that which Tiberius now enioyeth Great was the fayth of this Chéefe for neyther the feare of the Iewes now present nor the sharpenes of his owne paine the blasphemie of his Fellowe the flight of the Disciples the apparant inâ—…rinitie of Christes flesh made him any way to wauer but first he acknowledgeth Christ to be a Lord secondly he prayeth to him and therefore he acknowledgeth him to be of power thirdly he acknowledgeth him to haue a Kingdome This theefe could helpe himselfe but in two things his hart and his tongue which he doth with his heart he beléeueth with his tongue hee maketh confession of Christ his Sauiour 14 And now behold wee our redéemer yéelding vp his life for the sinnes of the worlde Let vs consider a while his seauen last wordes vttered vppon the Crosse which by some are deuided into eight Two of these he spake for sinners Pater ignosce illis mecum eris in Paradiso Father forgiue them and thou shalt be with me in Paradise Two for the godly Woman behold thy Sonne and to the same disciple Behold thy mother Two for the world Sitie consuÌ„matum est I thirst it is finished Two for himselfe My God my God why hast thou forsaken me and Father into thy hands I commend my spirit 15 The first of these was spoken in the act of his crucifying when framing himselfe to the Crosse he saith Father forgiue them they knowe not what they doe Good to mee but hurt to themselues so is it with them that hurt others they know not what punishment they bring to themselues and what crown and garland to them whom they thinke they most hurt They know not what they do He prayeth not so much for them who did know or ought to haue knowne him to be the true Messias as for the Lay and illiterate people who of a blinde zeale did they knew not what what greater myracle then this louing prayer héere was a word of all patience and piety full of loue and vnspeakable sweetnes they say his blood be vpon vs and hee prayes â—…t be not vpon them Father forgiue them euen nowe pearced with nayles crowned with thornes loaden with scoffes and reproches and yet héere amongst all a Pater ignosce illis Father forgiue them and it was not without a mysterie that he sayd father forgiue them By all this we learne to beare the greatest iniuries of the world and to pray withall for our very enemies what should dust and ashes take vpon it to reuenge when the Lord of Heauen and earth so méekely endureth all what did the world euer sée more patient more charitable then the Sonne of God Father forgiue them â—…ttying those that persecuted him 16 The second word was spoken to the Penitent theefe Mecum eâ—…is in Paradiso Thou shalt be with mee in Paradise which wee vnderstand not to 〈◊〉 spoken of that earthly Paradise from which Adam was expulsed but of that Emperial place whither Saint Paul was taken vp where the Saints and Angels are aboue in glory By this saying comfort is giuen to them that repent them of their sinnes and call for mercie vpon Christ crucified beholde howe bountifull Christ is he giues a théefe paradise that doth but aske it of him Héere one worthy of punishment and worthy to suffer death by his owne confession receiueth mercie at the last instant but yet no man ought by this example of sette purpose to deferre his conuersion vnto the last the priuiledge of a few much lesse of one doth not inferre a common lawe for all Christ heere giues mercie vnto a théefe and vnto a théefe at the last cast to shewe there is no place left for desperation one example makes vs bolde one findes mercie at the last that none should dispaire and but one that many should not preâ—…me but sée the fayth of this théefe that findeth mercie a disciple denieth his Maister this théefe acknowledgeth him hee séeth Christ hanging vppon the Crosse as man and yet he prayeth vnto him as God hee accuseth his owne defaults reprooâ—…th the blasphemie of his Fellow hé acknowledgeth Christes innocencie the Iewes that know the law crucifie him he seeeth him in all contempt and yet he confesseth him a Lord a king to be a Lorde requireth power find a King rule but héere is neither to sée to Hee beholdeth him suffering death yet hee makes request vnto him as the giuer of life they who had before seene him raysing the dead wauer this man dying with him acknowledgeth the resurrection What fruite sayeth Saint Austen did Christ héere reape of a â—…le trée let anie sinner shewe this mannes fayth and wee dare shewe the remission of his sinnes hee had before stolen earthly thinges but now steales heauen O admirable conuersion That which we should take example of is an example of comfort of mercie of hope of forgiuenes of confessing our sinnes and with stedfast faithfulnesse of acknowledging the Sonne of God and crauing mercy to be remembred of him in his kingdome 17 The third worde was when he said vnto
his blessed mother woman behold thy Sonne And to consider these two together when he said vnto the same Disciple behold thy mother as if hee should say vnto the blessed Uirgine hither to haue I obeyed thée cared for thée as a Sonne from hencefoorth in my stéede I will leaue thée a Disciple Unto the other Iohn thou hast done me seruice as a good seruant nowe doe it where I will thée beholde her to whom thou shalt performe obedience and care as the sonne to his mother And thus Christ a Uirgine saith Saint Ierome commits his Uirgine mother to a Uirgine Disciple This third word is a word of pittie care for to sée him now in such dolours and paines to take care for his mother was a token of much loue whereby he sheweth vs to helpe our parents and doe them good what in the world wee can But what a chaunge dooth the blessed Uirgine make who hath for the Lord the seruant for the Master the man for the sonne of God a sonne of Zebede This change could not but gréeue her and pearce as Simeon had before said her very heart Woman behold thy Sonne not naming her mother which very name Mother might haue encreased her griefe beholding the passion and departure of so déere a sonne and might mooue her motherly minde to more and more sorrowe The sonne crucified aboue the mother mourning beneath his wounds wounded her heart his piercing was her piercing euerie stroke of the nayles strooke through her brest all this while not a word is mentioned wéeping would not suffer her to speake who at any occasion spake seldome the longest spéech she vsed that wee reade of was her Magnificate her deuotionate speech with God The Nurse sees her youngling dying the Mother her Sonne In one day shee is depriued of a sonne of a Sauiour though not lost yet left for a time such a parting such a sonne such a mother such teares such loue neuer was nor shall be On the other side O louing disciple beloued of the Lorde of loue thou art nowe left for a time but neuer cease to mention loue or write of loue Ionathan and Dauid Iacob and Beniamin wept at parting it followeth 18 From the sixth houre there was a darknesse vnto the ninth the Sunne of righteousnes suffereth Eclipse the visible Sunne or the most cleare light of the world hideth his beames as not able to behold the Lord of heauen and earth suffering all creatures seeme to suffer with him the earth trembleth the heauens are all in black as in mourning manner The graues open the rockes or stones cleaue asunder the whole frame of nature is disquieted when as nowe the God of nature suffered What a solemne and dolefull time was this some strike their breasts others stand wondring The Centurion saith as it were lifting vp his handes to heauen Surely this was the Sonne of God 19 The fourth word was about the ninth houre when hee cryed Eli Eli Lamasabacthani My God my God why hast thou forsaken mee Which for that hee spake in the Hebrew some standing by and hearing this sayde hee calleth for Elias These according to Saint Ierome were the Romaine Souldiours who vnderstoode not the Hebrew or peraduenture some of the Iewes themselues who by reason of the noyse could not well discerne what was spoken The doubling of the voyce sheweth his double nature his Deitie spake not this which was impassible Like as the Sunne shining vpon the wood the axe cutteth the wood but the Sunne remayneth inuiolable His humanitie spake this which suffered and spake at this time as humaine nature is wont to speake when it thinkes it selfe forsaken not that the Sonne of God was any way doubtfull of diuine assistance but to shew how truly he bare vpon him mans infirmitie sinne onely excepted which thinkes it selfe forsaken in times of griefe Héere wee are moued to suffer with Christ beholding insensible creatures themselues to suffer with him S. Ambrose saith Pro me doluit qui pro se nihil habuit quod doleret Hee sorrowed for mee which had nothing for himselfe to sorrowe Rationall affection cryed My God my God why hast thou forsaken me Sensitiue affliction cried the same and yet in Christ a voyce not of diffidence or so much of complaint as of admiration Behold O man what I suffer for thée behold the punishments wherewith I am afflicted and when thou beholdest the outward man thinke also that the inward man is partaker of sorrow and suffering wherewith I am pearced finding the vngratefulnes of thée towards me suffering for thy sinnes Héere we learne in times of extremitie to offer vnto God our sorrowfull sighes supplications though we séeme to the eye of the worlde to be forsaken yet wee may take comfort in his mercie who is néere vnto all them that call vpon him as the prophet speaketh yea then when they powre out faithfully their complaints before him 20 The fift word was when Iesus knewe that all thinges were nowe accomplished which were spoken of him this remained They gaue mee vinegar to drinke hee saith Sitio I thirst that the Scripture might be fulfilled which was written of him They gaue me vinegar to drinke when it is saide that the Scripture might be fulfilled wee doe not vnderstand this causatiuely but consequently as the Schoolmen speake for Christ did not this therfore because the Scripture had spoken it but therefore the Scripture spake it because Christ in time should doe it When he saith I thirst what was this thirst natural caused by the emanation of his bloode together with the extremities of his sorrowes Which in part also is true for his blood exhausted extremitie of thirst followed but there was withall in Christ a thirst supernaturall this thirst was the saluation of soules wherewith he laboured as with a most vehement thirst or desire The Prophet saith Sitit anima mea ad deum My soule is a thirst for God This thirst of Christ was our health our ioy O good Iesus saith Saint Bernard Sitis tua salus mea Thy thirst was my saluation 21 And heere somewhat is added to his suffering for when these men had hurt him so much that they could almost hurt him no longer they giue him sower wine vpon a bunch of I sope a bitter harde mixed with Myrrh and gall such as they had giuen him to drinke before his lifting vp to the Crosse héere they denie that vnto the Sonne of God which they were wont to graunt to greatest malefactors giuing them at these times Wine to drinke but Christ hath no other but vinegar and gall Beholde what a Supper they giue our Lord for it was now Supper time héere was the banquet our sinnes gaue him gall to eate and vinegar to drinke O myserable men that wee are to séeke delicates héere are wee taught to drink with Christ the wine of deuotion mixed with Myrrh the mortification of the flesh and
gall the conpunction of the spirit On the other side we must take heede that wee giue not Christ thirsting for our saluation vinegar mixed with gall as these men did that is an euill and sinfull life which is vinegar mixed with the gal of scandalous conuersation 22 The sixt word was when he said Consummatum est It is finished that is all whatsoeuer was spoken of my suffering is now compleate the honour of my Father the good of the faithfull all that I should doe concerning my obedience to his will who gaue mee this worke to accomplish Consummatum est It is finished Nothing remaineth in this suffering but nowe my dying and now I die This our sauiour spake as hauing fought a good fight finished his course this hee spake as one hauing vndertaken a iourney nowe gone through many passages at his iourneyes end he saith Consummatum est It is finished first lifting vp his eyes to heauen Fa-thy will then beholding men vppon the earth faithfull men your health then respecting the breaking of the Serpents head Sathan the vanquishing of thy power Consummatum est It is finished O happy voyce of the Sonne of God! 23 The seauenth word was father into thy hands I commend my spirit S. Luke saith that hee syed this with a loude voyce some of the auncient Fathers â—…ke our Sauiour was nowe â—…ditating vpoÌ„ the one and thirtieth Psalme and comming vnto â—…se wordes in the Psalme In â—…us tuas commendo spiritum â—…eum Hee vttered them with â—…udible voyce Into thy hands I commend my spirit and so gaue 〈◊〉 the ghost This was nowe 〈◊〉 ninth houre of the day when 〈◊〉 Sunne was darkened the â—…th shooke the graues opened 〈◊〉 the Euangelists shewe At â—…s houre Adam sinned Hora 〈◊〉 Adam peccauit Christus exâ—…auit The same houre of the â—…ay wherin Adam sinned Christ â—…ed by dying Christ opened the gate of Paradise which Adam 〈◊〉 sinning had shut vp against 〈◊〉 and his Adam in the Garâ—…en lost life and Christ in the Garden restored life when hee yéelded himself with these words vnto his Father Into thy hands I commend my spirit These words being vttered he gaue vp the ghost his eyes closed his countenance pale his head bended down heauen nor earth euer saw such a sight the God of life the Author of life and life it selfe becomes dead In this word wee may consider many thinges as first that our departing soules should be commended into the hands of our heauenly Father Secondarily somewhat wee haue héere for the strengthning of our faith Christ bending downe his head vttered these wordes not of constraint but voluntarily who euer lay downe to sléepe so peaceably as Christ died when he gaue vp the ghost Man wheÌ„ they are dying they are scarse able to breath at this time Christ speaketh with a loud voyce Father into thy hands I commend my spirit We sée what Christes example doth teach vs to doe in commending our departing soules into the handes of God howe at the houre of his death he prayed he wept spake vnto his heauenly Father And héere also may the Christian man enter into a large field 〈◊〉 meditation vpon many things together We were more insensible then the sencelesse creatures 〈◊〉 wee should not be moued with the passion of our Lorde whose death was our life consider we 〈◊〉 great thinges the Sonne of God hath done for vs and suffered for our redemption consider be how great things they were which he suffered how great his sorrowes were which shewed the greatnes of his loue howe â—…eat his iniuries were when he was falsly accused mocked spetted vppon buffeted whipped crowned with thornes berest of â—…s clothes burdened with his crosse pierced with nailes lanced with a speare and so dyed They shall sée him whoÌ„ they haue pierced When Ioseph saide vnto his brethren I am Ioseph whom you â—…d into Egypt they were so aâ—…onished they had not a word to say when Christ shall say I am your brother I am he whom you crucified how shall they be confounded that crucified him But what ioy shall they haue who beléeue on him Up O Christian soule and with the Doue make thy nest in the holes of this rock Behold the wounds of thy Sauiour Come to this Arke whither all creatures repaire to saue themselues Stand and behold a little with the deuoute women the body of thy Sauiour vppon the Crosse sée him afflicted from top to toe see him wounded in the head to heale our vaine imaginations sée him wounded in the hands to heale our euill actions sée him wounded in the heart to cure our vaine thoughts sée his eyes shut vp which did enlighten the world sée them shut that thy eyes might be turned away from beholding vanity sée those eares which were wont to heare the ioyfull hyâ—…e of the Cherubins Holy holy holy now haue heard a multitude of reproaches sée that countenaunce which was goodly to looke vpon is spetted 〈◊〉 and buffeted The blood of 〈◊〉 cried iustice iustice but 〈◊〉 blood of Christ crieâ—… mercie 〈◊〉 Oh that we had hearts 〈◊〉 meditate of the passion of our 〈◊〉 There is nothing of â—…ch we ought more to thinke 〈◊〉 to speake more to reade or 〈◊〉 to meditate of then of this â—…ause the remembrance héereof â—…tameth to the saluation of 〈◊〉 soules increaseth faith driâ—…th away despaire giueth fortiâ—…e against the afflictions of the â—…ld strengtheneth vs against â—…tatious 〈◊〉 the minde 〈◊〉 ioy causeth a loathing of 〈◊〉 and after a wonderfull maâ—… stirreth vs vp to all deuotion This our Sauiour Christ himâ—…fe well thought vpon when he 〈◊〉 so high a Sacrament so full 〈◊〉 hauenly mysteries for the â—…tinuall renuing in our hearts 〈◊〉 this his most blessed passion 〈◊〉 swéete Iesus should euer vnâ—…fulnes of this loue of thine â—…pe vpon vs Should not thy â—…ous blood soften our adamant hearts who hast deliuered vs from infinite miseries purchased by thy death O infinite goodnes and fréely offered thy selfe hast offered thy selfe vnto thy Father a sacrifice for our sinnes there is no burden heauier then sinne this hast thou eased vs of O blessed Sonne if God while I liue saith the Prophet will I call vpon the Lord yea as long as I haue any being Wee will offer vnto God the sacrifice of thankesgiuing and prayse his name for euer and euer And thus wee meditate of the passion of our Lord who suffered death to ouercome death of which Saint Austen mentioneth a double cause the one that Christ died for vs to deliuer vs the other that those whom he redéemed by his death hee might teach by his grace and by his example instruct for why did the head saith he suffer but to giue the body an example Christ humbled himselfe vnto death euen vnto the death of the crosse we ought also to humble our â—…es to bee crucified vnto the â—…ld and the world to vs vnto 〈◊〉 were our sinnes imputed â—…to
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
affaires little respected that which was then a doing The second were the Souldiours who when they had watched the Sepulcher séene the Angell of the Lord the Earthquake as men amazed went forth into the Citie shewing what had happened yet by and by corrupted with money did not sticke to tell the contrarie The third were the high Priests and Pharisies these altogether endeuouring to suppresse the rumor of the resurrection could in no case abide that any shold so much as mention it The fourth were the disciples of Christ and those beléeued on him to these did hee appeare to these brought hee great ioy when they beheld him and communed with him after he was risen 11 After the same manner are there in the worlde foure sortes that are diuerslie affected towards this Article of the resurrection Some as those of the common sort receiue neither ioy 〈◊〉 sorrow as if it did not appertaine vnto them to haue care or respect to this principall point of their Christian beléefe These haue the name of Christians but little consider what euer Christ did for them Some there are of the second sort which doe beléeue that Christ is risen they think of it speake of it but they â—…seuer not for going away they 〈◊〉 corrupted with the worlde they speake the contrary by their works they deny that there is anie resurrection at all These like the Souldiours that kept the Sepulcher follow the fauour of the world and are led from truth to falshood O vnhappie men that for vile things of the world leaue the ioyfull tydings they haue heard and seene of the Resurrection Some there are who with the high Priests Pharisies cannot endure the same of Christ or those which would set forth the honour of his Resurrection And of these what shall wee say When they heare this happy tydings they labour to draw the minds of men from the deuotion thereof these are the worst of all other But some there are which with the Disciples reioyce and neuer rest vntil they come vnto the Sepulcher for loue resteth not and these sée it so as it is tolde them and Christ by faith appeareth vnto them they are assembled with the faithfull and not absent with Thomas who by his absence had not with others at first the ioy of the Resurrection They goe not with Mary from the Sepulcher but are there wéeping vntill his grace speake comfortably vnto them then they reioyce and say The Lord is risen indeede and hath appeared vnto vs And these are those who haue part in the â—…st Resurrection for on such the â—…ond death hath no power This first Resurrection is to reâ—…ne Iesus Christ in true faith 〈◊〉 to rise from sinne by newnes 〈◊〉 〈◊〉 and these also shall one day 〈◊〉 part in the second resurrecâ—… when they shall sit with â—…ft that is risen before when â—…ey shall liue with him raigne â—…th him in the Kingdome of heauen In the meane time Christ still inuiteth them saith Saint Austen to that life where there is no defect no death The Angels say why séeke you the â—…ng amongst the dead If one â—…ke a mine of gold in some place where no such thing is to be hâ—…d â—…ee which well knoweth it to be 〈◊〉 doth he not say why doth this â—…an digge and delâ—…e in vaine 〈◊〉 labour is but lost he maketh â—…ch whereinto hee may desâ—…d as for treasure héere it is â—…ot In like manner while wee â—…ke our â—…licity héere well wee may digge and delue and endanger our selues but héere lyeth no treasure wherefore we must set our affection in heauen whither Christ is risen and gone before vs. Chap. 29. Of Christes ascension vp into heauen besides many good instructions howe heereby the hope of our ascending is confirmed BEcause the ascâ—…ion of our Lord was after all his trauailes the farewell he tooke of the world his doings and sayings at this time would haue at least our Christian attention S. Mark telleth vs that he was giuing his Apostles their commission to preach the Gospell to euery creature that they should haue power as the working of myracles and the like to conâ—…rme this teaching by so after hee had spoken unto them hee was receiued vp into heauen Saint Luke tels us that he gathered them together commaunding them not to depart froÌ„ Ierusalem but there to wayte for the promise of the father which said he you heard of me And when he had spoken these things while he was euen nowe as the same Euangelist sayth in another place blessing thé hee departed from them and was caried vp into heauen for a cloud tooke him out of their sight and they returned to Ierusalem from mount Oliuet and when they were come into an vpper Chamber they all continued in prayer and supplication with the women and Mary the mother 〈◊〉 Iesus 2 Hâ—…re we sée a louing Master taking his leaue of his ioâ—…ng family hâ—…re is blessing and praying on both sides héere is comforting and looking vp to heauen though distance of place idâ—… separate them for a time yet â—…ue should continue them as one for euer The men of Ephesus wept aboundantly when Saint Paul departed from them being chiefely sorrie for the words that he spake that they should sée his face no more But two men in white apparell or Angelles in mens forme aske the Apostles why stand you gazing or looking vp to heauen and they tell them This Iesus shall so come euen as you haue seene him goe to Heauen When Elias was taken vp because his prayers had stoode Israell in as good stéede as all the horses and chariots did against the force of their enemies The text saith Elisha cried My Father my Father the chariot of Israell and the horsemen thereof and hee saw him no more The Apostles of our Lord though silent we may easily conceiue their hearts cryed Our Sauiour Our Sauiour At the very instant two Embassadours from the Court of Heauen to preuent dolefull passions tell them that they shall so sée him come as they saw him ascend calling to minde what himselfe had before tolde â—…m Ascendo ad Patrem mean et Patrem vestrum I asâ—…d to my Father and to your father 3 He that euer gaue his Disciples diuine instructions ceased 〈◊〉 at the last euen vnto the very â—…ant of his departure from 〈◊〉 to teach them still His â—…ing them what they should 〈◊〉 where they should abide in â—…at manner in what place his â—…ing them his gathering theÌ„â—…her with one accorde all â—…ch might learne them manie â—…ns And where doth Christ â—…ue his Disciples but vppon â—…t Oâ—…uet where he had ofâ—… prayed with them and they â—…th him from thence he ascenâ—… When we haue done our deâ—…ons in this world and done â—…th the world when wee haue â—…ssed our brethren by holy actiâ—…s assembled in prayer giuen â—…m good examples continued â—…ongst them in one accord from â—…unt Oliuet
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
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
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