little continuance in the light of these seuerally one by one or of all together Walke while you haue light least darknesse come vppon you walke and therfore no standing sâ—…ll least darknes come therefore the light will not be lâ—…ng 2 The light saith Saint Iohn shined in darknes but the darknes comprehended it not It is no disgrace vnto the Sunne though Battes and â—…ies cannot endure it Christes grace is the light to guide our steps his Gospell is the lanthorne to shewe our goings if we refuse to walke by this light and while wee haue a time of light and to walke too while it is our last moment of light our darknes is great our errour is great May wee not feare a time of darknes Haue we any warrant to the contraryâ—… yet a little while is the light with vs It is sayde in the Canticles I sought him vpon my bed was the spouse there found That wee finde not I sought him but I found him not saith the text The Scripture saith of Cains offering it was Post multos dies after many dayes as if we should say it was long before Cain came with his sacrifice it proued vnseasonable The stone vpon the top of the hill may be stayed with little but being once in a violent course it is a hard thing to stay it wee should in time returne vnto God The euill théefe vppon the Crosse his care was for his bodie Saue thy selfe and vs but his fellow vpon the right hand who made speede in calling vppon Christ saying Lord remember me when thou commest into thy kingdome his care was chiefely of his soule We had néede walke before our day of life be turned into the night of death before our light of grace be turned into the darknes of iustice Our continuance standes at a great vncertaintie there is but a little ayre betwéene vs and death and they that thinke themselues most secure are sometimes sâ—…nest of all deceiued and at last wish in vaine they had beene better aduised God met with Pharaoh in the Sea with Eli sitting in his Chaire with Holophernes lying on his bed The rich man when he said soule take thy ease yea take thy farewell of case too Héere we leaue one and there another and time is the eaâ—…er out of vs and ours The Sunne though it séeme to stand still it is caried about with a violent motion The shadowe in the Dâ—…all wee see gone but not going Wee neuer stand still but are euery euening tide of our life néerer our iourneyes ende by a day The Snâ—…yle though shee créepe neuer so softly yet comes she at last to the highest trées and eateth the gréene leaues at the very tops thereof Age wil steale vpon our youthfull flourishing dayes and therefore while wee haue light to walke let vs walke with God as Abraham did when he liued in his feare When the people gathered Manna they must gather it in the morning for when the heate of the day came it vanished away If we will gather our heauenly Manna wee must gather beâ—…es before the heate of the day arise that is before the day of mercy be turned into a scorching day of iudgement Our state and condition héere is as the naturall day it selfe our youth is as the morning the noonetide is our strength when the euening of age comes then we make readie to take our rest so preparing our selues wee haue life in patience and a good departure in desire 3 It is saide to the great folly of the Athenians that they wold neuer consult of peace vntill they were driuen thereunto by extremitie of warre Greater is the folly of the sinfull men to be consulting of a state of peace when they are driuen thereunto by necessitie neuer calling vpon God but in time of sicknes and aduersitie nâ—…y that which is more when the time of calling is past when the light is departed from them and that happy opportunitie let slip Walke while yee haue light At that black day they shall finde errour vnrecouerable danger vnauoydable punishment vnsupportable repentance vnprofitable griefe inconsolable into what a pittifull plight shall the carelesse man see himselfe brought at this tune It will be a sad Catastrophe or sorrowfull end after all O that we would now be as we would wish to be at the day of iudgement A foolish Marriner is hee that while the weather is faire will lie still when the wind is nowe seruing to further his passage and will neuer set forward vntill a daungerous tempest be come of these saith S. Ambrose I wil not determine how doubtful it is whether they shall attaine the hauen only this I wish that they set forward before it be too late when they shal not néed to haue any accusers for their owne consciences shall article against them The Prophet saith Misericordiam iudicium cantabo tibi domine Lord I wil sing vnto thée of mercy and iudgement mercie in Christes first comming and iudgement in his second The kingdome of heauen in the Gospell is fitly compared to the Sommer first for that the Sommer is a lightsome time so is the kingdome of heauen secondly it is a fruitfull time so is the kingdome of heauen thirdly Sommer is a pleasant and ioyâ—…ull time so is the kingdome of heauen fourthly Sommer is a quiet and peaceable time so is the kingdome of heauen Christ putteth forth vnto his Disciples â—…parable of the Fig trée why of the Figge tree more then others saith one because it putteth forth last of other trées sheweth that Sommer is néere Againe the Figge trée if it be good it is very good but if it be otherwise it is in the contrary extreame If naught saith the prophet Ieremie very naught Such is the state condition of men in the state of iudgement if they put forth in time they bring forth swéet fruits of euerlasting ioy if their estate be happy most happy if vnhappie the most vnhappiest of all 4 Some there are that are so delighted with the pleasures of the life present that they forget what a heauenly treasure they carie about with them in these mortall bodies and what a great charge is in their custodie to look vnto while they are hâ—…re The housholder saith our Sauiour should watch for the comming of the thiefe This théefe may resemble vnto vs the day of death which comes vnawares the house is the body the doore is the mouth and cares the windowes are the eyes the treasure in this house is the soule let the housholder watch not suffer his house violently to be broken vp but let him be prepared to yéeld peaceable possession both of his house and treasure when hâ—… gentle Lord shall require the same because hee will giue him state in a better inheritance for the time to come wherefore that spoken vnto the people of old may be considered Redite ad cor Turne vnto
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
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
glorie of this world to whose greater glorie it was sayth Origen that hee appeared without glory to whose strength that hee câ—…me in weakenes In the sixth of S. Iohns Gospell when the people would haue giuen him the title and dignity of a King he gat away into a solitarie place nothing at all regarding that weather cocke blast of popular applause Christ was no way inclinable to their disposition who as Milles goe grind no longer then the puffe of wind holds he fled froÌ„ a kingdom amongst men for his kingdom was not as him selfe told Pilat of this world 2 And héere wee may in the first place obserue that euen in this his humility flying froÌ„ glorie glory followed him hee was circumcised as a sinner yet named as a Sauiour of men lying in a manger at Bethlehem he is adored of graue sages dying as man yet is he worshipped beleeued on as God after many of his myracles he specially charged the people to conceale them sometimes he steales away from the multitude least per aduenture they should magnifie him 3 O holy Sonne of God saith one when the candle is lightned why wilt thou haue it put vnder a bushel why wilt thou not shew thy glory vnto men was it because thy kingdome was not of this world True Lord therfore I reioyce to see thée in humilitie Untill the age of thirtie yéeres we find saith Saint Bernard excepting onely his disputing with the Doctours in the temple no other but that our sauiour led a silent a solitary life What did he feare vaine-glory who was the glory of the father He feared indeede but was it in regard of himself No it was for vs who were to be feared and therefore would draw vs by his precept and practise from ambitious desires 4 Although it was but seldome that hee vsed reprehensions yet we finde that there were none whom he did more often reprooue or more openly rebuke then a kinde of men Pharisei so called the Pharisies hâ—…uing their name of separating themselues from other men These weâ—… those whom hee resembled to painted Sepulchers as being faire without but foule within whose vizard was better then the face all their holines was no other but a shew of holines their corner counterfait praying to be seene of men their Trumpet blowing almes to haue a little glory Our Sauiour could not away with this fashion therefore willeth his Disciples to pray in secret that is with a minde although séene yet not caring to be séene of men and to giue their almes plainly without any respect had eyther of reward or prayse 5 It is a wonderfull case to consider how wee make this our chiefest iewel how all the sheaues of the field doe fall downe before a conceite of preheminencie where as nothing is more fickle nothing more vncertaine All that was shewed when all the glory of the world was shewed the word is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which signifieth no other but a shadow an opinion a shew What is praise but a puffe of winde which sometimes bloweth one way and sometimes another or as the Eccho which makes a sound but is indeede no substance what is our mirth but a little Sun-shine before a storme What is our peace but a calme before a tempest What is the praise of men but a shadow of small continuance a little after looke for it it is gone Those who are ouercome with a little wine shew they are men but of weake braines so are those who for some little praise for vertue waxe high minded If in any thing a Christian man shew himselfe what hee is then surelie most especially in being crucified to the flesh and the world the pleasures of the one the glory of the other Three there were crucified vppon the crosse together two malefactors and Christ in the middest and thrée there are to be crucified in Christes members the flesh and the world as the two théeues the spirit as Christ in the middest The flesh as the théefe vpon the right hand They that are Christes haue crucified the flesh The world is the théefe vpon the left hand according to that The world is crucified vnto me and I vnto the world In the middest of these is the spirit also crucified according to that A troubled spirit is a sacrifice to God The théef on the left hand was not saued this is the state of the world from whence Christ hath taken his That they be not condemned with the world The théefe on the right hand is saued so is the crucified flesh with the spirit when â—…th are remembred of Christ in â—…s kingdome and are with him 〈◊〉 Paradise When nothing delights but God then is the world crucified to vs when as we seeke coâ—…tend in none but in God then 〈◊〉 wee crucified to the world when we labour to bring others to this then are we crucified for the world 6 Thus in despising the world and the glory thereof we attaine vnto the perfection of a Christian â—…ate and condition of life If there were no other reason to â—…e vs to seeke after heauen and heauenly thinges this one â—…ight suffice that Christ did onelie this Comming into the worlde hee neuer followed the shewes and shadowes therof Again if there were no other cause to make vs litle estéeme of worldlie vanities yet that the continuance of them is so mutable this onely were enough What is it saith S. Austen to be lifted vp in this world and in another world to be cast down what for a short time to shine in glory and héereafter to consume in misery 7 Héereunto may be added how little this worldly glory is worth being fully considered first because it is vile according to that which Mattathias told his sonne when he was dying Feare not said he the words of a sinfull man for his glory is as dung Secondly because it is of no continuance according to that of the Prophet Esay All the glory of man is as the flower of the field Thirdly because it is deceitfull according to that of Baruch Where are they that sometimes had glory amongst men as if hee should haue saide they are no where to be found their glorie hath deceiued them Fourthly because it is subiect to alteration according to that of Ose Commutabo gloriam eorum in contumeliam I will change their glorie into ignominie A chitophel for all his policie HamaÌ„ for al his sway these found the vncertaintie héereof What was the cause sayeth Saint Chrysostome that the house spoken of in the Gospell fâ—…ll Was it in the wind or the tempest or the waters No what was the cause then that this house fell The Text saith It was builded vpon the sand the foundation was not good To â—…ld vpon hope of riches or glorie is a weake foundation the house may séeme goodly in faire weather but when