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
troubles of the world Thou knowest I dispose all things swéetly great peâ—…ce there is to them that loue mee shouldest thou be impatient at the least thinges beholding me suffering great Wilt thou a worme refuse to endure a word spoken against thée and sée mee loaden with reproaches thou canst for the loue of the world suffer tribulation rise early late take thy rest and wilt thou doe nothing for my loue Christian. I beséech thée O mercifull Lord Iesus strengthen me with thy grace against all aduersities for I willingly yéeld my selfe vnto thy will Christ. Be not afraide to suffer somewhat for my sake behold I am with thée for whom thou sufferest And behold I come quicklie and my reward is with mee Consider what I haue saide In my fathers house are many mansions there haue I prepared a place for thée Call to minde that the dearest friends I euer had in the worlde haue endured the same sufferings Christian. O my Sauiour I am more delighted in hearing and beléeuing this then I am able to expresse I knowe not whether I may more reioyce to beholde thée dying vpon the Crosse or raigning amongst the Angels to sée thée subiect vnto all or exalted aboue all O swéete Iesus howe should I praise thée I remember that of the Prophet Rectos decet collandatio Praise becommeth the righteous Lord I am not righteous shall I not therefore praise thée thy poore creatures doe the same and therefore I will not be silent O my God draw my minde from all earthly things that it may onely reioyce in thée Where are ye all my desires come and enter the Courts of the Lord with ioy Christ. Thou hast O Christian man peraduenture some taste of my loue in that thou art so desirous to praise mee in that thou dost as ioyfully behold â—…e borne of a virgine as God from euerlasting In beholding mee thy redéemer suffering for thy sinnes thy loue is acceptable vnto me and shall finde loue againe in thy greatest labours but the best is to come when thou shalt reape the fruite of all then no aduersity shal touch thée then shalt thou beholde my presence in glory and therfore let happines moue thee to séeke happines Christian. O swéete Iesus when shal I sufficiently loue thée When shall I duly remember thy benefites thy méekenes thy patience thy bountie with all reuerence and deuotion If thou be my redéemer where is my duty if my Sauiour where is my affection O good Iesus seeing thou hast done all this for me what shall I doe vnto thée Nay séeing thou hast reserued such ioyes as I am not able to comprehend let me not liue but to loue and know thée Christ. It sufficeth that thy wil oâ—… intention is good which I respect more then many sacrifices when thou doest offer me thy obedience vpon the Altar of thy humble desires for which desires I haue recompence thou shalt finde as much when thou commest to receiue the same when for a cup oâ—… colde water thou shalt receiue a whole fountaine of the water of life when for two untes thou shalt haue giuen thée the whole treasure of the temple then shalt thou enioy immediate fellowship with me in my kingdom where I am there shalt thou also be then shalt thou come from the troublesom sea of this life to the hauen of rest there shalt thou sée me enioy me alwayes euery where blessed shall that life be for the continuance therof it is eternall for the certaintie it is without change for the place it is in heauen for the companions they are multitudes of saints Angels for the greatnes of the felicitie there is an euerlasting Sabaoth Christian. I am rauished O my Sâ—…uiour with the very meditation of thy heauenly reward when I coÌ„sider that in thy presence there is fulnes of ioy and at thy right hand are pleasures for euer more O happy and happy againe are they which are once freed and set at liberty to come to thy Kingdome O Kingdome of all conâ—…unce séeing there is found ioy without sadnes health without sicknesse aboundance without want light without darknes life without death all good without any euill all bitternes all trouble all punishment all discord all feare is away O ioy excéeding all ioyes when shall I enter into thée O my redéemer when shall I behold thée the verie end of my desires I nowe perceiue there is a reward for the righteous and therefore what blindnes doth possesse the minds of men in loosing the frâ—…ition héere of O what folly is it in theÌ„ to spende their time in vanitie nay in the harsh discord found in the loue of earthly things and lose that ioyfull harmâ—…me of heauen when all the Saints in that blessed societie shall say The Lambe that was slaine is worthie to receiue power and riches and wisedome and strength and honour and glory and praise There they enioy that perfect felicitie where sorrow is neuer felt complaint is neuer heard losse is neuer feared when all labours and trauailes shall cease then shall vertue shew her selfe where vice shall not be able to looke vp or appeare then shall the world which séemed before so glorious be consumed to nothing onely the iust shal then receiue a crowne of glorie The consideration héereof is able to draw mortall men from all the allurements of a sinfull life and to enflame their hearts in the fire of the loue of God for who would not finde in his heart to honor that God which hath prepared so excellent thinges for those that serue and honour him Who would not turne all his endeauours all his desires to walk before him in holinesse of life whose reward is without measure in the life to come This is the profit of this consideration â—…ely to moue vs to returne loue vnto him who hath first loued vs. And nowe O most mercifull Iesus I beseech thée by thy sorrowes which thou sufferedst by thy blood which thou sheddest yea by that infinite loue which thou bearest towardes vs encrease in vs true loue of thée O redéemer of the world Christ. Consider yet a little farther thy creation and what excellencie and dignitie thy Creator bestowed vpon thée weâ—…gh with what loue and with what worship hee is againe to be honoured Surely when creating and ordaining the vniuersalitie of visible and inuisible thinges hee had â—…sposed to make humane nature with high counsaile handled he the worthines of thy creation as one whom he decréed to honour before all the creatures in the world behold therfore the highnes of thy creation and recount more and more thy dâ—…ty of rendring loue Let vs make saith God man after our owne image Marke therfore diligently what it is for thée to be created to the image of God vnderstand that image is one thing similitude is another for examples sake vnreasonable beasts may haue a similitude with man but the image of man none can
direction in all our wayes 6 The first vertue to be learned in the life of Christ which was his humilitie 7 What we learne by Christes leading into the wildernes his fasting and temptation there 8 Of Christes great compassion towards the state of man his continuall doing good in the world and what instruâ—…ions we hence learne 9 How little our Sauiour esteemed popularitie and glorie of the world and howe by his example wee learne to doe the like 10 Of Christes continuall labours trauailes in the world whereby wee may take a suruay of our Christian condition 11 Of his teaching the multitude and his actions before hee taught which doth also teach vs what we should doe 12 Of Christs visiting the sicke his feeding the hungrie curing all that came vnto him which doth lay before vs a most absolute rule of shewing pittie and compassion 13 Of the great meekenes of the Sonne of God in bearing the reproches of the world an instruction vnto vs of suffering patiently 14 Of Christes most milde and penceable coÌ„uersation amongst men which is our Christian direction of passing our time so in this world 15 Of the name of Iesus 16 Of Christes teaching his disciples to pray and the tenour of that diuine forme of prayer so often to be vsed of all deuoute Christians 17 Of Christes often praying speciallie in the Garden when his soule began to waxe sorrowfull and what feruencie in deuotion we heereby learne 18 That christian men may take comfort amidst the calamities of this life by that of our Sauiour Iohn 14. 1. Let not your hearts be troubled where he armeth his Disciples with consolation against troubles 19 Howe that our Sauiour exhorting all that would followe him to denie themselues and take vp their crosse daily doth concerne vs all that beare the name of Christians 20 That Christian men ought to liue in all orderlie and dutifull obedience to Princes and Gouernours 21 That Christians may lawfullie enioy earthlie commodities and possesse riches but how they should be affected towards them 22 Howe Christ exhorteth to forsake Father and Mother and all for his sake 23 Of Christes manie miracles and â—…hat we learne by them 24 What wee learne by Christes most diuine wisedome in answering his aduersaries and all that came vnto him 25 Of Christ our Sauiour what hee did vpon the Saboath and Festiuall dayes and what Christians may gather for the obseruation of the same 26 Of Christs weeping ouer Ierusalem 27 Of his passion and suffering vpon the Altar of the Crosse for the sinnes of the world and saluation of our soules howe often and with what deuotion all Christian men should meditate heereof 28 Of Christs resurrection from the dead and howe the veritie heereof doth much strengthen our Christian faith 29 Of Christs Ascension vp into heauen besides manie good instructions how heereby our hope of ascending is confirmed 30 Of the comming downe of the holy Ghost and howe wee shouldin all Christian manner entertaine this diuine spirit into the mansion of our soules 31 How that exhortation of our Sauiour Christ Iohn 12. 23. Walke while ye haue light least darknes come vpon you doth appertaine vnto vs Christians 32 How that inferred vpon the parable of the ten virgines Math. 25. 13. Watch therefore for you knowe neither the day nor houre when the Sonne of man will come doth expreslie appertaine to all Christians in this life 33 A louing conference had with Christ and the deuoute Christian man touching the state and ioyes of the life to come promised to them that learne of Christ and follow him in this life Disce viuere Learne to liue The first Chapter An exhortation mouing euerie deuout Christian for his better direction in learning to liue often to meditate of the life of Christ. WHilest I was musing sayeth the Prophet the fire kindled what was this fire but the loue of God what was this musing but the bellowes to blow the sparks and kindle the flame of Dauids affection which affection bred destre which desire caused loue which loue moued delight which delight brought forth labour Lord saith he what loue haue I vnto thy statutes all the day long is my studie in them Whereby wee sée that among the exercises of a deuout life there is none that is wont more to eleuate or lift vp the mind to a higher degree of perfection then meditation In meditation what doth more mooue man to loue God then the reuoluing of his benefits Amongst these benefits was there euer any comparable to that So God loued the world that he gaue his onely begotten sonne that whosoeuer beleeued in him should not perish but haue life euerlasting So then to meditate of the life of him by whom wee haue eternall life is the verie life of life What is there found that can more arme vs against the vanities allurements of the world or the tribulations and aduersities of the same then continually to haue before the eyes of our mind the memorie of his doings and sayings of his suffering and satisfaction made for the redemption of our soules 2 In which Christian meditation so many vnlooked for motiues to loue God doe occurre when the deuout soule doth recount the ioy inexplicable happines whereunto all doth tend as they may sée me not onely infallible testimonies of grace present but after a sort gladsome presages to the beléeuing hart euen of future glory that is to come Abraham sawe Christ when the couenant was but promised and yet it reioyced his hart wee sée him now the couenant is performed and shall we not reioyce Simeon was a happie man who saw him with the eyes of his body and the faithfull are happy too who still by meditation sée him with the eyes of the soule 3 Euery man saith Senâ—…a that listeth to applie himselfe to reading meditation may haue priuate conference with Zeno Pythagoras Aristotle Theophrastus the Authors of good Arts he shall finde them all at leasure to commune with him But a thousand tunes more truly may it be said of the deuout soule that she may daily commune and conuerse with Iesus Christ the Author of her happines in calling to mind his loue mixed with so many labours the scarres and markes of his suffering which she may behold his diuine precepts which she may obserue his louing comforts which she may receiue in all distresses incident in the life of man 4 Is it not more acceptable to sée God with the sheepheards at Bethelem when the Angels sing then with Moyses when he was flaming in the fierie bush To heare him vpon mount Tabor to preach blessednes after blessednes then vpon mount Sinah when for lightning thundering it was present death for the people to approach Is not the case altered It was said as a testimonie of the loue of God vnto the Israelites Did euer God come so neare a Nation How
all their pompe but miserie to his conflicts to his glory who vanquished when hee was conquered and ouercame death when he suffered death subduing the Prince of darknes with all his power with a few meane men made a conquest ouer the whole world by a force in outward shew cleane contrarie to all victorie to wit by his word which in the sight of the world séemed féeblenes What hart is not moued at the remembrance of his woorthie actes who would not celebrate vnto the Lord a swéete Sabaoth of Meditation and hither bring all his prayers and prayses Surely wee will doe little for him who hath done so much for vs if wee keepe not at least a remembrâ—…nce of so many graces so many mercies bestowed vpon vs should we be wearie to meditate of his life who was not wearie to doe and suffer so many things to restore vs to eternall life 11 God saith Deliciae meae cum filijs hominum My delight is to be with the sonnes of men And the godly say deliciae nostrae cum filio Dei Our delight is to be with the sonne of God Saint Hierome writeth of certaine holy women so deuoted this way Vt caro esset pene nescia carnis That flesh saith hee almost forgat it was flesh they did so dwell in the contemplation of Iesus Christ â—…hat they séemed in place onely remote but in affection to ioyne with that holy companie of heauen there beholding in that splendent Theator the King of Kings sitting vnder the state of glory The Athenians erected a place called Asylum whither the poore and distressed repairing â—…ght finde refuge How God hath exalted our Lorde Iesus vnto the right hand of his throne in glory and there for his sake erected an Asylum of grace whither all sorrowfull and afflicted minds repayring may plead priuiledge and a satisfaction against sinne hell death and the deuill faith in him doth tell vs as much When the accuser of the brethren doth â—…ay a remembrance of their sinnes vnto the charge of Gods chosen and thereby séeketh to cast them downe by despaire by and by they flie to meditate of Christes loue and how al-sufficient a sacrifice he was for the satisfaction of their sinnes and how readie he is to embrace in the armes of his mercie and couer vnder the shadow of his wings all that crie come vnto him 12 Would wee haue a president of all perfection to stand before vs why Salomons wisedome is but ignorance Sampsons strength but weakenes Hazaels swiftnes but slownesse Methusalâ—…hs age not a day being once compared with the perfection of the sonne of God The loaues which Christ tooke were but few in number but when he brake them and his disciples distributed them they did excéedingly encrease and multiply The life of Christ when at first wee consider the same it séemes not so much but falling to meditate thereupon and to distribute it as it were amongst faithfull beléeuers it encreaseth so wonderfullie as wee can truly say with them in the Gospel vve neuer saw it after this fashion in effect we neuer thought it so admirable 13 The people in the wildernes were directed by a cloud in their passage towards the land of promise we haue for our iourney not a materiall cloud but the life of him that sits aboue the clouds vpon whom the eye of our soule euermore fixed we may goe forward or stay as this heauenly direction shal giue vs ayme 14 Last of all how mindfull I pray you we should be to meditate of Christ not onely in respect of the time present but chiefly for the time to come this was in Saint Pauls thought when hee thought of his departure hence desiring to be dissolued and to be with Christ. Iacob leauing the world his mind was vpon Shiloh or on him whom God would send when he said Expectabo salutare tuum Lord I will wait for thy saluation O Iesu saith Saint Austen whether I speake of thee I write of thee I read of thee me thinks I am present with thee as if a remembrance of his redéemer did wake with him and sléepe with him 15 The law was a shadow of good to come this good was Christ when the Sunne is behind the shadow is before when the Sunne is before the shadow is behind so was it in Christ to them of old this Sunne was behind and therefore the law or shadow was before to vs vnder grace the Sunne is before and so now the ceremonies of the law these shadowes are behind yea they vanished away Iosua succeeded Moses Christ the law Moses dies Iosua leades the people Iosua brings the people ouer Iordan which Moses could not doe The Fathers eate Manna in the Desert we haue the liuing bread which came downe from heauen In blessing their posterities the Patriarkes mentioned the promised séed in comforting the distressed the Prophets fore-told the Sauiour to come all their solemne sacrifices were but figures and signes of some excellent subiect their many hymnes diuine songs were reioycings at his comming before he came in their highest deuotions nothing was more mentioned then that God would respect his people and Abraham to whom in mercie the multiplying of the same mercie by the promised ofspring was mentioned so by this wee sée the faithfull all a long minded nothing more then him in whom all the Nations of the earth should be blessed 16 For the beleeuers vnder grace surely they should be so addicted to meditate of him who wrought the great work of their redemption as that they ought to haue their hearts replenished with an incessant reuoluing of his loue séeing their faith is confirmed by a consideration of his merits their hope by a remembrance of his promises their duty by calling to minde his benefits their fortitude by a contemplation of his assistance their liues directed by his life who was the mirror of the world for perfection and true holmes the Prophet Esay saith This is the way walke in it Chap. 2. That the life of a Christian should be passed ouer in this world in a holy and vertuous conuersation IT is the manner of Princes and gouernours forthwith vpon their inuestures to places of greatest dignitie seriously to recount with theÌ„selues to what authority amongst men God hath called them what to doe how to gouerne and in conclusion which way to demeane themselues like themselues thâ—…t is to say aunswerable vnto their place and calling This care we find to haue béen in king Salomon who in regard of the dignitie whereunto God had called him besought God before riches and honour to giue him an vnderstanding heart No lesse care should a Christian man haue whom God hath in mercy called to the state of grace a calling of excelleâ—…cie no lesse care I say shâ—…uld hâ—… hâ—…ue forthwâ—…th to sit downe and consider for what cause he was redeemed to what end what will onedâ—…y be
tribularis fortassâ—… noÌ„ inuocares If thou wert not troubled peraduenture thou wouldest not deuoutly haue called vpon God which is a principal part of Gods worship 6 The world and the tempter both beast of giuing pleasures vnto carnall men but come to the performance these pleasures are very torments Christ promiseth tribulation in the worlde but come to the inward man and there we finde a world of ioy The roote of the tree is bitter but the fruite is pleasant Christ promiseth rest Inuenietis requiem you shall haue rest but it is Requiem animabus rest vnto your soules his burthen it is light by loue and wee are made strong by grace a burthen this is wâ—…nt to vnburthen sinners He that sets vs in this iourney knowes what is fittest for passengers and therefore wee may endure with comfort these outward aduersities when they come Foelix Lepra sayeth one happie leprosie was it that made Naaman worship the God of Israel in his heart The sharpe stormes of the winter they make the trées bare and the windes scattering the leaues they for a time stand as dead yet there remaines still life in the roote In like manner afflictions of the worlde make the members of Christ séeme desolate the stormie winds of persecution scatter abroad the leaues of worldly prosperity yet there is life in the roote there is faith and ioy in the heart 7 There is a difference betwéene the ioy of worldly men and the ioy of those whom Christ hath as it were taken out of the world that is from the loue of the world The former thinke felicity to consist in aboundance of riches in pleasures in glorie and such like all this is but outward and momentarie like a little Sunne-shine in Winter for one faire day it hath oftentimes ten foule and such a number of troubles as almost the former pleasures are dasht and vanish to nothing For the latter of these they haue indéede often outward aduersities but such ioyes within as if all aduersities were nothing this principally commeth to passe by Christes meanes for whatsoeuer he touched he did saâ—…d 〈◊〉 it and therfore hunger thirst persecution they are not nowe so greeuous but worke all for the good of the faithfull The waters of Marâ—… which were so bitter that none could drinke them Moyses but casting in the wood that God appointed him they became swéete the crosses of the worlde were greeuous vntill Christes Crosse was put in amongst them now their taste is altered A strange sight was it in times of persecution to sée a few lambes to ouercome by no other weapons then patience and faith a multitude of Wolues and to reioyce as Tertullian sayeth in the midst of torments Wonderfull is it to heare how Saint Paul endewed with grace from Christ doth euen chalenge and prouâ—…ke tribulation and anguish and hunger yea life and death shall any of you all and if hee would speake like a man of courage to all the aduersities of the world Shall you all separate me froÌ„ the loue of Christ 〈◊〉 you shall not And thus wee sée how in Christ we are armed with inward grace against the world without and all the troubles thereof 8 Another reason which our Samour vseth is I goe to prepare a place for you and therefore â—…e of good hope Moyses to stirre vp the people in times of their distresse speakes vnto them after this manner The land you goe to poâ—…esse is not as Egypt but a champion Countrey and goodly to enioy which the Lorde visiteth with the earlie and the latter rayne We haue promise of a better land then euer Moyses promised In my Fathers house are many mansions The iourney was long and wearisome for Iacob a weake and féeble person as he was yet by reason of inward ioy hee had conceiued in his heart he wel endured it Be it saith S. Austen that wee haue not temporall deliuerance from troubles this sheweth that wee doe not embrace Christian Religion for the commodities of this world but for the ioyes of a life to come which will make amends for all The benefit of a calme is best welcome after a tempest liberty is wont to be most pleasant after a time of bondage you shall sorrow sayth our Sauiour but your sorrow shall be turned into ioy your sorrow and therfore not euery ones sorrow yours who haue béene faithfull vnto the end When the Prophet Dauid spake of the sorrowes of this world hee calleth them waters Saue me O God for the waters are entred euen to my soule Lord saith Peter bid me come vnto thée on the water The same Prophet in another place goeth farther saying The floods are risen O Lord the floods haue lift vp their voyce the floods lift vp their waues the waues of the Sea are mighty and rage horribly but yet the Lord that dwelleth on high is mightier And surely vnto trouble as vnto the raging water hath he said Huc procedes et non procedes amplius hither shalt thou come and thou shalt come no farther watâ—…s as they rage and swell so be they often quench heate cleanse corruption and they serue to temper In the nine and thirtieth Psalme he vttereth with what great griefe bitternes of minde he was vrged to complaine yet remembring himselfe by whose prouidence it came hee sayeth Obmutui non aperui os meum quoniam fecisti I became dumb and opened not my mouth because it was thy doing Chap. 19. How that of our Sauiour exhorting all that would follow him to denie themselues and take vp their Crosse daily doth concerne vs that beare the name of Christians BEing forewarned and armed against the trials of the world before they come it remayneth that wee be readie to vndergoe them when they come Christ shewes vs plainely what wee must looke for if wee will be his Disciples when hee giueth out in open Proclamation Who soeuer will follow me let him denie himselfe In the text of the Euangelist hauing before spoken of his owne suffering hee by and by speakes of their sâ—…ring who would followe him First that they should not thinke that his suffering did absolutely exempt them from all crosses of the worlde for Ego meam vos vestraÌ„ I haue taken vp my crosse and you must take vp yours Secondly hee sheweth himselfe as a carefull Gouernour in the ship who in a calme is wont to instruct the Marriuers against the tempest likely to follow and this hee doth as it were in familiaâ—… manner by shewing what himselfe had done and then what his disciples should doe First what he would suffer and then what they should suffer What Peter and should I not goe to IerusaleÌ„ yes it is not only my case but thine the case of you all Whosoeuer will follow me let him denie himselfe take vp his crosse daily follow me 2 Heere Christ speaketh generally
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
all time of necessitie for when wee see him full of pittie compassion we learne not to dispaire but to trust in him when we sée hee canforde whole multitudes in the Desert where otherwise there was little hope of succour wee learne howe powerfull and how pittifull he is to reléeue Thirdly these and the consideration of them may serue as an inuincible truth for the confirmation of our faith The Centurion said Surely this was the Sonne of God Chap. 24. Of Christes most diuine wisedome in answering his aduersaries and all that came vnto him and what we learne thereby TO come in order from his doings to his sayings for he began to doe and teach in these such was the diuine wisedome of the Sonne of God that it moued all that heard him to admiration for why hee alwayes spake to the hart of man When hee was disputing in the temple the Doctors were astonished at his vnderstanding when he exhorted the multitude the people were amazed at his doctrine when some should haue apprehended him they say neuer man spake as this man speaketh And now behold a greater then Salomon In the two and twentieth Chapter of Saint Mathewes Gospell the Herodians sent by the Pharisies thinking men vnknowne vnto him might sooner intray him and that hee would not so much beware of these as of themselues being men knowne vnto him These Herodians come with a question of tribute Maister thou teachest the way of God truly neither carest thou for any man how sayest thou is it lawful to giue tribute vnto Caesar They call him maister when they meane nothing lesse then to be instructed by him they praise him saith Saint Chrysostome â—…en their intent is to intrap 〈◊〉 as flatterers are wâ—…nt when they â—…uld brâ—…e men â—…hither they 〈◊〉 Wee knowe as if they â—…ld say thy â—…eritie is such tâ—… spâ—…est none no not Caesar himselfe Dio nobis Tell vs thy â—…ledge is such as thou canst 〈◊〉 reâ—… vâ—… Christ perceiâ—… well rnough this â—…eight proceeding 〈◊〉 their praise reâ—… their hypocrisie calling for a tribute pennie bids them goe doe their duty in the name of God to Caesar as they ought to doe for that verie inscription of Caesars did shewe them as much These men beeing answered the Sâ—…douces came vnto him with a captious question putting the case of a woman which had seauen husbands nowe to which of these should shee appertaine in the resurrection If vnto any one of them then â—…urie was offered vnto the rest which was euiâ—… if vnto all then must he admit a pluraâ—…e polygaâ—…e which was worse and therfore they thought by this 〈◊〉 kind of question to haue strongly inferred against the resurrection and to haue grounded our Sauiour at first dash Christ soone disappoints them of their purpose which they missed of and by and by sheweâ—… then they erred not knowing the Scriptures that the resurrection was not to be considered with any carnall conceite that there was neither marying nor giuing vnto marriage for they were as the Angels of God in Heauen By which answere they were at a Non plus whose wife of all why nones at all to which of them to none of them There is no marying The text saith they were put to silence as if nowe they had no more to say 2 After this a Doctor of the Law asketh him which was the greatest commaundement in the law a question at that very time in controuerâ—…e amongst the Iewes concerning the precepts of the law morall iudiciall and ceremoniall Christ comprehendes all in briefe as Salomonâ—…d â—…d when he saide The summe of all is feare God and to keepe the commaundements Thou shalt loue the Lorde thy God with all thy heart with all thy soule and with all thy minde this is the first and the greatest commandement The second is like vnto this Thou shalt loue thy neighbor as thy self Thereby shewing him that the scope of the commaundements did tend principally to loue and in this loue â—…od did chiefely require the verie affections of the heart and therefore that they should not so much basic their heads about néedelesse questions as applie their harts to kéepe the precepts of the lawe which in a generality did consist in the loue of our God and our neighbour a short lesson and yet wee are all our life about it 3 In the eight of S. Iohn the Scribes and Pharisies bring him a woman taken in adulteris and set her in the middest saying Maister this woman was taken in adulterie in the very act Nowe Moyses commaundeth in the law that such should be stoued what sayest thou therefore This they did to tempt him If hee should haue condemned her then where is that mercie that all the worlde speakes of to be in thee If hee should not haue condemned her then loe thou art cleane contrarie vnto Moyses law thus by a Dilemma they thought to catch him Christ sounds the secrets of their hearts and willeth them after examination of themselues to procéede to execute the sentence of Moyses law vpon the woman In effect the law is iust but let iust men performe the equitie of this law By which diuine answere they all stand mute and confounded in themselues finâ—…ing not where to reproue him they slink away which answere saith S. Austen was iust gentle Puâ—…iatur peccatrix sed non a peccatoribus Let this sinner be punished but not of sinners When some other of the Scribes said within themselues he blasphemeth who can forgiue sinnes but God onely Christ knowing their thoughts saith whether is it easier to say thy sinnes are forgiuen thée or arise take vp thy bed and walke héere saith Tertullian hee sheweth he was the Sonne of man 4 In the sixt of Saint Luke a diseased man is brought vnto him vpon the Sabaoth day not to heale him were want of compasiton but yet to heale him were to giue occasion to the Pharisies of murmuring against him murmure or not murmure Christ doth the poore man good vpon the Sabaoth day shewes them the end thereof That the Sabaoth was made for man and not man for the Sabaoth In the 22. of the same Gospell Pilat the Iudge asketh him If he were the Sonne of God Christes answere is Tu dixisti Thou hast saide it neither affirming or denying of himselfe When hee was in the Temple the chiefe Priestes and Elders of the people came vnto him as hee was teaching and sayd By what authority doest thou these thinges and who gaue thee this authoritie For Christs authority to teach in the temple there is found this Historie In the temple of Ierusalem there were 〈◊〉 ordinarie Priests and as soone as any of them died the residue chose another in his place now it happened that Iesus for his singular doctrine and godlines was chosen to be one and there is great likelihood that this should be true considering
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
should not be interrupted by any necessities of the body as the Massilians dreamed but pray alwayes is vnderstoode euery day and at all times that no sinne may hinder vs from God good works and therefore it is saide Vt digni habeamini that ye mâ—…y be accounted worthy to auoid these things 10 Watch for ye knowe not the day nor houre Nemo quaerat quando venit sed vigilet vt paratum inueniat Let no man saith S. Austen séeke curiously when the Iudge commeth but let him make himselfe ready against his comming the vncertainty of the time doth cause feare the ignorance of the signes may lead into error so wee alwayes liue that alwayes wee may be watchfull Wee may knowe the signes but ought not search after the knowledge of the time it selfe it is vnsearchable When we see in an old man the signes of age we gather his time is not long when hee shall die we know not so beholding the world troubled charity waxing cold we know these are signes of a decaying age yet somtimes age continueth howe long none knoweth this is the very reason our Sauiour himselfe vseth to stir vs vp to watchfulnes Watch because you know not the day nor houre when the Sonne of man commeth If the Housholder watch for the sauing of his substance howe much more should euery one be watchfull for the sauing of his soule In the Housholder three things are obserued first he endeuoureth to knowe the deceite of the théefe secondly to prouide for the custody of himselfe thirdlie he careth that his house be not broken vp and thus he watcheth not one but euery houre of the night that at what houre so euer he be assaulted hee may be found stirring 11 Those who looke for the comming of the Bridegroome haue their lights in their hands that is their shining workes these lights are burning that is ardent in charity they are shining that is to say giuing good example of piety These watch in the day that is open the eyes of their faith when the light of the Gospell of Iesus Christ shineth these watch in the night that is when the world is giuen to all iniquitie the workes of darknes Foure things there are which may make men to wake the first is the crowing of the cocks that is the calling of those to whom God hath said O Sonne of man I haue made thee a watchman The Cocke beateth with his wings and wakeneth himselfe first and then with his voyce wakeneth others The second thing to make men wake is the rising of the Sunne this Sunne is the light of grace a shame is it for men to sléepe when as now long agoe the Sunne is risen vpoÌ„ them The Sunne riseth saith the prophet and man goeth forth vnto his labour The night is past and the day is come neere let vs walke saith the Apostle as in the day The third thing to make men awake to the feare of the théefe or the day of iudgement which is as the comming of a théefe in the night the carelesse it will seaze vpon and spoile them but vnto the watchfull it can doe no harme It was said vnto the rich man hac nocte This night shall thy soule be taken from thee It was said of the bridegroomes comming At midnight there was a crie made behold the Bridegroome commeth goe out to meete him The fourth thing to make men awake is care of their goods wee haue a great charge vnder our hands and a charge of so great care that wee had neede watch early and late For the carelesse Salomon sayeth Sleepe on so shall necessitie come vppon thee like an armed man Many are so heauie a sléepe that no calling will awake them there shall a voyce one day sound in their eares that shall awaken them I pray God not affright them whether they will or no. That which I say vnto you sayth our Sauiour I say vnto all Watch. The night of death may steale vpon men before they be aware the day of iudgement will come when they thinke not of it Watch for you know not the day nor houre Watch you know not when the Maister of the house will returne Whether in the morning of childhoode or in the third houre of youth or in the sixt houre of strength or in the euening of age Watch for you knowe not the time Should they sleepe in securitie vntill they sleepe their last God forbid God forbid Chap. 33. A louing conference had with Christ and the deuout Christian man touching the state and ioyes of the life to come promised to them that learne of Christ and followe him in this life Christ. AWake Awake O Christian soule and stand vp from the dead how long wilt thou sléepe in this dangerous securitie of a sinfull life Arise arise the light of my grace and truth hath shined vnto thee how long wilt thou preferre the loue of this transitorie world before the loue of mee thy Redéemer and Sauiour Christian man O Lorde Iesus Christ thy mercie is great in staying for my conuersion in vouchsafing to remember mee so forgetfull of my loue and duty towardes thée my Lord now I wretched creature prostrate my selfe before thee Lord what wilt thou that I doe Christ. If thy desire be to knowe my will O my beloued this desire of thine doth meruaâ—…lously please me for my delight is in thy saluation thou knowest for thy sake I came from heauen for thy sake endured I the griefes and troubles of the worlde for thy sake suffered I many reproaches of mine enemies I vndertooke thy dolours to giue thée my glory I suffered thy death that thou mightest receiue life I was buried in the earth that thou mightest be raysed vp to heauen now thy sinnes are more gréeuous vnto me then much suffering I endured for thée this is that I require séeing thou wouldest know my will giue me thy life for whoÌ„ I haue giuen my life Christian man Lord I perceiue thy will and my owne weakenes how should walke as I ought in consecrating my life vnto thée Christ. If thou wilt dedicate thy selfe vnto me first loue mee alwayes and aboue all thinges next to know howe thou shouldst walke after my wil sée thou often meditate of my life once led amongst men when thou wilt be humble thinke howe I was humbled when thou wilt suffer patiently call to minde with what patience I suffered when thou wouldst be obedient thinke of my obedience when thou art oppressed with enemies remember I had enemies too and call to mind that I prayed for them Christian. I sée most mercifull Sauiour that thou requirest loue aboue all thinges which I yéeld thée willingly as I ought but Lord for to beare these crosses of the world I finde it too difficult to humane nature so as almost I know not what to say Christ. If thou loue me as thou sayest thou doest thou néedest not take scandale at the
much more then may it be said when hee spake vnto vs by Christ Iesus his sonne Did euer God come so neare a people 5 Wherefore what better meane of enioying heauen before heauen then to meditate of the mysterie of our redemption then often to call to mind the incarnation of the sonne of God his netiuitie his circumcision his fasting his praying at his labours and trauâ—…es his swéet conuersation his behauiour that was so mild and gentle as all the malice of his enemies could not wrest an angry word from hun his curing the sicke cleansing the Leapers dispossessing the deuils raising the dead his preaching his teaching his compassion towards all and after all his most innocent yet sharp suffering and all for our sinnes How should we often in soule goe with the wise men to Bethelem being directed by the starre of grace and there fall downe and worship the little king there offer the gold of perfect charity the frankincense of deuotion the myrth of penetencie and then returne not by cruell Herod or troubled Ierusalem but another way a better way vnto our long and happy home 6 How should wee séeke him sorrowing with blessed Mary and neuer leaue séeking vntill wee find him how should we accompanie him with the Apostles beholding him doing wonderfull miracles how should wee with the women follow him vnto the crosse and there condole his most bitter yet blessed passion how should we descend in meditation whither he descended rise early with Mary Magdalen come to the Sepulcher and sée his resurrection with the men of Galile wonder at his ascension vp into heauen and with ioyfull admiration expect his coÌ„ming againe in the same forme he ascended Last of all how should we with the disciples continue in prayer tarrie at Ierusalem or the vision of peace semblablie the church waiting for the comming of the holy Ghost from aboue How should we euer hold him as Iacob did the Angell not letting him goe vntill he blesse vs 7 The more we loue Christ the more we meditate of his loue where our treasure is that is the thing wee most affect there are also the cogitations of our hearts what greater treasure then Christ the verie Mine where doe lie millions of treasure on whom should we rather bestow our harts then vpón him who is the ioy of our harts or where our best labours then where the best reward of labours is had But to come to that which concernes the direction of lift wherein the whole world shalt thou sooner finde true humility perfect charity obedience patience without example prayer with many coadioyned and allied vertues then in the life of him who was the Lord of vertues consider how humbly he behaued himsâ—…fe in the world how fellow like with his Apostles how mercifull he was to the poore who séemed his speciall familie hee despised none although leapers he flattered none though neuer so glorious frée was he from the distracting cares of the world whose care was his fathers will and mans good how patient was hee in bearing reproches how gentle in aunswers thereby to cure â—…alue the enuie of his aduersaries Then hast O Christian soule faith Saint Austen in the life of Christ a most heauenly medicine to help all thy defects what pride is there that his humilitie doth not abate what anger that his gentlenes doth not leâ—…e what couetousnes that his pouertie doth not salue what heart is there so benummed that his loue doth not inflame in euerie way héere wee haue what to behold What to imitate what to admire here we learne what to flie what to follow Where shal we find the miserie of man better salued the goodnes of God more manifested loue and grace more enlarged then in meditating of the life of Christ The louing Captaine would that the souldier somtimes behold the wounds receiued in his behalfe therby to take comfort and courage The martyr calling to minde Christ crucified vpon the crosse endureth trying and frying flames of greatest persecutions so patiently as if the soule exiled from the bodie by a diuine meditation both body and soule were in part become sencelesse and made to liue not where they liue but where they loue that is to say in Christ. 8 This made the holy men of God so full of deuotion so great despisers of the world as they were their chiefest care was to care for a time to come their continuall meditation was the mystery of mans redemption and the accomplishment of their hope in an other world for this cause and vpon this learning Festus thought Saint Paul had ouerstudied himselfe when all his minde was so often in contemplation had Festus knowne the depth of this knowledge hee would haue thought the Apostle to haue béene learned indéede hee might haue learned by Christes nakednes how to cloath him by his meekenes how to exalt him by his praying for his enemies how to reuenge him that his stripes his speare his thornes his wounds his crosse were more deare and precious then all the diadems in the world When we behold Christ in his passion we see innocencie suffering for sinne humility enduring torment for pride righteousnes for vnrighteousnes what charitie was that which amidst so many paines besought God for the causers and actors of his persecution what silence was that which vnto false accusers aunswered nothing what loue was that which was prodigall of life for his friend no for his verie enemies Neuer was there any such loue as the loue of the sonne of God shewed 9 Merciful Lord what a spacious field doe wee enter when we consider the proiect of Christes life In whom we obserue two natures both resembled to Iacobs ladder whereof the one part stard vpon the earth which was his humanitie the other reached vp to heauen which was his Deitie The descending Angels by this ladder are Gods inercies the ascending are our penitent prayers and therefore Christ is the meane whereby God descends in mercy towards men and men ascend by grace and acceptation vnto God We should often call to minde the life of Christ but when labours and troubles come when by calamities we séele that wee haue offended then wee fall to comparison when wee endure hunger we think of Christes fasting when we are tempted we think of his leading into the wildernes when we suffer reproches we call to mind his suffering and lift vp our harts to heauen and our soules to him who bare our infirmities and therfore we hope will best respect the case of the miserable of whom wee may say with the Prophet WhoÌ„ haue we in heauen but thee 10 Some are not a little delighted to reade the liues of the auncient worthies of the world of Iulius Caesar Scipio and such other but these may sooner delight the fancie then instruct the soule Come wee to the life of Christ all their conflicts were but shadowes all their glory but froath
required at his hands vpon his returne by him that did send him hither and preserued him whilest he is here 2 When Naaman the Syrian was healed of his leprosie and saw that by the power of God he was from a â—…aper become a sound man to acknowledge this benefit well the knées of his bodie might bowe in the house of Rimmon a false God yet when he came there he made a solemne vow the knées of his soule should bend to the true God whom he perceaued had done him good When Peters wiues mothér was cured of her Feauer shee rose vp ministred vnto Christ when the people saw the care of Iosuah which hee vndertooke to bring them into the land of Canaan they all saide as it were with one hart O Iosuah all that thou commaundest we wil do and whither so euer thou sendest vs we will goe Wee haue receiued a greater cure then euer Naaman did when he receiued the cleansing from his leprosie or then 〈◊〉 wiues mother when at Christes word the feuer left her some bending of our harts some ministring vnto Christ should be remembred and let our Iosuah haue his due who is leading vs to the land of promise 3 When Zacharie mentioned the loue of God in visiting and redéeming his people in raysing them vp a mighty saluation in deliuering them from the hands of their enemies first shewing what God had done for them he then consequently annexeth the end of all and what they should doe to God to wit To walke before him in holines and righteousnes all the dayes of their life This the Apostle sheweth in more expresse words at large the grace of God hath appeared that bringeth saluation vnto all and teacheth vs that wee should denie vngodlines and worldly lusts that we should liue soberly and godly in this present world looking for the blessed appearance of the glorie of the mighty God and of our Sauiour Iesus Christ. Thereby shewing our first entrance into grace and therewith the works of grace and then in order the appearance of glory For what else doth grace require but the works of grace therefore wee beséech God that wee fall not amongst théeues as the man that passed betwéene Ierusalem and Iericho which would spoile vs of this precious garment and the true vse thereof Lord saith Dauid keepe thy seruant from presumptuous sinnes that they get not the dominion ouer me What should the children of light haue to do with the works of darknes what should Christians walke according to the flesh who are by Christ their redéemer regenerate and borneâ—… new according to the spirit Alexander saith Quintus Curtius willed that the Grecians the Barbarians should be no longer distinguished by garments but let Grecians said he be knowne by their vertues and Barbarians by their vices The application is plaine let Christians be knowne by Christian behauiour 4 When Almightie God had brought his people from the oppression of Pharaoh and that they were now towards a land which should flow with milk and honie Moyses soberly aduiseth the people after this manner and telles them what God doth looke for at their hands And now Israel what doth the Lord require of thee euen that thou serue him If he be Deus tuus then must hee haue adorationem tuam Is hee thy God then will he haue thy worship Saint Peter vnto the dispersed Iewes and conuerted Christians saith you were not a people but now are the people of God and therfore should walk as the children of God the night is passed saith the Apostle S. Paul where hee resembleth the law vnto the night by reason of the dark mists and figures therof the day is come néere where hee resembles the state of grace vnto a lightsome time what followes Let vs cast away the works of darknes and put on the armour of light All which as it inferreth a dignitie in that we are called so withall a duty that is required a final sinne in the world is notwithstanding great in one professing Christ. Saint Bernard thought it a thing prodigious in nature to haue the first place and the lowest life a high calling and some abiect course of liuing because the calling to place of dignitie doth chalenge vnto it selfe the greater exellencie Quid prodest saith Saint Austen vocari quod non es What profiteth it thée to be called the thing then are not To beare the title of a Christian and to be in action nothing lesse To be a Christian in name but not in déede to séeme and not to be to haue the voyce of Iacob but the hands of Esau one thing in shew but another in substance what dost thou saith Saint Cyprian rush in with a blinde headie zeale thou knowest not whither nor howe extinguishing peace and charitie the true lights of a christian life certainly these vices they are as blemishes in the face of our profession Zeale without knowledge is a blind sacrifice knowledge without zeale is a maymed sacrifice neither blind or maimed should be offered to God 5 Aulus Fuluius perceiuing his sonne gotten vpon the wings of pride and associating himselfe with Cateline that firebrand of the common wealth comes and takes him aside and schooles him after this manner Thou vnthrift haue I brought thee vp for such an end when we find our affections inclining to foule desires let vs say vnto our selues as Aulus Fuluius said vnto his sonne Is this the end why God hath giuen vs our being and well being were we redeemed from sinne to continue in the lusts thereof were we freed from the seruitude of the world to become seruants of so bad a Lord Why were we redéemed to good works should so great a price bestowed for vs be cast away God forbid To come to a consideration of our selues and to call to mind our adoption whereby we crie Abba Father if God be our father then must we remember what he requireth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 be you holy for I am holy the duty of the child is the fathers honor We are resembled vnto the branches and Christ vnto the vine euery branch that beareth not fruite which fruite is good life the husbandman which is God taketh away We are compared vnto fruitfull trées planted by the water or pleasant streames of Gods graces and therfore should bring forth fruite in due season Wee may remember the curse of the bagge trée that bare leaues some shew only of fruit and that sentence denounced against the other that bare no fruites at all The Axe is laid to the root of the tree euery tree that bringeth not forth fruit shall be cut downe and cast into the fire The Axe death the cutting downe the execution of iustice the casting into the fire the seÌ„tence of iudgment Now is the Axe there will be a now the Axe not a rod to the roote not to the
King Alphonsus was perswaded as stories mention not to attempt warre for feare of imminent danger I feare not danger quoth he for who hath euer attayned victorie without aduenturing dangers Distrust and feare of difficultie doth often disswade vs from the prosecuting and pursuing of this reward If all difficultie should dismay vs then how should wee attaine our hoped end for who hath euer attained the same end since the foundations of the world without labour and trauaile Christ himselfe went not vp into glory but first he suffered paine One being asked whether he would rather be Socrates or Craesus the one an industrious and painfull Phylosopher the other a man flowing in all aboundance aunswered that for this life he would be Craesus but for the life to come Socrates thereby shewing that héere rich men are happy but héereafter good men are happy now of the two future happines is the better 6 By all this it hath béene proued how desirable a thing it is vnto man to attaine his wished end for the attaining wherof he must applie himselfe whoâ—…y héereunto neyther may the christian man of all other think himselfe exempted in this case When Christ cured the blinde man in the Gospell his least touching nay his word only was sufficient to haue restored him his sight yet to shew how hee required induindustrie the blinde man must goe and wash at the poole of Siloam The Apostle had receiued it by a diuine vision that none with him in the ship should perish what then must al be secure and wilfully cast themselues into the sea No that were to haue tempted their preseruour but when the case so requireth euery one must endeuour himselfe to vse the meane ordained to saue himselfe We saile in this mortali life with contrary winds sometime there is a tempest anone commeth a calme the one is readie to make vs doubt of God by impatiencie the other to forget him by security Therefore foure principall vertues we must euer exercise in this passage The loue of God the hate of sinne the hope of mercy and the feare of iustice which shall euer guide vs in a right Christian course vnto our end all the way meditating that God is an Ocean sea of infinite goodnes and that by this hee first created the world by this he still guideth it by this he suffereth many iniuries offered vnto his most sacred name by this hee causeth the Sunne to rise vpon the good and euill by this he maketh the raine to come downe vpon the iust and sinners by this he hath ordained man so many meanes and helps to come vnto him and last of all by this he would not be alone in a state of high excellencie but hath vouchsafed his creatures Men and Angels to be partakers with him and in a manner consorts of his glory Could euer man so much desire his owne good as hee is now brought vnto by the goodnes of his God No meruaile though Sathan do so much enuie this happines of man from which he is miserably fallen O the depth of the wisedome of the riches of the mercie of God! 7 Who is able sufficiently to expresse the great dignity of our Christian calling the end wherof is so ioyfull All the labour of a religious life is no way comparable vnto the excellencie héereof our fasting our praying the chiefe matter we are to attend our seruing of God is the best time bestowed of all other those thinges which are ioyfull when they come doe comfort vs before they come Faith sayeth there is a great and costly banquet prepared Hope sayeth this banquet is prepared for mee Things of the world are subiect to mutability strife discord enuie but the time will come when the shéepe shall no more feare the wolfe the glorification of man in the life to come is such as he shal crie out with Dauid Lord what am I that thou hast brought me to this 8 Tell me now if there be anie state or condition in the world comparable vnto a Christian life passed ouer in the exercises of deuotion and piety séeing the end thereof is such as it is what happines do they loose that neglect so great a price proposed vnto them for the vaine pleasures and sensuall delights of a sinfull life It is saide of one Lysimachus who being in battaile against the Scythians onlie for the satisfying of his appetite and procuring a little liquor to stay his thirst gaue himselfe ouer into his enemies hands when he was now leading away captiue to perpetuall miserie hee then began to acknowledge in these words his owne folly O sayth he for how little pleasure what liberty what felicity haue I lost séeing his Country-men returne home with ioy and himselfe hayled along by his enemies to remaine in misery That men would consider Lysimachus his case and not loose their eternall liberty for some momentary and fading delights what a wofull case will it be to sée themselues leading to that rufull seruitude and to behold the seruants of God going in triumphant manner to reioyce and liue with him in glory wherefore leauing all allurements let them goe forward to the price of the high calling in Christ Iesus knowing that the triall of their faith as Saint Peter saith is much more precious then gold that perisheth though it be tried with fire that it may be found to their praise and honour and glory of God at the appearing of Iesus Christ whom they haue not séene and yet loue him in whom nowe though they sée him not yet doe they bâ—…ue and reioyce with ioy vnspeaâ—…able and glorious receiuing the end of their faith euen the saluation of their soules The mother of Lemuel exhorted her sonne not to be woone with the vanities of the world for why he was a man of worth we are of worth who are reserued to so happy an end When the people were in captiuity at Babylon they euer made their prayers towards Ierusalem whither they did hope one day to returne Iosuah sayd I and my house will serue the Lord. That there is an estate and condition of felicity in the life to come none will denie vulesse he denie God that this estate and condition is the pearle for which wee should sell all that we haue wee know or cannot but know that there is no attayning the end but by the meanes God and nature doe plainely shew vs. To conclude the end of a Christian life is not as Anaxagoras dreamed of the life of man to behold the heauens but to liue in heauen Ostende faciem et sâ—…lui erimus Lord saith Dauid shew vs thy countenance and wee shall be whole Chap. 4. That the best meane of direction to attaine this endlesse felicitie is to followe the example of Christ our Sauiour who was not onely a sacrifice for sinne but also a most perfect patterne for imitation CHrist the Messias Sauiour of the world as
effect yet the surest marke to direct our ship by is to looke to him whose habitation is in heauen which will kéep vs betwéen Scylla and Charybdis al the way vnto the port of Paradise wee stand in néede of a guide for how should the blind walke vnlesse hee haue a helper to lead him the weake and féeble stand vnlesse he haue an assistant to stay him the wandering come into the way vnlesse he haue a conducter to direct him which is Christ. Whom to follow as whom to know is life eternall 12 By that vision of Saint Iohn in the Apocalypse where he saw the foure beasts and the foure and twenty Elders falling downe before him who sate vpon the throne and pouring out their vyals is vnderstoode the church Christ the head of the Church say the learned and the duty of his members in following him In that it is mentioned They follow him whither so euer he goeth First he is called the Lambe and therefore they follow him in humility this wee sée by their falling downe Secondly by mortification for this Lambe was sacrificed and they giue their bodies a sacrifice to serue him Thirdly they follow him in loue he in loue gaue himselfe for the redemption of sinners and they haue their golden vyalles pouring out charity vnto men Fourthly they follow him in deuotion he often prayed they offer sweet odors and prayer vnto God Gedeon said vnto all his troopes and company quod me videtis facere facite our Gedeon sayes the same vnto all beléeuers That which you see me doe doe ye They cannot goe amisse whose guide is the way they cannot erre whose directour is the truth they cannot perish whose preseruer is life If the children of Israel did learne many thinges of the Egiptians only because they dwelt amongst them how much more should the faythfull learne of Christ who is said to dwell with them and in them Chap. 6. The first vertue to be learned in the life of Christ was his humilitie IT is said of those who excell in the Art of elocution that they neuer find lesse to speak then when the matter is the most câ—…pioas wherof they should speake Such is the enumeration of thy vertues O holy Christ which the more wee consider them the more we wonder at them and the longer we labour how to expresse them the lesse able wee finde our selues how to conceiue them 〈◊〉 these of all other we stand amazed at thy humility who being God from euerlasting wouldeâ—… take thy passage from the throne of glory and héere arriued in a valley of teares wouldest exile thy selfe thrée and thirty yeeres from this thy maiestie and what more wouldest be borre man and what more euen as the meanest amongst men and what more wouldest be circumcised according to the law who wert aboue all law and what more wouldest become a seruant and so in subiection and what more wouldest be as an offending seruant and so suffer albeit in thy selfe farre from all offence And what more wouldest sustaine reproches and obloquie in the world And what more wouldest vndergoe death yea a most ignominious death beeing the God of life the Author of life and life it selfe Héere Saint Austen crieth out Quo descendit humilitas O sonne of God whither did thy humility descend If thy owne loue drew thée to this it was thy goodnes if our loue it was thy gift 2 Adam transgressed the law of his maker and not onely that but Adam and in Adam all his posterity for wee haue not sinne by imputation not onely transgressed the law of his maker but wilfully rebelled agaynst the wisedome of his God which wisedome was God the Sonne the second person in Trinitie Adam thou and all thy ofspring because all are accessarie shall rue this contumacie offered with so great indignity vnto the Lord of heauen and earth what sayes our Ionas for me is this tempest raysed O Father for me is thy iust wrath incensed Let me be câ—…st out into the Sea for me hath this we begun by me let it haue an end let me be the Lamb slaine so these Israelites may be deliuered Sanguine quaerendi reditus and must that poore posterity of Adam haue a returne vnto their lost Countrey by bleed let me be the virginall sacrifice And wilt thou haue an offering let me be the Isaack that shall goe to one of the mountaines of Moria Of the two Goates let me be the scape Goate sent to wander in the wildernes O the humilitie and loue and bounty of the sonne of God! 3 But to leaue that which the Apostle sayth Being equall with God hee became like vnto man and sinne onely excepted was euen as one of vs to sée a little his estate and condition in the world when hee was borne where was the place of his birth but at Bethlehem a little Citie And where did the shéepheards â—…ade him but in a sorrie Cottage whose seate was aboue the Cherubins when he chose Disciples whom did hee choose but poore fishermen when hee walked vp and down who were his associates but Publicans and for the most part the common people when hee would take repast where was his table but vpon the plaine ground what were his dainties but bread and some few fishes who were his guests but a company of féeble and hungry creatures when hee would take his rest where was his lodging but at the sterne of a ship 4 Thou art deceiued O Iew that expectest in the promised Messias pompe and glory of the world looke ouer all the ancient Prophecies of him and thou shalt find it farre otherwise The Psalmist will tell thée that hee shall becom a worme and no man The Prophet Esay Who wil beleeue our report Hee is despised and reiected of men He is a man full of sorrowes Zachary Behold the King commeth in meeke maner and so along Feare not Herod the losse of thy Diadem this King is borne sayeth Fulgentius Non vt tibi succedat sed vt in eum mundus vniuersus credat Not to succéede thée thou art deceiued if thou thus thinke of him but hee was borne that all the world should beleeue in him Feare not him to become thy successour beléeue in him and hee will be thy Sauiour Hee came not to possesse the kingdom of others but to giue the possession of his owne kingdome to all beleeuers Hee came not by armes to subdue Kings but by dying to giue them all a better kingdome for the time to come He sought not others glory who for our sakes for sooke his owne he was hungry and yet hee fed many he was weary and yet he refresheth all that are heauy laden he was dumbe and opened not his mouth and yet was the diuine spéech of God himselfe he was of meane reputation amongst men and yet was Lord of heauen and earth 5 If you aske when he was
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 self-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
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
a storme comes it is gone To let riches and glorie goe and to build vppon the Rocke Our trust in God only is that building which wel neuer faile what wind what storme what waters so euer swel and rage against it excepting our trust in him all humane respects are but froth 8 Fie vpon that folly that delights more to séeme vnto men then to be in truth verity vnto God doth not that wife displease her husband who adorues her selfe to please others the same do they who by these actions onely seeke to please men A strange practise there is in the worlde that goeth about to alter that countenance which God hath formed so and so as if he had not done as was meete they thinke they would teach him how and how hee must haue made them Christ said of the tribute money whose image is this the same may be sayde concerning some whose visage or countenance is this The workeman is wont to grow out of loue with his work séeing it deformed by others How can wee pray or looke vp to God when wee are not of that forme hee hath giuen vs or how can we lift vp our eyes to heaueÌ„ but thinke impietie shall not enter there These think to deceiue others whereas indéede they deceiue themselues and I pray God they doe not one day find as much Pictures desire to make somwhat in shew they respect not anie thing within but what is it to haue a foule guest in a faire house or a little praise and glory with men and to loose praise and acceptation with God Saint Ambrose saith of Ioseph â—…ulcher corpore sed pulchrior animo hee was faire in body but fairer in mind which is best of all 9 To glory in honour praise of men in building in banquetting is as friuolous as to account none worthy of honour but our selues To séeke for ostentations sake to excell others is méere vanity Thy wordes said Phocion to a boasting companion are like a Cypers trée tall enough but without fruit Goe to the Sepulchers saith Saint Austen there shew me a difference if you can amongst the bones betwéene the rich and poore betwéene the maister the seruant betwéene the greatest senator lowest subiect Loe this is hee saith the Prophet That put his trust in riches as if he wold infer you sée what comes of putting trust in earthly things It is said of Herod in the Acts of the Apostles that he that gloried to himselfe of applause giuen him what becam of this the holie Scripture telleth vs he was eaten vp with wormes and Iosephus also writing of his end accordeth with the holy scripture that it was miserable but first saith he there appeared an Owle sitting vpon his head after hee was taken with the before named torments hee was a little before called a God now it appeares hee is a miserable man where were all his Phisitians they could not ease his pains no all his seruants cannot defend him from silly wormes 10 Christ told theÌ„ that sought superiority aboue others they knew not what they sought The people could not in any thing more displease the Apostles then when they would run in to sacrifice vnto them the iust man saith Gregory when he is praysed is then humbled fearing he is not vnto God as hee is estéemed of with men when he hath done any thing amisse he accuseth himself if any thing wel he giueth all the praise only vnto God according to that of the Prophet Non nobis Domine non nobis Not vnto vs O Lord not vnto vs but vnto thy name giue the praise The Prophet teacheth vs to speake twise against our owne praise wee are so ready to praise our selues yea in our best actions saith S Ambrose take héede of that same théefe glory which would steale away from vs all acceptation with God Si putaui aurum robur meum saith Iob if I haue thought gold my strength if I haue lifted vp my hand against the fatherlesse if I haue said to treasure My trust if I haue exalted my self in riches by which kind of spéech the holy man in effect saith I haue not thought gold my strength or said to treasure my trust or exalted my selfe in riches or lift vp my hand against the fatherlesse 11 Plutarch writeth that it was the manner of vain glorious men to haue a kinde of Iester sing their praises in great assemblies but how farre godly men haue béene from this foolishnesse who could not abide such iarring enterludes wee may easily perceiue Moyses would not be counted the sonne of Pharaohs daughter though hee might Saint Paul would not count himselfe worthy of the name of an Apostle the rich man glorieth in his riches but Saint Paul in his infirmities the proud man in his glory he in a good conscience the voluptuous man in excesse he in being content all the instruments with their noise could not make the thrée children fall down before the Idol nor all the popularity in the world make good men affect vain glory they know both what it is and how soone it vanisheth Those who from some high Turret or Tower behold things farre beneath vnder them thinke they are great but those aboue account them small little in like manner those whose minds are eleuated to heauenly things and haue their affections on high worldly glory séemes to these so little and so little worth as they cannot but wonder why men néere these in affection should so much desire it as they doe being so transitorie and variable as they are 12 Where is Pharaoh that gloried in his Chariots doth not his ouerthrowe tell boasting Champions that an hoast is nothing without the God of hoasts Where are the Giants that wold build so high glory in a name doth not Gods word tell vs they were scattered and defeated of their purpose Is glory then so fléeting ' then may worldlings say farewell world for as much as there is no trust in thee which failest theÌ„ whom thou most fauourest they soonest fall when they think them selues surest Farewell world thou that quarrellest but doest not pacifie in thée there is no ioy without trouble no peace without discord no loue without suspition no rest without feare no aboundance without blemish no honour without discontent no estate without carefulnesse of mind Farewell glory of the world for in thy delights promises are made and neuer kept in thy vineyard men labour but are neuer rewarded Farewell world which callest the rash valiant the proud séemely the couetous good husbands the babler cloquent the wanton youthfull Farewel world which deceiuest all that trust thée which doest promise to the ambitious honours to the gréedy rewards to the couetous riches to the young tune farewell I say vaine glory which because thou art not of God failest all 13 It was before said that our Sauiour tolde them that
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
is vpon me for he hath anointed me and sent me to shew peace This was spoken long before he came and this of the power of his comming then shall the Lambe and the woolfe féeâ—…e together euen nature grace Nowe when was hee borne but in the raigne of Augustus which as histories shew was a time of peace his doctrine that should be taught in the worlde the Apostle calleth it the Gospell of peace his Messengers that promulgate this doctrine are saide to be the Messengers of peace and he himselfe the Author thereof is called the Prince of peace To come a litâ—…le to his conuersation which was aunswerable to all this When the blessed virgin began a little to expostulate the matter with him for loosing himselfe as she thought in Ierusalem he mildly answereth her That he must goe about his Fathers busines When Peter drew out his sword and stroke a seruant of the high Priests cutting off his eare Christ cured this seruant and parted the fray with a peaceable admonition Peter put vp thy sword When the feast came that all went to Ierusalem Christ stayed a little behinde but for conformities sake he shortly followeth after when hee spake of paying tole or tribute Peter are the children free Yes Lord yet goe Peter that we may offend no body Pay custome for thee and me 3 Mercifull Lord how mild a demeanour was this The Apostles were sorie when they heard him tell that hee should shortly depart from them and so might they wel be respecting the great benefit they had by his presence for if at any time they were fearefull he strengthned them if ignorant hee instructed them when they were moued to wrath he appeased them when he saw they were sorrowfull he comforted them when he foresaw their troubles in the world hee prayed for them when they were doubtfull what to do he directed them when they did well hee praised them in a word hee gouerned them as a Father counselled them as a friend taught them as a maister in all his coÌ„uersation so bare himselfe as he wan their harts both to loue feare him 4 For other sorts of men and first for the Pharisâ—…es theÌ„selues hee would not refuse to eate and commune with them When Nichodemus came vnto him be entred into a familiar colloquie coÌ„cerning regeneration howe hee should be borne againe a misterie to humaine reason When another questioned with him of the chiefest commaundement in the law he shewed him the summâ—… of the law which was Loue God with all thy heart and thy neighbour as thy selfe For the inferiour sort of people yea the very Publicans a kind of men which were of all others most out of grace with the world when these resorted vnto him hee receiued them nay when he saw Zacheus one of the chiefe of these Publicans was but desirous to sée him he would goe abide in his house more then be séene of him What shall we say how méekely sate he vpon the ground talking with a poore woman of Samaria How graciously did he speak vnto the woman diseased with an issue of blood she said within her selfe yet Christ heard if I may but touch his vesture shee touched Christ and Christ by a sauing grace touched her 5 By all this of our Sauiour we learne many things we sée that he who could haue called thousands of Angels in a moment to auenge him of his enemies would notwithstanding quietly remit all We may obserue that hee who was Lord of heauen and earth would for all that conuerse in sociable manner with the meanest of men yea with sinners themselues that hee who was fréed from the law would for conformities sake shew all obedience to the law that he was none of those crossing and tossing dispositions who will liue and die in a strange moode of contradiction Poore shéepe will liue peaceablie together and men by vnnaturall bitternes séeke the ruine oftentimes one of other A heathen Emperour forbad a couple of troublesome fellowes to take vpon them any more the name of Christians These of all other should liue peaceably within themselues First because Christian men are members of one body and members are ioyned together and members suffer together reioyce together Secondarily for that they are heires of one hope which is to be partakers in one of the Kingdome of heauen should an Hebrew smite an Hebrew 6 Christ restrayning the letter of the Law which permitted the hating of our enemies saith Whosoeuer shall say vnto his brother Racha which word of indignation ah signifieth a minde set vpon reuenge and trouble shall be in daunger of a councell as if hee would haue our very passions pacified and therefore much more our implacable humors our cholericke and hastie motions euer fretting fuming and set vpon reuenge which make men in a heat and rage become furious and in a manner saith Cassianus madde men This was farre from his manners from his spirit on whom the holy Ghost came in the similitude of a Doue God neuer dwelleth any where but in the house of peace where his spirit taketh vp residence as in his proper mansion say peace be vnto this house was the Apostles salutation 7 Howe much it concerneth the condition of Christian men to be giuen to peace and to passe their time in this world in withdrawing themselues from contentious desires wee may from hence easily perceiue O happie life voide of continuall stormes which being farre from boyling enuie and a restlesse desire of reuenge with setting nought by the vaine pleasures of this worlde can sit downe in a calme quiet contemplation of God Stories make mention of Cato that after the age of flue and fiftie yeares hee left Rome and withdrew himselfe to a little village néere to Picen there he passed the residue of his life for the most part accompanied with his bookes onely sometimes hee would goe labour in the fields and vineyards néere adioyning being on a time forth one comes and writes with a coale vpon his doore O Cato tu solus scis viuere O Cato thou onely knowest howe to liue The like is said of Scipio Affricanus in the greatest warres hee enterprised he neuer lost battaile and yet he made war in Asia Europe and Affrica sacked Carthage when age came on hee betooke him to a quiet and peaceable kind of life and therein passed the rest of his dayes esteeming that course of life more commendable then all the other If heathen men haue so much addicted themselues vnto peace what should they doe whom God hath called to a calling of peace and therein to serue him truly all the dayes of their life 8 This notwithstanding when the cause is iust the authority lawfull the intent good that God may be glorified a right continued and imminent dangers auoyded it is and may be lawfull for Christians to take armes and so to doe is
stand some runne headlong they wel know not whither in the bent of their owne wils others are wauing vp and downe in opinions all are as a body cleane out of course and subiect to a dissolution on the contrarie where gouernours ordaine a law and all harken vnto the law because a law without partialitie doth speake indifferently vnto all there is obedience there is concord there is continuance in wel doing 2 Nowe for those of all other who liue vnder the lawe of lawes to wit the law of grace for those I say before all other to shewe all dutifull obedience to rulers and gouernours placed ouer them by God what more séemely more Christian branches of one vine stones of one building fellowes in one familie children of one Father members of one head nay heires of one Kingdome what more beséeming then amongst these people to obey rulers and rulers to obey God When Moyses is praying Iosua leading Israell obeying God blessing and prospering all O happie are the people that are in such a case The water saith Saint Cyprian that is separated from the fountaine drieth the bough that is cutte from the trée withereth the light that is remooued from the Sunne vanisheth the people all say hee that will not obey Iosuah let him die Christian Religion as it doth bind men in duty and deuotion to God so doth it also containe them within the lists and limits of duty and obedience towards man knowing that the powers that are are ordained of God The onely example of our Sauiour Christs obedience doth ouerthrow at one touch the loftie and Babylonicall building of stubborne spirits who refuse conformitie and obedience to gouernment amongst men At his very birth obedience was shewed when the B. Uirgine came to Bethlem to be taxed his Circumcision was his obedience to the law his presentation in the Temple was the same his paying tribute and exhorting others to do the like shewed how much hee allowed and established ciuill obedience to superiours and gouernours in giuing euery one his due The Apostles Saint Peter and Saint Paule exhort héereunto the one willing vs to obey for Gods sake the other for conscience sake The practise of the Primitiue Church not only in laying down their liues when rulers were tyrants but when the Church had the countenance of authority vnder those good Emperours Constantine Iouiman Theodosius Valetninian others sheweth howe dutifully and orderlie Christians liued for obedience aboue all Nations and people of the world Eleutherius commendeth Lucius a King of this land for his gouerning the people according to the lawes of God and S. Ambrose praiseth Valentinian for the same 3 Now where is the opinion of those men who thought themselues fréed from obedience by a vaine surmise of Christian libertie surely it is so slender as almost it is not worth the refuting the misunderstanding of some Scriptures which they haue hammered in the forge of their weake braines haue caused them to roue and range into humors forth are they wont to be striken with a spirit of giddines that would be singular and aboue others Princes of the Nations beare rule amongst you it shall not be so What a farre set consequent is this and a silly reasoning The Apostles must not haue a tyrannical authority one ouer another as Nero Caligula and such tyrants had therefore Christian people should not liue in obedience to superiours We are fréed from the law therefore called to Christian liberty but subiection taketh away liberty If free then where is restraint S. Peter tels vs that ignorant men peruert scriptures the answere is plaine Christian liberty fréeeth vs from the bondage of the law and the seruitude of sinne but most fitly agréeth with obedience to rulers and in rulers to God himselfe who saith By me Princes raigne The Apostle telleth vs that in the latter dayes Men shall be louers of themselues disobedient headie high minded hauing a shew of godlinesse and from such he saith Turne away Saint Iude also saith These are murmurers and complainers walking after their owne lusts but edifie your selues saith he in your most holy faith 4 The first precept is Peare God the second Honour the King as if the wiseman would say both goe together To shew that we must homage our hearts to our heauenly Father It is so manifest as none cannot but know it yet séeing we liue in that calamitie of times wherein men forget almost whose creatures they are we had néed to be put in mind of this duty which we owe vnto the king of kings Faith saith he is our Father obedience saith Ergo worship him Our alleageance towards him is deuotion loue nature hath taught vs to acknowledge as much The light which is borne with vs doth shew vs we haue a duty to performe to the God of heauen The greatest Emperors of this world are his subiects they haue God ouer them men beholding what they do Aske the poore and naked Indians they will tell vs that religion is no matter of pollicie that there is another magistrate then the magistrate of this world to whom in nature they yéeld obedience We are all Gods creatures by existence his Clyents by law his children by adoption his people by obedience Thousand thousands serue him in glory who knowes as veritie sits as maiestie loues as charitie and rules as equity Heathen Philosophers can tell vs it is ingrafted in man to pray to offer sacrifice If wee are distressed wee séeke vnto God if wee haue want we craue succour of him the submission therefore of our soules is the tribute wee should giue while the soule is the soule 5 Now as wee shew our obedience to God so ought we shew obedience also to those who haue a subordinate power and are set ouer vs by God it is not thée said the Lord to Samuel but it is me whom this people haue refused It is not so much the ruler set ouer them by God as God himselfe whom disobedient people refuse to obey hee that resisteth the power saith the Apostle resisteth the ordinance of God because there is no power but of God For the cōfirmatiō of this we finde that God hath punished from time to time murmurers mutinous people as by that of Dathan Corah Abiram whom he made an example for others and the Apostle S. Paule hath reference to this when hee sayth Neither murmure you as some of them murmured and were destroyed of the destroyer These came vpon them for an example Wish no euill in thine heart vnto the ruler of the people for the bird of the aire shal disclose it Should we not honour them whom God hath honoured And loue them whom God hath loued Doe we not sit down vnder their gouernment as vnder a shadow kéeping vs from the heate and stormes when wee are defended from inuasion abroad and
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
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
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