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
glory we remember wee haue the dignity to be children being children of such a Father therfore by and by we pray for our Fathers glorie Sanctificetur nomen tuum hallowed be thy name Christ sought his Fathers glory and Christians seeke his glory and the hallowing of his name it is said of the wicked polluistis nomen meum you haue polluted my name In that wee pray that Gods name should be hallowed it is not but that Gods name was holy from euerlasting Be you holie as I am holy but in this we pray that the name of God may be hallowed both of vs. and in vs of vs when we say vnto thy name giue the praise in vs when we liue worthy of him Manie haue had a great mighty name but none a holy name except God therfore we pray halowed be thy name not so much that we hallow it as Sanctificetur let it be hallowed that all Iewes and Infidels may honour God that his name may be hallowed From the rising of the Sunne vnto the going downe thereof 6 In the second petition wee pray adueniat regnum tuum thy kingdom come and this petition we vtter and mention saith S. Chrylostome animis eleuatis with windes lifted vp Séeing we haue a Father and a Father which hath an inheritance for vs this inheritance is in heauen we therefore pray that wee may once come to the enioying héereof saying adueniat regnum tuum thy kingdome come Séeing wee are héere in the way where all is wearines on the contrary side knowing our inheritance is aboue loue which is impatient of delay makes vs desire the comming of this kingdome Now as there is regnum gloriae a kingdome of glory so is there also regnum gratiae a kingdome of grace And as wee doe pray bidding all earthly riches and delights and honours farewell for the cōming of the kingdome of glory aboue vs so also do wee pray leauing all sinfull desires for the cōming of the kingdome of grace within vs that is that his spirit may rule raigne in our hearts and there haue the preheminence ruling and gouerning vs as his subiects And héerewithall wee pray also pro regno ecclesiae suae for the kingdome of his Church that whereas Christ is called a King and his kingdom in the world is spirituall we pray that his Scepter may sway that all may yéeld obedience faith to his gouernment reiecting the tyrannie of the prince of darknes for all these seuerally or altogether we pray adueniat regnum tuum thy kingdome come 7 In the third petition wee pray Fiat voluntas tua thy will be done this may be called a petition of duty for séeing wee exspect in time to come a kingdome in heauen our dutifull desire is to doe his wil who giues vs this kingdom while we remaine here in earth Like that of the Apostle Lord what wilt thou that I doe as if hee were ready to doe his will who called him Thy will be done that is not our obstinate rebellious wils but Lord thy wil Impiorum est saith S. Chrysostome volumus nolumus we wil and we wil not say the wicked but thy will be done the godly say There is nothing either more fondly loued or more hardly resisted then our owne wils therefore our desire is that wee may crosse our owne wils referring all to the will of God And this petition we pray with a sicut saying Thy will be done in earth as it is in heauen This doth shew the feruentnes of our desire to do the wil of God those of that ioyfull assembly doe thy will aboue and we desire to doe thy will beneath or to begin for a time to doe that héere on earth which thy Saints Angels doe for euer in heauen 8 Because we cannot continue the doing of Gods will héere in earth without things necessarie for our earthly condition therfore in the fourth place we pray Panem nostrum quotidianum da nobis hodie giue vs this day our daily bread wherein first wee acknowledge that we wholy depend vpon Gods prouidence to receiue all thinges necessary for the preseruation of the life present Secondarily that wee craue them at his hands when we say da nobis giue vs according to that of the Prophet Te dante nos colligimus thou giuing we gather And therefore with his giuing our endeuoring with Gods encreasing Paules planting Giue an action of liberality and loue giue vs our bread panem nostrum panem filiorum our bread not ours as due but our bread or the bread of vs thy children which thou art want to bestow and in mercie to giue quotidianum daily bread or as some say 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 super substantialem our supersubstantiall bread Wee pray to day Giue vs this day our daily bread and if we liue till to morrow we pray the same againe as if euery day wee looke vp vnto God that he in sending things necessary for the life present may in mercy looke downe vpon vs. Some thinke this petition to be poore mens petition No rich and poore must pray for this bread for what are earthly creatures to maintaine life without his blessing Who is the Author of life Last of all when we pray Giue vs this day our daily bread We pray Neque pro diuitiis neque pro delitiis sed pro necessariis saith an auncient Father neither for riches nor for delicacies but for things necessarie vnto life according to the wise mans prayer neyther too much that wee doe not forget God nor too little that wee forsweare him not onely a competencie and so be thankfull vnto the giuer of all 9 Hauing begged at the hands of God things necessarie for the life present because as the Prophet Ieremie saith our sinnes doe make God take these good thinges from vs in the fift place therefore wee pray for the forgiuenes of our sinnes saying Dimitte nobis debita nostra Forgiue vs our debts and trespasses Whence we may learne that our sinnes are debts and trespasses for when wee sinne wee runne in debt and commit trespasse against God Wee owe him obedience and therefore are indebted by our sinnes wee doe him wrong therefore are trespassers which wee beséech him in mercie to forgiue and so this petition is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 an acknowledgement or confession what we are to wit sinners We say not with him spare vs and we will pay all but Lord forgiue and this we all pray saith Cyprian because we all sinne Dimitte nobis debita nostra Forgiue vs our trespasses ours and therfore of our own committing wee may not post off the matter as Adam did with a mulier quam dedisti The woman that thou gauest mee caused mee to sinne whereas indéede the sinne was his owne in giuing consent This forgiuing of our sinnes we craue with a clause annexed Sicut nos dimittimus debitoribus
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
teach a long way by precepts is by example oftentimes made short and easie Hee fulfilled in his owne person whatsoeuer hee taught others to doe that in him the world might haue a light both of good teaching and good following 7 For the application héereof and what wee may obserue by Christes teaching first that he was the very Prophet whom God had promised by Moyses to raise whom all should heare and hearing follow Wee often meruaile at their hardnesse of heart who hauing Christ amongst theÌ„ their eares were so dull they would not heare him their eyes so blind they would not sée him who came as hee ought to haue come according to all the prophecies of olde let the Scriptures themselues in this case manifest as much and let all gaine-sayers for euer be silent In the next place we may consider that Iesus Christ is the same for euer many Christians would haue béene glad if it had so pleased God to haue béene present with those eye-witnesses in beholding their Redéemer For what a ioy would the 〈◊〉 haue offered the beholders his â—…enerable countenance his gracefull behauiour and to haue heard his most admirable manne of exhortation which would haue made a Christian soule to dissolue it selfe as it were into commiseraâ—… 8 〈◊〉 〈◊〉 〈◊〉 â—…t all for he had not so soone 〈◊〉 but there was somewhat more behinde which was an et custodiunt that is a kéeping of those instructions that they heare to shew that the scope of his teaching was not to haue his Auditors to heare onely or admire but to kéep and follow not to discourse but to practise for hee shewes that hearing and kéeping and blessing goe together In the law were those cleane sacrifices which did chew the cud onely no they must chewe the cud and deuide the hoofe Christ saith of Mary that heard the word Mary hath chosen the good part hearing is but a part when the Prophet speakes of the Testimonies of Gods law hee addeth this In custodiendo merces magna In kéeping of them there is great reward he doth not say in audiendo in only hearing The promises of saluation in holie scriptures are not so much layde forth to the hearâ—… as to the 〈◊〉 practise to doe his Fathers will that sent 〈◊〉 Thus â—…he ioyned in one doing and teaching so should wee beléeuing and following that so a right faith and a christian life which are as it were coupled together wee should in no case seuer You know these things happie are you if you do them What soeuer we professe wee must not thinke to come to heauen by doing nothing worthy of our Christian calling T is true saith Saint Bernard of good works that they are not causa regnandi the cause of raigning yet are they via ad regnum the way to the kingdome they doe 〈◊〉 instâ—…e before God yet sure they do glorifie God in his seruants Chap. 12. Of Christes example in visiting the sicke feeding the hungry and curing all that came vnto him doth lay before vs a most absolute rule of shewing mercy and compassion WHether it were to beholde our Sauiours myracles for so came manie of the people Iohn 6 2. or to be cured of their corporall maladies so came a multitude Luke 6 17. Whether it were of desire to commune with him so came Nichodemus Iohn 3. 2. or of an affection to sée him of whom so great fame went abroade so came Zache Luke 19. 3. Whether for these causes or any other so it was that a company of people all together came flocking after our Sauiour in great aboundance as when some skilfull Phisition repaireth to any populous Citie the diseased of all other draw vnto him so came they vnto Christ who was able not onely to cure their sicke bodies but euen to raise to life againe their sick nay respecting the life of grace their dead soules looking vpon all with the eye of mercie shewing hee would not the death of a sinner that came to die for sinners 2 Ancient and latter records make mention of an Epistle sent by Lentulus the Procensull vnto the States Senate of Rome in which he shewes them of one Iesus who appeared in Iurie going about doing good and healing all of what infirâ—… y so euer they were taken Iosephus affirmeth hee was a holy man if I may saith he call him a man Iulian the Apostata himselfe confessed thus much of him indéede saith he hee cured certaine blind men and recouered some few that were diseased in bodie yea Iulian and that was enough to haue made thée sée him to be the sonne of God hadst thou not béene obstinately blind For was it euer heard since the beginning of the world that any gaue sight vnto men borne blinde except Christ the redéemer of the world The great power hee shewed in healing onely by his worde the diseases of the body might haue moued thée to beléeue on him for the health welfare of thy soule Sae him Iulian doing such works and if for no other cause yet beléeue him for his workes sake The Centurion had authoritie ouer his Souldiours if hee said to one goe he goeth to another coâ—…e and hee commeth Christes authority was as absolute ouer all diseases if he said goe they departed if come they obeyed but chiefly was he wont to commaund them to depart and not onely diseases but euen his authority was the same ouer the deuils themselues whom hee cast out bringing many tormented creatures into their right minds againe 3 Well did our sauiour Christ compare himselfe unto a Phisition and so was he for there was no disease so desperate but hee could sâ—…e it He wrought manie 〈◊〉 〈◊〉 when he cured the soule of 〈◊〉 hee wrought a cure indéed 〈◊〉 effecting whereof hee 〈◊〉 〈◊〉 〈◊〉 kindes of medicines 〈◊〉 〈◊〉 by diet when hee faâ—…d fortie dayes and fortie nights The seegâ—… by Electuarie whâ—… 〈◊〉 most precious 〈◊〉 〈◊〉 〈◊〉 his last suppâ—… 〈◊〉 〈◊〉 〈◊〉 sweate at his agâ—…e in the 〈◊〉 The fourth by 〈◊〉 〈◊〉 his face was â—…etted 〈◊〉 by thâ—… Iewes The fifth by pâ—…tion when he tasted vineger mixed with gall The sixt by letting of blood when his hands and féete were pierced yea when his heartvaine was striken his side goared with the speare Heire was a cure of all cures which all the Galenists in the world may admire with reuerence and become his patients who was such a Phisition for vs all A strange kind of prescription he enioyned euery one of his patients must kéepe it Behold thou art made whole sinne no more least a worse thing come vnto thee Christ hath wrought thy â—…re thy câ—…re must be to obserue a good dyet for the time to come because the relapse is wont to prouâ—… dangerous 4 And héere we may not omit to obserue the 〈◊〉 of Christes curing hee sayth vnto the sicke man in the second of
Saint Marke â—…nne thy sinnes are forgiuen thâ—… The woman of Canaan 〈◊〉 Some of 〈◊〉 haue â—…cy 〈◊〉 mee my daughter is â—…rcy on câ—…se of her 〈◊〉 〈◊〉 sicknes The prophet Dauid saith propter iâ—…quitateÌ„ corripuisti homineÌ„ Thou hast corrected man for iniquity Achior said to Holofernes enquire if this people haue offended their God otherwise all our warring wil come to nothing vnlesse he send a punishment vpon them for their sins Which made Saint Ierome to say Nostris peccatis barbari fortes facti sunt By our sins are these Infidels made strong and therfore a mean to lessen our punishments is to lessen our sinnes 5 But to consider a little farther Christes taking pittie and compassion vpon the miserable when some earthly King wil visite his subiects and people vnder him they all by way of gratulation bring him presents and offer the best gifts they can deuise but when the King of heauen came to visite his people they bring him in beds saith the Euangelists all that were diseased those were Christes presents and he tooke them in good part too when they were presented vnto him It is said of Dauid in the first of Samuel and two and twentieth that all who were indebted distressed or of a sorrowfull mind came vnto him When we come vnto Christ wee come vnto him to whom Dauid himselfe came when he was distressed The blind man threw off his sorie cloake to runne to Christ. The Centurion comes for his sick seruant it was a thing commendable to haue a care of his seruant in time of his sicknes A man that was deafe dumbe is brought vnto him Christ openeth his eares looseth his toong shewing him the best vse thereof Goe and giue glory vnto God When the Leaper came vnto him and saide Lord if thou wilt thou canst make me cleane why Leaper hadst thou come néere any of the Pharisies there was no other to be looked for but away thou mayest not approach towards the Congregation I wil in no case touch thée Leaper Thou art vncleane What doth Christ he gently stretcheth out his hand which was liberalitie against the couetous which was humility against the proude which was pitty against the enuious and last of all powerfull against the incredulous If thou wilt sayeth this Leaper thou canst make me cleane yes hee would nay would to God wee were but so willing as Christ is He touched him he healed him When the Phisition recouers the sicke who hath the benefite the sicke party or the Phisition The Centurion thought Christes word was enough and this Leaper that his will was enough how willing hee was to doe good we may sée in that when the sicke were not able to come vnto him hee went himselfe to visite them as hee did to Peters wiues mother and the rulers daughter 6 Amongst other workes of mercie his deliuering those who were possessed of deuils was most admirable and none knew the benefite héereof better then those who were partakers of this benefit The euil spirits crie out Iesus thou Sonne of God what haue we to doe with thee Sure indéede They had nothing to doe with Christ but Christ had to doe with them to wit to cast them out from men into Swine Questionlesse saith S. Austen vnlesse men did liue like Swine Sathan could neuer enter into them Christ once cast out euill spirits and there are saith Cassianus many euill spirits which wee beséech him daily to cast out as the spirit of pride the spirit of fornication and such other Christ cast out seauen deuils out of Marie Magdalen and so many soule vices as 1. pride 2. couetousnes 3. luxurie 4. enuie 5. wrath 6. incontinencie 7. sloth doth his grace daily cast out from us and still he is casting forth euill spirits 7 Another testimonie of his most louing affection toward the sonnes of men was his often refreshing the hungry for he would not send them away without refreshing and specially in the wildernes a place otherwise farre 〈◊〉 to procure foode for a multitude and therefore hee vsed the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 misereor I haue compassion this hee spake when the people had now farre to goe and therefore without releese might haue fainted by the way By all that which hath béene laid downe the nature of the sonne of God is discouered vnto vs how much he tendereth mans welfare and specially how readie hee is to be helpfull to all distressed persons what infirmitie so euer they haue 8 Hence we learne first of all to acknowledge his goodnesse secondarilie to haue recourse vnto him in time of néed and thirdlie to be mercifull vn to others by his example who hath béen mercifull vnto vs. The Apostles of our Lord saw by his déede and heard by his doctrine how much hee would haue them respect the necessitie of the miserable Beati misericordes blessed are the mercifull â—…th hee and if he say It shall be said vnto those naked clothers Come receiue the kingdome prepared for you The holie Ghost compares our deedâ—… of charity vnto séede sowen they that sow plentifully that is poe giue plentifully Now we know that after sowing in time comes the haruest and when the harnest comes there are many for one the husbandmans sowing is recompenced â—…éepe our seede by vs it wil corrupt cast it forth we shall haue encrease By this there is a kind of giuing which may be called gayning The rich man in the Gospell cared for â—…ing his Barnes the Scripture calleth him foole hee neuer cared for â—…ing the best Barnes to wit the bellies of the poore Wee may not think saith S. Chrysostome that God made rich men for the profit of the poore but God made the poore for the profit of the rich make you friends saith the scripture of wicked mâ—…mmon as if rich men should their best friends when they come to be receiued into euerlasting habitations for God saith Gregorie Nisen séemes for to make them Porters of heauen Abraham and Lazarus rich and poore both together by the grace of God and héede taken in time shall reioyce together in the kingdome of heauen 9 What more praise worthy in a Christian man then where God hath blessed industrie gathered and frugality saued there by charitable deedes of mercy to pittie the distressed case of others séeing Christ accounteth this as done vnto himselfe When I was hungry you fed me if this may not moue vs to be charitable and shew mercy good Lord what may Whence is it saith Nazianzene that we liue that wee know God that wee looke for another world and ioyes in the same Who hath granted vs to looke vp and behold the heauens the circle of the Moone the mâ—…titude of the starres who hath giuen vs the course of times and seasons the spacious ayre the showers fruites meates mansions lawes
gatherer of money or possessor of riches that their account should not be for thinges transitorie wherefore they did them good in vnburdening them of these troublesome possessions and as for greater reuenewes downe with them downe with them euen to the ground 3 There was no fitter way as these men thought of ruinating Christs religion then by taking away those meanes whereby the exercise of Religion was continued and surely it was so for soone would the publike practise of religion decay were there not some meanes by temporall commodities for the continuance thereof To this end therfore endowments were first alotted out by God to the tâ—…e of Leui and since hath he stirred vp good men to shewe great bountifulnes this way The people neuer thought it a burden to bring vnto the tabernacle and the well disposed haue béene glad they had somewhat to dispose for the setting forth of the seruice of God accounting it a mercy of God they had the honour to doe good For the vse therefore and exercise of Christes Religion wée sée in the first place not onely how lawfully but howe religiously these temporall and earthly possessions may be enioyed and that the Church may vse lawfullie those benefits wherewith God hath blessed her For the state of Christians in generall both the hungry conceite of those of whom Epiphanius maketh mention in former times and the running fancie of the Anabaptists of latter time who would bring in a mingle mangle partly consisting of a platonicall communitie and affected pouertie is most dissonant froÌ„ the state and gouernment of Christians who should rather be helpfull then chargeable to others by works of deuotion hospitalitie and such like honour God Pharao cries vpon the Israelites to haue them make their stint and number of bricke and yet takes away that which might yéeld them meanes to accomplish their worke Christians must féed Christ in the hungrie cloath him in the naked harbour him in the harbourlesse let these men shew how this shold be done if earthly riches be not possessed but riches say they are the Mammon of iniquitie and the possession of them is the roote of euill True some men haue hurt themselues with weapons not vsing them as they ought as these doe in misapplying of holy Scriptures therfore take away the vse of both generally from all This is a farre fet inference and from the rule of common reason That riches are called the riches of iniquity it is not so said as if they were in themselues so but the default is that oftentimes they become so by the fault of those that possesse them It is not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the matter of money but it is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that same loue of money that is the roote of euill Sathan soonest preuailed with Iudas that bare the bagge yea that loued the bag This was the cause of that our Sauiour spake How hard it is for rich men to enter into the kingdome of heauen because rich men for the most part are so caried away with the loue of riches so that they oftentimes forget forgoe the loue of God for a little drosse and baggage of the worth This was the cause that made the young man in the Gospel sorrowfull euery word of our Sauiour was a sworde that did pearce his heart Goe and therfore make no delay sell therefore depart froÌ„ hence out of hand All that thou hast and therefore thy whole substance Giue and therefore fréely bestow vnto the poore and therefore to them that cannot recompence thée againe The text saith He was rich and went away sorrowfull and surely so it is that rich men in these cases are much sorrowfull Christ our Sauiour likeneth riches to thornes and if riches be in couetous mens hearts no meruaile though they haue many sorrowes for the nature of thornes is they are pricking and choking and they grow thick 4 Now though riches sometimes and to some men are the occasion of euill when we séeke them to follow vanities and liue without controlement it doth not therefore follow that they are so generally vnto all True it is that we should not trust in such vncertaine riches nor stay our selues vpon these inferiour and transitorie things but minde a state of all continuance to come yet this renouncing of the world in affection and loue doth not enioyne an vtter contempt of all earthly benefits which wee may vse to the good of our selues others yet somtimes forsake for the loue of heauenly things When Christ our Sauiour saide Feare not them which can kill the body he doth not exclude all reuerence and feare to be giuen vnto such but the meaning is doe not so feare them as you neglect to feare him which hath power to kill both body and soule When hee sayeth Labour not for the meate that perisheth but labour for the meate which perisheth not Hee doth not thâ—…eby dehort vs from labouring for the meate which perisheth but this is spoken per modum comparationis by way of comparison that is doe not so labour for the meate that perisheth that you neglect to labour for the meate that perisheth not So when hee sayeth First seeke the Kingdome of God and the righteousnesse thereof It is not contradictorie to that of the Apostle Prouide afore hand thinges necessarie Prouide for thinges necessarie hath his time so that our Sauiours Primum quaerite regnum Dei be first remembred First séeke the Kingdome of Heauen and the righteousnes therof It was not saide in solicitudine in carefulnes but in labore that is in labour thou shalt eate thy bread nay it is not so much the care as the inordinate care of earthly thinges which the Gréeke text hath 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is there dehorted The care for the life present and thinges necessarie thereunto is in the Apostle commended but in the Euangelist the care of heauenly things is preferred hee that prouideth afore hand for thinges of this life as hee that giueth his virgine into marriage doth well but hee that prouideth for thinges appertayning to the life to come as hee that giueth not his Uirgine doth better The desires of thinges necessarie for our aboade heere are manie but the desire of and for our heauenly being is more commendable Rachell was the fairer though Lea was the fruitfuller our onely care to possesse heauen and heauenly thinges is like Marthas part which Christ said should neuer be taken from her 5 This notwithstanding a sufficiencie for the maintenance of life the lawfull vse of worldly goods possessions may be continued so we vse them as Mariners doe their oares to help them along till they come to the Hauen or as Way-faring men doe their staues which willingly they lay aside when their iourney is done the scope is that wee be indifferent vnto riches thinke of them in Christianitie as the
resembled vnto water because it cleanseth Dauid calleth it a right spirit right because it leadeth vs the right way The Apostle calleth it thâ—… spirit of Adoption because it maketh vs the children of God Somtimes it is called the Teacher of truth sometimes the eternall spirit all which names â—…oe tend to shew the diuers operations of the holy Ghost as 〈◊〉 the former appearance of fire 〈◊〉 stre turnes all things into fire because it expeâ—…eth the coldnes of our hearts bath burneth with inward loue as also shineth by outward charity It teacheth 〈◊〉 directeth it comforteth it cleanseth in a cloud in a Doue in fire in tongues in the winde all which moue vs to pray with the Prophet Emitte spiritum tuum Lord â—…end forth thy spirit and wee shall be created The light of Faith shall arise in vs our 〈◊〉 shall be confirmed in good manâ—… graces shall be collected in one our desires shall mount vpwarâ—… and last of all we shall be holy as is holy 7 Contraâ—…ise without this 〈◊〉 spirit what are we but as 〈◊〉 men of Sodome striken with â—…dnesse not knowing which 〈◊〉 to goe sorrowfull is it to â—…ider the case of Saul who â—…en the spirit of God was with 〈◊〉 hee was a man of courage 〈◊〉 vaâ—…our able to encounter 〈◊〉 the enemies of God but 〈◊〉 once the spirit of the Lord 〈◊〉 departed from him he was â—…ressed as is wonderfull he â—…es to a Sorceresse disguiâ—… himselfe knowes not in the 〈◊〉 what to doe nor which 〈◊〉 to take there was not a 〈◊〉 in the field nor a corner in 〈◊〉 house that could hide him 〈◊〉 his troubled conscience Eâ—…â—…ryed â—…ryed My Father my Faâ—… but Saul might haue cryed â—…en the spirit of the Lorde deâ—…ted from him O my ioy my 〈◊〉 gone his body died once 〈◊〉 his hart often The wife of â—…es in her last breath cryed 〈◊〉 the same might Saul haue 〈◊〉 also O the glory of God is gone when the Prince remoueth all the Princes troope and trayne euery one is remouing to accompanie the person of the Prince so when the Spirit of the Lorde remooueth all ioy all faith all knowledge all loue at once departeth Wherefore the Church doth well and deuoutly pray Et spiritum sanctum tuum ne aufer as a nobis And take not thy holy Spirit from vs. It was Saint Austens prayer Veâ—…â—…ancte spiritus Come holy spirit the cleanser of the vncleane the comforter of the sorrowfull confirme mee that I may keepe thee keep me that I may not loose thee If Sathan â—…de the house once emptie hee entereth by a foule spirit wherefore beséeâ—…h we God that his spirit may euer keepe possession of our hearts Nowe as Christ promised his Apastles the comming of the holie Ghost so did hee also shewe them howe they should be prepared for the receiuing and conseruing thereof for albeit this diuine Spirit were promised before and after the Resurrection 〈◊〉 he would they should be preâ—…red for it that wee should 〈◊〉 to vse meanes for Gods â—…ites promised First they 〈◊〉 wait for it secondarily they 〈◊〉 waite at Ierusalem and â—…re in an vpper roome what 〈◊〉 they doe they are assembled â—…th one accord what else they 〈◊〉 assembled with one accord in 〈◊〉 all which doe shewe vs 〈◊〉 meanes of preparing our 〈◊〉 for the participation of the 〈◊〉 Ghost First faith is neâ—…rie for the Apostles beléeâ—… Secondly hope is necessaâ—… for they expected the accomâ—…ment of the promise Third 〈◊〉 charity is necessary for they 〈◊〉 assembled in loue the Text â—…eth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 with one acâ—…d Fourthly holinesse of conâ—…sation is necessarie they were 〈◊〉 vpper roome The Spirit 〈◊〉 God sayeth the wise man â—…eth not in a body subiect to 〈◊〉 Last of all deuotion is â—…cessarie they were all assemâ—… in prayer The seauentie Elders recâ—…ed of the spirit of the Lord at the dore of the Tabernacle where God was worshipped When the Disciples were assembled in prayer the place where they were assembled moued and the holy Ghost came downe vpon them and héere wee sée both of receiuing as also the meanes of entertayning one and the same holy spirit Gregorie saith In terra datur Spiritus vt diligatur proximus e coelo daâ—…ut Spiritus vt diligatur Deus The holy ghost is giuen on earth that we should loue men and the holy Ghost is giuen from heauen that we should loue God This loue of God is neuer idle but alwaies busie héere beneath it was Christes owne rule If you loue me keepe my commaundements it is a signe we loue the great Emperour when wee kéepe his lawes Last of all whereas the receiuing of the holy Ghost is called the earnest of the spirit how manie comforts are there which doe hence consequently ensue when 〈◊〉 substantiail dealer maketh a bargaine or couenant and in part of payment giueth earnest before â—…and the residue behind is as â—…re at the day as if the partie â—…ad it already down God of his â—…nite loue in Christ Iesus â—…ath agréed with beléeuers for the receiuing of heauenly treaâ—…re or treasure in heauen his holy spirit is before giuen in part of payment a good earnest and of the rest behind this earnest is â—…fficient assurance which wee 〈◊〉 receiue at that â—…ay when the â—…onne of righteousnes shall appeare and all his holy Angels â—…ith him Chap 31. How that exhortation of our Sauiour Christ Iohn the twelfth and thirtie siue doth appertaine to vs Christians Ambulate dum lucem habetis vt non tenebrae vos comprehendant Walke while yee haue light least darknes come vpon you THese wordes of our Sauiour Christ spoken in the first place to the people of the Iews are â—…y way of appropriation appliable vnto all but most speciallie vnto them on whom the ends of the worlde are come Walke while yee haue light least darknes come vppon you For in this remnant of time Sathan seeketh in malice to destroy men and God in mercy to saue sinners by whom the day of grace is fitly resembled to a time of light Walke while yee haue light The children of God are called the children of light his Angels are called the Angels of light his doctrine is called the doctrine of light you were darknes saith the Apostle but nowe you are light and are called to an admirable light And so after the sâ—…me manner the time of grace is a time of light our coâ—…nuance in this grace is the light of life which very life hath sometimeâ—… the appellation of light because when death comes as the wise man saith â—…ur light is lost that is the continuance of life which is light And so in regard of the true light which is Christ Iesus himselfe of his doctrine which is a doctrine of light of his grace which is the benefite of light of our conâ—…inuance in the world which is a
Holofernes slept his head was taken from him all which import many dangers the ship the soule the surprising the vnexpected calling to giue an account the enuious sower Sathan the head Christ Iesus this considered had wee not neede watch while the foolish slept suddenly there was a crie at midnight when they would goe buy them oyle the bridegroome was passed and the gate shut it was not the title of being called virgines It was not the repeating of the name Lord Lord that now serued the turne to shewe that the name of holines wil not sustice as the rich mans calling Abraham Father stoode him in little sâ—…éede It is the watchful care of the wise virginâ—… that did them good indeede the gate was shut to the foolish what was this gate Euen the gate of mercie in respect of indulgence the gate of grace in respect of acceptance the gate of glory 〈◊〉 respect of entrance Take heed saith our Sauiour watch pray Dauid might haue slaine Sauleâ—…hile â—…hile hee was sléeping but hee â—…as pittifull would not wherâ—… he awakes him and shewes â—…im the danger hee was in The goodnesse of Almightie God to â—…an is farre aboue Dauids pitty to Saul See the patience and long â—…ffering of God saith the Apoâ—…tle to leade vs vnto repentance Behold I stand at the doore and â—…nocke God knockeâ—…h by his grace at the doore of our hearts 〈◊〉 his worde at the doore of our â—…ares by his benefites at the â—…oore of our plenty by his chaâ—…sements at the doore of our sorrowfull hearts to raise and stâ—…rre â—…s vp to vigilancie from the sleep of sinne wherein hee might haue taken vs but that his mercie is to spare for a tune of grace wherin we should be prepared for him hee knockes to awake vs and striues to enter if wee sléepe oâ—… and shut vp the dore then hee departs we cannot escape him eyther aliue or dead 2 Watch for you know not the day This day shall bee as the dayes of Noe of Lot while Noe was building and labouring the worlde was rioting and neuer more secure but Noe and his were saued when the rest perished In Sodome there was eating and drinking as if our Sauiour would haue vs heare what the sinnes of the men of Sodome were that hearing them wâ—… might take héede of committing the like It was not their eating and drinking saith Beda that condemned these men but the immoderate vse of thinges lawfull neither is it so much mentioned what they did as whereunto neglecting the iudgements of God they wholy gaue themselues that is to say to eating drinking Destruction came suddainly vpon these not that their â—…ruction was not foretold buâ—…â—…t it was not beléeued of any â—…re was not a stroke giuen in â—…ming the Arke which did not â—…monish the carelesse world of a â—…d to come though Noe were â—…nt in voyce yet hee spake in â—…rke according to that in the â—…pel If you beleeue not me yet â—…eue these works of mine but â—…uerse men beholding the Arâ—… 〈◊〉 the building continued in their â—…s were sodainly swallowed 〈◊〉 by that suddaine destruction â—…t came vpon them No maruel â—…gh men sin to say true it is 〈◊〉 such wonder séeing they conâ—…r so little the end of sinning 〈◊〉 suddainnes of their own end â—…at security is this 3 This shall be saith our Saâ—…our at the time when the Sonne of man commeth Though it be â—…uer so often foretold and the â—…ke bee neuer so long a builâ—…ng though many speake by â—…ce by works for al that nothing is thought vpon somtimes a little is spoken of in this world about amendment of life all is but words For the comming of the bridegroome wee haue in holy Scripture to coÌ„sider these three things first the signes going before as the darknesse of the Sunne the trouble of the creatures and such others secondly the signes that doe accompante him as the conflagration of the world the sounding of the trumpe the resurrection of the dead Thirdly those that follow after the going vpon the right and left hand the separating of the shéepe and Goates the ioyes of some and the wofuâ—… miserie of others the one called with a venite benedicti Come you blessed the other refused with an â—…te maledicti Goe yee cursed Lord say the Apostles where or when shal these things be or what shall be the signes of the comming of the Sonne of man 4 For the signes precedent as so many Heraulds before the comming of the King of glorâ—… amongst other trouble is described to be in those superiour boâ—…s as in the Sun the Moone â—…d starres vnwonted signes â—…unge sights repugnant vnto â—…ure shall be seene These are 〈◊〉 signes because they signiâ—… the Sunne and Moone shall 〈◊〉 obscured the starres shall fall â—…n heauen their light shall be â—…rcom of a greater light which 〈◊〉 the glorious appearing of â—…ust like as the stars appeare 〈◊〉 at the rising of the Sunne Concerning these signes let theÌ„â—…e also their mysticall sence â—…he Sunne shall be darkened â—…t is the loue of Christ the â—…nne of righteousnes by the â—…s and cloude of unpietie the â—…oone or the Church with her â—…ht from the Sunne shall loose 〈◊〉 light the starres or teachers â—…ll fall from heauenly doctrine 〈◊〉 so forth Let them haue their â—…alisence and so let be consiâ—…r how the heauens frowne vpâ—… vs and the earth trembles â—…er vs. Secondly there shall 〈◊〉 trouble in the elements and â—…eat sorrow of the Nations the Sea and the floods shall make a noyse and men shall bee at their wits ends The confused noyse of the waters mouing to and fro the elements as S. Peter saith melting with heate at all which the hearts of â—…en shall be smitten with great terror there is no flying but all amazed they shal not knowe what to doe nay that which is more the powers of heauen shal be moued séeing these vnusuall effectes to happen they shall be moued euen the Angels themselues at the suddain transmutation and the incomprehensible maiestie of Christ what shal the sprigs of the Desert do when the Cedars of Libanon be â—…ken with feare If the pillars themselues shall shake how may the weaker parts of the building tremble 5 When this little worlde to witte man for so is hee called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is now vpon the dissoluing he suffereth fantasies many troubles euery part is moued euery sence is altered the whole body Lord how is it troubled how much more shall trouble disturbance appeare when this greater world is vpon dissoâ—…tion and nowe giuing vp the Ghost For the signes in particular as first that the lights of Heauen shall fall the waters â—…re mens harts shal faile them for feare and the rest all which â—…e shew the violence of all shall be by the force of fire The first iudgement was with water to â—…le and quench the
haue but another man Man eateth and sleepeth so doe the beasts behoâ—… a certaine similitude communitie betwéene diuers natures Nowe the image of man noue iâ—…ateth but another man of the same nature The image then is more wor thy then the similitude By this meanes shalt thou haue a likenes of the image of God if considering that he is good thou studie to be good knowing hee is iust thou endeuour to be iust beholding his mercy thou giue thy diligence to be merciful and now harken howe thou mayest be like vnto him in his image God is alwayes mindfull of himselfe vnderstands himselfe loues himselfe thou therefore for thy measure shouldest be continuallie mindfull of God vnderstand God loue God endeuoring to do this which God alwayes doth and then begin to magnifie him as thou hast well spoken of giâ—…ing him praise Christian. O most mercifull Sauiour I knowe and truly acknowledge that it more becommeth mee a wretched sinner to cast my selfe prostrate before the Lord of heauen and earth wéeping and sighing for my sinnes rather then to praise him with a polluted mouth Notwithstanding trusting in his mercie through thy onely merits O my Sauiour I desire to praise him beséeching him not to despise an impure worme a dead dogge an vnsauorie carkasse If the powers of heauen cannot sufficiently praise him much lesse man which is no other but infirmitie it selfe and least of all my selfe which aâ—… worser then others Christ. To praise thy Creator thou art created that intending héerevnto thou mayest héere alwayes goe forward and liue blessedly héereafter for this praise giueth héere righteousnesse and there blessednesse when thou praysest him praise him with thy whole heart praise him by louing for he is the rule proposed vnto the Saints of praising Hee praysed the Lord with all his heart and loned God which made him Praise therefore and praise worthily to the vttermost of thy power thy mercifull God Let no intent no cogitation be vacant from thée let no prosperitie recall thée let no aduersitie with-holde thée from praising him let him be the end of thy desire who is the reward of thy labour the solace of thy fading life and the possession of thy true and blessed life therfore exercise thy self in his praise to this ende seruest thou and all that thou hast Christian. O Lorde of mercies séeing that hee goeth about to catch the shadowe or follow the wind that thinketh to praise thée worthilie as thou deseruest yet séeing the meanest of thy creatures as the impure Frogges croking in the Fennish Moores praise their Creator for although as the Larke and Nightingale they knowe not howe to sing swéetly nor as man are no way able to comprehend the least sparke of knowledge yet haue they a resemblance of praise Now seeing all thy creatures praise thee I should be sorie to breake the harmonie O would to God that all swéet instruments of musicke for in them did the diuine Psalmist praise thée O would to God all earthly melodies could go vpward from my heart and send vnto thée condigne praises But what shall I say I knowe my selfe vnworthie to set forth thy praises wherefore I beséech thée at the least that other creatures more excellent in place may supplie my imperfection I wish and desire from my whole heart that the Orâ—…es of the Planets the starrie heauen shining with most pure light nay that the supernall Quire of Angels may doe as they doe neuer cease singing thaâ—… ioyfull Alleluia For my selfe I could wish that if it were so that my youth ended my age had equalled the age of Methusalem yet that euery yeere of that long time and euery moneth of those yéeres and euery wéeke of those moneths and euery day of those wéekes and euery houre of those dayes euery moment of those houres might haue béene wholy spent in landing praising God the Father who created me God the Sonne thée O my Sauiour who hast redéemed me God the holy Ghost who hast vouchsafed to sanctifie me What shall I say Because I cannot doe as I would yet will I endeuour to doe as I may as long as I liue will I praise the Lord Yea as long as I haue any being will I sing praises vnto my God When the hability of speaking shal faile and I shall not be able to pronounce thy name O sweet Iesus 〈◊〉 at the least the lifting vp of â—…y eyes or the mouing of my finâ—…rs shall be a confirmation of â—…y desirous affections to praise â—…ée O my redéemer And I beâ—…ch thée good Lord remember â—…e that it may be so To whom with the Father and the holy Ghost be all power and glorie and honour for euer and for euer Amen Laus Deo The Table A ABraham and Lazarus both rich and poore in ioy 211 Almes-deedes commended 212 Ascension of Christ the hope of our ascending 480 Ascension of Christ ioyfull 484 Ascension of the faithfull 491 B Blessednes in the life to come described 555 C Christians the children of light 15 Christians resembled to fruitfull trees 26 Christians in shewe reproued 28 Christians of old commended 37. 38 Christ onely a satisfaction for sinne 64 Christ an example of all vertues 69 Christes sayings and doings went together 197 Christes labours in the world 176 Christ began to doe before hee taught 197 Christes wonderfull mercy in curing all that came vnto him 201 Content to beare contumeâ—…es we Christians must be 213 Crosse howe euery one haue 319 Christ the best friend 357 Consideration of our estate necessarie 520 D Description of our Sauiour Christ according to his humanitie 72 Doing not hearing onely required 190 Deuils dispossessed by Christes power 209 Deuotion decayed 277 Denying of our selues what it is 316 Despaire not at all in Christes suffering 449. 450 Day of iudgement to bee remembred 543 E End of mans hope is felicitie 49 Endeuour coÌ„mendable though we come not to perfection 48 Example of Christ layd downe for vs to follow 87. 88 Earthly possessions giuen of God to be enioyed 335 F Faithfull men see Christ. 5 Faithfull beleeuers spiritually conceiue Christ. 18 Faith which hath life is seene by motion 34 Fasting commended 121. 122 Fasting helpeth against temptation ibidem Fasts before the Sabaoths and festiuall dayes 120 Fortie dayes fasting auncient 126 Feastes moue our desires to thinke of heauenly things 408 Festiuall times to be obserued among Christians 407 G Gods benefits should moue vs to serue him 20 God prouokes vs with his benefits to loue him 43 Gods goodnes extended towards all 154 Good must be done one to another 159 Glory how Christ fled from it 160 Glory of this world vncertaine 166 Gesture to be vsed in prayer 277 H Holy women giuen to deuotion 13 Humilitie commended 96 Humilitie learned of Christ. 97 Hate father and mother howe we are said 351 Holy Ghost the comming downe thereof 495 Holy Ghost the manner of his comming and the fruite thereof 500 Hearing and doing