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
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
places and coÌ„meth vnto God himselfe Moyses praying vpon the mount hath the rod of God in his hand wee praying haue hold on the Crosse of Christ crucified The brethren of Ioseph besought him to shewe them fauour if not for their owne sake yet for their Fathers sake Ioseph heard them and wept Chap. 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 GIue wine saith Salomen to those that haue griefe of minde Christ séeing his Disciples to haue griefe of mind for why the shepheard being taken away the shéepe will be scattered hee giues them the swéete wine of consolation in these words Let not your hearts be troubled By which hee that knew their troubled harts partlie in that hee had saide One of them should betray him partly in that hee had told them he must shortly depart from them began now to comfort their harts after this maner You beleeue in God beleeue in me also Christ knowing that his own Apostles were left vnto the iniuries of the world that they had vndertaken a militarie profession and were to â—…ght vnder the red colours of his Crosse hee héere comforts them against afflictions not so much by taking away afflictions that they haue them not as by strengthening them when they come that they faint not to the outward man hee foretelleth a crosse but to the inward man a stay or fortresse a crosse to the outward man that it exult not comfort to the inward man that it languish not Let not your hearts be troubled 2 In this of our Sauiour wee sée whereunto this his eâ—…hortation tendes not that they should not bee troubled at all for that is aboue humane nature himselfe as wee haue heard was troubled in his agonie but the trouble héere spoken of is that which hindereth reason disâ—…ayeth the vnderstanding is opposite to peace and tranquillitie of minde When the soule is cast downe by distrust and heauinesse to shake off all this Let not your hearts be troubled you beleeue in God beleeue in me also When an earthly Captaine doth comfort his souldiours the vttermost he can doe is to strengthen them as Iudas Machabeus did by exhortation Christ not onely doth strengthen his Souldiours but hee puts strength into them 3 A noble Prince somtime of great deuotion and valour séeing his Armie much dismayed when they beheld the huge multitude of their enemies comming toward them perceiuing by their coâ—…tenances that their hearts began to faile them ascending to an eminent place hee makes them a verie hartie oration which hee drew vnto three heads first he shewes their cause was iust and that God was went to prosper â—…st enterprises secondly that their enemies were those whom his their auncestors who now bare armes with him had often foyled Thirdly that being so few if they preuailed against that huge multitude the vâ—…orie would be glorious howsoeuer for himselfe hee would die in the battell or returne with triumph His oratioÌ„ was no sooner ended but a voyce was heard through out all the Armie euery one crying forward forward the euent was they happily preuailed A multitude of crosses are readie to assâ—…e vs in open 〈◊〉 which may cause our harts to be troubled but a most noble Champion haue wee that assures vs that our cause is iust that our enemies are those whom all Gods seruants haue euer resisted if we preuaile our conquest will be heauenly Our Champion himselfe 〈◊〉 liue and die in our defence why should our hearts be troubled Nay we haue wonne the day you shall haue troubles in the world but be of good comfort I haue ouercome the world forward forward in the name of God our enemies are foyled enemies our battell is not so much to ouercome as to cleaue vnto him who hath ouercome in the assaults made against vs we are rather seduced then vanquished in these assaults that wee should not like Iob's wife stumble at the aduersities of the world as at a rocke of offence thinke our selues the rather out of Gods fauour wee may perceiue we haue vndertaken a condition of life subiect to suffering 4 Because Christ knew the hardnesse of suffering therefore where he spake of suffering with him there he spake also of sitting with him in his kingdome You shall sit vpon seates iudging the twelue tribes of Israel Like the Phisitian who is wont to mixe sweete syrupes with his bitter potions that the patient may be the more willing to receiue them so our Sauiour heere comforteth his Apostles not by promising to take all troubles from them but when troubles come to assist and ayde them Simon Simon Sathan hath desired to winnow you as wheate as if hee would say tosse and winnow you he may he shall but make thy faith faile he shall not No Simon I haue prayed for thée Beleeue in God beleeue in me also By faith saith the Apostle Moyses passed the red Sea and by faith we passe the red Sea of many tribulations in the world it was not Peters body but Peters faith saith Saint Ambrose that walked vpon the waters That which he saide vnto some the Sonne of God sayeth vnto all for hee euer spake to the hart Let not your harts be troubled 5 Wee may not promise vnto our selues better things then our fellowe seruaunts haue tryed nay then our Lord himselfe hath suffered Meruaile not at this saith Saint Iohn if the world hate you Men might haue béene encouraged by the example of Camillus Scipio and others which haue béen hated euen when they did wel in the Common-wealth and Christian men might haue for examples the suffering of Esai Ieremie Micheas and other of the olde Prophets a cloude of witnesses might be collected in this case to shew how they must looke for troubles in the worlde but our Sauiour â—…rgeth his own case onely You know that it hated me before you Meruaile not at this There be thrée thinges sayeth Thomas Aquinas which wee are wont to meruaile at The first when anie thing is great the second when it is new the third when it is seldome Nowe that the world that is to say the louers of the worlde doe not affect the children of God it is no great thing The Phisitian thinks it no great matter if the Lunatike man whom hee binds doe strike or kicke him alas hee is frenzie and knowes not what hee doth Secondarily it is no new thing to haue trouble in the world wee finde it so in Abel and Isaac and all from the beginning Thirdly it is no rare thing for there is nothing more common therefore our harts should not be troubled that is to say ouer much troubled with the griefes of the world wee must not cast away the Nut for the bitternes of the â—…ind Si non
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
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
regeneration in the fountaine of grace in the second our departure from the vanities of the world in the third the mortification of the flesh in the fourth how to resist the enemie If wee respect ouâ—… regeneration in the fountaine of grace wee looke vpward where we see heauen opening and heart a voyce testifying of euery one Hic est filius meus dilectus This is my beloued Sonne in whoâ—… God was well pleased and iâ—… whom wee are well pleased 〈◊〉 wee respect the second our departure from the vanities of 〈◊〉 world we heare that of our sauiour I haue chosen you out of the world If the third that of the Apostle Take no thought for the flesh to fulfill the lusts of it If the fourth that of Saint Iohn And they ouercame him by the blood of the Lambe Watch sayth S. Peter for your aduersarie the deuil â—…s a roaring Lyon goeth about seeking whom hee may deuoure Why doth the shéepheard watch but because the woolse watcheth 3 And héere before wee enter into consideration of our Sauiours departure into the wildernes we may call to mind how before his preaching the Gospel or â—…lad tydings of saluation vnto the world he first prepared himselfe by fasting being thus prepared hee goeth out against the enemie Now as the Arke of God went before the people in the wildernes not onely to shew them the way but also to strike a feare and terrour into the harts of their enemies the same hath Christ done for vs all and what he wrought for vs he doth work in vs. Hauing entered oâ—… names into his familie we haâ—… the title and testimonie to be hâ—… hauing this title and testimonie wee are led by his spirit being led by his spirit wee leaue thâ—… world leauing the world we fâ—… to fasting and other exercises of piety in these exercises of piety the tempter will assay vs tâ—… tempter assaying vs wee lâ—… vnto Christ who is gone beâ—… and hath subdued our mortallnemie 4 By Christes fasting wâ—… sée howe to arme our selues â—…gainst this aduersarie that tâ—… flesh may be obedient vnto tâ—… spirit the spirit to grace and 〈◊〉 to say as Dauid I come forth vâ—…to thee in the name of my God This fasting dooth much hâ—… the soule which is the chiefe â—…gent in this battaile that 〈◊〉 and body both together 〈◊〉 withstand the force of the â—…mie When two are combatiâ—… if one step in to assist eyther pâ—…tie the party assisted is likeâ—… to preuaile Fasting helpes 〈◊〉 soule Christ fasteth and is strengthened against the force of the tempter Phisitians can tell vs then fasting there is nothing better for the body and Diuines can shew vs then fasting nothing better for the soule in this combate it is not the worst policy to weaken the enemie before wee â—…ght with him the flesh is an enemie For this holy exercise of fasting it beséemes no man more then Christians First because they are men not brute beasts led by sensuality and therefore those whom temperance should â—…de Secondarily that they â—…e men yea Nazarites set a part amongst men to serue God Who are to liue not according to the â—…sh but according vnto the spirit and therefore are not to passe their liues as Epicures â—…or stuffe themselues like wooll-packs Let vs eate and drinke to morrow wee shall die Thirdly for that they are men now in the â—…d and besieged â—…aylie with a â—…full aduersary and therefore should be sober and watching vnto prayer 5 Christ fasted forty dayes was armed against the tempter Christ fasted forty dayes and forty nights whence wee may gather that we must be armed against this enemie as weâ—… in the dayes of prosperity as nights of aduersity Hee fasâ—… truly giuing vs an example and for this cause sayth Saint Basil is fasting necessarie for our spirituall combate Who ouercame the hoast of the Assyrians Fasting Iudith who mittigated the wrath ready to come vpoÌ„ a greâ—… Citie Fasting Niniuites whâ—… preuailed for the preseruation of the people Fasting Moyses who stayed the intended destruction of many Innocents Fasting Hester That thou mayâ—… learne O man how necessâ—… a thing fasting is against the enemies bodily and ghostly sâ—… Christ thy Sauiour after his baptisme led of the spirit into the wildernes where he fasted 〈◊〉 which brought ruine vnto the state of man began the same by eating but hee that brought recouerie vnto the ruinated state of Adam began the same by fasting He in whom we all fell did fall by yéelding to temptation but he in whom wee all rose and being risen are still preserued from falling did raise vs vp by vanquishing the Tempter and temptation 6 When one cureth a sick man he commaunds him not to doe againe in any case the things that procured his sicknes Christ hath wrought our cure and prescribes vs a diet Take heed that your hearts be not ouercome with surfetting and thus shewes vs what is hurtfull to our health The sinnes of Sodome amongst other were these pride and fulnes of bread which fulnes was the very fuell of foule iniquity that followed Wee must be eyther Niniuites or Sodomites Niniuites and so those that fasted and prayed that God would haue mercy vpon them for their sinnes Sodomites and so those who liued in all voluptuousnesse and were consequently consumed in their sinnes The more abstinent at the table the more continent in the chamber Moses that was fasting sawe God aboue in the mount the people that were eating and drinking committed Idolatrie beneath in the valley As fasting is a most excellent meane of sharpning our deuotion to God so on the contrary sacietie and fulnesse doth often cause vs to forget him They were filled saith the prophet Ose as in their pastures and their hearts were exalted therefore haue they forgotten me They who are Christs saith the Apostle haue crucified the flesh this crucifying is for the soules safety The Champion loues his buckler wel yet for all that he cares not how it 〈◊〉 hackt and hewed so his bodie be defended It is no matter for chastisâ—…ng the outward man so the man within the man may bâ—… kept safe and sound 7 Nourish the flesh nourish the vices of the flesh nourish the flesh giue thy very enemy weapoÌ„ to hurt thee what more séemly then a temperate man what more vnséemly then the vntemperat who is compared vnto the bruit beasts the wolf the Beare and such like There is not saith Salomon any great hope in him that loueth banquetting But how abstineÌ„ce is a mean to bring vs to all vertues it appeareth in those thrée children who being content with pulse water increased in wisedom and vnderstanding aboue all the delicious wantons that were in Babylon 8 A singular example may be séene in Christ fasting Vt â—…m vtilem non solum verbis sed etiam exemplis instrueret For
we learne not to yéeld vnto any perswasion of the tempter for the necessaries of a fraile momentarie transitorie life Thirdly that man doth not liue by bread onely but by Gods sanctifying his creature by his word Fourthly that for the want of bodily sustenance wee should not breake out into impatience but depend vpon Gods prouidence and vse the order that God hath ordained to maintaine his creatures 18 Against the temptation of vaine glory wee learne not to beléeue the embracings of this deceitfull Ioab who when hee knowes any one to be giuen to fasting or any other exercise of Christian piety he would make hiâ—… as the boasting Pharisie to say with contempt Non sum ve ut ille publicanus I am not as yonder Publicane Wee see when he hath men on high how hee there mooues them to tempt God by presumption and séeke by submission but we learne also in this case what to doe I am a man and therefore can otherwise descend then by casting downe my selfe I wil not tempt God and neglect the meanes he hath ordayned for my preseruation for a little glory I respect it not 19 Against the temptation of desiring the greatest thinges in the world I learne to preferre Gods worship before all and so to breake off by his good grace from euill motions of the â—…end Against all temptations in generall I learne by this of our Sauiour to resist temptations when they come S. Basill likeneth the tempter vnto the Leopard which hath such a naturall hatred against man that if he sée but mans picture hee is ready to flie vpon it all to teare it Such is the enmitie of the red Dragon whom Christ vanquished if hee sée but a picture or resemblance of Christ in a good man hee is ready to rage against it wee sée him assaulting but not preuailing 20 By the order of these temptations it is manifest that the tempter first beginneth with lighter then commeth to greater First he began with eating then he goeth to the affectation of glorie and last of all falleth to flat Idolatrie in all these Christ méeteth with the temptation in the beginning kils the serpent in the egge â—…ps vice in the blade strangles sinne in the first motion For the old serpent sayth Ierome is slipperie and vnlesse we kéepe out the head of suggestion he will get in his body of consent and all 21 In these temptations Christ repaireth as we see to a scriptum est it is written a speciall lesson for our Christian learning if we are tempted with a desire of sinfull delights we may call to minde we haue a Scriptum est to aunswere this temptation Not in chambering wantonnes If wee be tempted with an inordinate desire of riches we haue 〈◊〉 Scriptum est Godlines is great gaine if a man be content with that he hath If wee be tempted with a vain opinion of our selues we haue a Scriptum est Behold I am but earth and ashes If we be tempted with a carelesnes of our estate and condition wee haue a Scriptum est It is appointed for all men once to die and after that comes iudgement Furthermore wee sée Christ would not turne stones into bread to learne vs not to consent vnto the Tempter in any thing no though it haue a shew of good There were many high places in Ierusalem yet the temptation of the casting downe was from the Temple the best the holiest estate of all Christ would not cast himself downe though he might haue saued himselfe without the ministerie of Angels to shew vs not to séeke supernaturall meanes when God doth lend vs natural we tempt him when wee séeke health without a medicine or victorie without a combate wee tempt him when wee may by reason or counsaile auoide some euill and will notwithstanding explore his power and last of all we tempt him when we enquire too farre into his wisedom or require that of him vnlawfullie which hee is wont to offer by meanes 22 Christ would not hearken vnto the temptation of winâ—… praise wherby the tempter seeks to drawe many from God and godlines nor vnto a desire of hauing Kingdomes of the world whereby he is wont to draw manie for a great deale lesse néede not be at cost to offer so much to withdraw them from Gods worship What Christ did we sée and hence all may learne what they should doe 23 At the end of this conflict of our Sauiour the Angels come vnto him at the end for so long saith Saint Chrysostome as he was combatting he suffered them not to appeare nor to come néere him least hee might haue séemed to haue put the aduersarie to flight by the helpe of Angels At this time the Angels minister vnto him as appliable to his Deitie in his agonie they are said to comfort him as hauing reference to his humanitie Another thing we heere learne is that the Angels doe congratulate at resisting the temptations of the deuill We sée we haue a great aduersarie but a greater Captaine to stand with vs in the combate For the aduersarie he doth assaile the children of God by many meanes in that wâ—…ch is good by pride in that â—…h is euill by abiect feare for the meeke hee is ouer them for the stout and wilfull by perswading good for euill hee is vnder them hee hath nets for euery disposition For the ambitious hee hath glory for the couetous gaine yea for the most religious themselues hee hath some meane or other to assaile them 24 I would you should know sayeth Saint Bernard that no man whilest he liueth in this bodie can liue without temptation When the Apostle sayes God is faithfull which will not suffer you to be tempted aboue that you be able he doth not say which will not suffer you to be tempted at all sayeth Saint Austen but which will not suffer you to be tempted aboue that you be able Sathan sléepeth not but is busie to tempt and specially when thou art in the desart of the contemplation and euen caried by the spirit of God in the wildernes that is from the delights and pleasures of this world but wee may be of good courage our Iosuah goeth in out before vs he was tempted that we might not thinke much to endure temptation he ouercame temptation that in him wee might haue power likewise to ouercome The tempter come vnto him not once or twise but the third time to shewe that our temptations are many but howe many so euer they â—…re we haue these comforts which are more and of more efficacie First that Christ hath subdued the force of our enemie Secondarily that hee taketh compassion vpon the tempted hauing himselfe endured temptation Thirdly that from henceforth he wil ouercome him in his members whom he ouercame in his owne person being the head of the body Wherefore as Moyses sayd vnto the people Dread not nor be afraid for your God
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