blessed Sacrament and there wherâ— thou art in glorie when it shall please thee to call me to â—hee Amen The third seate the seate of Majestie I VVHen the Sonne of man shall come in his majestie aÌ„d all the Angels with him theÌ„ he shall sit vpoÌ„ the seate of his majesty and all nations shall be gathered together before him If his countenance were terrible when he tooke outhoritiâ— vpon him in this world what will it be when mounted on high vpon the Cloudes he shall have all the World before him at once and come with thousands of attendance to doe justice against all and coâ—vince all the impious of all the works â—f their impieâ—ie and shall thunder out that terrible sentence against those who shall have deserved it Go yee accursed into fire everlasting Art thou able to looke vp to that terrible seate Or rather looke downe into thy hart and wash it quickly with reates that that fire may not find where to take hold of thee That day is a day of â—ratâ— â— day of tribulation and anguish a day of calamitie and miserie a day of darkenes and mist a cloudy and stormy day a day of trumpâ—t and alarme against the strongest and highest that people â—hall even wither away with feare and expâ—ctation of what will come vpon them He preached here an acceptable day if here we receive what he preached we may be there accepted of if we neglect here that day will be little wâ—lcome to vs a dismall day to those who have here spent their dayes vnprofitably Iâ— S. Ihon in his Apocalyps describeth this seate saying I saw a greate white throne and one siting vpon it from whosâ— sight earth and heavâ—n fled and there was not plâ—ce found fâ—â— them and I saw the dead greate and little stand in the â—ight of the throne and bookes were opened and anothâ—r booke was opened which is of life and the deaâ— wereâ—â—dged of thosâ— things â—hich were written in the bookes aâ—cording to their workes and the sea gave thâ— dead that were in it and death and hell gave their dead that wâ—re in them and it was iâ—dged of every one according to their workes And death and hell were cast into the poole of firâ— This is the second death And he that was not found 〈…〉 in the bookâ— of lifâ— was cast into the poole of fire Behold againe and againe this greâ—te seatâ— of the judge and his Assessours behold the inhabitants of 〈…〉 declining as much as they can this sight but that they found no place to fly from him behold the dead of all sorts greate and little rich and poore Kings and slaves and no difference to be seen among them but by their workes Behold the bookes of every ones conscience layed open not only to the iudge and to every one of his Assessours but to all the standers by so that thousands and millions will be looking into thy secretest thoughts and actions and see that which thou wouldest not have God to have seen if it had been possible and not only thy actions but thy intentions so oft dissembled aÌ„d laboured to be cloked with I know not what Caâ—st thou abide these lookes Now thou canst not then of force thou must to thy vtter shame and confusion no wonder that the wicked are described to begin to say to the mountaines fall vpon vs and to the hills cover vs. For it will be an intollerable disgrace to be thus looked on How willingly would the allready damned have remained where they were and not have here appeared But death and hell must of force give vp their dead and the sea and the earth and wherever they were concealed Finally looke if thou canst for feare and trembling into that poole of fire so vast that it is capable of a whole world of corpses as stinking and as filthy as they are see how it gapes vpon thee see the vggly smoke that riseth from it Go downe into it living that thou mayest escape it dying III Doe not mistake thyself and think that this day so dreadfull is farre of it will be represented vnto thee as the greate world in a little mal at whatever houre thou shalt come to dy then the sunne will be darkened as to thee and the moone will not give the light all thy pretenses will fall to ground as so many starres on which thou wert gazing and the powers of those heavens in which thou hast placed thy hopes and thy felicitie will all fayle thee Anguish and confusion and troble and feare will â—eise thee if before hand thou hast not provided so that when the signe of the sonne of man shall appeare thou mayest say with S. Andrew O good Crosse long desired and now prepared for my loving soule I come vnto thee secure and ioyfull receive me also ioyfully who am the disâ—iple of him who did hang vpon thee O mercyfull Saviour who art to be my Iudge by thy infinite mercy I'beseech thee that thou wilt now protect me that I may be then protected delivet me from evill now that I may then be delivered in that evill day If thou be good to me here it will be then well with me for if God be for vs who will be against vs and he delivered thee for vs all as a pledge of his love and mercy towards vs as a mediatour for vs betwixt his mercy and his iustice Who then shall separate vs from the Charitie of Christ With which either he doth love vs or we him I am sure that neither death nor life nor Angels nor things presâ—nt nor things to come shall separate vs. c I reioyce with the multitude of Angels and Saints at thy victorie over thy eâ—imies and at thy iust iudgements over them Give me grace to ovbercome them here that with thee Lord God Omnipotent we may reigne for ever and ever Amen Alleluiâ— The fourth seate the seate of love I. HIs seate of love is the most blessed Sacrament of the Altar For what can be more lovely then Christ in our hands in our mouths in our breasts in our soules Here he doth act all the parts which possibly love can expresse he desireth to be continually with vs he accomodateth himself in a way that he may be witâ— vs and within vs with out all manner of offence because in the shape of bread and wine he beareth wtih our infintie and hourely imperfections and doth not avoyde vs for them He is continually giving vs himâ—elf in whome are all treasures And because it is neither necessarie nor fitting that he should againe die for vs yet he is so pleased with his death for vs that he will have it dayly commemorated and in a divine kind of manner acted and represented in this blessed Sacrament The bread and the Câ—alice being consecrated severally into his body and blood as if one were separâ—ted from the other He acts the part of a father
in his passion when they with the rest fled and durst not in a long time appeare for feare of the Iewes least they should be put to the like sufferings or affronts But in fine remayning his disciples they were to suffet and vpon that account they might deserve to sit at his right hand but it was not our Saviours coÌ„mission or intent to give theÌ„ that seate vpon favour or otherwise with our deserving it according to the diuine ordinatioâ— III. And the ten hearing it were displeased at the two brethren and Iesus calleth them to him and sayth you know that the Princes of the Gentiâ—s over rule them and they who are the greater exercise power against them it shall not be so among you but whoever will be the greater among you let him be your minister and hâ— that will be first among you shall be your servant Even as the Sonne of man is not come to be ministred vnto but to minister and to give his life a redempâ—iâ—on for many A powerfull example for all to imitate and to learne by it to think nothing meane nothing hard that is done in the house of God and to the meanest of his servants or to whomesoever for his sake The very domineering spirit of secular commanders were motive enough to hate it and not to desire to be in the occasion least we should be debauched by it and what slaverie doe people oftimes suffer vnder them Looke vpon soldiers looke vpon tenaÌ„ts looke generally vpon all servaÌ„ts in the world what doe not they vndergoe for a bit of bread or for I know not what hope of fickle preferment and oftimes misse of it The reward of the servaÌ„ts of God is certaine The blind man neere Iericho IT came to passe when he drew nigh to â—ericho a certaine blind man sat by the way begging and hearing the multitude passing by he asked what that should 〈◊〉 And they told him that Iesus of Nazareth passed by According to S. Gregorie they who beleeve not in our Saviour are the blind meÌ„and with reason they are called so in regard of the many errours to which they are subiect and see them not and not enioying the light of heaven no wonder if they continually stumble and fall most miserably full of all iniquitie as the Apostle specifies to the Romans They who beleeve are in the way of salvation but if beleeving they doe not pray they forget they are beggers and no wonder then if they find not reliefe Our Saviour passed by vs sayth S. Augustine when he was borne when he preached when he suffered and dyed for vs. The multitude of good workes and miracles which he did the manifold documents and examples which he gave vs must make vs harken after him both because he is our only redeemer and the only way by which we must come to eternall life and also because in himself he is all goodnes O that Christ crucified would come into our heart How soone and how sufficiently should we be instructed II. And he cryed saying Iesus sonne of David have merâ—yon me And they who went before rebuked him that he should hold his peace But be cryed much more sonne of David have mercy vpon me He was not yet so much inlightened as to beleeve him to be the sonne of God yet so farre as he knew he honoured him more then the proud Pharisees who would not acknowledge in him any further worth then to be sonne of a carpenter They who went before our Saviour and rebuked him for calling vpon him signifie our disordered desires and tumultuous imperfections and vices which will not follow nor obey what our Saviour orders but will themselves be masters and over-rule vs. But we must cry our the more and the lowder for mercy and help They have rounded me sayth the Psalmist like so many bees to sting me and have made a myse as the fire among thornes that my cry should not be heard but our Lord is my strength and my salvation to him I will have the more recourse III. And Iesus standing commanded him to be brought vnto him and when he was come neere he asked him what wilt thou that I 〈◊〉 to thee He sayed Lord that I may see And Iesus sayed vnto him doe thou see Thy faith hath made thee whole And forthwith he saw and followed him magnifying God And aâ—â— the people as they saw it gave prayse to God God is more compassionate then men he heareth our prayers and beareth with our infirmities when they will not and in this we must imitate him and disdaine no man be he never so poore or wretched He asked the blind what wilt thou that I doe to thee VVheÌ„ every one might easyly reflect what he would have but our Saviour doth shew by this that though he knowes our necessities and desires he will have vs manifest them ourselves and repeate them over againe and againe to him aÌ„d multiplie our petition that we may shew that we know our owne necessities for he that ceaseth to pray ceaseth to esteeme himself needy whervpoÌ„ our Saviour by the parable of the iudge taught vs that it behooveth allwayes to pray and not to be weary But S. Bernard vpon this passage maketh another reflection both vpon the mercy of our Lord vouchsafing to aske what his servant will have him to doe to him and vpon the blindnes of the maÌ„ who should have rather answered Lord faâ—re be that from me say thou rather what thou wilt have me doe for so it behooveth me so it becometh thee Zacheus receiveth our Saviour into his house I. ANd entring in he walked through Iericho and behold a man called Zaccheus Prince of the Public aÌ„s aÌ„d rich sought to see Iesus who he was and he could not for the multitude because he was little of stature and running before he went vp into a sycomore tree becaâ—se he was to passe by it The same of our Saviours workes and of the sublimitie of his doctrine spread it self farre and neere yet can we not arrive to vnderstand the thousand part of what he was and is we are too liâ—tle of stature S. Ihon in the conclusion of his Ghospell sayth There are many other thinghs also which Iesus did which if they were written in particular neither the world it self I think were able to containe the bookes that should be written No body can easyly see Iesus sayth S. Ambrose remaining on earth The sycomore tree according to S. Gregorie and S. Bede signifies the wisedome of saints and the crosse of Christ which our world esteemes folly as to suffer patiently the losse of our goods and not to looke greedely after them not to revenge an iniury but to be ready to beare such another wrong whâ— it comes by imbracing this doctrine we come to discover the wisedome of God as it passeth by in this life and there is no other way by
receaving of â—hy blessed body Th. Kem. â— 4. â— 2. n. 2. The Visitation of S. Elizabeth II. PART I. THe blessed Uirgen retiring her thoughts from her owne praises turnes her hart to God lessening what ever may seeme to relate to herself and magnifing the worke of God in her as every one ought to doe And she Magnifies him with her whole soule and strength cleerly discerning what was due to him and what to herself And as S. John leaped for joy in his and her presense and at the benefit receaved soe did she exult in the glorie which God receaved by her sonne and Saviour aÌ„d that he vouch safed to vse her as handmayd in this greate my sterie for which she was not only to be eternally in heaven but successively heere on earth proclaymed Blessed through all the generations and Countries of the world II. As she acknowledged that God by his sole power and mercy had wrought great things in her for which she sanctified and blessed his name so consider with in thyself from time to time what greate things God hath done for thee in soule and body above thoâ—sands vpon whom he hath not cast so favorable an eye And that his Mercyes may last vpon thee feare him reverence him serve him love him the more III. Admire his iudgements who with a strong hand punished the Angelical spirits for their pride of minde and threw them downe from the high preferments which they might have inioyed if humble and obedient and tooke coâ—passion of this worme of the earth Man subiect to hungâ—â— and thirst and a thowsand miseries Thirst thou after iustice for those that neglecting it make themselfs or account themselfs rich towards the world will be found pore and â—mptie in the sight of God IV. Apply thyself to receave thy God who for thy sake hath made himself a Child meerly of his mercy thou deserving never to be looked on see how punctual God is in his promises and neglect not what hath once passed from thy hart to thy mouth to promise him Be â—ercyful that thou mayst find mercy and receave the â—ewards which are promised Amen The Nativitie of S. Iohn Baptist. I. PART I. ELizabeths full time was come to be delivered and she bare a jonne And her neighbours and kinsfolk heard that our Lord had magnified his mercies with her and did congratulate her The life of the iust hath fulnes sayth S. Ambrose the dayes of the wicked are emptie They shew themselves full of spiritual graces who bring forth â—olid fruit of vertuous actions with thes the Angels doe congratulate and the whole companie of the faithful servants of God with whome alone we are to accompanie and converse as neighbours and kinsmen For from synners far is saluation Though even from these the works of God doe drawe prayse and commendation and they are to be holpen towards him II. And when they came the eight day to circumcise the Child they called him by his fathers name Zacharie His Mother answering sayed not so but he shall be called 〈◊〉 And they sayed vnto her ther is none in thy kindred that is called by that name And they made signe to his father and demanding a table booke he wrot Ihon is his name and they mervailed As we are borne sonnes of wrath so ordinarily by the worâ—d we are putt into courses which send to wrath vnles the Mother of Grace and Mercy prevent vs. If thy neighbours and kindred cal vpon thee to follow their les iustificable or less vpright courses as vsually because others doe so answer resoluedly with S. Elizabeth Not so but Grace shall prevaile Turne thy self to thy heavenly father and yeald thy self as a cleane table-table-booke that he may write in thee what he pleaseth and let whosoever will marvyale at thee so God be more and more glorified III. Forthwith the mouth of Zacharie was opened and he swordâ— blessing God and â—eare came vpon all the neighbours and all these things were bruited over all the countrey And all that hearâ— layed them vp in their hart saying what an one trow yee 〈◊〉 this Child be for the hand of our Lord was with him Behold the effects of an heroicall Acte All doe admire it their mouths aropen to the prayse of God in it those that are otherwise affected are afrayd to moue against it seing the resolution they reverence him that persevers in such acts the sweete odor of it spreads itself through the whole howse and countrey the good are preferred before the evill as over â—opping them however greate they seeme The good example sticks in the minds of the beholders and they ar encouraged to doe wel and to think of the eternal reward What an one doe yee think this man wil prove This who is so contemptible in his owne eyes This whose life wee esteemed madnes c. But the hand of our Lord is with him c. Againe what an one doe you think this man would prove if the hand of â—od were not continually with him c. Gratia tua nos quâ—esumus Domine semper preveniat sequatur aâ— bonis operibus iugiter presuet 〈◊〉 intentos Per Christum Dominum nostrum The Nativitie of S. Iohn Baptist. II. PART I. AS we can never conceave highly enough of the Mysterie and benefit of the Incarnation of our Saviour nor admire it sufficiently so we can never bles and thank God for it to the ful Leâ— vs therfore ioyne with holy Zacharie now ful of the holy Ghost and saye Blessed be our Lord God of Israel because he hath visited and wrought the redemption of his people And now not of thos only who for a time and for ouâ— better instruction were his chosen people but the redemption of the whole world wherof I having been made partaker have the more obligation ever to bles him and for protecting and defending me from my Ghosthy enimies II. Secondly vpon his wonderfull perfourmance of his promises by his holy prophets from time to time I must rayse my confidence in him not only for the eternall rewards which he hath promised to those who live according to his law but for al which belongeth towards the helping of me to the atayning of those rewards as the continuance of his graces towards me in this life though he seemes for a time to leave me if I continue in my commanded duety and in the performance of whaâ— other helps I have by his holy inspiration vndertaken and chiefly that when ever I returne vnto him with harâ—y sorrow he will not reject me III. And if he hath called vs to a more retired life where with lesse iust feare of our Ghostly enimies then worldlings have we may serve him in sanctity and iustice in his sight all our dayes we have the more reason to blesse God for it and to indeavour to be gratefull by making vse of those particular means to
celestiall Againe the kingdome of heaven is like a Treasure hidden in a field which a man having found did hide it and for ioy therof goeth and selleth all that he hath and buyeth that field From how many in this world is the treasure of the service of God hidden or rather how few be there who know the perfect valve of it Hidden because they will noâ— take the paynes to find it and doe think every thing too much that is bestowed that way wheras for other things which at last will prove but traâ—h they spare no labour nor cost he that finds it and considers the worth hides it in his hart with wholsome feare of loosing it and with joy parteth with all rather then he will part with it and happy are those who doe voluntarily part with all other things with which of necessitie they must part sooner or later to be the surer possessours of it III. Againe it is like a Marchant man seeking good Pearles and having found one precious pearle he went and sold all he had and bought it One and the same thing is declared to vs by divers similitudes because no one thing can sufficiently expresse the worth of it The Pearle is hidden within the shell in the deepth of the Sea and among roks and stones so is the service of God beset with difficulties yet is a pearle and the most pretions that is which an experienced Marchant finding prefers it before all other wealth and spareth no labour to get it Others who know not the value of it neglect it or sell it for naught The day will come when he shall be thought the wisest marchant who here was accounted a foole Then tribulation will be pleasant them devotion will breed joy then our flesh here afflicted will more rejoyce then they who have been bred vp in dainties a poore cottage will be commended above princely palaces He is misused in Nazareth I. ANd be came to Nazareth where he was brought vp and entring according to his custome vpon the â—abboth into the Synagog he rose vp to read And the books of Esay being delivered vnto him he found a place where it was written The spirit of our Lord vpon me for which he anoynted me to evangelize to the poore he sent me to heale the contritâ— of hart to preach to captives remission and sight to the blinde the acceptable day to our Lord and the day of retribution And he sayed this day is fullfilled this Scripture in your eares Give God thanks that thou hast been borne and bred vp in this day when these things have been fullfilled and he that is the light of the world hath been revealed vnto thee in whome and by whose holy Sacraments thou mayest have remission of thy synns and an eternall retribution besides for the things done in his service and according to his service and according to his doctrine and example Think often of the rewards both of good and bad that avoyding the one thou mayst be pertaker of the other and be accepâ—able to God in the day of retribution How many even to thishoure have not this happines among those who were present when he opened these things vnto them divers were of another mind and tooke rather harme then good for though divers admired him and his doctrine and the grace with which he delivered it yet others sayed is not this Iosephs Sonne Is he not a Carpenter the Sonne of Mary And they were scandalezed in him II. And he sayed to them surely you will say to me this similitude physitian cure thyself As greate things as we have heard done in Capharnaum doe also here in thy countrie Amen I say vnto you no prophet is acceptable in his owne countrey There were many widow as in Israel in the dayes of Elias and to none of them was he sent but to Serepta of Sidon to a Widow woman And many leprouse people were in â—srael vnder Elizeus and none of them were cured but Naaman the Syrian A document for vs not to weigh too much the outward circumstances of the parties who are our Superiours and Governours but thier inward â—alents and vocation for God as it is in the psalme rayseth vp the poore out of the dust and lifteth the needy from the dunghill to set him with the Princes of his people Also to beware that custome in the vse of good things doe not diminish our devotion and respect to theÌ„ but indeavour that they be alwayes new to vs as certainly if we apply ourselves accordingly they will every day breed in vs some new grace wherby we may be more acceptable to God and he more deere to vs. III. And all in the Synagog were filled with anger hearing these things and they rose and cast him out of the Citty and brought him to the edge of the hill vpon which thier Citty was â—uylt that they might throw him donne headlong and he passing through the midst of them went his wayes Insteed of taking benefit by his admonition they fell into rage ô how often doth this happen ro vs And how lamentable effects doe often follow of it VVe seeke to revenge ourselves for a good turne and we cast ourselves headlong into a thousand inconveniences and indiscretions by speech and actions vnbeseeming vs. The Citty that is the Catholich Cruce in which we dwell is buylt vpon a hill How many have cast theÌ„selves headlong out of it by willfull opposing themselves to thier teachers and thinking to hurt them have been eternally ruined Our opinion and our thinking doth often deceive vs and seeth little VVhat doth it avayle to cavill about hidden and obscure things c. Instructions given to his Apostles and Disciples I. SEnding his Apostles about the countrey to preach and giving them power and command over evill spirits and all kind of diseases towards the cure of them he first armes them against Covetousâ—es and too much solicitude about corporall sustenance Doe noâ— possesse or provide neither gold nor sylver nor mony in your purses nor a scrip for the way nor two coates nor shooes nor rod for the workeman is worthy of his meate freely you have received freely give Thier whole care he will have to be about the spirituall worke for which they were sent and for the rest rely vpon God Allmighâ—â—â—s providence who as he hath ordayned them for the spirituall assistance of his people so doth he provide that those who have tempotall means shall assist them without pressing vpon them II. Secondly he commends circumspection joyned with sinceritie Behold I send you as sheepe in the midst â— wolves be therfore wise as serpenâ—s and simple as doves and beware of men What shepheard sends his sheepe into the midst of wolves and doth not rather gather his sheep together when he discovereth the wolfe Christ doth contrarie and he doth not say Go of your owne head but behold I send you
Iesus sayed Thou hast seen him and he that taâ—keth with thee He it is and he sayed I beleeve Lord and falling downe he adored him Iesus is so farre from forsaking those who suffer that he seeketh to the◠〈◊〉 them and manifesteth himself more vnto them The blind man before sayed he was a prophet but here our Saviour gives him further light and rayseth him to beleeve that he is really the Sonne of God They who suffer adversitie or reproch for truth and for confessing Christ are more honoured by him We doe not read that he spake so plainly and directely to any besides his Apostles but to the Samaritan and when he was apprehended to the high Priests And moreover reflect that mystically according to S. Bernard Betwixt the eternall word and a soule there passeth very familiar conversation as between two neigbours state is layed a side where affectioÌ„ growestroÌ„g Our Saviour is the doore into the Kingdome of heaven and the good shepheard I. AMen Amen I say to you he that entreth not by the dore into the fold of the sheepe but climbeth vp another way he is a theefe and a robber The theefe cometh not but to stealâ— and kill and destroy I came that they may have life and may have more abundantly Many heathens and infidels say we live well they discourse subtilly of vertue and vice they fill bookes with reasoning and disputing and say follow vs imbrace our sect that you may be happy Heretiks say the same there be innumerable of them who boast that they are not only knowing men but particularly inlightened by Christ but they enter not by the doore They indeavouâ— to steale into mens minds but the end is destruction for there is no hope of life vnlesse we acknowledge and follow Christ whom these men either out of blindnes doe not know or out of pride doe contemne him Christ is a low and humble doore he that will enter into the fold without hurting himself must stoope and be humble He that proudly lifteth himself vp indeavouring to come in any way rayseth himself to catch a fall II. He that entreth by the doore is the Pastour of the sheepe To this man the porter openeth and the sheepe heaâ—e his voyce and he calleth his owne sheepe by name and leâ—â—eth them forth and goeth before them and the sheepe follow him Because they know his voyce A stran-ger A stranger they follow not â—ut fly from him because they know not the voyce of strangers I am the doore by me if any enter he shall be saved and he shall go in and go out and shall find pasture See the goodnes of our Saviour expressed in this parable He is the doore and he is the Pastour or Shepheard he taketh particular notice of every one of his sheepe he calleth them by name He doth not send them where he goeth not himself he goeth before them Coming in by faith and going out of this life to the cleare vision in both they find refreshment Entring by contemplation or going out by profitable action in either they find pasture And that not scarce and niggardly but abundantly How much hath grace abounded above that which was vnder the law of Moyses We have seen his glorie as of the only begotten of the Father full of grace and truth Follow this Shepheard Harken not vnto the voyce of strangers His voyce is sweeâ—e however it seeme harsh to sence and self-will the more we harken to it the more we shall come to know the sweetnes of it Behold how they come to know our Saviour They heare him they doe not dispute they are obedient they doe not wrangle III. I am the good Pastâ—ur the good Pastour giveth his life for his sheepe No man taketh it away from me but I yeald it of myself I have power to yeald it and I have power to take it againe This commandment I received from my Father and therfore my Father loveth me because I yeald my life that I may take it againe For what greater motive can we also have to love him then that he dyed for our syns and rose againâ— for our justification Nothing compelled him he freely gave his life for vs he freely offered this sacrifice for vs and submitted himself freely to be commanded vnto it by his Father And not barely for remission of our syâ—ns and the avoyding of eternall punishment for them but that we might rise againe as he rose and injoy an eternall and vnconceivable happines with him in life everlasting The seventy two Disciples choosen by our Saviour I. AFter this our Lord designed also other seventy two and sent them two and two before his face into every citty and place whether himself would come And sayed to them the harnest is much but the workemen few desire therfore the Lord of haruest that he send workmen into his haruest Go behold I send you as lambs among wolues Our Saviour besides his twelue Apostles provided others to preach to the people aÌ„d prepare the way for his coming He sent theÌ„ two and two that one might be a help to another both corporally and spiritually for by having a witnesse of our actions and speeches we are the more carefull to cary ourselves well and orderly And however in his divine wisedomâ— he knoweth what is fitting to be done and hath care to doe it yet he will have vs concurre with our Prayers to the performance of it And as in going thus among wolves our confidence can only be in him who sayth Go and that he will protect vs so in all other kinds of life and in all difficulties which are not a few we must rely vpon his goodnes and power for nothing can befall vs without his knowledge and permission and in all things he speaketh in like manner Go I send you this or the other affliction or benefit II. And the seventy two returned with joy saying the divells also are subject thvs in thy name And he sayed to them I saw Satan as a lightening fall from heaven Behold I have given you power to treadâ— vpon serpents and scorpions and vpon all the power of the enimie and nothing shall hurt you but yet rejoyce not in this that the spirits are subject to you but rejoyce in this that your names are written in heâ—ven How apt are we to glorie in that in which if the 〈◊〉 were knowne we have very little and our Saviour to teach vs to beware of this pride puâ—teth vs in mind of the fall of Luciâ—â—â— like lightening from heaâ—en that is in the â—â—incling of an eye aÌ„d so it falls out oftimes with vs when we think we are at the hâ—ight of our glorie or stedfast in it sudâ—â—nly we get a fall I sayed in my abundance I shall not be moved for 〈◊〉 thou â— Lord in thy will gavest beauty to my vertue Thou didst 〈◊〉 away thy face and I was trobled