oppression at home When the Queene of the South came from farre to heare the wisedome of Salomon beholding his princely order magnificent state shee had heard much but saw more what doth she but by and by begin to magnifie the Author of Salomons estate O blessed be the Lord thy God saith she which loued thee to set thee on the throne as King in stead of the Lord thy God because thy God loueth Israel for euer to mâ—…ke thee King to doe equitie and righteousnes As if she would haue saide O Salomon such a state such a gouernment such a peace such a time such a temple such wisedome it is not of man nor from man Blessed be the Lord thy God which loued thee to set thee on the throne of Israel 7 Affectionate were the harts of the people to Dauid their king whom God had set ouer them what should Dauid aduenture himselfe O no better it were that many miscarie yea tenne thousand say the people as it were with teares of thankfulnesse God saue our Dauid for iâ—… Dauid goe the light of Israel is extinguished they would not the least hurt should befall him who was the stay of them all and therefore as humble suters seemed to begge his preseruation at the handes of God Those of Beâ—…hulia sayde to Iudith thou art the reioycing of our Nation good Iudith thou hast done much good in Israel blessed be thou of God The Apostle willeth that praiers and supplications and giuing of thanks be made for all for Kings and all that are in authoritie that wee may liue a peaceable life vnder them in all godlinesse and honestie Great cause had the men of Israell to beseech God that Iosias might continue with them for if hee were taken away it was because hee should not sée the euill to come O saith the Prophet saue and deliuer Dauid from the hand of strange children that there be no leading into captiuitie nor no complayning in our stréetes And thus should we adde vnto obedience loue to loue prayer for whom God amongst men hath set in commission with himselfe to rule for him His debetur saith Tertullian honor propter excellentiaÌ„ timor propter dataÌ„ potestatem obedientia propter morale debitum amor propter affectionis operationeÌ„ To these honour is due for their excellencie feare for their power giuen them obedience for ciuill dutie tribute for the preseruation of peace loue for affection which bringeth forth prayer and piety so what should Christians of all other in the world but honour them whom God hath placed in his owne roome for the establishing of his owne lawes worship heere beneath amongst men and specially appointed ouer his Church which is the company of Christian people for the quiet and conseruation thereof according to that of the Prophet spoken â—…ong before Kings shal be thy nursing Fathers and Queenes thy nursing Mothers Chap. 21. That Christians may lawfully enioy earthly commodities and possesse riches but how should they be affected towards them MAn who consisteth of two parts the one earthly the other heauenly hath answerable hereunto meanes alotted him of God for the preseruation of either and therefore first temporal things for the state being and in good tune eternall for the time to come Before God created man he first made him prouision and God said Adam haue dominion ouer the fish of the Sea the fowles of the ayre euery thing that moueth vpon the earth and againe Adam I haue giuen thée euery hearbe bearing seede and euery trée in which is fruit and so euery thing serues Adam and Adam is onely to serue God Abrahams seruant sayde God hath blessed our Maister Abraham meruailously hee hath giuen him Shéepe Oxen siluer and gold men seruants and mayde seruants Iacob speaking of his two bands or great heards of shéepe and Cammels that went befoâ—…e him saith With my staffe or without any prouision at all a poore lone man as it were came I ouer this Iordan Lord I am not worthy of the least of thy mercies As if Iacob should haue said these Kine and Bullockes these Asses and Foales all this substance round about me They are the mercies of God and so come from the great store-house of heauen There was a man in the land of Uz called Iob an vpright and iust man and one that feared God and eschewed euill saith the holy Scripture The next thing mentioned of Iob is his substance was very great yea hee was the greatest of all the men of the East hee was withall iust vpright one that feared God he did not forget God when hee shold most haue remembred him that is when he was blessed and prospered by him but as hee abounded in riches amongst men so did he also encrease or abound in deuotion towards God whoÌ„ he feared Iob did sacrifice euery day Héere was right possessing of earthly substance rich godly together rich in godly actions this was a rich man indéede when both met together If riches encrease there is the encrease of riches which are giuen from God himselfe Set not thy heart vpon them there is the vse of riches and with what prouiso we doe enioy them 2 To call in question whither Gods people may possesse earthly coÌ„modities is an inuention more strange then true hee which would haue euery Trybe a part alotted for an inheritance for them and theirs amongst his people did entend no other but that they should successiuelie haue an inheritance to possesse and why hee hath giuen the earth and earthly things vnto the sonnes of men The lawes of nature and Nations tell vs that amongst men there must be meum tuum mine and thine and the Gospel doth well accord with this as requisite amongst Christians Accipe quod tuum est take that which is thine or that which God hath alotted thée out and giuen thee to enioy The Apostles say where shal we buy so there was possessed wherewithall to buy It was a méere irreligious rapinous and scoffing deuise of Iulian to spoile and pray vpon both the goods of the Church and people of God after this manner If thou wilt be perfect leaue all that thou hast onely séeke treasure in heauen this is fittest for men of your profession who haue renounced the world The like saide Foelix that was a great agent vnder the before named Iulian beholding the munificence and ornaments of the Church with what sumptuous vessels is the sonne of Marie ministred vnto in short time this vnhappy Foelix did come to wretched end The like said Auxentius when hee would haue the Church and Church possessions to wast and consume them as hee list but S. Androse tels him if Naboth would not leaue his Fathers inheritance should I quoth he leaue Christs inheritance These be but shifts pretended when the greatest persecutors of Christians could formally tell them Their God was no
weeping and mourning heereafter they shall haue all teares wiped froÌ„ their eyes The prophet Ezechiel when hee came to sée the glory of the Lord in the Sanctuarie he was brought about by the North wee passe along by many sorrowes and then come to sée the goodnesse of the Lord in the land of the lyuing Of mournfull euents Ieremie said This is my sorrow and I will beare it causes of wéeping and wailing are somtimes offered Eli saide it is the Lord let him doe as it séemeth good vnto him hee that nowe goeth forth wéeping shall surely returne saith the Prophet Dauid bring his stâ—…aues with him those that a time mourne with Christ shall reioyce when the laughing world shall weepe Christ sowed in teares it was that wee all should reape in ioy Chap. 27. Of Christs passion his suffering vpon the Altar of the Crosse for the sinnes of the world and saluation of our soules how and with what deuotion all Christians should meditate thereof ALthough in meditating the holy vertues of Christ our Sauiour which worthily require our most deuotionate consideration wee are much moued I doubt it not yet when we begin to call to minde his passion then ought wee to be euen caried away from our selues by admiring his goodnes towardes vs And héere is it saide to deuoute soules as it was to the disciples in the Garden hic sedete sit yee here Let vs not say vnto Christ with the Iewes come down froÌ„ the crosse but let vs fasteÌ„ our selues to his crosse Let vs goe with the blessed virgine to mount Caluâ—…rie and stand by a while beholding in mournfull manner what is done and when wee haue beheld vntill they haue done crucifying the sonne of God then with Ioseph and Nichodemus let vs take downe and annoynt his crucified body with the swéetest perfumes of prayers and prayse our hearts can yéeld putting it in the new Sepulcher of our holiest meditation of them who thus doe it may be saide as Dauid saide to those who brought him word they had honourably buried their maister Saule Blessed are you of the Lord the Lord recompence you this mercie The Lord to recompence them this deuotion that thus doe And blessed be they of the Lord c. who thus reuerence the Lord of Lords 2 And now to enter a while into the consideration hereof Christ louâ—…dvs saith the Apostle and gaue himselfe a sweet smelling sacâ—…fice and oblation vnto God Wherein wee may consider these thrée thinges first the mouing cause to wit loue Christus dilexit nos Christ loued vs. Secondarily the offering which this loue caused him to offer Obtulit seipsum hee gaue himselfe Thirdly the end why hee gaue this offering Vt esseâ—… propitiatio Dei patris That hee might be a reconciliation for man with God the Father For the first to wit loue the mouing cause of all if a mother loue her child because it cost her paine neuer Mother bought her sonne with so great paine as Christ bought vs. What greater loue is there then for one to giue his life for his friend yet greater was thy loue O holie Sonne of God who gauest thy life for vs that were thine enemies Doubtlesse saith the Apostle one will scarce die for a righteous man and yet one is found to die for vs that were vnrighteous and then too when it was in his power to die or not to die These things may be coÌ„sidered that his loue that loued sinners that the Sonne of God his loue to incite our affection to him hee thâ—… had not sinnes of his owne a signe he suffered for the sinnes of others The greatest perfection and force of loue say the Philosophers is the force vnitiue and this was neuer in any so forceable as in Christ when he would vnite vnto himselfe his Church or Congregation which accordeth with that of the holy Ghost Let a man so loue his wife as Christ loued the Congregation The wife is chargeable but farre more chargeable was the Congregation to the Sonne of God 3 For the offering it selfe it was himselfe Aaron and all his sonnes neuer made such an offering as this was he gaue himselfe a sacrifice Why was there nothing in heauen or earth that could haue béene offered else Was there no other sacrifice to be had but innocent Isaack Must none be approoued to make a reconciliation for man but the sonne of man was sinne then so heynous that nothing could â—…eanse the contagion thereof but the death of an innocent Lambe Stand and heare a little O sinfull man thy Sauiour himselfe speaking vnto thée For thy sake doe I suffer all this for thy sake doe I offer my selfe as thou séest a sacrifice vpon the Crosse all this doe I doe for the loue of thée thy sinnes are the thornes that pearced my head the speare that opened my side thy delicates was the vinegar and gall that I dranke thy libertie and loosenesse was the nailes that fastned mee to the Crosse sée whither thy sinne thy vanities O man haue brought mee Behold me suffering for thée to reconcile thée vnto my Father Doth hee not by this O Christian man enflame thée with his loue strengthen thée with his merite and comfort thy sorrowfull heart with his aboundant mercie if he were punished for vs then were we punishable of our selues When nowe iustice had taken place and began to waxe â—…ercer and fiercer amongst the rest of the people Aaron makes spéede takes the censer in his hand puts on fire goes quickly vnto the Congregation to make an attonement for them This attonement hath our Aaron made for vs all wheÌ„ he offered no other offering then himselfe 4 What hath man more to offer or to giue then his goods his honour and his life all this hath Christ offered and giuen for vs his goods when he left his kingdome in heauen his honor when he was reproched of men his life when he yéelded vp the same for all vpon the Altar of the Crosse. But how many indignities did he suffer before he came to the accomplishment heereof when as like a méeke Lambe hee was caried and recariâ—…d from iudgement to iudgement when hee was mocked and scorned of all forts In his suffering it selfe wee may consider amongst whom where and when he suffered amongst whom euen his owne people Pilat saide Thine owne Nation hath deliuered thee vnto me Where at Ierusalem the Kings Citie and there without the gate of the same Citie in a place called Calâ—…arie where théeues murderers were wont to suffer When was al this done but in the chiefest solemnitie of the Iewes at which time no â—…all concourse of people from all places were assembled might behold what was done accorâ—…ng to that O vos omnes qui transitis per viam attendite si est dolor sicut dolor meus O all you that passe by beholde and see if there were euer sorrow like my sorrow From
much more then may it be said when hee spake vnto vs by Christ Iesus his sonne Did euer God come so neare a people 5 Wherefore what better meane of enioying heauen before heauen then to meditate of the mysterie of our redemption then often to call to mind the incarnation of the sonne of God his netiuitie his circumcision his fasting his praying at his labours and trauâ—…es his swéet conuersation his behauiour that was so mild and gentle as all the malice of his enemies could not wrest an angry word from hun his curing the sicke cleansing the Leapers dispossessing the deuils raising the dead his preaching his teaching his compassion towards all and after all his most innocent yet sharp suffering and all for our sinnes How should we often in soule goe with the wise men to Bethelem being directed by the starre of grace and there fall downe and worship the little king there offer the gold of perfect charity the frankincense of deuotion the myrth of penetencie and then returne not by cruell Herod or troubled Ierusalem but another way a better way vnto our long and happy home 6 How should wee séeke him sorrowing with blessed Mary and neuer leaue séeking vntill wee find him how should we accompanie him with the Apostles beholding him doing wonderfull miracles how should wee with the women follow him vnto the crosse and there condole his most bitter yet blessed passion how should we descend in meditation whither he descended rise early with Mary Magdalen come to the Sepulcher and sée his resurrection with the men of Galile wonder at his ascension vp into heauen and with ioyfull admiration expect his coÌ„ming againe in the same forme he ascended Last of all how should we with the disciples continue in prayer tarrie at Ierusalem or the vision of peace semblablie the church waiting for the comming of the holy Ghost from aboue How should we euer hold him as Iacob did the Angell not letting him goe vntill he blesse vs 7 The more we loue Christ the more we meditate of his loue where our treasure is that is the thing wee most affect there are also the cogitations of our hearts what greater treasure then Christ the verie Mine where doe lie millions of treasure on whom should we rather bestow our harts then vpón him who is the ioy of our harts or where our best labours then where the best reward of labours is had But to come to that which concernes the direction of lift wherein the whole world shalt thou sooner finde true humility perfect charity obedience patience without example prayer with many coadioyned and allied vertues then in the life of him who was the Lord of vertues consider how humbly he behaued himsâ—…fe in the world how fellow like with his Apostles how mercifull he was to the poore who séemed his speciall familie hee despised none although leapers he flattered none though neuer so glorious frée was he from the distracting cares of the world whose care was his fathers will and mans good how patient was hee in bearing reproches how gentle in aunswers thereby to cure â—…alue the enuie of his aduersaries Then hast O Christian soule faith Saint Austen in the life of Christ a most heauenly medicine to help all thy defects what pride is there that his humilitie doth not abate what anger that his gentlenes doth not leâ—…e what couetousnes that his pouertie doth not salue what heart is there so benummed that his loue doth not inflame in euerie way héere wee haue what to behold What to imitate what to admire here we learne what to flie what to follow Where shal we find the miserie of man better salued the goodnes of God more manifested loue and grace more enlarged then in meditating of the life of Christ The louing Captaine would that the souldier somtimes behold the wounds receiued in his behalfe therby to take comfort and courage The martyr calling to minde Christ crucified vpon the crosse endureth trying and frying flames of greatest persecutions so patiently as if the soule exiled from the bodie by a diuine meditation both body and soule were in part become sencelesse and made to liue not where they liue but where they loue that is to say in Christ. 8 This made the holy men of God so full of deuotion so great despisers of the world as they were their chiefest care was to care for a time to come their continuall meditation was the mystery of mans redemption and the accomplishment of their hope in an other world for this cause and vpon this learning Festus thought Saint Paul had ouerstudied himselfe when all his minde was so often in contemplation had Festus knowne the depth of this knowledge hee would haue thought the Apostle to haue béene learned indéede hee might haue learned by Christes nakednes how to cloath him by his meekenes how to exalt him by his praying for his enemies how to reuenge him that his stripes his speare his thornes his wounds his crosse were more deare and precious then all the diadems in the world When we behold Christ in his passion we see innocencie suffering for sinne humility enduring torment for pride righteousnes for vnrighteousnes what charitie was that which amidst so many paines besought God for the causers and actors of his persecution what silence was that which vnto false accusers aunswered nothing what loue was that which was prodigall of life for his friend no for his verie enemies Neuer was there any such loue as the loue of the sonne of God shewed 9 Merciful Lord what a spacious field doe wee enter when we consider the proiect of Christes life In whom we obserue two natures both resembled to Iacobs ladder whereof the one part stard vpon the earth which was his humanitie the other reached vp to heauen which was his Deitie The descending Angels by this ladder are Gods inercies the ascending are our penitent prayers and therefore Christ is the meane whereby God descends in mercy towards men and men ascend by grace and acceptation vnto God We should often call to minde the life of Christ but when labours and troubles come when by calamities we séele that wee haue offended then wee fall to comparison when wee endure hunger we think of Christes fasting when we are tempted we think of his leading into the wildernes when we suffer reproches we call to mind his suffering and lift vp our harts to heauen and our soules to him who bare our infirmities and therfore we hope will best respect the case of the miserable of whom wee may say with the Prophet WhoÌ„ haue we in heauen but thee 10 Some are not a little delighted to reade the liues of the auncient worthies of the world of Iulius Caesar Scipio and such other but these may sooner delight the fancie then instruct the soule Come wee to the life of Christ all their conflicts were but shadowes all their glory but froath
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
the houre wherein he was sought for and taken by Torch-light and â—…hornes vntill the sixth hour of his crucifying that hee gaue vp the ghost one betrayeth him another apprehends him one bindes him another leades him bound from Pilat to Herod fâ—…om Herod to Pilat againe one séeketh false witnes against him another crieth out vpon him he is not worthie to liue one scourgeth him another strikes him on the face one clotheth him with purple another putteth on his heade a crowne of thornes a third giues him a Réede mocking him so they neuer let him rest vntil they haue no more what to do against him 5 When we haue séene the maner of his suffering let vs consider how great he was that suffered euen hee it was to whom power ouer all thinges in heauen and earth was giuen he before whom the 24. Elders fall down he whose countenance Iohn a little after behelde to shine as the Sunne in his strength when he saw him and fell at his féete as dead hearing a voyce Feare not I am the first and the last and I am aliue but was dead and am aliue for euermore and haue the keyes of hell and death And thus who it was that suffered 6 Nowe for whom suffered hee all this Euen for none other then sinnefull men For Christ suffered in the place of sinners and with sinners to â—…ewe that hee suffered for sinâ—…rs Learnâ—… O man to hate â—…ne which was so haynous â—…d as often as thou art at leyâ—…re to meditate of the passion 〈◊〉 Iesus Christ the Sonne of God which thou shouldest daylie doe for it is better sayeth one then thy fasting with â—…ad and water so often I say as thou doest meditate of â—…is passion call to minde as the greatnesse of thy sinnes so â—…so the greatnesse of his loue who dyed for thy sinnes that as in the one thou mayest bewayle thy owne wickednesse so in the other thou mayst acknowledge his bountie and mercie towards thée 7 But of whom suffered hee all this iniurie Euen of his owne kindred and acquaintance the people of the Iewes After all his myracles and workes of mercie doone amongst them in curing their sicke cleansing their Leapers and healing all that came vnto hâ—… after his féeding so many hungry people in the Wildernes teaching so many the way to saluation that came to heare him now they reward his paines and trauâ—…ile with opprobrious contumeâ—…es his vnspeakeable mercy with bitter hatred neuer leauing him vntill they bring him vnto the death of the Crosse. Thus hee sufferes not oâ—… strâ—…ngers and forrayners but of his owne neighbours yea his 〈◊〉 brethren as himselfe calleth them It is not good to take the childrens bread and to giue it vnto dogges By the one hee vnderstandeth the Iewes by the other the Gentiles 8 Foure thinges there are which wee should meditate vpon concerning the passion of our Sauiour Christ. First for imitation calling to minde his patient suffering wee should not abhorre suffering or murmure against tribulations séeing hee suffered so great thinges as hee did Secondarily for compassion wee ought to consider with griefe of minde that our sinnes were the cause of all this and â—…refore we should truly repent 〈◊〉 of them Thirdly for admiration when wee call to minde who for whom and what he suffered Fourthly for resolution that 〈◊〉 to giue our bodies as the Apostle speaketh a sacrifice to serue him who hath giuen himselfe a sacrifice to saue vs. And so haue we 〈◊〉 his passion imitation to direct compassion to vnite admiration 〈◊〉 〈◊〉 vp resolution to perfect our Christian loue and duty towards him 9 To go forward and to leaue 〈◊〉 the indignities offered him in the indgement Hall his scourng crowning with thorâ—…es â—…eting spetting vpon bearing â—…s crosse and the like Now the gréedie Souldiours begin to spoile him of his garments exposing his sacred body 〈◊〉 naked vnto the sharpe colde â—…re which crueltie was not â—…ont to be offered but to abiect persons Then begin they to faâ—…en him to the crosse racking and â—…ning his hands and féete farther then naturally they wâ—…d extend so cruelly are all parts of his body stretched that the beholders might tell all his bones according to that dinumerauerunt omnia ossâ—… mea They tolde all my bones Héere is he fastned vnto the crosse with nailes at the hands and féete Foderunt manus They digged my hands and féet Inexplicable was this suffering the nailes pearcing those places where the sinewes méâ—…te together the poise of his body euery moment increasing the paine nowe they offer him â—…gar mingled with gall according to that they gaue me gall to eate and vinegar to drinke Oh 〈◊〉 mildly did he suffer all this How should wee be consent to leaue earthly things séeing him stripped spoiled of his clothing how should wee crucifie the flesh the concupiscence thereof when wee remember his spare flesh to be fastned to the Crosse Sée wee héere Abell killed of his brother the serpent lifted vp to heale all that are stung O most louing Sauiour saith S. Austen that which the sinner deserueth the â—…cent suffereth 10 A superscription is written by Pilat vpon the crosse Iesus of Nazareth King of the Iewes â—…at although ignorant coÌ„menâ—… Christ in this superscription in thrée things First for the reâ—…ssion of sins in that hee wrote Iesus Secondly for the bestoâ—…ing of grace in that he saide of â—…areth Thirdly for his poâ—…t in that hee called him King of the Iewes this is written 〈◊〉 thrée tongues for that of all â—…ts comming vnto the Feast â—…ry tongue might confesse Ieâ—…s the sonne of God It is written in Hebrewe Gréeke Latine In Hebrew 〈◊〉 the Iewes who gloried in the Law In Greeke for the Grecians who gloried in wisedome and in Latine for the Romanes who most gloried in dominion and power as if Pilate should haue saide This is the King of all Religion hauing reference to the Hebrewes of all wisedome hauing reference to the Gréeks of all power hauing reference to the Romaines And these thrée sorts sayeth S Austen may challenge vnto them the dignity of the Crosse to wit all deuout and religious rich or poore all signified by the Hebrewes all wise who are noted by the Gréekes all mighty who are resembled by the Latines So then the Religion the wisedome the power of the worlde confesse Christ their King Rex Iudaeorum King of the Iewes Iudaeorum that is to say of them that confesse him for so signifieth Iuda and this superscription is written in their harts he wrote King of the Iewes not for that he was onely King of them but he was King of the Gentiles also euen of all that doe confesse him 11 And this tryumphant title or superscription is written in his death to shew that for all his suffering death he lâ—…t not 〈◊〉 Kingdome The Iewes saw it to their shame and therefore would not haue it
is to the knowledge of our selues then in our heart that is to acknowledge our own infirmities next from our heart that is from the loue of our selues and last of all aboue our heart that is to the loue of Christ. What doth our Christian loue on earth when Christ our head is in heauen The Lord is my portion saith Dauid If wee loue Christ why are not our affections with him in heauen Shee saide vnto Sampson Thou hast saide thou louest me if it were so thy minde would be with me For the Apostles Christ was taken out of their sight but not out of their hearts by his corporall presence he departed from them but for his spirituall presence hee continued with them and therefore as they in heart ascended with him so he still in spirit remained with them by this his spirituall presence which was and is euer the same And heere wee may obserue how Christ departed from his Apostles first hee leadeth them out of the Citie by way of application from the â—…oncourse of sinne secondly hee leadeth theÌ„ to mount Oliuet a place of prayer thirdly hee blesseth them or endueth them with his grace at parting this done he ascendeth and this doing all faithfull beleeuers ascend 9 Thus we sée how Christ ascendeth vp vnto his father how though hee left them as concerning his bodily presence yet with his loue his grace his power he was still with them Concerning the mysterie of his ascension it is very great and excellent the high and glorious King cloathed with our natureâ—… is entred into his royall pallace By this wee that are flesh and blood haue a comfortable and sure trust of our ascending vp into heauen and therefore wee finde cause of ioy in the meditation héereof for foure reasons first that we haue an Aduocate nowe speaking for vs at the right hand of God secondly that where he is wee shall be Assuâ—…am vos ad me ipsum I will take you vnto my selfe thirdly that as he hath taught vs what to doe so also what to hope fourthly that hee hath left vnto vs a comfortable promise in the meane time I ascend vnto my Father and your father 10 And nowe as wee haue héere many good instructions so howe our hope of ascending is confirmed wee sée that nothing may be more ioyfully thought vpon then this while wee are here in this mortall body of ours Esra and Nehemias shewe with howe great desire the Nation of the Iewes were held towardes the earthly Ierusalem after they had beene a while in captiuitie with what desire should wee be â—…ed of our heauenly Ierusalem after our captiuitie héere in this worlde assuredlie there is nothing that wee can meditate of with more ioy then of Christes ascension vp into heauen to the right hand of his Father where he sitteth as now resting for euer which once was in labours of the world at the right hand of Maiestie which amongst men liued at the left hand of aduersitie In the old law the high Priest once 〈◊〉 yéere entered the Holy of Holies wee haue an high Priest saith the Apostle that is entered into the heauens and there maketh intercession for vs. Chap. 30. Of the comming downe of the holy Ghost and how we should in all Christian manner entertaine this diuine spirit IT is expedient for you saith Christ our Sauiour vnto his Apostles That I depart froÌ„ you for if I depart not the comforter which is the holy Ghost will not come It is expedient that I depart from you that I depart No meruaile though the Disciples hearts at these words were full of sorrowe to heare of their maisters departure but that this might be expedient vnto them they could not but wonder howe Wherefore Christ by and by tels them the cause why this should be that is to say his departure from them was that the comforter might come Vnlesse I depart the comforter which is the holy Ghost will not come It is expedient that I depart because euery thing hath his time It was expedient that I should suffer to make a satisfaction for sinne it was expedient that I should die that you might be deliuered from death it is expedient that I ascend that so I may open you the way to ascending it is expedient that I depart from you that so the holy Ghost which is the Comforter may come But what is this saith Saint Bernard This is a great mysterie Vnlesse I depart the Comforter shall not come Was the presence of the holy spirit so opposite vnto the presence of Christes humanitie which was not conceiued but by the operation of the same holy spirit that nowe the one will not come without the departure of the other What is this Vnlesse I depart First the head is glorified then the members are graced The Apâ—…stles for his bodily absence shall haue from henceforth the holy Ghost to supply his presence Behold I am with you vnto the end 2. In the creation when the earth was without forme Spiritus super aquas The spirit moued vpon the waters in the reâ—…mption when the mind of man was without forme the same spirit moued vpon the sinfull waters of our soules Emittis spiritum tuum creabuntur renoâ—…abis faciem eorum Thou senâ—…est out thy spirit saith the Pro phet and they are created and thou shalt renue the face of them God the Father saide Fiat lux Let there be light in this greater worlde God the holy Ghost saide Fiat cognitio Dei in anima hominis Let there be the knowledge of God in the mind of man of man this lesser worlde God the Father sayde Fiat firmamentum Let there be a firmament God the holy Ghost sayde Firmetur voluntas in bonoâ—… Let the will of man be confirmed in that which is good God the Father sayde Let the waters be gathered together in one place God the holy Ghost saide Let many graces be vnited in one soule God the Father said Fiant luminaria in câ—…lo let there be lights in heauen God the holy Ghost saide Let the lights of faith hope and charitie be fixed in the beléeuing soule God the Father said Fiant volatilia Let there be flying fowles God the holy Ghost saide Let there be Meditations in the mind of man soaring vpward God the Father said Faciamus hominem ad imaginem nostram let vs make man according to our owne likenes God the holy Ghost hath saide the selfe same Let him be according to our Image holy as I am holy and thus wee sée our Sauiours saying verified Expedit it is expedient 3 Againe if wee respect our regeneration wee knowe what was our state by nature when the Apostle saith 〈◊〉 The children of wrath but now being borne againe by the holy Ghost we are cast in a new mold and so are become Filii Dei The children of God If wee respect the powers and faculties of the soule the intellectuall
goe together 190 I Ioyfull is it to meditate of the life of Christ. 11 Ioy to the faithful to see Christ in the flesh 12. 13 Iesus a name of great efficacie 240 Inuocation to be made in the name of Iesus 248 Irreligion to take away temporal benefits from the maintenance of religion 339 Iudgement Christes coÌ„ming thereunto described 532 Iust the cause so being Christians notwithstanding they are children of peace may take armes 235 K Knowledge of the comming of Christ to iudgement the yeere or day not curiously to be sought 538 Knowledge of intricate and needlesse matters disallowed 387 L Life of Christ a direction for our life 85. 86 Labours of Christians manie 183 Labour of body ought to bee endured 186. 187 Lawe howe wee are deliuered from it 328 Labours of Christ in the world 176 M Meditation kindleth the fire of the loue of God 1 Meditation of the life of christ necessarie in time of affliction 7 Mans perfection before his fall described 147 Man reconciled vnto God and being forsaken by what meanes 148 Mercy of GOD manifested 146 Myracles what wee learne by them 375 Myracles daylie wrought in vs. 376 Myracles how ceased 370 N Neglect of grace dangerous 580 Negligence of our estate reproued 600 O Often to meditate of the loue of Christ. 5 Our end attained by labours 42 Order the preseruer of things 323 Obedience seemely amongst Christians 325 P Pride reproued 108 Patience in Christ. 214 Patience in Christians 221 Peaceable conuersation agreeable to a Christian life 233 Prayer a speciall part of Gods worship 288 Prayer a forme thereof 287 Prayer for those in authoritie 332 Primitiue Church had myracles 370 Passion of Christ to be meditated vpon 432. 433 Passion of Christ should much moue vs. 458. 459 Q Questions captious and difficult answered by Christ. 387. 388 R Repentance necessarie for christians 105 Reproches patiently to be suffered 214 Reuenge of Christians not to be vsed 213 Riches not euill of themselues 338 Resurrection of Christ and the benefits thereof 462. 463 Resurrection of the faithfull 470 Resurrection from sinne 471 S Shadow the Law was and how by that of the Apostles Heb. 10. 16 Sicke soule cured and how 110 Sabaoth day the obseruation thereof 397 The end of it and other festiuall dayes 407 T Tempter howe to withstand him by Christs example 144 Temptations howe to be resisted 145 Temptations neuer without while we liue ibid Trauels in the world necessarie 186 Teaching of Christ with great power 191 Temporall commodities are meanes for the continuance of religion 340 V Vertues of all sorts to be seene in the life of Christ. 8 Vice confounded in beholding Christes vertues 54 Vanitie to seeke prayse of men 163 W Workes of charity commended 211 Works of Christians what they are 39 Worldly things to be forsaken for the loue of Christ. 351 Wisedome of Christ in answering difficult questions 386 Weeping of Christ ouer Ierusalem 415 Weeping for our sinnes necessarie 420 Walking while we haue light 〈◊〉 523 Watchâ—…ulnes very necessarie 526 Wise virgins signifie wise Christians ibid. Z Zeale blind rusheth it knoweth not whither 25 FINIS Num. 23. 10. Aug. de Temp. Na. Serm. 30. Iohn 1. 47. Mat. 8. 18. Psal. 102. 13. Act. 5. 38. Ephe. 4 6. Aug. de vit Christ. Iohn 14. 9. 2 Cor. 5. 9. Mat. 5 16. Ephe. 5. 1. Rom. 15 5. Psal. 39 3. Psal. 119 17. Iohn 3 16 Ioh 8 56. Luk 2 30. Seneca de breâ—…tate vitae Luk 2 16. Exod 3 2. Math. 5 1. Exod. 19 18. Luc. 2 16. Mat. 2 11. Luc. 2 48. Luâ—… 23 27. Luc. 24 1. Act 1 4 10 Ioh. 17 4. Aug. de ver dom Act. 26 24 Ioh. 19 10. Gen. 28. 12. Orig. li. 1. con Cels. Hiero. in Regula Sanctimo Mar. 6 38. Lu. 9. 16. Exod. 13 21. Gen. 49 18. Aug. med 1 Cor. 10 1. Esa. 30 21 2 Chro 1 20. 2 Reg 5. 18. Mat 8 15. Iosu. 1. 16. Luâ—… 1. 75 Tit. 2 12. Luk 10 30 Psal. 19 3. Luc. 16 18 Rom. 13. 12. Deut. 10 12. 1. Pet. 2. 10. Rom. 13. 12. Bern. li. 2. consid ad Eug. Aug. de vit Christiana Cypr. de zelo liuo 1 Pe. 1 16 Ioh. 15 2. Psal. 1 3. Mat. 21. 19. Luc 3. 9 Dan. 4 19. Mat. 7 17. Ier. 17 7. Apoc. 10. Esa. 5 1. Act. 11 26 Bernard in nal Iohan. Rom. 8 12. Ge. 21 10. Gal. 4 29. Macari â—…om Rom 8 1. Eph. 4 22. Gal. 5. 19. Mat. 2 8. 1 Reg. 21 12. Rom. 2 29. Orie in Numb Mat. 20 8. Iam. 2. 18. Mat. 22 12. Greg. Mor. Chrysost. opere imperfect â—…o 32. 2 Sam. 10 4. Tert Apol. De quad Martyr Sozomen lib. 7. Euseb li. 9 cap. 8. Dan. 3. Mat. 5 16. 1. Pet. 2 12. Cyprian in orat Domini Ioâ—…n 13 34. Eph. 6 17. 2. Tim. 4. 7 Mat. 5. 8. Mat. 22 20. Luke 14 18. Philo de â—…rica 〈◊〉 Cypri de opere Elâ—…mo Iob 28 22 Ma. 15 11 〈◊〉 12. 43. Gen. 27. 22 Luc. 7 22. Bed in Lu. 1. Thes. 4. 3 Eccl. 23 27 Psal. 24 3. 5 6. Mat. 14 4. 1 Cor. 9 10. 1 Cor. 2 9. Exod. 33 22. 1 Ioh. 3 2. Maâ—…h 13 43. Iere. 16 6. Basiâ—…i in Psal. 114. Iohn 9 11 Act. 27 44 2. Sam. 7. 18. Phil. 3 14. 1 Pet. 1 7. Pro. 31 1 2. Ios. 24 13. Psa. 80 19 1 Iohn 1 14. Aug. de ciuit dei lib. 19 27. Ber. epist. 119. Ierom. in dial cont Pelag. Duran li. 2 diâ—… 88. quest 4. Tho. Aduer Gen. li. 1 ca. 44. Bellar. li. 5 de iust cap. 1. 1 Ioh. 3 2 Iohn 8 53. Heb. 7 26. Exod. 25 40. Lentulus ad senatum 1 Sam. 9 2 Dan. 9 24. Heb. 12 1. Heb. 9 3. Esay 9 6. Aggai 2 8. Mal. 4 2. Mat. 1 21. Aug. in ser. in mont Mat. 5 1. Heb. 12 1 2. 1. Cor. 1 30 Aug. epi. 111 ad Iulianum Apo. 14 4. Can. 1 5. Esa 53 11. Ge. 41 55. Gen. 33. 14 Iob 23 11 Luk 22 54. Luk 21 2. Aug. ser. de tem 93. Ioh. 13 15. 1 Pe. 2 21 Ephe. 5 1. Ephe. 4 32 1 Iohn 2 6 Greg. mor. Isid. lib. 10. cap. 29 de Ecclesi of ficiis 2 Chro. 20. 13. Iudg. 9 1. Deut. 32. Aug. de vita christiana Apoc. 22 9 Phil. 2 5. Fulgen. de conâ—… ad Theod. Iohn 8 39 Ioh. 10 14. Aris. de nat anim Aug. de vita Christ. Iohn 17 3. Apo. 5 8. Apo. 14 4. Iudg. 7 17 Mat. 2 1. Luk 2 21. Aug. med sept Ion. 1 12. Apo. 5 12 Gen. 22 2 Leu. 16 8. Phil. 2 7. Math. 2 1. Luc. 2 16. Luc. 5 10. Luc. 15 1. Math. 14 19. Mat. 8 24. Esay 53 3. Zach. 9 9 Fulg. de Epipha 1 Pet 1 12 Iohn 1 1. Math. 28 18. Iohn 1 1. 2 3 4 5. Iohn 8 56. Math. 28 18. Iohn 1 2. 1 Tim. 3 16. Luk 1 22. Luk 3 5. Mat. 11 29. Aug. con 8. Mat. 18