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
glorie of this world to whose greater glorie it was sayth Origen that hee appeared without glory to whose strength that hee câ—…me in weakenes In the sixth of S. Iohns Gospell when the people would haue giuen him the title and dignity of a King he gat away into a solitarie place nothing at all regarding that weather cocke blast of popular applause Christ was no way inclinable to their disposition who as Milles goe grind no longer then the puffe of wind holds he fled froÌ„ a kingdom amongst men for his kingdom was not as him selfe told Pilat of this world 2 And héere wee may in the first place obserue that euen in this his humility flying froÌ„ glorie glory followed him hee was circumcised as a sinner yet named as a Sauiour of men lying in a manger at Bethlehem he is adored of graue sages dying as man yet is he worshipped beleeued on as God after many of his myracles he specially charged the people to conceale them sometimes he steales away from the multitude least per aduenture they should magnifie him 3 O holy Sonne of God saith one when the candle is lightned why wilt thou haue it put vnder a bushel why wilt thou not shew thy glory vnto men was it because thy kingdome was not of this world True Lord therfore I reioyce to see thée in humilitie Untill the age of thirtie yéeres we find saith Saint Bernard excepting onely his disputing with the Doctours in the temple no other but that our sauiour led a silent a solitary life What did he feare vaine-glory who was the glory of the father He feared indeede but was it in regard of himself No it was for vs who were to be feared and therefore would draw vs by his precept and practise from ambitious desires 4 Although it was but seldome that hee vsed reprehensions yet we finde that there were none whom he did more often reprooue or more openly rebuke then a kinde of men Pharisei so called the Pharisies hâ—…uing their name of separating themselues from other men These weâ—… those whom hee resembled to painted Sepulchers as being faire without but foule within whose vizard was better then the face all their holines was no other but a shew of holines their corner counterfait praying to be seene of men their Trumpet blowing almes to haue a little glory Our Sauiour could not away with this fashion therefore willeth his Disciples to pray in secret that is with a minde although séene yet not caring to be séene of men and to giue their almes plainly without any respect had eyther of reward or prayse 5 It is a wonderfull case to consider how wee make this our chiefest iewel how all the sheaues of the field doe fall downe before a conceite of preheminencie where as nothing is more fickle nothing more vncertaine All that was shewed when all the glory of the world was shewed the word is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which signifieth no other but a shadow an opinion a shew What is praise but a puffe of winde which sometimes bloweth one way and sometimes another or as the Eccho which makes a sound but is indeede no substance what is our mirth but a little Sun-shine before a storme What is our peace but a calme before a tempest What is the praise of men but a shadow of small continuance a little after looke for it it is gone Those who are ouercome with a little wine shew they are men but of weake braines so are those who for some little praise for vertue waxe high minded If in any thing a Christian man shew himselfe what hee is then surelie most especially in being crucified to the flesh and the world the pleasures of the one the glory of the other Three there were crucified vppon the crosse together two malefactors and Christ in the middest and thrée there are to be crucified in Christes members the flesh and the world as the two théeues the spirit as Christ in the middest The flesh as the théefe vpon the right hand They that are Christes haue crucified the flesh The world is the théefe vpon the left hand according to that The world is crucified vnto me and I vnto the world In the middest of these is the spirit also crucified according to that A troubled spirit is a sacrifice to God The théef on the left hand was not saued this is the state of the world from whence Christ hath taken his That they be not condemned with the world The théefe on the right hand is saued so is the crucified flesh with the spirit when â—…th are remembred of Christ in â—…s kingdome and are with him 〈◊〉 Paradise When nothing delights but God then is the world crucified to vs when as we seeke coâ—…tend in none but in God then 〈◊〉 wee crucified to the world when we labour to bring others to this then are we crucified for the world 6 Thus in despising the world and the glory thereof we attaine vnto the perfection of a Christian â—…ate and condition of life If there were no other reason to â—…e vs to seeke after heauen and heauenly thinges this one â—…ight suffice that Christ did onelie this Comming into the worlde hee neuer followed the shewes and shadowes therof Again if there were no other cause to make vs litle estéeme of worldlie vanities yet that the continuance of them is so mutable this onely were enough What is it saith S. Austen to be lifted vp in this world and in another world to be cast down what for a short time to shine in glory and héereafter to consume in misery 7 Héereunto may be added how little this worldly glory is worth being fully considered first because it is vile according to that which Mattathias told his sonne when he was dying Feare not said he the words of a sinfull man for his glory is as dung Secondly because it is of no continuance according to that of the Prophet Esay All the glory of man is as the flower of the field Thirdly because it is deceitfull according to that of Baruch Where are they that sometimes had glory amongst men as if hee should haue saide they are no where to be found their glorie hath deceiued them Fourthly because it is subiect to alteration according to that of Ose Commutabo gloriam eorum in contumeliam I will change their glorie into ignominie A chitophel for all his policie HamaÌ„ for al his sway these found the vncertaintie héereof What was the cause sayeth Saint Chrysostome that the house spoken of in the Gospell fâ—…ll Was it in the wind or the tempest or the waters No what was the cause then that this house fell The Text saith It was builded vpon the sand the foundation was not good To â—…ld vpon hope of riches or glorie is a weake foundation the house may séeme goodly in faire weather but when
sought superiority they knew not what they sought wee sée the same true in the condition of the world When Gyges a great worldling would faine know if any man were more happy then himselfe thinking him most happie which had most riches and most glory it was aunswered him that one Psophidius a poore old man of the Arcadians who was rich with a little and had neuer gone all his life time froÌ„ the place where he was bred and borne but there liued peaceably that this man was far happier then hee If heathen men could so little estéeme of earthly glory what should christians do whom should they thinke most happy but those who most mind the state of happines to come and for worldly glory in the name of God let it goe The Church of Christ is not triumphant glorious in earth but triumphant and glorious aboue in heauen Toby sate musing vpon the shore of the riuer Tigris which with a swift streame ranne by him we sit downe by meditation of the inconstancie of worldlie glory which runneth a long with a maine current calling to mind that glory which is euerlasting in heauen Chap. 10. Of Christes continuall labours trauailes in the world whereby we may take a suruay of our Christian condition heere THe sicke man that is about to take some bitter medicine when he sées but the Phisition himselfe begin vnto him it makes him the more willing to receiue the potion how bitter so euer the labours end trauailes of this transitorie life haue no doubt a very vnpleasing tast to humane pallat but séeing Christ the Phisitian of our soules not onely tooke an assay thereof but euen drunk a full draught for our redemption wee should be the more willing to admit the receiuing of this medicine When wee consider his long watchings wherein hee passed whole nights in prayer his often iourneying from place to place to instruct and teach in euery City his fasting his suffering all a long from his very infancie his flying into Egypt what shall we else behold in him but a life full of labours and trauailes neuer ended but with losse of life was it not thy birth O Christian soule which was then to be brought forth when our Rachel trauailed vnto death was it not thy cause for which our Iacob endured so many yéeres seruitude hee who with one drop of blood could haue redéemed a worlde would notwithstanding suffer so many labours so many trauails that no labours whatsoeuer might dismay vs. 2 At fiue seuerall times did he so farre procéed in labours as there ensued the effusion of his blood first in his circumcision there hee began to redéeme vs secondly in his prayer in the garden there he shewed how he affected vs Thirdly when he was scourged there hee cured vs by his stripes fourthly when hee was fastned to the Crosse there he payed the price and ransome for our sinnes fiftly when his side was opened with the speare there was an issue made for the streames and riuers of grace all these were done for our redemption and yet remaine for our instruction By the first we learne to labour in cutting off the vnlawfull desires of sinne by the second to mourne with sighes and groanes for our sinnes by the third to mortifie the pleasures of the flesh by the fourth to be crucified vnto the world by the flâ—…t to haue our harts wounded with a daily remembrance of his vnspeakeable loue 3 The holy man Iob suffered as greâ—…t tryals and troubles we thinke as great might be but for all that Christes were greater for looke wee into his whole life sée we therein euery age goe we to euery place where he was conuersant in nay take wee a view of his sacred person and therein sée wee euery part suffering Euery age in his infancie how cold and hard was his cradle at Bethelem how busie was he with the doctors in the Temple To come to further yéeres what hatred did he endure most vndeseruedly of the Iewes euen hatred vnto the death Euerie place he suffered hunger in the Desert resistance in the temple sorrow in the garden contumelies in the Iudgement Hall and erucifying it selfe without the Citie Euery part his eyes suffered teares his eares reproches his tast suffred gal his head pricking of thorus his hands the pearcing of nailes his whole body is sacrificed as an offering for sin Now there is no reason that the seruant should be aboue the maister When Ionathans Armour-bearer sawe Ionathan goe vp the hard and steepie rockes he told him he would goe with him when we sée our Ionathan go before vs in the trauails labours suffered for vs should we not be emboldned to endure labours though no way answerable vnto his yet such as are agréeable with the condition of our life séeing wee are going into the land of promise by the desert of this world 4 Strange it was that Dauid a man after Gods own hart as the scripture speaketh should be so much afflicted as hee was Strange it was that Daniel a man beloued of God as the Angell told him strange it was I say that these of all others should be so much in labours and trauailes of the world as they were But considering that the life of man is but as the dayes which goe before the Sabbaoth of rest wee doe the rather lesse meruaile We sée the Sonne of God himselfe treading the wine presse alone and a man full of labours as the Prophet speaketh we sée his dearest friends in the world his owne Apostles yea the blessed virgin her selfe found this life no other but a state subiect to many and great sorrowes What should we otherwise thinke of it saith one Tota vita Christiani hominis secundum Euangelium Crux martyrium All the life of a Christian man according vnto the Gospell is no other but a Crosse and martyrdome This martyrdom saith Isidore is twofold the one In aperta passione in open suffering the other In occulta virtute in inward or hidden vertue that is a minde ready to suffer But how is it saith S. Austen that Christ cals those that labour to refresh them How is his yoake swéete when hee cals from rest to labour and sends those that are at quâ—…et to worke in his vineyard The rest that he giues saith the same Father is spiritual Iohn is banished into Patmos but Iohn heares melodie from heauen 5 Besides these spirituall labours wee knowe Adam in the time of innocencie laboured and that God hath made nothing to be idle that he will haue no Ciphers in his Arithmeticke or slothfull seruaunts in his vineyard Euery thing in nature doth accomplish his ende by a kinde of motion and therefore much more man of all other who by slothfulnesse doth become a very burthen of the earth For in this vice wit vnderstanding and all honest endeuours lie buried as it were in a loathsome
DISCE VIVERE LEARNE TO LIVE A briefe Treatise of Learning to Liue vvherein is shewed that the life of Christ is the most perfect patterne of direction to the life of a Christian. In which also the well disposed may behold their orderlie passage from the state of Grace to the state of Glorie Perused and Corrected EPHE 5. 14. Awake thou that sleepest and stand vp from the dead and Christ shall giue thee light AT LONDON Printed by E. Short for Cuthbert Burby and are to be sold at his shop in Paules Churchyard at the signe of the Swanne To the honourable and vertuous his very good Lady the Lady Elizabeth Southwell AMongst Artes and Sciences Right vertuous Lady there is none without comparison more beseeming our Christian care then that which teacheth to liue well and godlilie whilest wee are heere so when we are gone wee may liue eternally For most sure it is that vpon this moment of time depends either an vnrecouerable losse or a happie welfare in the world to come And from hence is it that I call the well ordering of life in this world A learning to liue a learning because wee ought to make it a matter of labour and studie to liue because without good and godly life wee are said rather to be then liue To stirre vp our dulnesse to this learning I haue thought good to lay before the eies of the well disposed mind the Tenor of the life of Christ the best pattern for imitation that euer the world had Children will follow their parents Nature doth teach the Bees to goe forth at the very voice of their King or Leader wee may goe to Schoole to those small creatures wee haue not onely the voice of our heauenly King Leader but according to his humanitie his example also to call vs forth to gather the pleasant sap of seueral vertues that so at the euentide of our age we may returne loaden with the sweete honey of holinesse vnto that safe Hiue of euerlasting peace From this most diuine life of Christ our Sauiour there doe arise three principall reasons before other for our better instruction in this lesson of Learning to liue The first is drawn froÌ„ the lesse to the greater as thus We should be humble meeke patient Christ the Sonne of God himselfe was so The second is taken from his example We should be helpfull vnto others louing to our friends charitable to our enemies this our Redeemer did The third is from the end Wee ought to endure the crosses calamities of the world Christ endured them and so entred into his glory How little this Learning is thought vpon much lesse practised wee see it too apparantly before our eyes Of this Saint Chrysostom complayned long agoe when hee willed men eyther to haue opera secundum professionem that is to say workes according to their profession or professionem secundum opera a profession agreeable to their workes for this default there needes no farther proofe but experience when some haue little of Christianitie except the name Other Treatises right vertuous Lady may seeme forcibly to call men to the amendment of life by this in tabing a suruay of the life of Christ they are rather allured then called onely when they remember that of Christ they are called Christians In the whole Tract if I shall but adone drop to the maine Ocean I haue attained the farthest of my desires None can sooner reprehend the meanenesse of my labour then I willingly reprehend my selfe The patronizing heereof I most humbly coÌ„mend vnto your Ladiships protection whose I remaine euer in all deuoted manner Your La. in dutifull sort to be commanded CHRISTOPHER SVTTON The Preface to the Christian READER IF to liue were no other but to draw in and to breathe out the soft ayre as the Wise man speaketh a needlesse labour were it good Christian Reader to lay downe anie instructions vnto the world of Learning to liue for this is done naturally both of men and beasts without anie teaching or learning at all If to liue were no other but to cast about for the fauour and riches as some men are wont to call it the way to liue then would it soone followe the greater Machiuilians the better liuers But somewhat more there is required to liue Christianly then so somewhat more I say and that all shall one day finde then either drawing in and breathing out the soft ayre or the plotting to compasse the pleasures and profits of the world It was Balaams wish Let my soule die the death of the righteous It should haue first beene his practise first to haue liued the life of the righteous The time we spend as we doe for the most part consuming our dayes in vanity and our yeeres in folly to say a plaine truth as in the sight of GOD is rather a death then life for life is not that which is measured by the number of yeeres It is the religious honest sober and harmelesse conuersation that draweth to an honourable age amongst men heere and to eternall happines with God heereafter Nowe the generall decay of this Christian course is the generall course of these sinfull dayes wherein so many haue iust cause to crie out Thâ—… 〈◊〉 〈◊〉 world a wretched world an vngodly would such as our forefathers before vs neuer saw With â—…he buyer euery one caâ—…isay It is naught it is naught but all this saith Saint Austen Professio est non emendatio A profession it is but no amendment is seene Religion is become nothing lesse then Religion to wit a matter of meere talke such politizing is there on all parts as a man cannot tell who is who so little sinceritie in regard wee haue of our soules as if wee had no soules at all When Plato sawe the Argentines liue so vnreformedly as they did Surelie these men quoth hee liue as if they should neuer die What soeuer men for fashions sake may giue out inwords it is to be feared there is in some no firme beleefe of another worlde setled in theyr hearts Eli sayd this is not well Young men without obedience olde men without deuotion Christians without charitie it would make ones heart to mourne to consider seriously the calamitie of our time when there needes no more but as Phillip saide vnto Nathaniel Veni vide come and see VVithout all peraduenture Christianitie is much out of frame if wee consider thinges aright vvee are generally Christians in name but in action nothing lesse farre from the olde Christianitie of the worlde howe so euer wee are readie to controle all that euer liued and will not sticke to censure the blessed Saints of heauen Our boldnes is great and I pray God our security doe not marre all in the end Cornelius his Almesgiuing and Prayers ascended vp into heauen where are these to be found amongst vs heere in earth In times past Christians vowed them selues to all holmes of life they serued
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
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
cogitations All these must wee kill in denying our selues and the faithfull surely by suppressing the motions of sinne make Martyrs of themselues Secondly wee denie our selues when we resist the prouocations of sin offered as Ioseph did when he withstoode euill of whoÌ„ it may wel be sayd that it was as great a myracle to sée him chast in that present prouocation of his mistresse as it was to see the three children walke without hurt amongst the â—…erie flames so excellent a thing is it so acceptable vnto God to denie our selues wheÌ„ prouocations of sin are offered Thirdlie we deny our selues when we put vp wrongs iniuries of the world saying with Steuen Lord forgiue them or lay not this to their charge Fourthly we denie our selues when we crosse our own wils relinquish our naturall desires and when we begin to be Centurions ouer our owne affections say to this or that Goe or come referring our selues to the wil of God that so not so much wee liue as Christ by grace may be saide tè liue in vs Last of all wee denie our selues when we cease to sacrifice vnto the Net or attribute anie thing to our owne â—…ctions much lesse to our owne merites therefore least of all in the high misterie of our iustification euery one to say with the Apostle By the grace of God I am that I am And againe Not I but the grace of God in me And this is the sum of denying our selues being the first degree in following of Christ Abneget seipsum Let 〈◊〉 denie himselfe 7 The second Et tollat cruceÌ„ suam quotidie And take vp his Crosse daily Le him denie himselfe and this denying must be done indeede The worde is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is denie for all together or denie for good and all Let him denie himselfe by declining from euill Take up his Crosse by suffering euill and follow me by conforming himselfe vnto me and my lawes pre scribed him Let him 〈◊〉 himselfe by renouncing his owne will take vp his owne Crosse by bearing patiently lesser or greater persecutions follow me by walking in my wayes Et tollat cruceÌ„ suam And take vp his crosse It is not said et ferat cruceÌ„ sâ—… And carie his crosse but tollat let him take it vp to signifie a voluntary and willing suffering because euill men may haue crosses but they beare them do not take them vp they beare them grudgingly impatiently not willingly and thankfully as those doe that followe Christ. This Crosse is saide to be daily because we can neuer liue without crosses and therefore must daily prepare to suffer or at leastwise haue a mind ready to suffer It was not without cause our Sauiour pronounced a blessing to those that suffer persecution because to the iudgement of the world they are subiect to a curse There is none liues or can liue but he shall finde either from himselfe or others a crosse to take vp The crosse of humble men is iniurie the crosse of religious men is fasting and watching the crosse of rich men is the contempt of the world of the poore want and scarcitie so euery one hath his crosse The dayes of Christ himselfe in the worlde were as Iob spake before of the dayes of man few and full of miseries knowing that his Disciples should be subiect to the hatred of men he tels them of taking vp a crosse In this we see that our Sauiour doth not deale after the manner of worldly rulers who to haue troupes and traines follow them are wont to tel of pleasures and profits and such like Christ speakes of taking vp a crosse of suffering of denying himselfe if any will follow him One would think that this perswading were a kinde of disswading a meane rather to make most men sooner forsake him then folow him yet such was that power of his cadling so great was the hope of â—…ortalitie as this calling of Christ stiled the world full of christians not withstanding these colde rewards the manifold crosses they were before promised to endure yet they left al their hope that the world might promise followed him by afflictions That same Et sequatur me and follow me doth sweeten the most bitter sharpest aduersities of al to follow Christ what else is it but the greatest felicity that can happen vnto man 8 But héere we sée we must expect a crosse as our Sauiour foreshewes vs that we take not offence thereat when it coÌ„meth Wee sée Christ suffered his owne Apostles to hunger to be in danger of tempests to go forth in the world amongst many enemies Let it not greene vs to heare the gate is strait the way narrow because the end thereof leadeth vnto lift The crosses of the world are many as we see in Abraham who was faine to forsake his owne Countrey and liue in feare among strangers in Sampson who was taken of his enemies scornfully handled in Zedechias who in his old age had his eyes pulled out and was saine to end his dayes in sorrow heathen men make mention of Polycrates of Samio of Cambyses who after much glory suffered sorrowfull crosses but for the faithfull let not the worlds crosses dismay them the natural Sunne is profitable vnto vs not onely in Sommer when it ripeneth our fruites and is néerer vnto vs but in winter also when we sow our séedes and the heate thereof is farther off so is it with the Sunne of righteousnes Unto Tobie the bitter gall opened the eyes of his body but vnto Nabucho donosor the bitternes of affliction opened the eyes of his soule The crosses of this world they are vnpleasing to humane palat yet they are often medicinable the engine is layed to the bulwarke but the fortresse is not woone the trée is beaten with stoâ—…es but the root is sure afflictions assay the outward man fayth within it remaines safe In all these Christ sends first the oyle of gladnes in the state of grace then a full deliuerance in the state of glory first a reficiam is giuen to the languishing soule then a Satiabere wheÌ„ it shal sée God in glory Chap. 20. That Christs example doth teach Christian men to liue in all orderly and dutifull obedience to Princes and gouernours THe saying of the Gréeks is true 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Order is the mother and preseruer of things for sure it is that the societie of men consisteth in â—…ling and obeying obedience is the vertue that teacheth all their duty to God man Gouernment gouernours are from him who ruleth and gouerneth all Where none doe guide others what order can be looked for where order is not had confusion wil follow and the successe of confusion is plaine ruine Where â—…en shake off obedience and liue as they list what peace can be preserued Where peace is not what state eyther in Church or common-wealth can long
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
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