was made for man and not man for the Sabaoth as also to manifest the workes of the Sabaoth what they were and of what nature to doe good vpon this day were it but to a dumb creature Christ did not disallow and the Pharisies did not amisse in lifting out an Oxe or an Asse from the ditch vpon this day but howe much more was it agreeable vnto the sanctifying of the Sabaoth to helpe a distressed man and to loose one whom Sathan hath bound soe manie peares For the superstitious obseruation of the Sabaoth which the Iewes vsed it grew as wee may perceiue by our Sauiours discourse with them from very ignorance of the very first institution It was not saide Otio celebrabis Thou shalt celebrate the Sabaoth with rest but Sanctificabis Thou shalt sanctifie or thou shalt kéepe the Sabaoth with a holy rest Againe to shew that charitie which is the summe of the law in generall is to be preferred before anie Lawe in particular for I will haue mercie and not sacrifice sayeth the Lord. Christ our Sauiour as wee see chiefelie aymed at dooing good vpon the Sabaoth day secretlie to interuent thy neighbour or openly to enuie a poore mans health was with the Pharisies no breach of the Sabaoth but to doe good vpon him the Sabaoth is broken For the kindling of fire but chiefely the gathering of stickes was it not punished in a verie high degree and therefore not the least action to be doone vpon the Sabaoth day these men considered not how the first institution required strictnes which in that instance is manifest for the veterring of others contempt is one thing necessitie is another which Christ shewed in excusing his Apostles when they were murmured at for plucking the eares of corne vpon the Sabaoth day The ignorance of the Pharisies did cleaue onely to the letter of the Law Christ addeth a fauorable dispensation and confirmes what he had done Hee that cured me said Take vp thy bed and walke or he that bid me will beare mee out in that I doe He said vnto me Take vp thy bed and walke 5 Doubtlesse with great Religion did the old Israelites wel obserue and kéepe the holy Sabaoth of the Lord which day God himselfe sanctified from the beginning as this day Noe in the Arke rested on the mountaines of Ararat as this day the Israelites were deliuered from Egypt when they rested from the oppression of Pharao as this day the people brought in Christ into Ierusalem with Palme boughes a little before his passion as this day shewed he his first myracle at Cana in Galilée as this day after all his myracles rested he in the Scpulcher gloriously arising from the dead the day following which day by the constitution of the Apostles them selues and so Authors against whom no exception can be taken the Church celebrateth this day as her Christian Sabaoth vnto the Lord. This is therefore called by S. Iohn Dies Domini our Lords day from the resurrection Concerning the alteration héereof the prophet O see might séeme to speake when he sayeth I will cause their Sabaoths and Feasts to cease The day of our Lord saith S. Austen which we kéepe as our Sabaoth it is not onely a remembrance of his resurrection past but a type and figure of that eternall Sabaoth which is to come The alteration therefore in part is as thus They did celebrate their Sabaoth with a remembrace of the creation we of the resurrection they as a figure of grace when they should rest from the seruitude of sinne wee as a figure of glorie when we shal rest from occasions of sinning 6 Eusebius sheweth vs of certaine men called the Ebionites which would keepe the Sabaoth with the Iewes and the Sunday with the christians like men who wold be of all religions whē they are indéede of none Others tel vs of the Petrobrutiani a kind of men which would haue no solemne and sanctified Feasts to the honour of God at all The Iewes were not so superstitious as these were irreligious These men are gone but yet their fancies in some part remaine for the former to wit the superstitious manner of the Iewes in kéeping their Sabaoth we sée it refuted by our Sauiour the right vse to be kept how after what manner The question hath béene moued whether the Machabees did well in violating the Sabaoth the question rightly proposed is otherwise whether the Machabées in fighting that day did violate the Sabaoth many began to waxe scrupulous Mattathias a good and godly Captaine saw it was no time to stand vpō points that now they must eyther fight it out like men or be murdered like beasts to be hampering vppon nice matters of the lawe when the enemies of God were readie to destroy the lawe and them hee thought good to defend themselues and offend their enemies which was approued the case standing as it did For the Sabaothes dayes iourney which consisted as some say of two miles distance for that the people placed their tents or their vttermost parts thereof so farre from the Tabernacle or that mount Oliuet was about that distance from Ierusalem whither the people on that day might repaire the discussing heereof is not so necessary For the trauel of Phisitions or any in case of necessitie so it be not ordinary vpon this day men néede not be so scrupulous I wil not say Iewish as to say truth they are if in this they remaine opinionated In the Christian obseruation of our Sabaoth to stand vpon a number of curious conceites is without iudgement learning and in part Pharisaicall It were to be wished that a serious and religious obseruation thereof were in vse without farther friuolous deuises of running fanciers There are other dayes for our vocation the holy Sabaoth is of our vacation to God the people vpō other dayes offered a Lamb but vppon the Sabaoth two Lambs were offered as if that day our deuotion should be doubled Euery day would Dauid worship God yea seauen times a day would hee call vpon him this is the day wherin we should call vpon God more then ordinarie a day of prayer and meditation of reconciling our selues to God and man of doing good and sanctifying a holy time with holy conuersation therefore called the Lords day because the Lorde should chiefly be worshipped vpon this day 7 In the second place for the obseruatiō of other festiual tunes annual solemnities it hath béen shewed that Christ our Sauiour went often vnto the Feasts A little before his passion his disciples come vnto him saying Maister where wilt thou that wee prepare the Passeouer As if they knewe it was their Maisters manner to keepe the Feast nowe approching For the feasts of the Iewes there is no question as they were commaunded of God so were they euer solemnly kept of the godly as they had their feasts so
sake This name Iesus is a name of power for in this name the Apostles gaue strength vnto the weake health vnto the sicke and wrought manie other great miracles Domine quam admirandum est nomen tuum Lord how wonderfull is thy name in all the world This name Iesus is a name of inuocation not onely in a time of distresse while we are liuing to say with the blind man Iesu thou sonne of Dauid haue mercie vpon me but with the blessed martyr Saint Steuen in our last extremities when we are dying Domine Iesu accipe spiritum meum Lord Iesus receiue my spirit 3 But howe is it that at the hearing of other names of God as Elohim Elohah El Eli Elion Iehouah â—…ah Adonai Shaddai Zebaoth which signify his name essence power omnipotencie we are not so much moued and at this name Iesus the Apostle saith euery knée shall vowe not only the kâ—…s of our hart which at this name should bow tend indéede but euery knée the Apostle goeth further saying Of things both in heauen and earth and vnder the earth but why at this name of God aboue other because this name cost much when it was bought by the blood by the honour by the life of the sonne of God himselfe and seeing it cost such a price we ought with all reuerence to be thankfull for it he humbled himselfe in procuring it and wee therefore in receiuing it Iesus a Sauiour therefore God Christ annoynted and so the holy one of God Iesus in Hebrew for the Iewes Christ in Greeke for the Gentiles Iesus to saue sinners and Christ in respect of vs to kill sinne saith Bonauentura It is the property of a Sauiour first to encounter with the enemie Secondly to helpe with counsaile thirdly to giue strength fourthly not to saue once but still fiftly not one but many sixtly not for a time but for euer all which our Lorde Iesus hath fully accomplished And sure most coÌ„uentent was it that he who came to saue sinners should haue a name answerable thereunto For names saith Isidore were giuen of olde according vnto the properties of the persons named And therefore Abraham was so named because hee should be the Father of many Nations Esau rough because such were his maners actions conditions Abishahar brother of mourning because such were his passions Aristarchus a right good gouernour who was coÌ„panion to S. Paul So to omit many other wee see names were giuen to expresse the principall properties of those who were named therfore this name Iesus a name of sauing of which the Apostle sayth There is no other name giuen vnder heaueÌ„ wherin we may bo saued The blinde man saide in the ninth of Saint Iohn The man that is called Iesus did so so vnto me Festus speaking of Saint Pauls doctrine and the sum therof It is saith he of one Iesus who was dead Paul affirmes to be aliue Yea Festus this one Iesus was hee that liues and raignes for euer 5 In this name saith Saint Iohn when hee sayeth for his name are our sinnes forgiuen vs they circumcised the child the eight day called his name Iesus The child what humilitie was héere when so high a Lord accepted so small a name They called his name not gaue him this name Wee reade in the Gospel that the euill spirits did shake tremble at his presence and no meruaile for assuredly his very name is a terrour vnto them and men of experience and good proofe doe affirme as much of this blessed name Iesus 6 In the old law Iesus was the expectation of Nations but in the new Iesus is the saluation of the Nations If at anie time we haue lost Iesus what should wee but with Mary and Ioseph séeke him sorrowing O swéete Sauiour saith S. Bernard Si non inuentus es inter cognatos tuos quomodo inueniam te inter cognatos meos If thou wert not found amongst thy own kindred howe should I looke to finde thee amongst my kindred or if thine owne mother found thée not but sorrowing shall I finde thée in reioycing but what are wee without Iesus and therefore how should wee séeke him When Iesus is present all is well nothing seemeth difficult but when Iesus is absent all is hard and vneasie when Iesus speaketh not inwardly vile is all our consolation but when Iesus speakes one word onely there is felt great comfort Did not Mary Magdalen straight arise from the place whereon shee wept when Martha said vnto her The Maister commeth calleth for thee Happie honour when Iesus calleth from teares to ioy Howe dry and hard art thou without Iesus How foolish and vaine if thou couetest any thing without Iesus Is not this greater losse then if thou haddest lost the whole world What can the world bestow without Iesus to be without Iesus is a gréeuous hell and to be with Iesus is a swéet Paradise If Iesus be with thee no enemie can hurt thee if Iesus be from thée no friend can helpe thee he is most poore that liueth without Iesus and hee most rich who is well with Iesus There is great Art to knowe howe to be conuersant with Iesus and wisedome to learne how to possesse him be humble and at peace and Iesus will be with thée be deuoute and quiet and Iesus will not depart from thée thou mayest driue Iesus away and loose his grace if thou decline to externall thinges and if thou hast lost him to whom wilt thou flie what friend wilt thou séeke without a friend thou canst not long continue and if Iesus be not thy friend before all thou wilt be heauie and desolate Thou dost therefore foolishlie if thou repose or reioyce in anie other thou oughtest rather to haue the world thine enemie then to offend Iesus wherefore of all things deare vnto thée let Iesus be especially beloued All things for Iesus and Iesus for himselfe for him and in him let all bee alike vnto thee Sée thou neuer desire to be praised or loued singularly for this appertayneth onely to Iesus who hath not his equall neyther let another possesse thee or dwell in thine heart Be pure and at inward libertie without the implicatures of the worlde if thou wilt bare thy heart to Iesus and see how swéete the Lord is 7 Finally thou oughtest not to be cast downe by any aduersitie but patiently to endure all that shall happen remembring this happy name Iesus to which thou mayest flie as to a Citie of refuge Iesus is the ioy of vs Christians hee was borne for vs giuen to vs he was the price of our ransom therfore our redeemer he was the Author of our being the worker of our wel being therfore whatsoeuer we doe saith the Apostle let vs doe all in the name of the Lorde Iesus In nomine Iesu must be the beginning In auxilio Iesu must be the
vnto all of what estate and condition so euer high and â—…ow rich and poore whosoeuer When hee spoke of some speciall mysteries their turning him to his Apostles he sayeth Vestrum est scire It is for you to know but speaking of the way to follow him vnto his kingdome he speaketh vniuersally vnto all Whosoeuer omnium est scire it is for all to know Againe as he speaketh vniuersally so doth hee speake louingly Whosoeuer wil not as â—…orcing any but louingly inducing all leauing his followers to their owne willingnes Whosoeuer will by which hee doth more effectually draw them then if he had vsed all the threatnings in the world The stayed men gray heads in Israel said vnto Roboam if thou speake kinde wordes vnto this people this people will be thy seruants Christ speakes kind words vnto vs all deales most bountifully with man according to the dignity of his person Hee which hauing laide vp rich treasures to bestow amongst his friends if he wil or command the publike cryer to say this and this treasure is ready to be bestowed by a bountifull Lord may it please you now to come and receiue it doth hee not now more perswade then if hee should by a sharpe Edict pull and draw men to receiue this treasure against their wils 3 Againe hee which hath in his houshold two sorts of seruants the one frée borne and of his alliance the other slaues and bondmen when he requireth any seruice of the former hee speakes vnto them mildly according to their ingenuous disposition but the other hee commaunds absolutely as common seruants We are as of the chiefer sort of Christes family if not hauing frée wil yet will fréed by grace nay wee are of his owne alliance therefore when he speakes vnto vs he speakes louingly vnto them that loue him Whosoeuer will but vnto his other creatures as the heauen the earth the sunne the Moone he doth not require but commaund them so in the time of Iosua he commanded the sunne to stand still in the time of Elias hee commaunded the heauens to be shut When some rebelleâ—… against Moyses hee commaunded the earth to open and swallowe them but with man to winne his heart he deales most gently cals after a mild maner whosoeuer will The antecedent sheweth the maner of calling the consequent a duty of him that is called Let him denie himselfe and take vp his Crosse daily and follow me 4 In this consequent we sée that somwhat is required at our hands if we will be Christs followers as also what this is to wit the denying of our selues and the taking vp of our Crosse daily and surely most aptly doth out Sauiour Christ after speaking of his owne crosse and passion speake in the next place of our crosses and suffering least presuming of his suffering wee should be ouer readie to flatter our selues and count of nothing but libertie of the flesh and securitie of state thinking that his suffering was enough therfore to take away this daungerous conceite Christ speakes at one time both of his suffering and our suffering of his passion as also of the meanes howe wee shall come to be partakers of the benefit of his passion that is by following him This following must be in the giuing him the full possession of our hearts this giuing must be with all willingnesse for hee will haue voluntaries too march vnder his banner The three children followed God and how By going out of their place the text saith they followed God in their hearts Rebecca was said to go and enquire of the Lord whither went shee from the place where hee was not to the place where he was No I the Lord 〈◊〉 heauen and earth shee went not from place to place as it is not required to doe in following Christ but shee went from life to life from manners to manners from good to better from grace to grace and this is to followe him Diuersly faith S Austen did our Sauiour deale with thrâ—… sorts of men concerning their following him one offers himselfe and is refused Maister I will follow thee another that sayes nothing is called sequere me follow me a third deferred when he was called and is blamed the first respected his profit for all his profession the second saide little was receiued to grace the third mindeth temporall things when he might haue had eternall In the world sute is made to be followers of men that haue countenance aboue others but to be one of Christs followers in sincerity and truth is far better yet for this few care little at all The poore followers of him in humility shall one day haâ—… more countenance then all this worlds pompe is able to afford Small suite is made for this nay Christ himselfe becomes a sutor to vs when he calleth Whosoeuer will the people sayde vnto Iosua the Lord is our God and wee will serue him so may we say Christ to our redéemer and we will follow him 5 Now what is to be done of him that will followe Christ Marie two things the first Abneget seipsum Let him deny himselfe the second Tollâ—… crucem suam quotidie And take vp his Crosse daily For the first hee that wil follow Christ must loue Christ for hee which requireth a cheerefull giuer requireth a cheereful follower but how must he loue Christ as himselfe yea more then himselfe for hee must euen denie himselfe Abneget seipsum And how must a man denie himselfe marie as Abraham did in forsaking his Fathers house Adams naturall desires that seeme pleasant vnto him We best see saith Saint Chrysostome what it is to denie our selues when wee beholde what men are wont to doe in denying others when any casteth off an unfaithfull companion hee neyther reioyceth at his prosperity nor is greeued at his aduersitie he respects not at all what pleaseth him or what displeaseth him as one that wil haue no more to doe with so bad a nature the like is done in denying of our selues that is our sensuall desires to grow out of loue liking of them and cleans reiect them To denie our goods our friends yea our very pleasures is very much and yet to follow Christ wee must goe a step further that is to â—…it we must Denie our selues 6 First of all wee denie our selues when wee yeeld obedience in all thinges vnto God which obedience is better then sacrifice In obedientia sayeth Gregorie voluntas propria in sacrificio caro aliena mactatur In obedience our owne will is sacrificed in these externall oblations the flesh of some other creature is offered In the olde law they had many kindes of sacrifices which were killed and offered Now saith Origen this manner is altered in stead of a â—…ain wee kill our iâ—…efull passions in stead of a Goate our vncleane affections in stead of flying foules our idle thoughts and wandring
all their pompe but miserie to his conflicts to his glory who vanquished when hee was conquered and ouercame death when he suffered death subduing the Prince of darknes with all his power with a few meane men made a conquest ouer the whole world by a force in outward shew cleane contrarie to all victorie to wit by his word which in the sight of the world séemed féeblenes What hart is not moued at the remembrance of his woorthie actes who would not celebrate vnto the Lord a swéete Sabaoth of Meditation and hither bring all his prayers and prayses Surely wee will doe little for him who hath done so much for vs if wee keepe not at least a remembrâ—…nce of so many graces so many mercies bestowed vpon vs should we be wearie to meditate of his life who was not wearie to doe and suffer so many things to restore vs to eternall life 11 God saith Deliciae meae cum filijs hominum My delight is to be with the sonnes of men And the godly say deliciae nostrae cum filio Dei Our delight is to be with the sonne of God Saint Hierome writeth of certaine holy women so deuoted this way Vt caro esset pene nescia carnis That flesh saith hee almost forgat it was flesh they did so dwell in the contemplation of Iesus Christ â—…hat they séemed in place onely remote but in affection to ioyne with that holy companie of heauen there beholding in that splendent Theator the King of Kings sitting vnder the state of glory The Athenians erected a place called Asylum whither the poore and distressed repairing â—…ght finde refuge How God hath exalted our Lorde Iesus vnto the right hand of his throne in glory and there for his sake erected an Asylum of grace whither all sorrowfull and afflicted minds repayring may plead priuiledge and a satisfaction against sinne hell death and the deuill faith in him doth tell vs as much When the accuser of the brethren doth â—…ay a remembrance of their sinnes vnto the charge of Gods chosen and thereby séeketh to cast them downe by despaire by and by they flie to meditate of Christes loue and how al-sufficient a sacrifice he was for the satisfaction of their sinnes and how readie he is to embrace in the armes of his mercie and couer vnder the shadow of his wings all that crie come vnto him 12 Would wee haue a president of all perfection to stand before vs why Salomons wisedome is but ignorance Sampsons strength but weakenes Hazaels swiftnes but slownesse Methusalâ—…hs age not a day being once compared with the perfection of the sonne of God The loaues which Christ tooke were but few in number but when he brake them and his disciples distributed them they did excéedingly encrease and multiply The life of Christ when at first wee consider the same it séemes not so much but falling to meditate thereupon and to distribute it as it were amongst faithfull beléeuers it encreaseth so wonderfullie as wee can truly say with them in the Gospel vve neuer saw it after this fashion in effect we neuer thought it so admirable 13 The people in the wildernes were directed by a cloud in their passage towards the land of promise we haue for our iourney not a materiall cloud but the life of him that sits aboue the clouds vpon whom the eye of our soule euermore fixed we may goe forward or stay as this heauenly direction shal giue vs ayme 14 Last of all how mindfull I pray you we should be to meditate of Christ not onely in respect of the time present but chiefly for the time to come this was in Saint Pauls thought when hee thought of his departure hence desiring to be dissolued and to be with Christ. Iacob leauing the world his mind was vpon Shiloh or on him whom God would send when he said Expectabo salutare tuum Lord I will wait for thy saluation O Iesu saith Saint Austen whether I speake of thee I write of thee I read of thee me thinks I am present with thee as if a remembrance of his redéemer did wake with him and sléepe with him 15 The law was a shadow of good to come this good was Christ when the Sunne is behind the shadow is before when the Sunne is before the shadow is behind so was it in Christ to them of old this Sunne was behind and therefore the law or shadow was before to vs vnder grace the Sunne is before and so now the ceremonies of the law these shadowes are behind yea they vanished away Iosua succeeded Moses Christ the law Moses dies Iosua leades the people Iosua brings the people ouer Iordan which Moses could not doe The Fathers eate Manna in the Desert we haue the liuing bread which came downe from heauen In blessing their posterities the Patriarkes mentioned the promised séed in comforting the distressed the Prophets fore-told the Sauiour to come all their solemne sacrifices were but figures and signes of some excellent subiect their many hymnes diuine songs were reioycings at his comming before he came in their highest deuotions nothing was more mentioned then that God would respect his people and Abraham to whom in mercie the multiplying of the same mercie by the promised ofspring was mentioned so by this wee sée the faithfull all a long minded nothing more then him in whom all the Nations of the earth should be blessed 16 For the beleeuers vnder grace surely they should be so addicted to meditate of him who wrought the great work of their redemption as that they ought to haue their hearts replenished with an incessant reuoluing of his loue séeing their faith is confirmed by a consideration of his merits their hope by a remembrance of his promises their duty by calling to minde his benefits their fortitude by a contemplation of his assistance their liues directed by his life who was the mirror of the world for perfection and true holmes the Prophet Esay saith This is the way walke in it Chap. 2. That the life of a Christian should be passed ouer in this world in a holy and vertuous conuersation IT is the manner of Princes and gouernours forthwith vpon their inuestures to places of greatest dignitie seriously to recount with theÌ„selues to what authority amongst men God hath called them what to doe how to gouerne and in conclusion which way to demeane themselues like themselues thâ—…t is to say aunswerable vnto their place and calling This care we find to haue béen in king Salomon who in regard of the dignitie whereunto God had called him besought God before riches and honour to giue him an vnderstanding heart No lesse care should a Christian man haue whom God hath in mercy called to the state of grace a calling of excelleâ—…cie no lesse care I say shâ—…uld hâ—… hâ—…ue forthwâ—…th to sit downe and consider for what cause he was redeemed to what end what will onedâ—…y be
he is not a Phisition which is a Phisition in name It was said indéede vnto him that came to the mariage amice friend but if we math the sequell it was in effect said Amice non amice Friend in profession but nothing so in action in name but not in nature howe camest thou in hither not hauing a wedding garment When you sée saith Saint Chrysostome the leaues withered you may gesse the trée is not found at the roote when you sée the actions of life but so so is all will at the roote Are wee not rooted in faith the bud the leafe the flower the fruite all is from the roote The fire so long as it is fire it hath heate and faith so long as it is faith it hath effects Wherefore wee must take héede that wee deale not with our holy calling as Amon did with Dauids seruants when he visguised them and cut their garments in the middest Let vs not separate those whom God hath ioyned together a good profession a good conuersation good learning and good liuing A man saith Syrach may be knowne by his looke and one that hath vnderstanding may be perceiued by his gesture nay a mans garment and therefore much more his life declare what he is 9 Looke wee into the liues of the former Christians whose remembrance wee honour in our very thoughts and whose vertues we cannot but adâ—…re if we reade how they spent their time wee shall finde that their whole course was a continuall exercise of pietie they were iust in promise they needed no other surety but their word they were moderate in diet plaine in attire keeping a Decorum in all their actions They did not only with Simeon see Christ with their eyes but also take him vp in their hands and carie him about in their liues wee are for the most Christians in shew they were Christians in deede wee outwardly professe somwhat but there is a heart within meanes nothing lesse they inwardly and outwardly were the same Assuredly hee said well that said it they were happy in respect of vs who receiued with humilitie one vniforme faith vpon this foundation they did build good life we are still hampering and hammering about the very foundation and neuer settle our selues to worke not as hirelings for a reward nor as seruaunts for feare but as children for loue Tertullian setting downe the hardest censure of their greatest aduersaries sayth That excepting they would not sacrifice vnto their Idols their holinesse was such as it made their very persecutors to stand amazed at them and to crie out what a miserie is this that wee are more wearie of tormenting then these men are of enduring torments Nay it made the greatest Emperours themselues to feare poore Christians as Herod did Iohn Baptist because hee was a holy man and one that feared God Saint Basill affirmeth that the very beholding of their constancie in suffering made manie heathen men suffer with them The deuoute lyfe of a poore Captiue Christian woman as Sozoâ—…ne wryteth made a King and all his familie embrace the fayth of Iesus Christ and Eusebius sheweth that Maximinius the Emperour could not but woonder to see howe sedulous they were in doing good when their very enemies were euen consumed with miserie they tooke from their owne sustenance and small store they had to releeue them they buried their dead and neuer ceased to follow them with the works of charitie They were so religious so humble so iust so charitable as they made great tyrants to giue out Ediâ—…ts with Nabuchodonozor that none should worship any other God but the God of the Christians â—…ulian the Apostata writing to Arsatius Bishop of Cappadocia said Christiana religio propter Christianorum erga omnes â—…uiusuis religionis mortales beneficentiam propagata est This same Religion which they call Christian is spread farre and wide by reason of the great beneficence of those whom they call Christians doe shew to 〈◊〉 〈◊〉 ortall men of what religion so euer whence we see that the greatest enemie of the faith of Christ could not but acknowledge the sincerity of former Christians Mercifull Lord to compare our coldnes with their seruent deuotion our negligence with their industrie our faint loue with their burning charity wee shall finde such ods as we may sorrow to see our owne defects in this case Calling to minde the learning of the ancient Fathers wee may thinke they did nothing but reade séeing their workes that they did nothing but write considering their deuotion that they did nothing but pray 10 How was God glorified in these and how is God glorified in vs when wee truly serue him To this end Christ willed lys Disciples that their light should shine before men Saint Peter exhorteth that by our good works we glorifie God in the day of visitation in effect that we honour Christ by our Christian behauiour which behauiour saith Saint Cyprian is to doe the will of God which will is that we haue Stabilitatem in fide modestiam in verbis in factis institiam in operibus misericordiam in moribus disciplinam cum fratribus pacem and so foorth Stedfastnes in faith modestie in words vprightnes in action in works mercy in manners discipline and peace towards our brethren Ought not our vprightnes to be inwardly because vnto God outwardly because vnto the glory of God By this saith our Sauiour shal men know that you are my disciples when he spake of loue which loue is the accomplishment of the whole law Euery Generall in the field hath his colours whereby he and his companie are knowne Holinesse is Christes banner vnder which we all traine and kéepe a séemely Christian marche following Christ our Captaine finisher of our faith Our enemies are the assaults of sin and temptations of sathan our weapons are the shield of Faith the helmet of saluation the sword of the spirit Our conquest is a crowne of glory I haue sought saith the Apostle a good fight I haue finished my course I haue kept the faith from henceforth is laide vp for mee a crowne of righteousnes 11 Looke we vp into heauen who are there reioysing who â—…e nowe tryumphant in glory but those who were sometime militant in the works of grace who are now in that celestiall societie of Angels and there beâ—…olo the presence of God himselfe but the pure in heart and those who somtimes liued godly in the world To cast our eyes downward to whom is that wofull dungeon of darknesse so often denounced but vnto dissolute and loose seruaunts who neuer thinke on their masters returne and the account which will one day be required at their hands The schooleâ—…en do wel distinguish of a double punishment the one Damni and the other Sensus The one of losse and the other of seeling of losse when they loose for euer in glorie him whom
Saint Iohn saith In the beginning If you aske what he was he tels vs The word was God if you aske what he did he sayes All things were made by him if you aske what he doth hee sheweth that he enlighteneth all that comâ—… vnto him If you aske how he came hee setteth it downe in plaine words The word became flesh If there were no other testimonies to proue his Deitie yet this were sufficient Before Abraham was I am To whoÌ„ all power in heauen and earth is giuen This same is God but this was giuen vnto Christ. Mat. 28 18. If all things were made by him then was hee the Creator for no creature is the maker of all things Great is the mysterie of godlines sayth the Apostle Hee was manifested in the flesh iustified in the spirit seene of Angels preached vnto the Gentiles beleeued on in the world and receiued vp into glory When his comming did now approch Zacharie was striken dumb hee prophecied as if the prophecies of olde now ceasing behold him who was the end of them all Iohn is more then a Prophet the Prophets sâ—…y hee shall come Iohn sayes behold the Lambe of God as if he is come Behold him from his cradle at Bethlehem to his crosse at Ierusalem a myrror of true humility so great so mighty as hee was to become to sée too in meane manner a poore pilgrime amongst men 6 Where are they that séeke and neuer cease séeking for were not men happy if they could kéâ—…p a meane in their musicke which wold make better harmony both before God and man where are they I say that neuer leaue séeking that mountain-like height or superiority in the world let them remember the world it selfe wil haue an end How great trow you was the pride of mans hart when God himself must be humbled to teach humility Where is that grace that brings low euery hill and makes plaine the roughest passages where is our time spent in the schoole of Christ since wee tooke vpon vs in Baptisme the name of christians séeing we remember so little our maisters lesson Discite ex me Learne of me to be humble méeke take vp my yoake this yoake it is a swéet yoake for being taken vp by humility it rather beares theÌ„ is borne O Lord sayth Saint Austen vnto his fâ—…miliar friend we professe much knowledge and learning This he spake a little before his conuersion and yet go on in flesh blood looking aloft and ouerlooking others these poore soules meaning them who lead an humble life shall carrie away heauen from vs. We sée the Lord of glory how lowly he was when his Disciples were discoursing and debating the matter of â—…perioritie he bringeth in amongst them a little child setting him in the middest of them saying Vnlesse you become as little children you are not meete for the Kingdome of heauen nay which is more himselfe is downe at his Apostles féete washing and wiping them What humility was this But hence what would hee haue his Disciples learne Ye call me maister and Lord and ye say wel for so am I if I then your Lord maister haue washed your feete yee also ought to wash one anothers feete For I haue giuen you an example that you should doe as I haue done vnto you 7 To haue séene him whom the Angels doe adore whom the powers principalities do worship at whose very name euery knée both of things in heauen in earth and vnder the earth doe bend and bow haue séene him I say kneeling downe vpon the earth and doe seruice at the very feete of his seruants could not but haue béene a sight most admirable If we aske the cause himselfe hath told vs euen to teach vs this vertue of humility of which vertue Saint Austen thus speaketh If you aske what is the first step in the way of truth I aunswer humility If you aske what is the second I say humility If you aske what is the third I answer the same humility These are as the steps of degrâ—… in the Temple whereby wee descend to the knowledge of our selues and ascend to the knowledge of God The poore Publican humbly confessing his sinnes and striking his breast as if his repentance came from his very heart found mercy The prodigall Sonne humbleth himselfe in his Fathers sight and is receiued into fauour with him The Centurion was neuer more worthy then when hee thought himselfe most vnworthy Of all other examples the humility of the blessed virgin blessed amongst women to be his mother who was her maker an Embassadour comes vnto her from the King of heauen with a high message Haile full of grace how could not the mother of humility and yet a tender virgin but with bashfull countenance be told that she was full of grace and that shee was so highly accepted of God Howe did modest shamefastnesse change her colour so often as her imagination varied still humblie conceiuing of her selfe How did shee at last acknowledge the goodnesse of God with all submission Beholde the handmayde of the Lord with humble obeysaunce vnto that God which had respected and regarded as shee sayeth in her Canticle The humblenesse of his hand-mayden Thus wee sée how much humility pleased God when it pleased him so much to respect this vertue When in the fulnesse of time hee sent his Sonne into the world borne of a woman 8 Being borne it was sayde vnto the shéepâ—…heards which were sent to see him Et hoc vobis signum and let this be a signe vnto you you shall finde the child wrapped in swadling cloathes end layde in a manger In séeking Christ hoc vobis signum you shall finde him in humility hee betooke him to a poore Cottage that hee might teach vs where wee should sometimes sée him hee was not borne in the house of his parents but in the way to shew vs that his Kingdome was not of this world Et hoc vobis signum you shall finde him in humility he became méeke that wee might be made strong Poore that wee might be made rich Uile that we might be made glorious The sonne of man that wee might be made the sonnes of God Et hoc vobis signum this shall be a signe vnto you you shal find him in humility Super quem requiescit spiritus meus vpon whom saith God doth my spirit rest but vpon the humble to whoÌ„ do I looke but vnto these where did the Doue light not vpon the swelling waters but cropt a braunch of Oliue that had layne below I thank thée O Father sayth Christ out Lord that thou hast hid these things from the wise and prudent and hast opened them to Babes and sucklings what are these wise and prudent but the proud in their owne eyes What are these Babes and sucklings saith S. Austen but the humble and lowlie Humble Moyses is made a
is vpon me for he hath anointed me and sent me to shew peace This was spoken long before he came and this of the power of his comming then shall the Lambe and the woolfe féeâ—…e together euen nature grace Nowe when was hee borne but in the raigne of Augustus which as histories shew was a time of peace his doctrine that should be taught in the worlde the Apostle calleth it the Gospell of peace his Messengers that promulgate this doctrine are saide to be the Messengers of peace and he himselfe the Author thereof is called the Prince of peace To come a litâ—…le to his conuersation which was aunswerable to all this When the blessed virgin began a little to expostulate the matter with him for loosing himselfe as she thought in Ierusalem he mildly answereth her That he must goe about his Fathers busines When Peter drew out his sword and stroke a seruant of the high Priests cutting off his eare Christ cured this seruant and parted the fray with a peaceable admonition Peter put vp thy sword When the feast came that all went to Ierusalem Christ stayed a little behinde but for conformities sake he shortly followeth after when hee spake of paying tole or tribute Peter are the children free Yes Lord yet goe Peter that we may offend no body Pay custome for thee and me 3 Mercifull Lord how mild a demeanour was this The Apostles were sorie when they heard him tell that hee should shortly depart from them and so might they wel be respecting the great benefit they had by his presence for if at any time they were fearefull he strengthned them if ignorant hee instructed them when they were moued to wrath he appeased them when he saw they were sorrowfull he comforted them when he foresaw their troubles in the world hee prayed for them when they were doubtfull what to do he directed them when they did well hee praised them in a word hee gouerned them as a Father counselled them as a friend taught them as a maister in all his coÌ„uersation so bare himselfe as he wan their harts both to loue feare him 4 For other sorts of men and first for the Pharisâ—…es theÌ„selues hee would not refuse to eate and commune with them When Nichodemus came vnto him be entred into a familiar colloquie coÌ„cerning regeneration howe hee should be borne againe a misterie to humaine reason When another questioned with him of the chiefest commaundement in the law he shewed him the summâ—… of the law which was Loue God with all thy heart and thy neighbour as thy selfe For the inferiour sort of people yea the very Publicans a kind of men which were of all others most out of grace with the world when these resorted vnto him hee receiued them nay when he saw Zacheus one of the chiefe of these Publicans was but desirous to sée him he would goe abide in his house more then be séene of him What shall we say how méekely sate he vpon the ground talking with a poore woman of Samaria How graciously did he speak vnto the woman diseased with an issue of blood she said within her selfe yet Christ heard if I may but touch his vesture shee touched Christ and Christ by a sauing grace touched her 5 By all this of our Sauiour we learne many things we sée that he who could haue called thousands of Angels in a moment to auenge him of his enemies would notwithstanding quietly remit all We may obserue that hee who was Lord of heauen and earth would for all that conuerse in sociable manner with the meanest of men yea with sinners themselues that hee who was fréed from the law would for conformities sake shew all obedience to the law that he was none of those crossing and tossing dispositions who will liue and die in a strange moode of contradiction Poore shéepe will liue peaceablie together and men by vnnaturall bitternes séeke the ruine oftentimes one of other A heathen Emperour forbad a couple of troublesome fellowes to take vpon them any more the name of Christians These of all other should liue peaceably within themselues First because Christian men are members of one body and members are ioyned together and members suffer together reioyce together Secondarily for that they are heires of one hope which is to be partakers in one of the Kingdome of heauen should an Hebrew smite an Hebrew 6 Christ restrayning the letter of the Law which permitted the hating of our enemies saith Whosoeuer shall say vnto his brother Racha which word of indignation ah signifieth a minde set vpon reuenge and trouble shall be in daunger of a councell as if hee would haue our very passions pacified and therefore much more our implacable humors our cholericke and hastie motions euer fretting fuming and set vpon reuenge which make men in a heat and rage become furious and in a manner saith Cassianus madde men This was farre from his manners from his spirit on whom the holy Ghost came in the similitude of a Doue God neuer dwelleth any where but in the house of peace where his spirit taketh vp residence as in his proper mansion say peace be vnto this house was the Apostles salutation 7 Howe much it concerneth the condition of Christian men to be giuen to peace and to passe their time in this world in withdrawing themselues from contentious desires wee may from hence easily perceiue O happie life voide of continuall stormes which being farre from boyling enuie and a restlesse desire of reuenge with setting nought by the vaine pleasures of this worlde can sit downe in a calme quiet contemplation of God Stories make mention of Cato that after the age of flue and fiftie yeares hee left Rome and withdrew himselfe to a little village néere to Picen there he passed the residue of his life for the most part accompanied with his bookes onely sometimes hee would goe labour in the fields and vineyards néere adioyning being on a time forth one comes and writes with a coale vpon his doore O Cato tu solus scis viuere O Cato thou onely knowest howe to liue The like is said of Scipio Affricanus in the greatest warres hee enterprised he neuer lost battaile and yet he made war in Asia Europe and Affrica sacked Carthage when age came on hee betooke him to a quiet and peaceable kind of life and therein passed the rest of his dayes esteeming that course of life more commendable then all the other If heathen men haue so much addicted themselues vnto peace what should they doe whom God hath called to a calling of peace and therein to serue him truly all the dayes of their life 8 This notwithstanding when the cause is iust the authority lawfull the intent good that God may be glorified a right continued and imminent dangers auoyded it is and may be lawfull for Christians to take armes and so to doe is
prosecuting In laudem Iesu must be the concluding It was once said vnto the blessed virgine and it is still said to the beléeuing soule Ecce conciâ—…ies behold thou shalt conceiue and beare a child and thou shalt call his name Iesus Chap. 16. Of Christes teaching his Disciples to pray and of that diuine forme of prayer so often to be vsed of all deuout Christians THrée principall exercises there are before other of our Christian pietie before God and man almes fasting and Prayer These we vse as medicines to cure euils past to driue away those that are present and to preuent such as are to come Almes and fasting as two winges cause our prayers to soare vpward yet saith Saint Austen wee see that all cannot giue almes for that some labour with want all cannot fast for some are faint by reason of natures imbecilitie but all may pray if not with sound of words yet with the affection of the mind according to that of the Prophet My sighings are not hid froÌ„ thee Whence wee sée that by our very grones our deuotion hath a vent and the sparkes goe vp to heauen 2 Wonderfull was the prouidence of Almightie God in ordering all things that did appertaine vnto the Tabernacle there was not any particular thing about it but an expresse forme was set downe how and after what manner it must be done Now wee haue not a materiall Arke or Tabernacle for these were shadowes of thinges to come wee haue a forme of worshipping God more excellent with all things appertaining to this worship Christ our Sauiour hath set all things in order about this Tabernacle and first of all concerning our first sacrifice héere to be offered that is to say prayer this he layeth down with many circumstances as by the prayer of the Publican to pray with humility by the parable of the widdow to pray with importunacie by his coÌ„mendation of the woman of Canaan to pray with feruency by his refuting the pharisies for their desire to be séen praying to pray secretly in our chambers other such like directions for praier Wherby we may see that our deuotioÌ„ is no by-matter whereabout the sonne of God is long instructing vs. 2 Now Christ beginneth to teach his Disciples a forme of prayer when you pray Sic orate Pray after this maner Our Father and so forth Surely a most diuine forme of prayer aboue all other in the world and so much the more excellent by how much the more the Author theref is aboue men and Angels S. Austen calleth it A prayer of prayers Tertullian a Breuiary of our faith O what prayer saith Saint Cyprian is more gracious with the father theÌ„ that which is deliuered vnto vs of the sonne and howe comfortably may wee pray when we doe not onely vse his own name to countenance our sutes but euen his owne words And heere wee may obserue that Christ setteth downe a prescript forme of prayer to shewe vnto vs that all our prayers should not runne vpon indigested words and sencelesse Tautologies as many vnwisely haue dreamed of voluntary praying which doth much detract from this excellent part of Gods worship In the sixt of the booke of Numbers almighty God layed downe vnto the Priests a direct forme howe to blesse the people In the second of Ioel the verie words are mentioned which penitent finners should vse in their conuersion to God and héere Christ we sée prescribes a forme of prayer which for diuision sake may branch it selfe into a proem and seauen seuerall petitions adioyned vnto the same When you pray say after this manner Our Father which art in heauen This proeme may inclusiuely be vnderstoode at the beginning of euery petition In that Christ teacheth vs to call God Father we are in the first place emboldened to make our sutes vnto him least we might say as Abraham what be we which are but dust ashes to speake vnto God but when we consider him as a Father in the very beginning of our prayers wee acknowledge his bounty and grace For first this name of Father is a name to moue vs to come vnto him The wandring sonne said Ibo ad patrem I will goe to my Father Secondarily it is a name of priuiledge he hath giuen vs saith the Apostle his spirit whereby we crie Abba Father Thirdly it is a name of prouidence your heauenly Father careth for you But how come wee to call God by a name of loue of priuiledge of prouidence surely he that willed vs to call him Father hath made him our Father Potestatem dedit c. Hee hath giuen vs power to become the sonnes of God In the olde lawe God is called by the name of a Lord ego Dominus I the Lord there his people are called seruaunts now from the name of Lord he is called Father his people from seruants are become sonnes and all by the meanes of Christ Ascendo ad patrem meum patrem vestrum I ascend to my Father and your Father Now calling God Father as it is a name of dignity for it is thought to goe well with children of a rich and louing Father so is it a name of duty and as he hath the properties of a Father to loue to care for to pitty so should we haue of children to honour to serue to obey least it be said as it was once of some Nutriui filios I haue nursed children and they haue rebelled against me 4 Againe as we say Father so say we our as if when we pray we pray all in one saith S. Cyprian noster Pater our Father a forme of prayer presupposed to be said of many Let not the rich or mighty despise the poore it pleaseth Christ to haue vs all together to call God our Father and therefore none ought to disdaine other and as wee say our Father so in that wee mention him to be in Heauen wee confesse what maner of father we meane to wit heauenly and that we be not degenerate children we shold be heauenly too In heauen what more powerful then to haue a Father in heauen In heauen therefore howsoeuer we are distressed in earth the comfort is we haue a Father in heauen In heauen and therefore if our Father be in heauen then is our inheritance in heauen In heauen and therfore praying wee lift vp our eyes vnto the hâ—…s as the Prophet speaketh In heauen not as placing his diuine power onely there which filleth heauen and earth but we say in heauen because there chiefely his glory doth shewe it selfe there he blesseth the Saints and Angels Well then sayth S. Austen we haue a Father in heaueÌ„ let vs not cleaue to things héere in earth and thus much of the proeme 5 In the first of the seauen petitions we say Sanctificetur nomen tuum Hallowed be thy name Beginning to pray wee forget our owne necessities and make a petition for Gods
glory we remember wee haue the dignity to be children being children of such a Father therfore by and by we pray for our Fathers glorie Sanctificetur nomen tuum hallowed be thy name Christ sought his Fathers glory and Christians seeke his glory and the hallowing of his name it is said of the wicked polluistis nomen meum you haue polluted my name In that wee pray that Gods name should be hallowed it is not but that Gods name was holy from euerlasting Be you holie as I am holy but in this we pray that the name of God may be hallowed both of vs. and in vs of vs when we say vnto thy name giue the praise in vs when we liue worthy of him Manie haue had a great mighty name but none a holy name except God therfore we pray halowed be thy name not so much that we hallow it as Sanctificetur let it be hallowed that all Iewes and Infidels may honour God that his name may be hallowed From the rising of the Sunne vnto the going downe thereof 6 In the second petition wee pray adueniat regnum tuum thy kingdom come and this petition we vtter and mention saith S. Chrylostome animis eleuatis with windes lifted vp Séeing we haue a Father and a Father which hath an inheritance for vs this inheritance is in heauen we therefore pray that wee may once come to the enioying héereof saying adueniat regnum tuum thy kingdome come Séeing wee are héere in the way where all is wearines on the contrary side knowing our inheritance is aboue loue which is impatient of delay makes vs desire the comming of this kingdome Now as there is regnum gloriae a kingdome of glory so is there also regnum gratiae a kingdome of grace And as wee doe pray bidding all earthly riches and delights and honours farewell for the cōming of the kingdome of glory aboue vs so also do wee pray leauing all sinfull desires for the cōming of the kingdome of grace within vs that is that his spirit may rule raigne in our hearts and there haue the preheminence ruling and gouerning vs as his subiects And héerewithall wee pray also pro regno ecclesiae suae for the kingdome of his Church that whereas Christ is called a King and his kingdom in the world is spirituall we pray that his Scepter may sway that all may yéeld obedience faith to his gouernment reiecting the tyrannie of the prince of darknes for all these seuerally or altogether we pray adueniat regnum tuum thy kingdome come 7 In the third petition wee pray Fiat voluntas tua thy will be done this may be called a petition of duty for séeing wee exspect in time to come a kingdome in heauen our dutifull desire is to doe his wil who giues vs this kingdom while we remaine here in earth Like that of the Apostle Lord what wilt thou that I doe as if hee were ready to doe his will who called him Thy will be done that is not our obstinate rebellious wils but Lord thy wil Impiorum est saith S. Chrysostome volumus nolumus we wil and we wil not say the wicked but thy will be done the godly say There is nothing either more fondly loued or more hardly resisted then our owne wils therefore our desire is that wee may crosse our owne wils referring all to the will of God And this petition we pray with a sicut saying Thy will be done in earth as it is in heauen This doth shew the feruentnes of our desire to do the wil of God those of that ioyfull assembly doe thy will aboue and we desire to doe thy will beneath or to begin for a time to doe that héere on earth which thy Saints Angels doe for euer in heauen 8 Because we cannot continue the doing of Gods will héere in earth without things necessarie for our earthly condition therfore in the fourth place we pray Panem nostrum quotidianum da nobis hodie giue vs this day our daily bread wherein first wee acknowledge that we wholy depend vpon Gods prouidence to receiue all thinges necessary for the preseruation of the life present Secondarily that wee craue them at his hands when we say da nobis giue vs according to that of the Prophet Te dante nos colligimus thou giuing we gather And therefore with his giuing our endeuoring with Gods encreasing Paules planting Giue an action of liberality and loue giue vs our bread panem nostrum panem filiorum our bread not ours as due but our bread or the bread of vs thy children which thou art want to bestow and in mercie to giue quotidianum daily bread or as some say 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 super substantialem our supersubstantiall bread Wee pray to day Giue vs this day our daily bread and if we liue till to morrow we pray the same againe as if euery day wee looke vp vnto God that he in sending things necessary for the life present may in mercy looke downe vpon vs. Some thinke this petition to be poore mens petition No rich and poore must pray for this bread for what are earthly creatures to maintaine life without his blessing Who is the Author of life Last of all when we pray Giue vs this day our daily bread We pray Neque pro diuitiis neque pro delitiis sed pro necessariis saith an auncient Father neither for riches nor for delicacies but for things necessarie vnto life according to the wise mans prayer neyther too much that wee doe not forget God nor too little that wee forsweare him not onely a competencie and so be thankfull vnto the giuer of all 9 Hauing begged at the hands of God things necessarie for the life present because as the Prophet Ieremie saith our sinnes doe make God take these good thinges from vs in the fift place therefore wee pray for the forgiuenes of our sinnes saying Dimitte nobis debita nostra Forgiue vs our debts and trespasses Whence we may learne that our sinnes are debts and trespasses for when wee sinne wee runne in debt and commit trespasse against God Wee owe him obedience and therefore are indebted by our sinnes wee doe him wrong therefore are trespassers which wee beséech him in mercie to forgiue and so this petition is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 an acknowledgement or confession what we are to wit sinners We say not with him spare vs and we will pay all but Lord forgiue and this we all pray saith Cyprian because we all sinne Dimitte nobis debita nostra Forgiue vs our trespasses ours and therfore of our own committing wee may not post off the matter as Adam did with a mulier quam dedisti The woman that thou gauest mee caused mee to sinne whereas indéede the sinne was his owne in giuing consent This forgiuing of our sinnes we craue with a clause annexed Sicut nos dimittimus debitoribus
tribularis fortassâ—… noÌ„ inuocares If thou wert not troubled peraduenture thou wouldest not deuoutly haue called vpon God which is a principal part of Gods worship 6 The world and the tempter both beast of giuing pleasures vnto carnall men but come to the performance these pleasures are very torments Christ promiseth tribulation in the worlde but come to the inward man and there we finde a world of ioy The roote of the tree is bitter but the fruite is pleasant Christ promiseth rest Inuenietis requiem you shall haue rest but it is Requiem animabus rest vnto your soules his burthen it is light by loue and wee are made strong by grace a burthen this is wâ—…nt to vnburthen sinners He that sets vs in this iourney knowes what is fittest for passengers and therefore wee may endure with comfort these outward aduersities when they come Foelix Lepra sayeth one happie leprosie was it that made Naaman worship the God of Israel in his heart The sharpe stormes of the winter they make the trées bare and the windes scattering the leaues they for a time stand as dead yet there remaines still life in the roote In like manner afflictions of the worlde make the members of Christ séeme desolate the stormie winds of persecution scatter abroad the leaues of worldly prosperity yet there is life in the roote there is faith and ioy in the heart 7 There is a difference betwéene the ioy of worldly men and the ioy of those whom Christ hath as it were taken out of the world that is from the loue of the world The former thinke felicity to consist in aboundance of riches in pleasures in glorie and such like all this is but outward and momentarie like a little Sunne-shine in Winter for one faire day it hath oftentimes ten foule and such a number of troubles as almost the former pleasures are dasht and vanish to nothing For the latter of these they haue indéede often outward aduersities but such ioyes within as if all aduersities were nothing this principally commeth to passe by Christes meanes for whatsoeuer he touched he did saâ—…d 〈◊〉 it and therfore hunger thirst persecution they are not nowe so greeuous but worke all for the good of the faithfull The waters of Marâ—… which were so bitter that none could drinke them Moyses but casting in the wood that God appointed him they became swéete the crosses of the worlde were greeuous vntill Christes Crosse was put in amongst them now their taste is altered A strange sight was it in times of persecution to sée a few lambes to ouercome by no other weapons then patience and faith a multitude of Wolues and to reioyce as Tertullian sayeth in the midst of torments Wonderfull is it to heare how Saint Paul endewed with grace from Christ doth euen chalenge and prouâ—…ke tribulation and anguish and hunger yea life and death shall any of you all and if hee would speake like a man of courage to all the aduersities of the world Shall you all separate me froÌ„ the loue of Christ 〈◊〉 you shall not And thus wee sée how in Christ we are armed with inward grace against the world without and all the troubles thereof 8 Another reason which our Samour vseth is I goe to prepare a place for you and therefore â—…e of good hope Moyses to stirre vp the people in times of their distresse speakes vnto them after this manner The land you goe to poâ—…esse is not as Egypt but a champion Countrey and goodly to enioy which the Lorde visiteth with the earlie and the latter rayne We haue promise of a better land then euer Moyses promised In my Fathers house are many mansions The iourney was long and wearisome for Iacob a weake and féeble person as he was yet by reason of inward ioy hee had conceiued in his heart he wel endured it Be it saith S. Austen that wee haue not temporall deliuerance from troubles this sheweth that wee doe not embrace Christian Religion for the commodities of this world but for the ioyes of a life to come which will make amends for all The benefit of a calme is best welcome after a tempest liberty is wont to be most pleasant after a time of bondage you shall sorrow sayth our Sauiour but your sorrow shall be turned into ioy your sorrow and therfore not euery ones sorrow yours who haue béene faithfull vnto the end When the Prophet Dauid spake of the sorrowes of this world hee calleth them waters Saue me O God for the waters are entred euen to my soule Lord saith Peter bid me come vnto thée on the water The same Prophet in another place goeth farther saying The floods are risen O Lord the floods haue lift vp their voyce the floods lift vp their waues the waues of the Sea are mighty and rage horribly but yet the Lord that dwelleth on high is mightier And surely vnto trouble as vnto the raging water hath he said Huc procedes et non procedes amplius hither shalt thou come and thou shalt come no farther watâ—…s as they rage and swell so be they often quench heate cleanse corruption and they serue to temper In the nine and thirtieth Psalme he vttereth with what great griefe bitternes of minde he was vrged to complaine yet remembring himselfe by whose prouidence it came hee sayeth Obmutui non aperui os meum quoniam fecisti I became dumb and opened not my mouth because it was thy doing Chap. 19. How that of our Sauiour exhorting all that would follow him to denie themselues and take vp their Crosse daily doth concerne vs that beare the name of Christians BEing forewarned and armed against the trials of the world before they come it remayneth that wee be readie to vndergoe them when they come Christ shewes vs plainely what wee must looke for if wee will be his Disciples when hee giueth out in open Proclamation Who soeuer will follow me let him denie himselfe In the text of the Euangelist hauing before spoken of his owne suffering hee by and by speakes of their sâ—…ring who would followe him First that they should not thinke that his suffering did absolutely exempt them from all crosses of the worlde for Ego meam vos vestraÌ„ I haue taken vp my crosse and you must take vp yours Secondly hee sheweth himselfe as a carefull Gouernour in the ship who in a calme is wont to instruct the Marriuers against the tempest likely to follow and this hee doth as it were in familiaâ—… manner by shewing what himselfe had done and then what his disciples should doe First what he would suffer and then what they should suffer What Peter and should I not goe to IerusaleÌ„ yes it is not only my case but thine the case of you all Whosoeuer will follow me let him denie himselfe take vp his crosse daily follow me 2 Heere Christ speaketh generally
Philosopher himselfe did concerning the state of felicity Si adsunt ornant si absunt non tollunt If we haue them they help vs if not they doe not vndoe vs because Christians can be rich with a little and content howsoeuer hauing learned with the Apostle both to abound and to went knowing that they brought nothing into this world neither shall they carie any thing out Thinke and thinke againe sayeth S. Austen That wee Christians are not borne for this world or to enioy the riches of the same but wee looke for farther better riches to be receiued and possessed in the world to come 6 It is the insatiable desire of riches which is so often reprehended take héed to your selues least at any time your hearts be oppressed with the cares of this life and that day come vpon you vnawares The Eagle died not so much of age as of hunger of all vices none doth more waxe old with vs then couetousnes what should we be so earnest vpon the world which wee must shortlie leaue how should wee vse the commodities thereof but as the Egyptians did their bondmen for vse onely euermore looking of greater riches else where When Iudas Macabaeus saw his men ouergréedy of a little gaine and thereupon to begin to desist from the battell they had in hand Iudas willeth them to follow on the pursuite of the enemie nowe flying for quoth he in the ende you shall safely take the spoyles or at last you shall haue riches enough Let vs not stay vpon these transitorie things too long forgetting the present occasion we haue in hand but let vs goâ—… forward in the course of Christian profession wee haue vndertaken there will come a time when we shall take the spoile and haue treasure to the vttermost of our desires 7 The touchstone is saide to trie gold and gold is saide to trie men if one should haue offered Alexander the great a commoditie to the value of twentie pound shewed him the meane and manner how to gaine it Alexander would scarce haue harkned or giuen eare to such a motion because his minde was vp pon gaining kingdomes Empires In like manner tell a heauenly minded man of compassing great possessions and laying vp much treasure he will not much respect the discoursing of these matters for why hee mindes the getting of greater matters or the laying vp of treasure in heauen and after this manner did Abraham and Iacob and many others possesse riches hauing their minds euer set vpon better riches to come And heere is the manner how Christian men may enioy riches and hold earthly possessions Si nihil amando possidetis sayeth Gregory etiam possidendo relinquitis If you doe not loue them as you possesse them you do leaue them in possessing them Relinquere possumus etiam retinendo Wee may leaue them euen when we possesse them The reason is we doe not loue them or set our hearts vpon them we rest content with that God hath bestowed vpon vs for that insatiable desire of game in the name of God let it goe A miserie is it vnder the Sunne men liue poore that they may die rich and make no ende of gathering they know not themselues for whom so they may leaue rich Executors but they respect not the state of their néedie soules there are riches that no shipwrack can take from vs. Chap. 22. How Christ exhorteth to forsake Father and Mother and all for his sake WHen we heare by that of Simeon that Christ our Sauiour Was the light of the Gentiles That by him came grace and truth that he is our righteousnes wee reaâ—…ily harken vnto all this and can find in our harts to beléeue it and wee doe well in so doing but when we heare on the other side that in following of him wee must take vp our crosse denie our selues leaue father and mother and all for his sake we draw backward and begin to say with the men of Capernaum Durus est hic sermo This is a hard saying and who is to endure it We perswade our selues we loue Christ and think we haue discharged this loue in a little beléeuing in him No it is not so if wee did loue Christ indéed then would we forsake all strange loue for his sake When Iacob loued Rachael hee left his kindred and Countrey If wee loue Christ indéede then where are the properties of true loue in forsaking all for his sake and giuing him â—…ur hearts 2 All creatures say the Philosophers desire their center and doe no where rest but in their proper spheares the spark of fire tendeth vpward the floods and all waters haue many turnings and windinges but they neuer cease vntill they come into the Sea that common receptacle of all waters the soule of man hath her center which is God shee neuer resteth vntill shee be there and when she is there she would not be remooued Fecisti nos domine propter te inquietum est cor nostrum donec perueniat ad te Lord thou hast made vs for thy selfe and our heart is vnquiet vntill it be with thée we néede not meruaile to sée men which are addicted to the loue of the world or the flesh or anie thing except God how they are often troubled and vexed howe they are weake wearie and full of discontent the reason is they are not in their proper sphere which is in the loue of God It is said that when Christ came into Egypt at his flying from Herod that all the Idols there fel down and sure it is that when the loue of Christ doth come into our harts all the Idoll desires of the world the flesh will fall to nothing No man can serue two maisters that is at one time two maisters commanding contrarie things so doth the loue of Christ the loue of the world Wherfore let vs leaue the one cleaue vnto the other least leaning vnto the one we forsake the other and our selues be forsaken of him 3 And should wee not forsake all the world for Christes sake Should wee not leaue chaffe for gold Puddle water for the fountaine of life Straw and stubble for precious stones nay vile earth for the heauen it selfe when Elizeus followed Elias his maister hee left his Oxen plowing as if hee had now a better husbandry in hand When Christ called his Apostles they left their fishing and yet continued a trade of fishing still for now they should be fishers of men they followed him Peter saith Domine reliquimus omnia Lord we haue left all what was this Al but some old Boate and a few rotten torne nets for these were now in the mending Was this that all yea Peter left more too at this time then Alexander the great could desire for Peter left the loue of the world for the loue of Christ which was more and of more worth then many worlds The
that Iesus at this time and other times did preach in the Temple which thing the pride of the Pharisies would otherwise haue hardly endured it and therefore we perceiue at this time they did not long stand about denying his authoritie Christ asketh them a question about Iohus Baptisme The Baptisme of Iohn whence was it from heauen or of men they reasoned among themselues saying If wee shall say from heauen hee will say vnto vs why did you not beléeue him and if wee say of men wee feare the people for all holde Iohn as a Prophet then they aunswered Iesus and saide Wee cannot tell and hee sayde vnto them neyther doe I tell you by what authoritie I doe these things 5 The like question to this proposed hee at another time vnto the Pharisies saying What thinke yee of Christ whose son is he They said vnto him Dauids he said vnto them How doth Dauid in spirit call him Lord saying The Lord said vnto my Lord sit at my right hand till I make thine enemies thy footestoole If then Dauid call him Lord how is hee then his Sonne And they could not answere him neither durst they from that day foorth aske him any more questions Thus our Sauiour Christ whether he were answering or opposing the Pharisies they sawe his diuine wisedome was such as they could not but wonder at it and no meruaile séeing hee was the diuine wisedome of the Father himselfe When the Iewes obiected vnto him that he cast out deuils by the power of Belzebub First he asketh them by whose power theÌ„ did their children cast them out secondarily hee sheweth their great errour or malice in obiâ—…ting this against him for if he by the power of Belzebub should cast out deuils then was Sathan deuided against himselfe if so then could not his power stand and therefore the summe if our Sauiours answere was this Whosoeuer casteth out deâ—…s the same is clâ—…ane opposite or contrary vnto Sathan But I is you séen cast them out it followeth therefore contrary vnto pour assertion that I doe this not by the power of Sathan but by a power opposite vnto his and thus they saw themselues snaâ—…d in their owne snare And in the trap as the Prophet speaketh they laide for other is their owne foote taken In the twelfth of S. Luke when one said M. speake vnto my brother to deuide the inheritance with me Christ sayeth man who made mee a Iudge though he were a Iudge both of quick and dead yet he refused to iudge in a priuate inheritance to shew that his first coÌ„â—…g was not to iudge but to be â—…dged this notwithstanding Christians may be Iudges in matters of controuersie as the Apostle requireth In the 13. of the same Gospel hee went through all Cities and Townes teaching and iourneying towardes Ierusalem then said one vnto him Lord are there few that shall be saued And hee said vnto them Striue to enter in at the straite gate This man asketh of a high mysterie onelit knowne vnto God about which hee needed not haue troubled his head Christ answereth not to what hee asked whether there were few or no but to what hee ought to aske to wit of entring in at the straight gate and therefore willeth all that heard him to striue to enter in at that gate For questions or questioning in néedelesse or intricate matters Christ saith vnto his owne Apostles It is not for you to know or to presse into the priuie chamber of his secrets whose counsell is vnsearchable wee should praise God in those thinges wee know wonder at him in those thinges wee know not hee hath giuen no man leaue to be ouer curious in his works much lesse to meddle with depth of his counsell Concerning the number of the elect or who they are is more then man should meddle withall wee know not how soone God in his endlesse mercy may call those whoÌ„ we are often ouer proue to pronounce as vessels of wrath For such dâ—…pths curiosity is it to examine presumption to determine impossibility to conclude want of charity to censure While God doth affoord time of amendment and space of turning vnto him what should we but in christianity hope the best When Peter saide vnto Christ Lord what shall hee doe Christ answereth What if I will that hee tarriâ—… till I come what is that to thee follow thou mee Harken vnto that which doth appertaine vnto thy selfe and let that alone which in the vnserchable purpose of God doth appertaine vnto others S. Austen sheweth that it hath been the maner of busie heads in all ages because they would not be idle specially of the Maâ—…ches to bring themselues vnto a labyâ—…inth of a number of vnnecessarie questions as it is the manner of many now a dayes vnto whom these answeres of our Sauiour before mentioned are sufficient WheÌ„ Pilat asketh what is truth Christ answereth not hee would not shew what was truth saith one to a desp ser of truth 7 When the young man sayde vnto Christ Good Mâ—…ister c. Our Sauiour saith Why callest thou mee good there is none good but onely God A strange answere we would thinke why Lord thou art God and therefore well might he say vnto thée good but when wee consider the matter throughly wee shall perceiue that Christ in this answere had reference to that which this young man thought of him not what he was estéeming him onâ—…e some good and iust man and no more againe we are taught by this answere to turne away the eyes of our minde when wee are praised of others thought to be good of men saying with our selues wee are not worthy to be called good There is none good but God Iudeth when shee was praysed of the people shee turned their prayse to the praysing of God so the blessed virgine did as hath béene saide when shee was magnified her soule did magnifie the Lord other magnified her but she God In these and many other answeres of our Sauiour to those that came vnto him looke how many answeres so many instructions haue wee both for the strengthning of our faith and the direction of our life Apertis pasâ—…ur obscuris exercemur sayeth S. Austen by plaine scriptures wee are fed by harder exercised now in Christs most diuine answeres we learne these things 8 First in that he so answered the chiefe Pharisies that they could not tel which way to turne them it might make them well reason whence is this wisedome surely it is not of man S. Ierome saith Qui ad tantam sapientiam credere deberent mirati sunt quod calliditas eorum insidiandilocum non inuenit They â—…ho should haue beléeued at so great wisedome onely merâ—…ailed that their subtilties of deceiuing tooke not place and so they left him remaining still in infidelitie and hardnes of heart O sencelesse men haue you not heard with your eares the mighty
gall the conpunction of the spirit On the other side we must take heede that wee giue not Christ thirsting for our saluation vinegar mixed with gall as these men did that is an euill and sinfull life which is vinegar mixed with the gal of scandalous conuersation 22 The sixt word was when he said Consummatum est It is finished that is all whatsoeuer was spoken of my suffering is now compleate the honour of my Father the good of the faithfull all that I should doe concerning my obedience to his will who gaue mee this worke to accomplish Consummatum est It is finished Nothing remaineth in this suffering but nowe my dying and now I die This our sauiour spake as hauing fought a good fight finished his course this hee spake as one hauing vndertaken a iourney nowe gone through many passages at his iourneyes end he saith Consummatum est It is finished first lifting vp his eyes to heauen Fa-thy will then beholding men vppon the earth faithfull men your health then respecting the breaking of the Serpents head Sathan the vanquishing of thy power Consummatum est It is finished O happy voyce of the Sonne of God! 23 The seauenth word was father into thy hands I commend my spirit S. Luke saith that hee syed this with a loude voyce some of the auncient Fathers â—…ke our Sauiour was nowe â—…ditating vpoÌ„ the one and thirtieth Psalme and comming vnto â—…se wordes in the Psalme In â—…us tuas commendo spiritum â—…eum Hee vttered them with â—…udible voyce Into thy hands I commend my spirit and so gaue 〈◊〉 the ghost This was nowe 〈◊〉 ninth houre of the day when 〈◊〉 Sunne was darkened the â—…th shooke the graues opened 〈◊〉 the Euangelists shewe At â—…s houre Adam sinned Hora 〈◊〉 Adam peccauit Christus exâ—…auit The same houre of the â—…ay wherin Adam sinned Christ â—…ed by dying Christ opened the gate of Paradise which Adam 〈◊〉 sinning had shut vp against 〈◊〉 and his Adam in the Garâ—…en lost life and Christ in the Garden restored life when hee yéelded himself with these words vnto his Father Into thy hands I commend my spirit These words being vttered he gaue vp the ghost his eyes closed his countenance pale his head bended down heauen nor earth euer saw such a sight the God of life the Author of life and life it selfe becomes dead In this word wee may consider many thinges as first that our departing soules should be commended into the hands of our heauenly Father Secondarily somewhat wee haue héere for the strengthning of our faith Christ bending downe his head vttered these wordes not of constraint but voluntarily who euer lay downe to sléepe so peaceably as Christ died when he gaue vp the ghost Man wheÌ„ they are dying they are scarse able to breath at this time Christ speaketh with a loud voyce Father into thy hands I commend my spirit We sée what Christes example doth teach vs to doe in commending our departing soules into the handes of God howe at the houre of his death he prayed he wept spake vnto his heauenly Father And héere also may the Christian man enter into a large field 〈◊〉 meditation vpon many things together We were more insensible then the sencelesse creatures 〈◊〉 wee should not be moued with the passion of our Lorde whose death was our life consider we 〈◊〉 great thinges the Sonne of God hath done for vs and suffered for our redemption consider be how great things they were which he suffered how great his sorrowes were which shewed the greatnes of his loue howe â—…eat his iniuries were when he was falsly accused mocked spetted vppon buffeted whipped crowned with thornes berest of â—…s clothes burdened with his crosse pierced with nailes lanced with a speare and so dyed They shall sée him whoÌ„ they haue pierced When Ioseph saide vnto his brethren I am Ioseph whom you â—…d into Egypt they were so aâ—…onished they had not a word to say when Christ shall say I am your brother I am he whom you crucified how shall they be confounded that crucified him But what ioy shall they haue who beléeue on him Up O Christian soule and with the Doue make thy nest in the holes of this rock Behold the wounds of thy Sauiour Come to this Arke whither all creatures repaire to saue themselues Stand and behold a little with the deuoute women the body of thy Sauiour vppon the Crosse sée him afflicted from top to toe see him wounded in the head to heale our vaine imaginations sée him wounded in the hands to heale our euill actions sée him wounded in the heart to cure our vaine thoughts sée his eyes shut vp which did enlighten the world sée them shut that thy eyes might be turned away from beholding vanity sée those eares which were wont to heare the ioyfull hyâ—…e of the Cherubins Holy holy holy now haue heard a multitude of reproaches sée that countenaunce which was goodly to looke vpon is spetted 〈◊〉 and buffeted The blood of 〈◊〉 cried iustice iustice but 〈◊〉 blood of Christ crieâ—… mercie 〈◊〉 Oh that we had hearts 〈◊〉 meditate of the passion of our 〈◊〉 There is nothing of â—…ch we ought more to thinke 〈◊〉 to speake more to reade or 〈◊〉 to meditate of then of this â—…ause the remembrance héereof â—…tameth to the saluation of 〈◊〉 soules increaseth faith driâ—…th away despaire giueth fortiâ—…e against the afflictions of the â—…ld strengtheneth vs against â—…tatious 〈◊〉 the minde 〈◊〉 ioy causeth a loathing of 〈◊〉 and after a wonderfull maâ—… stirreth vs vp to all deuotion This our Sauiour Christ himâ—…fe well thought vpon when he 〈◊〉 so high a Sacrament so full 〈◊〉 hauenly mysteries for the â—…tinuall renuing in our hearts 〈◊〉 this his most blessed passion 〈◊〉 swéete Iesus should euer vnâ—…fulnes of this loue of thine â—…pe vpon vs Should not thy â—…ous blood soften our adamant hearts who hast deliuered vs from infinite miseries purchased by thy death O infinite goodnes and fréely offered thy selfe hast offered thy selfe vnto thy Father a sacrifice for our sinnes there is no burden heauier then sinne this hast thou eased vs of O blessed Sonne if God while I liue saith the Prophet will I call vpon the Lord yea as long as I haue any being Wee will offer vnto God the sacrifice of thankesgiuing and prayse his name for euer and euer And thus wee meditate of the passion of our Lord who suffered death to ouercome death of which Saint Austen mentioneth a double cause the one that Christ died for vs to deliuer vs the other that those whom he redéemed by his death hee might teach by his grace and by his example instruct for why did the head saith he suffer but to giue the body an example Christ humbled himselfe vnto death euen vnto the death of the crosse we ought also to humble our â—…es to bee crucified vnto the â—…ld and the world to vs vnto 〈◊〉 were our sinnes imputed â—…to
part and the will the intellectuall part to disceâ—…ne the will to desire heauenly thinges these were restored by the holy spirit If we respect our sâ—…nctification we were as Naaman the Syrian vntill our waâ—…ing in this Iordan therefore is the spirit of God called Spiritus sanctus the holy Spirit eyther to discerne it from other spirits or else of the powerfull effect when it makes vs holy If wee respect the darknes of our vnderstanding the holy ghost is called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Illuminatio an â—…lightning of the minde of man If wee respect the strengthening of our â—…aith against terrours of conscience within The spirit of God doth beare witnesse saith the Apostle to our spirit whereby wee crie Abba Father If we respect the calamities of the world without Christ promising to send his Apostles this holy spirit sayde 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The comforter or Aduocate shall come vnto you to chéere vp their sorrowfull soules in all aduersities If wee respect the mortification of the flesh the same Apostle tels vs that wee doe this by the helpe of the holie spirit If wee respect the vnderstanding it was deafe and dumb vntill the holy Ghost said Ephata And what neede wee more to shewe howe expedient it was for vs and still is that we be partakers of the holy spirit without the vitall spirit what is the mortall body but an earthly carkasse without this holy spirit what is the soule of man but a Sepulcher of sinne That there doth dwell in vs a liuing spirit our liuing actions shewe that there is in vs a diuine spirit our diuine actions approue When heathen mâ—…n did perceiue that there was something in them which did moue them to argue to discourse to compare thinges present with things to come they did straightway gather that there was in man more then a lumpish bodie and therefore they inferred that there was a soule but when the children of God doe finde something within them that makes them to pray to repent that â—…pes them from falling into a thousand vndooinges they straightwayes perceiue that there is a man within the man to 〈◊〉 the diuine spirit of God himselfe Motum sentimus modum â—…scimus we feele the motion we know no the manner God gaue the people Angels food from heaâ—…en they called it Manna saying Lord what is this Hauing diâ—…ine inspirations from aboue which we find mouing in vs good desires we say Lord what is this This is the holy Ghost And therfore for this article of our beléefe it may be said we doe not so much heate with our â—…ares or sée with our eyes Credo in spiritum sanctum but finde it true in our verie soules I beleeue in the holy ghost 4 That this holy Ghost is God by our beléeuing in him we acknowledge as much Peter said vnto Anaâ—…ias Why hast thou lyed vnto the holy Ghost he by and by addeth Thou hast not lied vnto any man but vnto God The holy ghost therefore is God The Apostle S. Paul saith to the Corinthians Know you not that your bodies are the Temples of the holy Ghost Hee by and by willeth them to glorifie God in their bodies The holy Ghost therefore is God Whosoeuer hath power of cleansing from sinne the same is God but this power hath the holy Ghost the holy Ghost therefore is God Et tetigit labia et abstulit peccati saith Esay Hee touched my lips and tooke away my sinnes Last of all to whom so euer wee giue glory the same is God but as vnto the Father and vnto the Sonne glory is giuen so also is it vnto the holy ghost The Cherubins crie three times Holy holy holy as speaking vnto thrée and yet in the wordes following Lord God of Hosts as appliable vnto one Wee meruaile when we consider that men shall goe to God but we doe not so much meruaile at this that God doth come to men 5 A familiar thing is it amongst those that loue to leaue pledges of loue Ionathan to shew his loue to Dauid left with him the coate that was vpon him and other things his sword his â—…ow â—…s pledges of his loue Elias wheÌ„ he was taken vp into heauen left â—…is cloake with his seruant our Ionathan hath left with vs a pledge of loue a pledge of our heaâ—…enly inheritance that is to come â—…ur Elias hath left vs a cloake O precious garment our nuptiall ornament This is that cloathing which doth couer our vnrighteousnes let vs make much of this garment wherein wee come with Iacob for a blessing When the woman of Samaria heard our Sauiour Christ tell of a water which being once drunk of the party should neuer thirst againe she said Lord giue me of this water So when wee doe heare of that spirit which doth sanctifie our soules cleanse our sinnes comfort our consciences â—…minate our vnderstanding strengthen our faith and is as a pledge vnto vs of Gods diuine loue nay of glory to come as the woman saide Lord giue mee of this water so may wee all say Lord giue vs of this spirit 6 The excellent effectes of this diuine spirit may be gathered by the manner of the appearing of the same spirit as in a cloude at our Sauiours transfiguration in forme of a Doue at his Baptisme and vpon the Apostles in fierie tongues The cloude may signifie moysture or the dew of heauen The Doue the diuine verities of humility meekenes and peace the fierie tongues of fierie because the seauen giftes of the holy Ghost haue the seauen qualities of fire it purgeth by the gift of feare it sofâ—…eth by the gift of pietie it adorneth by the gift of knowledge â—…t maketh solid by the gift of fortitude â—…t lifteth vp by the gift of counsell it â—…lightneth by the gift of vnderstanding it burneth by the gift of charity Of tongues to shewe that these giftes as they burne inwardly so do they speake â—…utwardly nay of clouen tâ—…ngs 〈◊〉 it were one tongue deuided inâ—… many for to shewe thâ—… diuers â—…guages giuen by this spirit Furthermore the appearing 〈◊〉 the holy Ghost was visible in 〈◊〉 tongues and sure it is wee â—…st shew signes of Gods spirit 〈◊〉 as it doth kindle in charitie so 〈◊〉 it speake charitably The 〈◊〉 Ghost is reâ—…embled vnto the 〈◊〉 and there was a mightie 〈◊〉 at the coÌ„ming downe therâ—… First to shewe that the docâ—…ino of the Gospell should nowe â—…ake out into the world that 〈◊〉 none can keepe backe the force of the wind so should none be able to hinder the passage of this â—…octrine Secondarily the wind â—…ceably beâ—…reth downe whatâ—…uer doâ—…h resist it so did the â—…rking of this spirit Thirdly 〈◊〉 wind is wont to carie vp the 〈◊〉 against the mayne streame 〈◊〉 swiftest tides that runne so doth the holy Ghost beare vs vp against the strongest current of naturall inclination Againe the holy Ghost is
little continuance in the light of these seuerally one by one or of all together Walke while you haue light least darknesse come vppon you walke and therfore no standing sâ—…ll least darknes come therefore the light will not be lâ—…ng 2 The light saith Saint Iohn shined in darknes but the darknes comprehended it not It is no disgrace vnto the Sunne though Battes and â—…ies cannot endure it Christes grace is the light to guide our steps his Gospell is the lanthorne to shewe our goings if we refuse to walke by this light and while wee haue a time of light and to walke too while it is our last moment of light our darknes is great our errour is great May wee not feare a time of darknes Haue we any warrant to the contraryâ—… yet a little while is the light with vs It is sayde in the Canticles I sought him vpon my bed was the spouse there found That wee finde not I sought him but I found him not saith the text The Scripture saith of Cains offering it was Post multos dies after many dayes as if we should say it was long before Cain came with his sacrifice it proued vnseasonable The stone vpon the top of the hill may be stayed with little but being once in a violent course it is a hard thing to stay it wee should in time returne vnto God The euill théefe vppon the Crosse his care was for his bodie Saue thy selfe and vs but his fellow vpon the right hand who made speede in calling vppon Christ saying Lord remember me when thou commest into thy kingdome his care was chiefely of his soule We had néede walke before our day of life be turned into the night of death before our light of grace be turned into the darknes of iustice Our continuance standes at a great vncertaintie there is but a little ayre betwéene vs and death and they that thinke themselues most secure are sometimes sâ—…nest of all deceiued and at last wish in vaine they had beene better aduised God met with Pharaoh in the Sea with Eli sitting in his Chaire with Holophernes lying on his bed The rich man when he said soule take thy ease yea take thy farewell of case too Héere we leaue one and there another and time is the eaâ—…er out of vs and ours The Sunne though it séeme to stand still it is caried about with a violent motion The shadowe in the Dâ—…all wee see gone but not going Wee neuer stand still but are euery euening tide of our life néerer our iourneyes ende by a day The Snâ—…yle though shee créepe neuer so softly yet comes she at last to the highest trées and eateth the gréene leaues at the very tops thereof Age wil steale vpon our youthfull flourishing dayes and therefore while wee haue light to walke let vs walke with God as Abraham did when he liued in his feare When the people gathered Manna they must gather it in the morning for when the heate of the day came it vanished away If we will gather our heauenly Manna wee must gather beâ—…es before the heate of the day arise that is before the day of mercy be turned into a scorching day of iudgement Our state and condition héere is as the naturall day it selfe our youth is as the morning the noonetide is our strength when the euening of age comes then we make readie to take our rest so preparing our selues wee haue life in patience and a good departure in desire 3 It is saide to the great folly of the Athenians that they wold neuer consult of peace vntill they were driuen thereunto by extremitie of warre Greater is the folly of the sinfull men to be consulting of a state of peace when they are driuen thereunto by necessitie neuer calling vpon God but in time of sicknes and aduersitie nâ—…y that which is more when the time of calling is past when the light is departed from them and that happy opportunitie let slip Walke while yee haue light At that black day they shall finde errour vnrecouerable danger vnauoydable punishment vnsupportable repentance vnprofitable griefe inconsolable into what a pittifull plight shall the carelesse man see himselfe brought at this tune It will be a sad Catastrophe or sorrowfull end after all O that we would now be as we would wish to be at the day of iudgement A foolish Marriner is hee that while the weather is faire will lie still when the wind is nowe seruing to further his passage and will neuer set forward vntill a daungerous tempest be come of these saith S. Ambrose I wil not determine how doubtful it is whether they shall attaine the hauen only this I wish that they set forward before it be too late when they shal not néed to haue any accusers for their owne consciences shall article against them The Prophet saith Misericordiam iudicium cantabo tibi domine Lord I wil sing vnto thée of mercy and iudgement mercie in Christes first comming and iudgement in his second The kingdome of heauen in the Gospell is fitly compared to the Sommer first for that the Sommer is a lightsome time so is the kingdome of heauen secondly it is a fruitfull time so is the kingdome of heauen thirdly Sommer is a pleasant and ioyâ—…ull time so is the kingdome of heauen fourthly Sommer is a quiet and peaceable time so is the kingdome of heauen Christ putteth forth vnto his Disciples â—…parable of the Fig trée why of the Figge tree more then others saith one because it putteth forth last of other trées sheweth that Sommer is néere Againe the Figge trée if it be good it is very good but if it be otherwise it is in the contrary extreame If naught saith the prophet Ieremie very naught Such is the state condition of men in the state of iudgement if they put forth in time they bring forth swéet fruits of euerlasting ioy if their estate be happy most happy if vnhappie the most vnhappiest of all 4 Some there are that are so delighted with the pleasures of the life present that they forget what a heauenly treasure they carie about with them in these mortall bodies and what a great charge is in their custodie to look vnto while they are hâ—…re The housholder saith our Sauiour should watch for the comming of the thiefe This théefe may resemble vnto vs the day of death which comes vnawares the house is the body the doore is the mouth and cares the windowes are the eyes the treasure in this house is the soule let the housholder watch not suffer his house violently to be broken vp but let him be prepared to yéeld peaceable possession both of his house and treasure when hâ—… gentle Lord shall require the same because hee will giue him state in a better inheritance for the time to come wherefore that spoken vnto the people of old may be considered Redite ad cor Turne vnto
Holofernes slept his head was taken from him all which import many dangers the ship the soule the surprising the vnexpected calling to giue an account the enuious sower Sathan the head Christ Iesus this considered had wee not neede watch while the foolish slept suddenly there was a crie at midnight when they would goe buy them oyle the bridegroome was passed and the gate shut it was not the title of being called virgines It was not the repeating of the name Lord Lord that now serued the turne to shewe that the name of holines wil not sustice as the rich mans calling Abraham Father stoode him in little sâ—…éede It is the watchful care of the wise virginâ—… that did them good indeede the gate was shut to the foolish what was this gate Euen the gate of mercie in respect of indulgence the gate of grace in respect of acceptance the gate of glory 〈◊〉 respect of entrance Take heed saith our Sauiour watch pray Dauid might haue slaine Sauleâ—…hile â—…hile hee was sléeping but hee â—…as pittifull would not wherâ—… he awakes him and shewes â—…im the danger hee was in The goodnesse of Almightie God to â—…an is farre aboue Dauids pitty to Saul See the patience and long â—…ffering of God saith the Apoâ—…tle to leade vs vnto repentance Behold I stand at the doore and â—…nocke God knockeâ—…h by his grace at the doore of our hearts 〈◊〉 his worde at the doore of our â—…ares by his benefites at the â—…oore of our plenty by his chaâ—…sements at the doore of our sorrowfull hearts to raise and stâ—…rre â—…s vp to vigilancie from the sleep of sinne wherein hee might haue taken vs but that his mercie is to spare for a tune of grace wherin we should be prepared for him hee knockes to awake vs and striues to enter if wee sléepe oâ—… and shut vp the dore then hee departs we cannot escape him eyther aliue or dead 2 Watch for you know not the day This day shall bee as the dayes of Noe of Lot while Noe was building and labouring the worlde was rioting and neuer more secure but Noe and his were saued when the rest perished In Sodome there was eating and drinking as if our Sauiour would haue vs heare what the sinnes of the men of Sodome were that hearing them wâ—… might take héede of committing the like It was not their eating and drinking saith Beda that condemned these men but the immoderate vse of thinges lawfull neither is it so much mentioned what they did as whereunto neglecting the iudgements of God they wholy gaue themselues that is to say to eating drinking Destruction came suddainly vpon these not that their â—…ruction was not foretold buâ—…â—…t it was not beléeued of any â—…re was not a stroke giuen in â—…ming the Arke which did not â—…monish the carelesse world of a â—…d to come though Noe were â—…nt in voyce yet hee spake in â—…rke according to that in the â—…pel If you beleeue not me yet â—…eue these works of mine but â—…uerse men beholding the Arâ—… 〈◊〉 the building continued in their â—…s were sodainly swallowed 〈◊〉 by that suddaine destruction â—…t came vpon them No maruel â—…gh men sin to say true it is 〈◊〉 such wonder séeing they conâ—…r so little the end of sinning 〈◊〉 suddainnes of their own end â—…at security is this 3 This shall be saith our Saâ—…our at the time when the Sonne of man commeth Though it be â—…uer so often foretold and the â—…ke bee neuer so long a builâ—…ng though many speake by â—…ce by works for al that nothing is thought vpon somtimes a little is spoken of in this world about amendment of life all is but words For the comming of the bridegroome wee haue in holy Scripture to coÌ„sider these three things first the signes going before as the darknesse of the Sunne the trouble of the creatures and such others secondly the signes that doe accompante him as the conflagration of the world the sounding of the trumpe the resurrection of the dead Thirdly those that follow after the going vpon the right and left hand the separating of the shéepe and Goates the ioyes of some and the wofuâ—… miserie of others the one called with a venite benedicti Come you blessed the other refused with an â—…te maledicti Goe yee cursed Lord say the Apostles where or when shal these things be or what shall be the signes of the comming of the Sonne of man 4 For the signes precedent as so many Heraulds before the comming of the King of glorâ—… amongst other trouble is described to be in those superiour boâ—…s as in the Sun the Moone â—…d starres vnwonted signes â—…unge sights repugnant vnto â—…ure shall be seene These are 〈◊〉 signes because they signiâ—… the Sunne and Moone shall 〈◊〉 obscured the starres shall fall â—…n heauen their light shall be â—…rcom of a greater light which 〈◊〉 the glorious appearing of â—…ust like as the stars appeare 〈◊〉 at the rising of the Sunne Concerning these signes let theÌ„â—…e also their mysticall sence â—…he Sunne shall be darkened â—…t is the loue of Christ the â—…nne of righteousnes by the â—…s and cloude of unpietie the â—…oone or the Church with her â—…ht from the Sunne shall loose 〈◊〉 light the starres or teachers â—…ll fall from heauenly doctrine 〈◊〉 so forth Let them haue their â—…alisence and so let be consiâ—…r how the heauens frowne vpâ—… vs and the earth trembles â—…er vs. Secondly there shall 〈◊〉 trouble in the elements and â—…eat sorrow of the Nations the Sea and the floods shall make a noyse and men shall bee at their wits ends The confused noyse of the waters mouing to and fro the elements as S. Peter saith melting with heate at all which the hearts of â—…en shall be smitten with great terror there is no flying but all amazed they shal not knowe what to doe nay that which is more the powers of heauen shal be moued séeing these vnusuall effectes to happen they shall be moued euen the Angels themselues at the suddain transmutation and the incomprehensible maiestie of Christ what shal the sprigs of the Desert do when the Cedars of Libanon be â—…ken with feare If the pillars themselues shall shake how may the weaker parts of the building tremble 5 When this little worlde to witte man for so is hee called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is now vpon the dissoluing he suffereth fantasies many troubles euery part is moued euery sence is altered the whole body Lord how is it troubled how much more shall trouble disturbance appeare when this greater world is vpon dissoâ—…tion and nowe giuing vp the Ghost For the signes in particular as first that the lights of Heauen shall fall the waters â—…re mens harts shal faile them for feare and the rest all which â—…e shew the violence of all shall be by the force of fire The first iudgement was with water to â—…le and quench the
should not be interrupted by any necessities of the body as the Massilians dreamed but pray alwayes is vnderstoode euery day and at all times that no sinne may hinder vs from God good works and therefore it is saide Vt digni habeamini that ye mâ—…y be accounted worthy to auoid these things 10 Watch for ye knowe not the day nor houre Nemo quaerat quando venit sed vigilet vt paratum inueniat Let no man saith S. Austen séeke curiously when the Iudge commeth but let him make himselfe ready against his comming the vncertainty of the time doth cause feare the ignorance of the signes may lead into error so wee alwayes liue that alwayes wee may be watchfull Wee may knowe the signes but ought not search after the knowledge of the time it selfe it is vnsearchable When we see in an old man the signes of age we gather his time is not long when hee shall die we know not so beholding the world troubled charity waxing cold we know these are signes of a decaying age yet somtimes age continueth howe long none knoweth this is the very reason our Sauiour himselfe vseth to stir vs vp to watchfulnes Watch because you know not the day nor houre when the Sonne of man commeth If the Housholder watch for the sauing of his substance howe much more should euery one be watchfull for the sauing of his soule In the Housholder three things are obserued first he endeuoureth to knowe the deceite of the théefe secondly to prouide for the custody of himselfe thirdlie he careth that his house be not broken vp and thus he watcheth not one but euery houre of the night that at what houre so euer he be assaulted hee may be found stirring 11 Those who looke for the comming of the Bridegroome haue their lights in their hands that is their shining workes these lights are burning that is ardent in charity they are shining that is to say giuing good example of piety These watch in the day that is open the eyes of their faith when the light of the Gospell of Iesus Christ shineth these watch in the night that is when the world is giuen to all iniquitie the workes of darknes Foure things there are which may make men to wake the first is the crowing of the cocks that is the calling of those to whom God hath said O Sonne of man I haue made thee a watchman The Cocke beateth with his wings and wakeneth himselfe first and then with his voyce wakeneth others The second thing to make men wake is the rising of the Sunne this Sunne is the light of grace a shame is it for men to sléepe when as now long agoe the Sunne is risen vpoÌ„ them The Sunne riseth saith the prophet and man goeth forth vnto his labour The night is past and the day is come neere let vs walke saith the Apostle as in the day The third thing to make men awake to the feare of the théefe or the day of iudgement which is as the comming of a théefe in the night the carelesse it will seaze vpon and spoile them but vnto the watchfull it can doe no harme It was said vnto the rich man hac nocte This night shall thy soule be taken from thee It was said of the bridegroomes comming At midnight there was a crie made behold the Bridegroome commeth goe out to meete him The fourth thing to make men awake is care of their goods wee haue a great charge vnder our hands and a charge of so great care that wee had neede watch early and late For the carelesse Salomon sayeth Sleepe on so shall necessitie come vppon thee like an armed man Many are so heauie a sléepe that no calling will awake them there shall a voyce one day sound in their eares that shall awaken them I pray God not affright them whether they will or no. That which I say vnto you sayth our Sauiour I say vnto all Watch. The night of death may steale vpon men before they be aware the day of iudgement will come when they thinke not of it Watch for you know not the day nor houre Watch you know not when the Maister of the house will returne Whether in the morning of childhoode or in the third houre of youth or in the sixt houre of strength or in the euening of age Watch for you knowe not the time Should they sleepe in securitie vntill they sleepe their last God forbid God forbid Chap. 33. A louing conference had with Christ and the deuout Christian man touching the state and ioyes of the life to come promised to them that learne of Christ and followe him in this life Christ. AWake Awake O Christian soule and stand vp from the dead how long wilt thou sléepe in this dangerous securitie of a sinfull life Arise arise the light of my grace and truth hath shined vnto thee how long wilt thou preferre the loue of this transitorie world before the loue of mee thy Redéemer and Sauiour Christian man O Lorde Iesus Christ thy mercie is great in staying for my conuersion in vouchsafing to remember mee so forgetfull of my loue and duty towardes thée my Lord now I wretched creature prostrate my selfe before thee Lord what wilt thou that I doe Christ. If thy desire be to knowe my will O my beloued this desire of thine doth meruaâ—…lously please me for my delight is in thy saluation thou knowest for thy sake I came from heauen for thy sake endured I the griefes and troubles of the worlde for thy sake suffered I many reproaches of mine enemies I vndertooke thy dolours to giue thée my glory I suffered thy death that thou mightest receiue life I was buried in the earth that thou mightest be raysed vp to heauen now thy sinnes are more gréeuous vnto me then much suffering I endured for thée this is that I require séeing thou wouldest know my will giue me thy life for whoÌ„ I haue giuen my life Christian man Lord I perceiue thy will and my owne weakenes how should walke as I ought in consecrating my life vnto thée Christ. If thou wilt dedicate thy selfe vnto me first loue mee alwayes and aboue all thinges next to know howe thou shouldst walke after my wil sée thou often meditate of my life once led amongst men when thou wilt be humble thinke howe I was humbled when thou wilt suffer patiently call to minde with what patience I suffered when thou wouldst be obedient thinke of my obedience when thou art oppressed with enemies remember I had enemies too and call to mind that I prayed for them Christian. I sée most mercifull Sauiour that thou requirest loue aboue all thinges which I yéeld thée willingly as I ought but Lord for to beare these crosses of the world I finde it too difficult to humane nature so as almost I know not what to say Christ. If thou loue me as thou sayest thou doest thou néedest not take scandale at the