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
they would not receiue so often offering himselfe vnto them for a time of feéeling they would not endure the paine of a little repentance and therefore shall suffer the punishment of eternaâ—…l â—…ame 12 Of all 〈◊〉 say the Mathematicians a circle is the most absolute because the beginning and end concurre in one such is our holy conuersation which comes from God by grace and ends in God by the works of grace all our actions are from him as the beames from the Sunne as the smell from the flower as the sparkes from the fire The Sunne is dispersed by his beames the flowers by their smell the fire by the sparkles from thence procéeding God is séene in his creatures adâ—…ured in his works but most glorified in his seruaunts the sonnes of men Wee knowe there is in man somwhat more then man Christ said vnto the Pharisees when the Herodians shewed him a tribute pennie Whose Image or superscription is this when we fâ—…d in our selues a most diuine heauenly resemblance whose Image is this me thinks we cannot but replie assuredly it is our heauenâ—… Caesars and therefore giue we â—…nto him the homage of our â—â—arts and if we haue a thousand â—â—arts let vs pay them all in tribute The Angels of heauen â—…oke for vs Iesus Christ himselfe the Lord of Angels expects vs whom hee hath chosen to be â—…es of glory should we follow the world then may wee feare the punishment of the worlde What is it to gaine a farme with him who would goe to sée his farme loose heauen what is it to be married to the momentarie pleasures of a sinfull life and for euer and euer to be deuorced from Christ There are in holy scripture promises laid downe of a happy state to come it may be well applied which was misapplied in the triall of the holy man Iob We doe not serue God for nothing As sure as God is God the righteous shall receiue a reward We know that man is immortall and that his happinesse is not heere though that part which we sée saith Philo the learned Iew be mortall and perish for a time yet there is a time to come when it shall be raysed and there is a part in man which abides for euer 13 Children when they are young loue their nurses more then their true and naturall mothers but comming to ryper yeares they then loue where they chiefely ought wee are a while addicted to the world and loose our selues in the loue thereof but vpon mature iudgement we sée that God onely should haue our loue and duties of loue It is the manner of some Nations saith one for the inferiour first to salute their superiours and it is the custome againe of other Countrâ—…es as a signe of benediction going downward for the superiour first to salute the inferiour This custome Almightie God himselfe obserueth with men first hee salutes vs by his benefits and then we salute him by our obedience first he loueth vs as a father then wee honour him as children Should wee with the fed Hawke forget our master or being full with Gods benefits like the Moone be then most remoued from the Sunne from whence comes all her light and then by her imposition of earthly desires become darke Hath Christ done so much for vs and should we séeme to be caried away into the land where all things are forgotten At that dreadfull day of doome the greatest part of the euidence sayeth Saint Cyprian that Sathan will bring in against carelesse men is the neglect of their dutifull seruing the Lord Iesus when hee shall say O eternall Iudge for these I neuer benefited them I neuer endured labour or trauaile to redée me them and yet haue they followed me I no sooner tempted them to euill but they obeied me Thou camest from heauen and enduredst manie things in the world to winne them and yet they neuer followed thee thou diddest shed thy most precious blood to saue them and yet they would neuer worship thée hitherto Saint Cyprian 14 Now can wee then omit the performance of our Christian duty should it be said of holines as it was once in another case Audiuimus famam Wee haue heard report of such a matter and so let it goe wil our lip-worship serue the turne the foolish virgines were found with their Sic dicentes so saying but the good seruants shal be found with their Sic facientes so doing Our Isaack wil not only heare Iacobs voyce but come hither my sonne let me haue thy hands too and then receiue a fatherly benediction In the seauenth of S. Luke Iohn sendes his Disciples to Christ to know whether he were the Messias that should come into the world or they should looke for another the aunswere out Sauiour returneth is this tell Iohn what you haue heard and séene what you haue heard onlyâ—… no but heard and séene the blind sée the lame walke the leapers are cleansed the poore receiue the Gospel He doth neither affirme nor denie saith Beda but would rather haue his works testisse of him then that he would testisse of himselfe Christ came from heauen to doe his fathers will in earth and wee héere on earth doe his will who is ascended vp into heauen to whom was that applied but vnto Christians This is the will of God euen your holines 15 To comprehend manie things with the circle of a short conclusion the summe of all is There is nothing more swéete then to serue God when Pythagoras heard a vicious fellow affirme hee had rather spend his time in wanton company then amongst these sower Philosophers no meruaile said he for Swine had rather be tumbling in the mire then laid in the cleanest places of all There is no peace comparable to that which is wont to accompanie christian conuersation It is said of the Dioscorides men liuing farre remote yet professing Christian religion that dwelling in the middest of the se yet haue not the vse of ships they liue with such quiet and content in their estate or without any desire of séeking superfluitie Who shall ascend sayth the Prophet vnto the hill of the Lord but euen hee that hath pure hands and hath not lifted vp his minde to vanitie he shall receiue a blessing from the Lord and righteousnes from the God of his saluation Nature hath taught the Bombyx a small worme prouiding before for her end first to wind her selfe all in silke and then becomming white and winged in shape of a flying thing she dieth let grace leade vs in the same course first clothing our selues with that precious silke of Christes merits and then become white for innocencie and holinesse of life and last of all with the wings of faith hope prepare our selues to flie to that heauenly repose of our euerlasting rest Chap. 3. That the end of a Christian life is endlesse felicitie in the life to come MOst sure
King Alphonsus was perswaded as stories mention not to attempt warre for feare of imminent danger I feare not danger quoth he for who hath euer attayned victorie without aduenturing dangers Distrust and feare of difficultie doth often disswade vs from the prosecuting and pursuing of this reward If all difficultie should dismay vs then how should wee attaine our hoped end for who hath euer attained the same end since the foundations of the world without labour and trauaile Christ himselfe went not vp into glory but first he suffered paine One being asked whether he would rather be Socrates or Craesus the one an industrious and painfull Phylosopher the other a man flowing in all aboundance aunswered that for this life he would be Craesus but for the life to come Socrates thereby shewing that héere rich men are happy but héereafter good men are happy now of the two future happines is the better 6 By all this it hath béene proued how desirable a thing it is vnto man to attaine his wished end for the attaining wherof he must applie himselfe whoâ—…y héereunto neyther may the christian man of all other think himselfe exempted in this case When Christ cured the blinde man in the Gospell his least touching nay his word only was sufficient to haue restored him his sight yet to shew how hee required induindustrie the blinde man must goe and wash at the poole of Siloam The Apostle had receiued it by a diuine vision that none with him in the ship should perish what then must al be secure and wilfully cast themselues into the sea No that were to haue tempted their preseruour but when the case so requireth euery one must endeuour himselfe to vse the meane ordained to saue himselfe We saile in this mortali life with contrary winds sometime there is a tempest anone commeth a calme the one is readie to make vs doubt of God by impatiencie the other to forget him by security Therefore foure principall vertues we must euer exercise in this passage The loue of God the hate of sinne the hope of mercy and the feare of iustice which shall euer guide vs in a right Christian course vnto our end all the way meditating that God is an Ocean sea of infinite goodnes and that by this hee first created the world by this he still guideth it by this he suffereth many iniuries offered vnto his most sacred name by this hee causeth the Sunne to rise vpon the good and euill by this he maketh the raine to come downe vpon the iust and sinners by this he hath ordained man so many meanes and helps to come vnto him and last of all by this he would not be alone in a state of high excellencie but hath vouchsafed his creatures Men and Angels to be partakers with him and in a manner consorts of his glory Could euer man so much desire his owne good as hee is now brought vnto by the goodnes of his God No meruaile though Sathan do so much enuie this happines of man from which he is miserably fallen O the depth of the wisedome of the riches of the mercie of God! 7 Who is able sufficiently to expresse the great dignity of our Christian calling the end wherof is so ioyfull All the labour of a religious life is no way comparable vnto the excellencie héereof our fasting our praying the chiefe matter we are to attend our seruing of God is the best time bestowed of all other those thinges which are ioyfull when they come doe comfort vs before they come Faith sayeth there is a great and costly banquet prepared Hope sayeth this banquet is prepared for mee Things of the world are subiect to mutability strife discord enuie but the time will come when the shéepe shall no more feare the wolfe the glorification of man in the life to come is such as he shal crie out with Dauid Lord what am I that thou hast brought me to this 8 Tell me now if there be anie state or condition in the world comparable vnto a Christian life passed ouer in the exercises of deuotion and piety séeing the end thereof is such as it is what happines do they loose that neglect so great a price proposed vnto them for the vaine pleasures and sensuall delights of a sinfull life It is saide of one Lysimachus who being in battaile against the Scythians onlie for the satisfying of his appetite and procuring a little liquor to stay his thirst gaue himselfe ouer into his enemies hands when he was now leading away captiue to perpetuall miserie hee then began to acknowledge in these words his owne folly O sayth he for how little pleasure what liberty what felicity haue I lost séeing his Country-men returne home with ioy and himselfe hayled along by his enemies to remaine in misery That men would consider Lysimachus his case and not loose their eternall liberty for some momentary and fading delights what a wofull case will it be to sée themselues leading to that rufull seruitude and to behold the seruants of God going in triumphant manner to reioyce and liue with him in glory wherefore leauing all allurements let them goe forward to the price of the high calling in Christ Iesus knowing that the triall of their faith as Saint Peter saith is much more precious then gold that perisheth though it be tried with fire that it may be found to their praise and honour and glory of God at the appearing of Iesus Christ whom they haue not séene and yet loue him in whom nowe though they sée him not yet doe they bâ—…ue and reioyce with ioy vnspeaâ—…able and glorious receiuing the end of their faith euen the saluation of their soules The mother of Lemuel exhorted her sonne not to be woone with the vanities of the world for why he was a man of worth we are of worth who are reserued to so happy an end When the people were in captiuity at Babylon they euer made their prayers towards Ierusalem whither they did hope one day to returne Iosuah sayd I and my house will serue the Lord. That there is an estate and condition of felicity in the life to come none will denie vulesse he denie God that this estate and condition is the pearle for which wee should sell all that we haue wee know or cannot but know that there is no attayning the end but by the meanes God and nature doe plainely shew vs. To conclude the end of a Christian life is not as Anaxagoras dreamed of the life of man to behold the heauens but to liue in heauen Ostende faciem et sâ—…lui erimus Lord saith Dauid shew vs thy countenance and wee shall be whole Chap. 4. That the best meane of direction to attaine this endlesse felicitie is to followe the example of Christ our Sauiour who was not onely a sacrifice for sinne but also a most perfect patterne for imitation CHrist the Messias Sauiour of the world as
his ioyes shall be our ioyes 11 Neither do his diuine actions onely serue for the direction of our life but also minister manie things tending to the constrâ—…ation of our faith His birth was our regeneration his victory ouer the tempter our triumph his labours our peace and quiet his proyers our intercession his pouerty our riches his sores our salues his wounds our medicines his death our life That which was wanting in vo was supplied in him therefore saith an auncient Father Opera 〈◊〉 merita nostra his works are our merits Whatsoeuer is written of him in the Gospel whatsoeuer he did or said all tends to our good that wee may together sée know in whom we may hope of whoÌ„ we may learne Stories make mention how Themistocles by the onely example of Miltiades whom he proposed vnto himselfe to followe of a vicious man hee became very vertuous It was not the least praise amongst the Romanes for the younger of best hope toimitate such as were men of speciall note for wisedome and gouernment in the Common-wealth Hée reby an opinion was bred they would not proue farre vnlike those whom they had proposed to imitate It cannot but preuasle much that Christ should be the center of our thoughts about which they should role the load-starre of our eyes to which they should bend the guide of our iourney whom wee should follow 12 Wherefore generally in all our sayings and doings let vs euer haue respect to Iesus if we speake to think how he hath spoken if wee are silent to call to mind how hee was silent and let vs doe the same in all actons of life séeing his life instructed our life who had modestie in his countenance grauity in his behauiour deliberation in his spéeches purity in his thoughts righteousnes in all his doings His life is the way by which we must walke the doore whereby we must enter entring at the last vnto our desired end this end is to follow the Lambe whither soeuer he goeth and therefore héere to follow him is but to begin to doe that in earth for a time which wee shall doe héereafter in most ioyfull maner with that blessed company of Saints and Angels for euer aboue in heauen 13 The sponse in the Canticles sayth I am blacke but meruaile not the Sunne had made me so the Sunne but what the Sunne of righteousnes And how could that be yes his labors and trauailes in the world his reproches and suffering made him looke with a sorrowfull hue Hee was wounded sayth the Prophet for our transgression and broken for our iniquities the chastisement of our peace was laid vpon him What néeded he to be circumcised the eight day what néeded he fast so long in the wildernes and pray so often as he did who was so pure so innocent so powerfull but all to shew it was for our sakes whom as he redéemed from sinne so hath hee also redéemed from the works of sin and therefore without all question the more faithfull we are and the more deuoted to his loue the more destrous are we to shew duties of loue Why is the holy Ghast so plentifull in registring and enroling all his diuine actions so many so singular but that héereupon should be inferred These things are written for our example Now therefore séeing that God hath giuen vs his son as a satisfactorie sacrifice for sin and a most absolute example for the direction of life let vs embrace him as our Sauiour heare him as our Teacher follow him as our Leader that so he may be vnto vs as God himselfe would haue him be Pharao said vnto the people Goe to Ioseph and whatfoeuer he shal say vnto you do it Chap. 5. That this example of Christes life should stand before the eyes of our mind for our better direction in all our wayes THe skilfull Pylot as he often casts his eye to the storres and Planets aboue so is his hand busie at the helme beneath The Christian man betwéene contemplation and action faith and good works doth the like by faith he lookes vp to Christes deitie by good works hee practiseth the vertues of his humanity in the one he worships him as God in the other he beholds him as the most absolute patterne for imitation that euer walked amongst men 2 Why but is it possible for earth and ashes any way to come néere him in whom the fulnes of the godhead dwelt or is not his perfection vnimitable Sinke is neuer without a shift and course wooll is that which will take no die Though wee cannot be as strong as Sampson as wise as Salomon as holy as Enoch wee must not let all alone When we cannot be as Mary the blessed virgin let vs be as Mary Magdalen séeing wee cannot haue a cleane heart let vs haue at the least a broken heart Wee know there is no water without some mud no corne so cleane but it hath some wéeds the clearest fire hath his smoke and while wee carry about these bodies of sinne wee are Adams children This notwithstanding it is the part of euery good Christian man to say as Iacob Praecedat Dominus ego paulatim sequar Let my Lord goe before I wil softly follow after as I may or with the holy man Iob Vestigia eius secutus est pes mens My foote hath followed his foot-steps Indéede we follow Christ as Peter followed him a longe a far off or as that tender infant did his aged Father Non passibus aequis with short and vnequall paces yet wee know that euen two mites are acceptable vnto him not what wee ought but what wee can when a willing heart and good endeuours concur in his seruice are acceptable and rewardable with him who is wont to take in good part the veriâ—… intention or well meaning of our most meanest labours of all A cup of cold water of water a common element cold on which we bestowed not so much cost as fire to heate it shall not with him want a reward Moreouer the greatest blemishes in the child are but small warts to the louing Father First God looks fauorably vpon Christ and then vpon these who are ioyned with Christ. 3 Our Sauiour vsed this a speciall argument to perswade his Disciples to huminity and loue Dedi vobis exemplum I haue giuen you an example S. Peter speaking of his suffering sayth Christ suffered leauing vs an example When the Apostle would haue the Ephesians to follow him he tels them his meaning was they should indeede follow Christ Be ye sayth hee followers of me as I follow Christ. When hee would have them forgiue one another he would haue them thinke of him who hath forgiuen vs all saying Forgiue you one another as Christ forgaue you Saint Iohn layes downe the matter plainly Hee that remaineth in him ought to walke as he walked Why did Saint Austen say that euery of
fighteth for you So may it be said vnto euery Christian man whose armour is the shielde of faith the sword of the spirit whose battaile is temptation whose grand Captain is Christ Iesus our Sauiour whose conquest is an immortall crowne of euerlasting glory be of good courage pluck vp a good heart the Lord of heauen earth is with thée and for thée in the conflict Chap. 8. Of Christes great compassion towards men his continuall doing good in tâ—… world and what instructions wee hence learne WHen wee enter into consideration of the great compassion of the sonne of God towardes the distressed state of man wee finde it a worke of inspeakeable mercy In the creation Dedit te tibi O man God gaue thée thy selfe but in the redemption Dedit se tibi God gaue thee himselfe In the creation of all things necessarie for man onlie sixe dayes were passed but in mans redemption thrée thirtie yâ—…res were expired in the creation pauca dixit hee spake few things in the redemption of man multa dixit mirabilia fecit hee spake many things hee did wonderfull things Adam in the state of innocencie for perfection left all his posteritie farre behind his reason was vncorrupt his vnderstanding pure his will obedient he was for knowledge of heauenly matters an excellent Diuinâ—… for the nature of things a déep Philosopher for power hee had a whole world to commaund Adam had nothing which was necessarie nowe wanting vnto him that when he saw he had all things which hee could desire in earth hee might then turne his desires towards heauen his dutie for all is to kéepe the law of his God He hath one precept amongst these many blessings this one precept is most vndutifully broken Adam vnlesse mercie step in thy felicitie and the felicitie of all thy posterity is at an end therefore behold a helper when thou art now in the pawes of the Lyon The seede of the woman shal break the Serpents head Here the Serpents hope is turned into a curse and in Christ who was to come Adams dread is turned into a blessing Behold loue which affected Adam more then Adam did affect himselfe 2 Now Christ the promised séede being come hee compares himselfe vnto that Samaritane who tooke compassion vpon the wounded man This wounded man may resemble humane nature the Priest and the Leuite that passed by the offerings and sacrifices of the law the Samaritane Christ who beholding man in this case with the eye of mercy bound vp his wounds poured in the softning oyle of grace and searching wine of contrition layeth him vpon his own nature and righteousnes therof taketh out the two Testaments bringeth him to the holy hostage of his Church commandeth his Priests to take care and charge of him and promiseth that one day they shall finde they haue not lost their labour 3 In consideration of mans fall sayth Saint Bernard mercie began to knocke at the bowels of God the Father which mercie brought with her peace as a companion on the other side trueth accompanied with iustice began to approach and contradict mercie Betweene these sisters began a long controuersie Mercie sayeth vnto God O God man this creature of thine would haue compassion shewed him being now so miserable No sayth Truth and Iustice Lorde fulfill thy word Adam that day thou eatest thou shalt die Mercie replies but thou hast made mee mercie but if thou shew no mercie I am not on the contrarie Truth saith and I am truth vnlesse I take place I abide not for euer God the father commits the deciding of all vnto God the sonne before whom Truth and Mercie speake the same things Truth saith if Adam perish not I perish and Mercie sayth if Adam be not conserued I languish Well let death be good and let both haue that they desire let Adam die and yet for all that let Adam haue mercy and liue O admirable wisedome but how can death be good séeing the death of sinners is worst of all Let one be found which of loue may die and yet is not subiect to death The motion séemed good but where may any such be found Truth séekes about the earth and cannot find one cleane from sinne no not an Infant of one day mercy goeth vp to heauen and there findes none that hath this loue as to leaue life for sinners these sisters returne at the time appointed not finding that which was required At the last peace calling them aside and comforting them sayeth You knowe there is none that doeth good no not one hee that gaue you this counsell when all is done must surely giue you help whereat the vmpire began to procéede and calling the Angell Gabriel said Goe tell the daughter of Sion Behold her king commeth Let these sisters now accord in one and let that of the Prophet be confirmed Mercie and truth are met together righteousnes peace haue kissed each other now Truth thou shalt haue thy right for Adam shal die and Mercy here is thy desire Adam shall be restored to life O happy harmony who euer reade of such wisedom and loue it was Gods goodnes to think vpon vs it was his bounty to reléeue vs this is the fountaine froÌ„ whence our riuers come the Sea from which all our waters arise Here mercy is the wine that gladdeth mans heart and loue is the oyle that makes him to haue a chéerefull countenance Martha said Lord he whom thou louest is sick as if the loue of Christ were enough to moue him to a worke of loue Thus much of Christes compassion towards the state of man in general 4 For his continuall doing good in the world his pitty was euer pardoning his wisedome was euer teaching his liberality was euer giuing his compassion was euer helping all his teaching whereunto did it tend but vnto the remission of sinnes all this tends to our consolation For his sincerity of life while he walked in the world Tertullian bids the Romaines but reade their owne Registers there they should finde mention of the faultlesse conuersation of Iesus the sonne of the virgin Mary his doing good was in effect our good looke what was due to his obeence to wit loue to his desert to wit reward to his humility to wit honour to his sorrow to wit ioy to his death to wit life to his victory to wit tryumph all is attributed vnto vs. His merites became our merites his suffering our satisfaction his ioyes our ioyes hee fed many in the wildernesse with materiall bread and he imparted the bread of life vnto whole multitudes that came to heare his most diuine doctrine If we respect his goodnes hee was 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 goodnes it selfe if his clemencie he was 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 placability it selfe for curing the diseased a Phisitian both of body and soule for reléeuing those that were miserable he was a priuiledged place whereunto al might repair as
nothing contrary as some haue dreamed to Christian peace God hath assisted iust warre the crie of the people was Gladius Domini Gedeonis the sword of the Lord and the sword of Gedeon but say these men Hee that strikes with the sword shal die with the sword and vengeance is mine I will reuenge Indeede in the old testament it was true accinge gladium tuum super femur Gird thy sword vpon thy thigh but in the new it is pone gladium in vaginam put vp thy sword into thy sheath then the people entred into Canaan by weapons but we into heauen without sword or shield therefore in no case we admit warre amongst Christians True indéede saith S. Austen Bellum necessitas pacem voluntas warre of necessitie peace voluntarie and of the two our Christian desires tend rather to peace for warre is no blessing but a punishment but yet the premisses obserued then vade percute Amaleck Goe and strike Amaleck but in any case let not that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 desire of superioritie be the cause To answer the fancie of those men before mentioned he which strikes with the sword whose condition is priuate may feele the stroke of the sword To take vengeance in a cause of iustice is appertaining properly vnto the publique magistrate and so much doe those testimonies of holy scripture inferre For the lawfulnes of warre the practise of Constantine who by the assistance of God prospered héerein and preuailed against Maxentius not so much in multitude strength or knowledge as by the diuine assistance doth manifest the same yet euer so as Christians rather desire peace and deliuerance from the disturbance either of defensiue but most specially of vnnecessarie and offensiue warres That there be no leading into captiuitie nor no complaining in their streetes happie are the people saith the Prophet that are in such a case yea blessed are the people whose God is the Lord. When the building of the materiall temple began to goe forward all Israell came together as one man when the spirituall temple began to be erected Credentium erat vnum cor of the beléeuers there was but one hart O that peace and vnitie might so preuaile that strife and contention might be laide at rest that once Christes last departure froÌ„ the world might be remembred pacem meam relinquo vobis my peace I leaue vnto you Let this be Christians rule at enmitie with the serpent at vnitie within our selues If wee will néedes be crossing would to God wee would crosse our euill affections which are too ready to moue vs vpon euery light occasion to reuenge to â—…r passionate and to infame any that hath a shew of honestie Pacem habeto cum hominibus cum vitiis bellum haue peace with men be at warre if thou wilt néeds warre with thy owne vices The oblations of the peaceable man are as Abels were acceptable vnto God wherefore for all vnquiet passions for all ambitious desires or for all hasty of reuenge amongst vs Christians may that of the Apostle be applied I would to God they were cut off that trouble vs. Swéete is the life that is frée from boyling enuy happy is that man that beareth miserie and hideth the sâ—…ine that neither waxeth proud in prosperity nor is too much cast downe with aduersity but with that tranquility of mind which is wont to thanke God for all passeth along peaceably to his eternall happines While Salomon raigned there was peace in Israel while the grace of God doth rule and raigne in our harts there is peace and vnitie in our liues Chap. 15. Of the name of Iesus IEsus in Hebrew is interpreted a Sauiour a name attributed vnto the sonne of God a name had in much honor saith Eusebius amongst the old Patriarkes a name brought from heauen by the Angell Gabriell for though in the olde law others had the appellation of this name as Iosuah the sonne of Naue and the high Priest which came forth with the people after their captiuitie yet had these their names no way comparable to this of our Lord and Sauiour for they were onely Sauiours of the body but Christ was a Sauiour of soules The Prophet Esay saith vocabitur tibi nomen quod os domini nominauit Thou shalt be called by a name as the mouth of God shall name thee A new name according to a new redemption For those others to whom this name was giuen they had it of men at the tune of their circumcision this was giuen of God before the conception in their names was included the sauing of a multitude of people from some worldly seruitude but in this of sauing people froÌ„ their sinnes et vocabis nomen eius Iesum And thou shalt call his name Iesus O swéete name who is so deafe that his eares are not filled with ioy who so dead that hath not his senses raysed vp with delight when hee remembreth the message of the Angell And thou shalt call his name Iesus This name Iesus saith S. Bernard it is honey in the mouth harmony in the eare melodie in the hart this name Iesus saith Anselme is a name of comforting sinners when they call vpon him therefore himselfe saith Iesus esto mihi Iesus Iesus be my Iesus this name is aboue all names First for that it was consecrated from euerlasting Secondarily for that it was giuen of God Thirdly for that it was desired of the Patriarkes Fourthly for that it was foretold of the prophets Fiftly for that it was accomplished in the time of grace magnified of the Apostles witnessed of the martyrs acknowledged and honoured shall it be of all beléeuers vnto the worlds end This name Iesus it is compared vnto oyle and oyle hath these properties it suppleth it cherisheth it enlightneth it maketh look chéerefully so doth this name of Iesus it suppleth the hardnes of our harts it cherisheth the weakenes of our faith it enlighteneth the darknes of the soule dispersing the foggy mists of discomfort last of all it maketh man looke with a chéerefull countenance as the Prophet Dauid speaketh it makes him looke chéerefully towards the throne of grace Our Lord hath many diuine resemblances in holy scriptures or names to expresse his nature sometimes hee is called a shepheard for that hee watcheth his flocke somtimes a Captaine because he defendeth his armie a Prince in that he gouerneth his people a light because hee illuminateth those that are in darknes a dore by which men doe enter a rocke vpon which they doe build but in briefe this name Iesus includes all 2 This name Iesus is a name of intercession Whatsoeuer you aske the Father in my name and therefore may that of the Prophet be remembred Not vnto vs Lord not vnto vs but vnto thy name giue the praise If God did so much for Abraham for Moyses Dauids sake what shall he do for Iesus
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
vs his righteousnesse hee gaue himselfe a sacrifice to saue vs and wee giue our selues a sacrifice to serue him Chap. 28. Of Christs resurrection from the dead and how the veritie hereof doth much strengthen our Christian faith LOue saith Salomon is as strong as death wee shall see in the resurrection of our Lord this verified whom we haue considered in his passion dying for our sinnes for héere we find that loue which was stronger then death Now behold we him as a Champion returning from thâ—… spoiles after so many labours and trauailes now méete we him with gratulation Our Dauid hath slaine his ten thousand our Eagle is renued our Phenix is reuiued our Ionas is come safe and sound from the belly of the Whale Our Sunne that went downe in a ruddy cloude is risen againe with glorious beames of light our graine of corne that was cast into the earth is sprung up and flourisheth our Ioseph is deliuered out of prison our Sampson hath caried away the gates 〈◊〉 his enemies our spouse is 〈◊〉 the voyce of the Turtle is â—…ard in our land Christ our reâ—…er is risen from the dead He is risen early that was late in the euening layde in the Sepulâ—…r after his dolefull passion hee is risen hee is risen whereâ—… with the Prophet wee say Sorrowe may endure for a night but ioy commeth in the morning Christ hastened his resurrecâ—…n that his disciples might not 〈◊〉 long dwel in sorrow he would â—…t their mournful harts should 〈◊〉 reciue comfort Christ rose â—…ly the third day to haue layen â—…ger might haue bred doubt of 〈◊〉 rising to haue rose sooner of 〈◊〉 dying Had only the sorrowâ—… Apostles or those women â—…at came mourning vnto the â—…epalcher the ioy of the resurâ—…ion No this was the ioy of thousand thousandes which may say with Dauid This is the day of the Lord wee will reioyce and be glad in it Looke we vnto the passion before mentioned there wee sée wéeping and wayling sorrowe and suffering on euery side The blessed virgine the Disciples full of heauines now all is turned into ioy The Angell appeareth in white the women runne and tell the Disciples they scarce beléeue either the Angels or one another for ioy A little before the stone is refused of the builders Deliuer vnto vs Barrabas nowe is this stone the head of the corner which ioynes together the building of two nations both Iewes and Gentiles A little before we haue no other King but Caesar now is hee a King aboue all Caesars A little before he trusted in God let him deliuer him if he wil haue him Now is he deliuered and God is with him hee with God A little before is he a lamb â—…ed vnto the slaughter but now a Lion of the tribe of Iuda A little before he was in humility and â—…ged of others now is he risen to appeare the Iudge both of quick dead at the right hand of God aboue in glory 2 Wherfore O faithfull Christian man reioyce in the Lorde yea saith the Apostle againe I say reioyce reioyce in the resurrection of thy Sauiour for manie are the benfites that hence â—…rise Nowe is thy Lorde returned from the battaile nay from the conquest ouer the deuill sinne hell and death thanks be vnto God that hath giuen vs the victorie by Iesus Christ our Lord. Beléeue that his resurâ—…ion was the cause of thy resurrection for hee which raysed Christ from the dead shall also rayse these our mortall bodies by his spirit that dwelleth in vs. If thou consider this thou shalt haue consolation agaynst all feare and dread of death for thou mayst say I knowe that my Redeemer liueth Againe I will lay me downe to sleepe and take my rest for the Lord maketh me to dwell in safety Because this was so behâ—…uefull a poynt for the stay of our christian faith Christ appeared so often vnto his Apostles after his resurrection communed with them as at other times so then especially when their hearts did burne within them as hee opened the Scriptures shewing them the veritie of his resurrection The Apostles whose charge was to teach glad tydings vnto the world the first tydings they taught was the doctrine of the resurrection The Euangelists doe most diligently set foorth vnto vs the resurrection of Christ as a thing profitable and ioyfull to all faithfull beléeuers for in the resurrection wee sée how Christ is exalted and what hope wee haue in him This they lay downe with many circumstances both by testimonies before and after before that hee had told his Disciples he must die and rise againe after in that he was conuersant amongst them forty dayes walked in the way with two of them communing of the thinges that â—…re done at Ierusalem and surely in time of sorrow to comâ—…ne of Christ and talke of him in our wearisome iourney of this life shall much comfort vs at this time Christ walketh with them their vnderstanding is opened 3 The women come vnto the Sepulcher and view euery place throughly they finde the stone â—…ed away the linnen cloathes â—…aining a signe his body was not taken away but risen for these were together laid with his body in the Sepulcher the body â—…ne the Angels testifie he is risen what say the Souldiours to this First they confesse a truth afterward corrupted with mony they giue out his Disciples had stolen away his body while they were a sleepe If they were a sleepe howe saw they the Disciples steale away the body If they were not a sléepe how could a fewe weake fishers take away the body from a band or company of armed Souldiours but let them confesse the truth as they did before vnto the high Priests and after when they were charged that they had séene a vision of Angels that he was risen indéede So the veritie is inuincible and the ioy great of the resurrection Wee see a desire and loue to Christ in Peter and Iohn for why they runne to the Sepulcher affection makes vs diligent the women come with sweet odors to annoint the body we haue no swéet odors but manie vnsauorie sins to bring vnto the resurrection there to offer vp the incense of our praise which is the swéetest offering our harts can yéeld Mary commeth néere her Lord Christ saith vnto her Woman touch me not not but that Christ had a body tangible after his resurrection but Mary touch me not doe not so much affect my presence héere on earth as my presence in heauen By this we learne to know and honour Christ as he is risen sitteth at the right hand of God aboue S. Paul writing to Timoâ—…e saith 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Remember that Iesus Christ is risen from the â—…ad When the Teacher giues his Scholler many lessons if he giue him one amongst that rest with 〈◊〉 Momento Remember this he thinks that of all
is to the knowledge of our selues then in our heart that is to acknowledge our own infirmities next from our heart that is from the loue of our selues and last of all aboue our heart that is to the loue of Christ. What doth our Christian loue on earth when Christ our head is in heauen The Lord is my portion saith Dauid If wee loue Christ why are not our affections with him in heauen Shee saide vnto Sampson Thou hast saide thou louest me if it were so thy minde would be with me For the Apostles Christ was taken out of their sight but not out of their hearts by his corporall presence he departed from them but for his spirituall presence hee continued with them and therefore as they in heart ascended with him so he still in spirit remained with them by this his spirituall presence which was and is euer the same And heere wee may obserue how Christ departed from his Apostles first hee leadeth them out of the Citie by way of application from the â—…oncourse of sinne secondly hee leadeth theÌ„ to mount Oliuet a place of prayer thirdly hee blesseth them or endueth them with his grace at parting this done he ascendeth and this doing all faithfull beleeuers ascend 9 Thus we sée how Christ ascendeth vp vnto his father how though hee left them as concerning his bodily presence yet with his loue his grace his power he was still with them Concerning the mysterie of his ascension it is very great and excellent the high and glorious King cloathed with our natureâ—… is entred into his royall pallace By this wee that are flesh and blood haue a comfortable and sure trust of our ascending vp into heauen and therefore wee finde cause of ioy in the meditation héereof for foure reasons first that we haue an Aduocate nowe speaking for vs at the right hand of God secondly that where he is wee shall be Assuâ—…am vos ad me ipsum I will take you vnto my selfe thirdly that as he hath taught vs what to doe so also what to hope fourthly that hee hath left vnto vs a comfortable promise in the meane time I ascend vnto my Father and your father 10 And nowe as wee haue héere many good instructions so howe our hope of ascending is confirmed wee sée that nothing may be more ioyfully thought vpon then this while wee are here in this mortall body of ours Esra and Nehemias shewe with howe great desire the Nation of the Iewes were held towardes the earthly Ierusalem after they had beene a while in captiuitie with what desire should wee be â—…ed of our heauenly Ierusalem after our captiuitie héere in this worlde assuredlie there is nothing that wee can meditate of with more ioy then of Christes ascension vp into heauen to the right hand of his Father where he sitteth as now resting for euer which once was in labours of the world at the right hand of Maiestie which amongst men liued at the left hand of aduersitie In the old law the high Priest once 〈◊〉 yéere entered the Holy of Holies wee haue an high Priest saith the Apostle that is entered into the heauens and there maketh intercession for vs. Chap. 30. Of the comming downe of the holy Ghost and how we should in all Christian manner entertaine this diuine spirit IT is expedient for you saith Christ our Sauiour vnto his Apostles That I depart froÌ„ you for if I depart not the comforter which is the holy Ghost will not come It is expedient that I depart from you that I depart No meruaile though the Disciples hearts at these words were full of sorrowe to heare of their maisters departure but that this might be expedient vnto them they could not but wonder howe Wherefore Christ by and by tels them the cause why this should be that is to say his departure from them was that the comforter might come Vnlesse I depart the comforter which is the holy Ghost will not come It is expedient that I depart because euery thing hath his time It was expedient that I should suffer to make a satisfaction for sinne it was expedient that I should die that you might be deliuered from death it is expedient that I ascend that so I may open you the way to ascending it is expedient that I depart from you that so the holy Ghost which is the Comforter may come But what is this saith Saint Bernard This is a great mysterie Vnlesse I depart the Comforter shall not come Was the presence of the holy spirit so opposite vnto the presence of Christes humanitie which was not conceiued but by the operation of the same holy spirit that nowe the one will not come without the departure of the other What is this Vnlesse I depart First the head is glorified then the members are graced The Apâ—…stles for his bodily absence shall haue from henceforth the holy Ghost to supply his presence Behold I am with you vnto the end 2. In the creation when the earth was without forme Spiritus super aquas The spirit moued vpon the waters in the reâ—…mption when the mind of man was without forme the same spirit moued vpon the sinfull waters of our soules Emittis spiritum tuum creabuntur renoâ—…abis faciem eorum Thou senâ—…est out thy spirit saith the Pro phet and they are created and thou shalt renue the face of them God the Father saide Fiat lux Let there be light in this greater worlde God the holy Ghost saide Fiat cognitio Dei in anima hominis Let there be the knowledge of God in the mind of man of man this lesser worlde God the Father sayde Fiat firmamentum Let there be a firmament God the holy Ghost sayde Firmetur voluntas in bonoâ—… Let the will of man be confirmed in that which is good God the Father sayde Let the waters be gathered together in one place God the holy Ghost saide Let many graces be vnited in one soule God the Father said Fiant luminaria in câ—…lo let there be lights in heauen God the holy Ghost saide Let the lights of faith hope and charitie be fixed in the beléeuing soule God the Father said Fiant volatilia Let there be flying fowles God the holy Ghost saide Let there be Meditations in the mind of man soaring vpward God the Father said Faciamus hominem ad imaginem nostram let vs make man according to our owne likenes God the holy Ghost hath saide the selfe same Let him be according to our Image holy as I am holy and thus wee sée our Sauiours saying verified Expedit it is expedient 3 Againe if wee respect our regeneration wee knowe what was our state by nature when the Apostle saith 〈◊〉 The children of wrath but now being borne againe by the holy Ghost we are cast in a new mold and so are become Filii Dei The children of God If wee respect the powers and faculties of the soule the intellectuall