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
Christes actions was our instruction and Saint Ambrose wish that the wise men of the world would be wise in déede and learne to followe Christ in lowlines of minde that they would euer set before them his example who is gone before vs to heauen Therefore Gregorie amongst other high and heauenly ends Filius Dei sayth hee formam infirmitatis nostrae suscepit ad hoc contumeliarum ludibria illusionum opprobria passionum tormenta tolerauit vt doceret Deus hominem The Son of God tooke the forme of our infirmity bare the scoffes of contumelies the reproches of irrision the torments of suffering that so God might teach man To this Isidore addeth Christ ascended vnto the crosse died and rose again the third day from the dead to leaue vs a double example of suffering and rising againe of suffering to conforme our patience of rising to confirme our faith For the confirming of our faith we ought to cast off all unpediments to come vnto him of whom we may say with the people of eld time Cum ignoramus quid agere debemus hoc solum residui habemus vt oculos nostros dirigamus ad te When wee know not what to do O Sonne of God this only is left vnto vs to lift vp our eyes vnto thee 5 For worldly pleasures those of the best sort if they are honest yet they perish if otherwise we perish onely to followe Christ is mans chiefest good Abimelech the sonne of Iernbaall in the ninth of Iudges goeth to the men of Sechem and thus séeketh to perswade them I am of your kindred of your bone and flesh the men of Sechem answered our hearts are moued to follow Abimelech he is our brother we haue somwhat more to moue vs then these men had if we remember our selues well therefore may more truly say We will follow the Lord Iesus he is our Sauiour 6 The Eagle to learne her young ones to flie doth oftentimes flutter ouer them all to teach them to rayse vp themselues by little and little and so at last to be able to take their flight and be gone What doe all the precepts and examples of Christ our Sauiour but houer ouer vs that wee should learne to lift vp our selues from earthly affections and in time ascend whither he ascended that is to heauen The seruant will follow his maister the souldier his captain the naturall child desireth nothing more then to manifest the vertues of his Father Is hee worthy to beare the name of Christ saith Saint Austen who doth no way endeuour the imitation of Christes actions In that we beléeue in him we acknowledge him our God in that wee doe that which Christ did as man we doe that which Christian men should doe The holy Scriptures were not therefore giuen vs that wee should haue them in bookes or only read or peruse them and so no more but the folding vp of all is a pronouncing of them blessed that doe his commaundements and keepe the words of these testimonies Better is it with the Lacedemonians to doe wel then with the Athenians to speake well or only know what belongs to well doing 7 Christ hath done his part and conformed himselfe to vs our part remaines to conforme our selues vnto him In the way of life whom may wee more safely follow then the way it selfe Let the same mind be in you saith the Apostle that was in Christ the same that is in humblenes of minde a resemblace of the same Whence is it that wee are so soone cast down with euery touch of aduersity but that we doe not déepely consider Christes constancie whence is it that we are so easily caried away with euery shew of vanity but in that wee lightly passe ouer Christes contempt of the world who sayth Fulgentius will not despise his cottage when he séeth a Senatour despise his large and spacious buildings and who contemnes not earthly things to get heauenly when he sées a Consull of Rome doe the same yea much more what Christian man in the world will place his whole delight vpon a transitorie estate when hee sées the Sonne of God passe this life onlie séeking his Fathers glory in heauen 8 Sure it is that whereas our liues héere are partly guided by precepts and partly directed by examples then haue we sufficient instruction in respect of both from the Sonne of God for the latter to wit examples by which we are led if wee respect the generall course of men for we say a long way by precept is by example short and easie had we no precept in the world the onely life of our Redéemer were enough for our guide direction all the way The actuall obseruation of whose precepts and manners to wit those manners which hee proposed vnto man for in his diuine works we will admire him as God the obseruation of these I say is for thrée causes required at our hands first for that they are fruites of our regeneration secondarily Testimonies of our loue towards him thirdlie signes of our profession séeing of Christ we are called christians Our Sauiour reasoned with the Iewes after this manner If you were the childrē of Abraham then would you doe the works of Abraham In the tenth of Saint Iohn he calleth himselfe a sheepheard and we are resembled vnto sheepe now although shéepe according to the Philosopher be pecus erraticum a cattell giuen to stray yet sayth our Sauiour they will heare the voyce of the sheepheard and follow him 10 Now then awake O christian soule saith Saint Austen awake and imitate the footsteps of thy Lord he teacheth thée who is the way the life the truth the way without erring the truth without deceiuing the life without fading the way by example the truth by promise the life by reward neglect not the following of so gracious a Lord. Now shal the negligent be one day confounded the valuptuous to sée him in glory who once liued in fasting and great deuotion the proude in séeing him exalted who refused earthly pompe the couetous in beholding him Lord of heauen and earth who neuer followed the riches of the world but now to liue and raigne for euer mercifull God what a strange sight will this be vnto them how shall they be amazed in themselues how often will they wish with sighs they had walked in his wayes Dionysius the elder when hee heard of the great folly committed by his son he cals him vnto him and reasons with him after this maner Didst thou euer see me do as thou doest liue as thou liuest the same may be said to men who followe their owne fancies did ye euer sée Christ doe so and so 11 When Marriners do want in the maine sea marks to direct their course by they take their marke which is the surest way from the heauens in like manner if we had not examples as we haue many to this
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
God in hunger and thirst in watching and praying night and day they cared not to be poore vnto the world so they might be rich vnto God to be pilgrimes or as banished men vpō the earth so they might be citizens in heauen These holy friendes of Christ as Confessors Martyrs Virgins deuout Christians of all sorts men fearing God and eschewing euill gaue euident testimonie to the world whose seruants they were It was once the complaining wish of Caesar That wee had such Souldiers as were in the time of Alexander the great Viuitur nec Deo Liue wee doe is it to God I would to God it were Wee passe on for a while More nostro after a fashion such as it is but is all this to liue Christianly No verily so a priuate estate in this world be prouided for let all sinke or swimme for the worlde to come We respect our selues onely neglecting all others Christ pleased not himselfe saith the Apostle with vs it is otherwise and yet wee thinke our selues perfect Christians In that great knowledge we haue for we sinne not so much of ignoraunce as of negligence wee knowe but little as we ought VVhat auaileth it to haue Pharaohes glorie and Pharaohes ignominie Ahabs vineyard and Ahabs destruction The rich mans life and the rich mans death VVhat blindnesse is it in seeking riches or honour wilt thou perish sayeth Saint Austen for that which perisheth Thus we goe on and that which is worse we cannot tell when wee shall make an ende Thus wee liue and thus we die VVhat other remedie in this estate of thinges the disease beeing so generall then vvith Iairus in the Gospell who comes vnto Christ with his Domine veni et impone manum Lord come lay thy hand on her and my daughter shall liue or to renue that petition of the Prophet Dauid It is time Lord that thou haue mercie vppon Sion yea the time is come All that men can doe in this case is to obserue the manner of louing friendes who in visiting the sicke partie euerie one bringes somewhat by the grace of GOD to further his health for while GOD doth afoord space of repentance and the happie light of his Gospel amongst vs wee may not dispayre of anie ones conuersion to aduise men for the best it is their care to whom God hath cōmended in his owne sted a fatherly care of soules There is a necessitie laid vppon vs all to liue well wee runne for a wager we fight for a garland In seeking to repaire deuotion pietie which this world hath welneer lost we will be as ready as our aduersaries themselues and in honouring our Lord Iesus Christ who hath honoured vs all we wil goe with them hand in hand if not before them in cleaning to the foundation wee hope one day to see the goodnesse of the Lord in the land of the liuing howsoeuer vncharitable vnpriestly and vnchristian Censurers in manie spitefull Pamphlets giue out against vs. T is true the sinfulnes of this age is great with sighing hearts we wish it were otherwise and with the Publican say Nowe God be mercifull vnto vs for we are sinners we are not as we should be good God make vs better But sirs are wee alone in this defect of godlinesse Your owne Writers will tell you no happily your own experience can tell you no seeing iniquitie like the darknesse of Egypt hath spread it selfe ouer the face of the earth Would to God this bitternes were left on both sides and that contention were once laid asleepe Moyses would not haue an Hebrew smite an Hebrew There is a common aduersarie of vs all let vs fight against him vvho lieth in waite like a subtill spie his desire is to make discorde and trouble in earth because hee can trouble heauen no more VVell let busie medlers content themselues and serue GOD humbly in their calling let them cease to trouble the peace of this Church and Common-wealth which Iesus Christ long continue remembring that of Gamiel If this counsell be of men it will come to nou◅ht but if it be of God you cannot destroy it VVere wee no other but plaine naturall men God giuing vs reason and vnderstanding we are thence mooued to passe our time orderlie whilest wee are heere It is our common saying Better vnborne then vntaught but beeing Christian men mercifull Lord that wee should not remember the happie hope wee all haue or ought to haue In the Articles of our Creede wee mention an euerlasting life after death and acknowledge a iudgement to come O good God that wee should liue as if hell fire were no other but a Poeticall fiction Assuredly wee doe our calling open iniurie acknowledging the holie Catholique Christian faith when our profession promiseth one thing and our practise performeth another Is it not wonderfull that we shold euen forget whose creatures we are yet this we doe all knowe their beginning was from God that after a while in GOD they must end Now for to spend this space betweene our beginning and our end in vndutifull sort toward him were in very reason vnreasonable When wee see a vineyard well manured and ordered wee by and by say It hath a good Keeper shall wee not say the same of a life well ordered It is a glory vnto the vine when the branches are fruitfull it is a ioy vnto the Father when the Sonne is dutifull we are the braunches Christ is the vine we are his children hee is our Father Father which is aboue all through all and in vs all Being Christians we are the Lords heritage and the Lords heritage should be holy vnto him wherfore the name Christian saith an ancient Father is a name of iustice a name of goodnes a name of integritie of patience of humility of innocencie of pietie and hee rightly beareth this name who neuer beareth malice in his heart who followeth Christes doctrine and endeuoreth Christes example that blessed patterne for imitation The skilfull Painter hauing nowe proposed vnto himselfe some excellent worke all his study care is to expresse in as liuely manner as he can the forme laid out before him the life of Christ our Sauiour according to his humanity is laid out before vs as a goodly table our best Arte and industrie is required to work according to this forme and to labour seriouslie vntill Christ be formed in vs as the Apostle speaketh that is vntill some forme or resemblance of him appeare in vs vvho are his children and beare his name Rude work God knowes make they who neuer regard the patterne set before them nor any way respect the wel ordering of the pensill and so drawe such monstrous and vgly formes as themselues may be sorie to see should I call him a christian sayeth one in whom there is no act of Christianitie no conuersation of iustice who oppresseth the miserable who maketh manie poore to make himselfe rich whose mouth is
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
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
haue Christians theirs Christ out passeouer is offered for vs therefore saith the Apostle let vs kéepe the feast They had a passeouer and wee haue a passeouer too they were deliuered out of the bondage of Egypt and we are deliuered from à bondage too they kept a solemne remembrance we haue as much cause as euer they had to kéepe a solemne remembrance too By their feast of first fruites the fiftieth day after the passeouer they held a holy assembly vnto God wee who haue receiued the first fruites of the spirit by the comming downe of the holy Ghost at the Feast of Penticost vpon the Apostles holde a holy assembly vnto the Lord also The other of our Christian feasts which concerne the chiefe points of our redemption as the birth of Christ his Circumcision the Epiphanie and his Resurrection from the dead haue so good vse in the Church as the ancient custome and Christian maner of the best and best learned that haue liued since the Apostles time is of more sufficiencie to make vs continue the godly vse thereof then all that the deuisers of nouelties are want to say to draw vs forced texts to the contrary Sathan is subtill and neuer more then when hee is changed into an Angell of light to take away a solemne remembrance of him who shed his blood for our redemption To passe ouer the memorie of his birth without any solemne and religious obseruation were the next way to make both dutie and loue â—…re colde in Christians and by little and little to forget all which wee may tremble to thinke Christ Iesus and all Wherefore wee cannot but muse whereunto that straunge spirit â—…d tend which was readie to â—…troule euery Christian constitution which eagerly sought the euersion of our solemne and Christian Feasts These wee kéepe sayeth Saint Austen least vnthankfulnes or forgetfulnes should grow vpon vs and therefore a sinne is it for men to spend their time and trouble the quiet of the Church in séeking to ouerthrow the Christian vse of solemne and seemely obseruations By our Feastes sayeth Tertullian speaking in the behalfe of Christians against the Heathen we sanctifie vnto God the memorie of his benefites Epiphanius taxeth Aerius for denying Christian solemnities they haue litle in them except boldnes which charge vs that our auncient rites come within the compasse of S. Paules reprehension You obserue times and seasons no no there is no such matter they are farre from fatall surâ—…ises of constellation or any other Heathenish respects There is no such feare God be praysed in these séemly obseruations wherfore vnlesse wee sée them more strongly refuted then so that is to say by a few new names for our feasts there is no caâ—… 〈◊〉 the Church should still contâ—… them in Christian maner as she doth and so shall by the grace of God Christ our Sauiour himselfe hath honoured these times by his blessed birth his resurrection and ascension vp into heauen at which times we honour him as at all times so especially when we haue Feasts consecrated to a coâ—…emoration of his goodnes towards vs when we in loue assemble it is also a meane by honest recreation to encrease amitie amongst our selues 8 Sometimes wee celebrate the mention of the Martyrs and Saints of God who haue liued 〈◊〉 former times and this we doe by no other end but onely to set before vs examples of repentance of faith of piety Besides occasion is offered of assembling our selues in publike prayer which the oftner we do the greatâ—… is our deuotion abuse taken may we sée the kéeping of these is a commendable and Christian custome 9 For the manner of keeping our Christian feasts of all sorts 〈◊〉 generall first the duties of deuotion as prayer hearing the word of God receauing the Sacraments require our speciall â—…e with these our laude and praise is offered vnto God and therefore of the learned they are â—â—â—ied in Hebrew Kaggei of reioycing secondarily at these times wee extend as wee may liberality vnto others and therefore saith Saint Austen festiuall times would haue liberality which make manie blesse God for his benefites Last of all these solemnities orderly obserued they doe sometimes call vs away from the wordinate carke and care of the world and moue in our hearts many good and comfortable thoughts in calling to mind the time will come When wee shall keepe a Feast of Feasts Chap. 26. Of Christes weeping ouer Ierusalem and what we learne thereby THat it went not with the sonne of God héere in earth as it did with King Salomon who spent his time in great royaltie in the world or as it is saide of Aristoxenus the philosopher who led all his life amidst instruments of musick we all know it fared otherwise with him who did seldome laugh in the world and the world as seldome laughed vpon him S. Luke tels vs of his sad iourney towards Ierusalem how he passed the way wéeping and what small delight he tooke in the peoples Hosanna or all the troupe about him for as it is mentioned while they were singing hee was mourning Christ was not mooued with that which was without but respects that which was within not that present but things to come moue him Hee casts vp his eyes to Ierusalem and beholding the Citie he had compassion vpon it and wept for it hee wept for them which would not wéepe for themselues Dauid saith Mine eyes gush out with water because men keepe not thy law Christes eyes gushed out with watry teares because they would not kéepe his lawe nay they would not accept his loue Hee saw the Citie and foresaw the ruine and miserie thereof He wept for it foreshewing the desolation which would be lamentable this he doth not so much by words as by teares 2 The prophets of olde haue sometimes spoken vnto the sons of men by sorrowfull signes Samuell when hee would manifest how Sauls Kingdome should be rent from him hauing the lap of his conte in his hand hee rent it in the middest Ezechiel to shew the destruction of the people takes a bricke stone and layes it before them and portrayes vpon 〈◊〉 the Ciâ—…e and layeth siege against it Christ at this time spake little but his teares prophesied great sorrow to come he came neare the Citie not so much in motion as in commiseration Dauid wept for Absolon saying Absolon Absolon O my sonne Absolon I would to God I had dyed for thee Christ did as much mourse for Ierusalem as euer Dauid did for Absolon Ierusalem Ierusalem I would to God I had dyed for thée no Ierusalem I am now going to die for thée O what should I doe vnto thée that I haue not done Many a time came Christ toward Ierusalem but hee neuer came weeping as now he did because Ierusalem was neuer so neare desolation 〈◊〉 ruine as now it was and therefore Christ neuer sorrowed more then nowe when
his blessed mother woman behold thy Sonne And to consider these two together when he said vnto the same Disciple behold thy mother as if hee should say vnto the blessed Uirgine hither to haue I obeyed thée cared for thée as a Sonne from hencefoorth in my stéede I will leaue thée a Disciple Unto the other Iohn thou hast done me seruice as a good seruant nowe doe it where I will thée beholde her to whom thou shalt performe obedience and care as the sonne to his mother And thus Christ a Uirgine saith Saint Ierome commits his Uirgine mother to a Uirgine Disciple This third word is a word of pittie care for to sée him now in such dolours and paines to take care for his mother was a token of much loue whereby he sheweth vs to helpe our parents and doe them good what in the world wee can But what a chaunge dooth the blessed Uirgine make who hath for the Lord the seruant for the Master the man for the sonne of God a sonne of Zebede This change could not but gréeue her and pearce as Simeon had before said her very heart Woman behold thy Sonne not naming her mother which very name Mother might haue encreased her griefe beholding the passion and departure of so déere a sonne and might mooue her motherly minde to more and more sorrowe The sonne crucified aboue the mother mourning beneath his wounds wounded her heart his piercing was her piercing euerie stroke of the nayles strooke through her brest all this while not a word is mentioned wéeping would not suffer her to speake who at any occasion spake seldome the longest spéech she vsed that wee reade of was her Magnificate her deuotionate speech with God The Nurse sees her youngling dying the Mother her Sonne In one day shee is depriued of a sonne of a Sauiour though not lost yet left for a time such a parting such a sonne such a mother such teares such loue neuer was nor shall be On the other side O louing disciple beloued of the Lorde of loue thou art nowe left for a time but neuer cease to mention loue or write of loue Ionathan and Dauid Iacob and Beniamin wept at parting it followeth 18 From the sixth houre there was a darknesse vnto the ninth the Sunne of righteousnes suffereth Eclipse the visible Sunne or the most cleare light of the world hideth his beames as not able to behold the Lord of heauen and earth suffering all creatures seeme to suffer with him the earth trembleth the heauens are all in black as in mourning manner The graues open the rockes or stones cleaue asunder the whole frame of nature is disquieted when as nowe the God of nature suffered What a solemne and dolefull time was this some strike their breasts others stand wondring The Centurion saith as it were lifting vp his handes to heauen Surely this was the Sonne of God 19 The fourth word was about the ninth houre when hee cryed Eli Eli Lamasabacthani My God my God why hast thou forsaken mee Which for that hee spake in the Hebrew some standing by and hearing this sayde hee calleth for Elias These according to Saint Ierome were the Romaine Souldiours who vnderstoode not the Hebrew or peraduenture some of the Iewes themselues who by reason of the noyse could not well discerne what was spoken The doubling of the voyce sheweth his double nature his Deitie spake not this which was impassible Like as the Sunne shining vpon the wood the axe cutteth the wood but the Sunne remayneth inuiolable His humanitie spake this which suffered and spake at this time as humaine nature is wont to speake when it thinkes it selfe forsaken not that the Sonne of God was any way doubtfull of diuine assistance but to shew how truly he bare vpon him mans infirmitie sinne onely excepted which thinkes it selfe forsaken in times of griefe Héere wee are moued to suffer with Christ beholding insensible creatures themselues to suffer with him S. Ambrose saith Pro me doluit qui pro se nihil habuit quod doleret Hee sorrowed for mee which had nothing for himselfe to sorrowe Rationall affection cryed My God my God why hast thou forsaken me Sensitiue affliction cried the same and yet in Christ a voyce not of diffidence or so much of complaint as of admiration Behold O man what I suffer for thée behold the punishments wherewith I am afflicted and when thou beholdest the outward man thinke also that the inward man is partaker of sorrow and suffering wherewith I am pearced finding the vngratefulnes of thée towards me suffering for thy sinnes Héere we learne in times of extremitie to offer vnto God our sorrowfull sighes supplications though we séeme to the eye of the worlde to be forsaken yet wee may take comfort in his mercie who is néere vnto all them that call vpon him as the prophet speaketh yea then when they powre out faithfully their complaints before him 20 The fift word was when Iesus knewe that all thinges were nowe accomplished which were spoken of him this remained They gaue mee vinegar to drinke hee saith Sitio I thirst that the Scripture might be fulfilled which was written of him They gaue me vinegar to drinke when it is saide that the Scripture might be fulfilled wee doe not vnderstand this causatiuely but consequently as the Schoolmen speake for Christ did not this therfore because the Scripture had spoken it but therefore the Scripture spake it because Christ in time should doe it When he saith I thirst what was this thirst natural caused by the emanation of his bloode together with the extremities of his sorrowes Which in part also is true for his blood exhausted extremitie of thirst followed but there was withall in Christ a thirst supernaturall this thirst was the saluation of soules wherewith he laboured as with a most vehement thirst or desire The Prophet saith Sitit anima mea ad deum My soule is a thirst for God This thirst of Christ was our health our ioy O good Iesus saith Saint Bernard Sitis tua salus mea Thy thirst was my saluation 21 And heere somewhat is added to his suffering for when these men had hurt him so much that they could almost hurt him no longer they giue him sower wine vpon a bunch of I sope a bitter harde mixed with Myrrh and gall such as they had giuen him to drinke before his lifting vp to the Crosse héere they denie that vnto the Sonne of God which they were wont to graunt to greatest malefactors giuing them at these times Wine to drinke but Christ hath no other but vinegar and gall Beholde what a Supper they giue our Lord for it was now Supper time héere was the banquet our sinnes gaue him gall to eate and vinegar to drinke O myserable men that wee are to séeke delicates héere are wee taught to drink with Christ the wine of deuotion mixed with Myrrh the mortification of the flesh and
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