affaires little respected that which was then a doing The second were the Souldiours who when they had watched the Sepulcher séene the Angell of the Lord the Earthquake as men amazed went forth into the Citie shewing what had happened yet by and by corrupted with money did not sticke to tell the contrarie The third were the high Priests and Pharisies these altogether endeuouring to suppresse the rumor of the resurrection could in no case abide that any shold so much as mention it The fourth were the disciples of Christ and those beléeued on him to these did hee appeare to these brought hee great ioy when they beheld him and communed with him after he was risen 11 After the same manner are there in the worlde foure sortes that are diuerslie affected towards this Article of the resurrection Some as those of the common sort receiue neither ioy 〈◊〉 sorrow as if it did not appertaine vnto them to haue care or respect to this principall point of their Christian beléefe These haue the name of Christians but little consider what euer Christ did for them Some there are of the second sort which doe beléeue that Christ is risen they think of it speake of it but they â—…seuer not for going away they 〈◊〉 corrupted with the worlde they speake the contrary by their works they deny that there is anie resurrection at all These like the Souldiours that kept the Sepulcher follow the fauour of the world and are led from truth to falshood O vnhappie men that for vile things of the world leaue the ioyfull tydings they haue heard and seene of the Resurrection Some there are who with the high Priests Pharisies cannot endure the same of Christ or those which would set forth the honour of his Resurrection And of these what shall wee say When they heare this happy tydings they labour to draw the minds of men from the deuotion thereof these are the worst of all other But some there are which with the Disciples reioyce and neuer rest vntil they come vnto the Sepulcher for loue resteth not and these sée it so as it is tolde them and Christ by faith appeareth vnto them they are assembled with the faithfull and not absent with Thomas who by his absence had not with others at first the ioy of the Resurrection They goe not with Mary from the Sepulcher but are there wéeping vntill his grace speake comfortably vnto them then they reioyce and say The Lord is risen indeede and hath appeared vnto vs And these are those who haue part in the â—…st Resurrection for on such the â—…ond death hath no power This first Resurrection is to reâ—…ne Iesus Christ in true faith 〈◊〉 to rise from sinne by newnes 〈◊〉 〈◊〉 and these also shall one day 〈◊〉 part in the second resurrecâ—… when they shall sit with â—…ft that is risen before when â—…ey shall liue with him raigne â—…th him in the Kingdome of heauen In the meane time Christ still inuiteth them saith Saint Austen to that life where there is no defect no death The Angels say why séeke you the â—…ng amongst the dead If one â—…ke a mine of gold in some place where no such thing is to be hâ—…d â—…ee which well knoweth it to be 〈◊〉 doth he not say why doth this â—…an digge and delâ—…e in vaine 〈◊〉 labour is but lost he maketh â—…ch whereinto hee may desâ—…d as for treasure héere it is â—…ot In like manner while wee â—…ke our â—…licity héere well wee may digge and delue and endanger our selues but héere lyeth no treasure wherefore we must set our affection in heauen whither Christ is risen and gone before vs. Chap. 29. Of Christes ascension vp into heauen besides many good instructions howe heereby the hope of our ascending is confirmed BEcause the ascâ—…ion of our Lord was after all his trauailes the farewell he tooke of the world his doings and sayings at this time would haue at least our Christian attention S. Mark telleth vs that he was giuing his Apostles their commission to preach the Gospell to euery creature that they should haue power as the working of myracles and the like to conâ—…rme this teaching by so after hee had spoken unto them hee was receiued vp into heauen Saint Luke tels us that he gathered them together commaunding them not to depart froÌ„ Ierusalem but there to wayte for the promise of the father which said he you heard of me And when he had spoken these things while he was euen nowe as the same Euangelist sayth in another place blessing thé hee departed from them and was caried vp into heauen for a cloud tooke him out of their sight and they returned to Ierusalem from mount Oliuet and when they were come into an vpper Chamber they all continued in prayer and supplication with the women and Mary the mother 〈◊〉 Iesus 2 Hâ—…re we sée a louing Master taking his leaue of his ioâ—…ng family hâ—…re is blessing and praying on both sides héere is comforting and looking vp to heauen though distance of place idâ—… separate them for a time yet â—…ue should continue them as one for euer The men of Ephesus wept aboundantly when Saint Paul departed from them being chiefely sorrie for the words that he spake that they should sée his face no more But two men in white apparell or Angelles in mens forme aske the Apostles why stand you gazing or looking vp to heauen and they tell them This Iesus shall so come euen as you haue seene him goe to Heauen When Elias was taken vp because his prayers had stoode Israell in as good stéede as all the horses and chariots did against the force of their enemies The text saith Elisha cried My Father my Father the chariot of Israell and the horsemen thereof and hee saw him no more The Apostles of our Lord though silent we may easily conceiue their hearts cryed Our Sauiour Our Sauiour At the very instant two Embassadours from the Court of Heauen to preuent dolefull passions tell them that they shall so sée him come as they saw him ascend calling to minde what himselfe had before tolde â—…m Ascendo ad Patrem mean et Patrem vestrum I asâ—…d to my Father and to your father 3 He that euer gaue his Disciples diuine instructions ceased 〈◊〉 at the last euen vnto the very â—…ant of his departure from 〈◊〉 to teach them still His â—…ing them what they should 〈◊〉 where they should abide in â—…at manner in what place his â—…ing them his gathering theÌ„â—…her with one accorde all â—…ch might learne them manie â—…ns And where doth Christ â—…ue his Disciples but vppon â—…t Oâ—…uet where he had ofâ—… prayed with them and they â—…th him from thence he ascenâ—… When we haue done our deâ—…ons in this world and done â—…th the world when wee haue â—…ssed our brethren by holy actiâ—…s assembled in prayer giuen â—…m good examples continued â—…ongst them in one accord from â—…unt Oliuet
resembled vnto water because it cleanseth Dauid calleth it a right spirit right because it leadeth vs the right way The Apostle calleth it thâ—… spirit of Adoption because it maketh vs the children of God Somtimes it is called the Teacher of truth sometimes the eternall spirit all which names â—…oe tend to shew the diuers operations of the holy Ghost as 〈◊〉 the former appearance of fire 〈◊〉 stre turnes all things into fire because it expeâ—…eth the coldnes of our hearts bath burneth with inward loue as also shineth by outward charity It teacheth 〈◊〉 directeth it comforteth it cleanseth in a cloud in a Doue in fire in tongues in the winde all which moue vs to pray with the Prophet Emitte spiritum tuum Lord â—…end forth thy spirit and wee shall be created The light of Faith shall arise in vs our 〈◊〉 shall be confirmed in good manâ—… graces shall be collected in one our desires shall mount vpwarâ—… and last of all we shall be holy as is holy 7 Contraâ—…ise without this 〈◊〉 spirit what are we but as 〈◊〉 men of Sodome striken with â—…dnesse not knowing which 〈◊〉 to goe sorrowfull is it to â—…ider the case of Saul who â—…en the spirit of God was with 〈◊〉 hee was a man of courage 〈◊〉 vaâ—…our able to encounter 〈◊〉 the enemies of God but 〈◊〉 once the spirit of the Lord 〈◊〉 departed from him he was â—…ressed as is wonderfull he â—…es to a Sorceresse disguiâ—… himselfe knowes not in the 〈◊〉 what to doe nor which 〈◊〉 to take there was not a 〈◊〉 in the field nor a corner in 〈◊〉 house that could hide him 〈◊〉 his troubled conscience Eâ—…â—…ryed â—…ryed My Father my Faâ—… but Saul might haue cryed â—…en the spirit of the Lorde deâ—…ted from him O my ioy my 〈◊〉 gone his body died once 〈◊〉 his hart often The wife of â—…es in her last breath cryed 〈◊〉 the same might Saul haue 〈◊〉 also O the glory of God is gone when the Prince remoueth all the Princes troope and trayne euery one is remouing to accompanie the person of the Prince so when the Spirit of the Lorde remooueth all ioy all faith all knowledge all loue at once departeth Wherefore the Church doth well and deuoutly pray Et spiritum sanctum tuum ne aufer as a nobis And take not thy holy Spirit from vs. It was Saint Austens prayer Veâ—…â—…ancte spiritus Come holy spirit the cleanser of the vncleane the comforter of the sorrowfull confirme mee that I may keepe thee keep me that I may not loose thee If Sathan â—…de the house once emptie hee entereth by a foule spirit wherefore beséeâ—…h we God that his spirit may euer keepe possession of our hearts Nowe as Christ promised his Apastles the comming of the holie Ghost so did hee also shewe them howe they should be prepared for the receiuing and conseruing thereof for albeit this diuine Spirit were promised before and after the Resurrection 〈◊〉 he would they should be preâ—…red for it that wee should 〈◊〉 to vse meanes for Gods â—…ites promised First they 〈◊〉 wait for it secondarily they 〈◊〉 waite at Ierusalem and â—…re in an vpper roome what 〈◊〉 they doe they are assembled â—…th one accord what else they 〈◊〉 assembled with one accord in 〈◊〉 all which doe shewe vs 〈◊〉 meanes of preparing our 〈◊〉 for the participation of the 〈◊〉 Ghost First faith is neâ—…rie for the Apostles beléeâ—… Secondly hope is necessaâ—… for they expected the accomâ—…ment of the promise Third 〈◊〉 charity is necessary for they 〈◊〉 assembled in loue the Text â—…eth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 with one acâ—…d Fourthly holinesse of conâ—…sation is necessarie they were 〈◊〉 vpper roome The Spirit 〈◊〉 God sayeth the wise man â—…eth not in a body subiect to 〈◊〉 Last of all deuotion is â—…cessarie they were all assemâ—… in prayer The seauentie Elders recâ—…ed of the spirit of the Lord at the dore of the Tabernacle where God was worshipped When the Disciples were assembled in prayer the place where they were assembled moued and the holy Ghost came downe vpon them and héere wee sée both of receiuing as also the meanes of entertayning one and the same holy spirit Gregorie saith In terra datur Spiritus vt diligatur proximus e coelo daâ—…ut Spiritus vt diligatur Deus The holy ghost is giuen on earth that we should loue men and the holy Ghost is giuen from heauen that we should loue God This loue of God is neuer idle but alwaies busie héere beneath it was Christes owne rule If you loue me keepe my commaundements it is a signe we loue the great Emperour when wee kéepe his lawes Last of all whereas the receiuing of the holy Ghost is called the earnest of the spirit how manie comforts are there which doe hence consequently ensue when 〈◊〉 substantiail dealer maketh a bargaine or couenant and in part of payment giueth earnest before â—…and the residue behind is as â—…re at the day as if the partie â—…ad it already down God of his â—…nite loue in Christ Iesus â—…ath agréed with beléeuers for the receiuing of heauenly treaâ—…re or treasure in heauen his holy spirit is before giuen in part of payment a good earnest and of the rest behind this earnest is â—…fficient assurance which wee 〈◊〉 receiue at that â—…ay when the â—…onne of righteousnes shall appeare and all his holy Angels â—…ith him Chap 31. How that exhortation of our Sauiour Christ Iohn the twelfth and thirtie siue doth appertaine to vs Christians Ambulate dum lucem habetis vt non tenebrae vos comprehendant Walke while yee haue light least darknes come vpon you THese wordes of our Sauiour Christ spoken in the first place to the people of the Iews are â—…y way of appropriation appliable vnto all but most speciallie vnto them on whom the ends of the worlde are come Walke while yee haue light least darknes come vppon you For in this remnant of time Sathan seeketh in malice to destroy men and God in mercy to saue sinners by whom the day of grace is fitly resembled to a time of light Walke while yee haue light The children of God are called the children of light his Angels are called the Angels of light his doctrine is called the doctrine of light you were darknes saith the Apostle but nowe you are light and are called to an admirable light And so after the sâ—…me manner the time of grace is a time of light our coâ—…nuance in this grace is the light of life which very life hath sometimeâ—… the appellation of light because when death comes as the wise man saith â—…ur light is lost that is the continuance of life which is light And so in regard of the true light which is Christ Iesus himselfe of his doctrine which is a doctrine of light of his grace which is the benefite of light of our conâ—…inuance in the world which is a
DISCE VIVERE LEARNE TO LIVE A briefe Treatise of Learning to Liue vvherein is shewed that the life of Christ is the most perfect patterne of direction to the life of a Christian. In which also the well disposed may behold their orderlie passage from the state of Grace to the state of Glorie Perused and Corrected EPHE 5. 14. Awake thou that sleepest and stand vp from the dead and Christ shall giue thee light AT LONDON Printed by E. Short for Cuthbert Burby and are to be sold at his shop in Paules Churchyard at the signe of the Swanne To the honourable and vertuous his very good Lady the Lady Elizabeth Southwell AMongst Artes and Sciences Right vertuous Lady there is none without comparison more beseeming our Christian care then that which teacheth to liue well and godlilie whilest wee are heere so when we are gone wee may liue eternally For most sure it is that vpon this moment of time depends either an vnrecouerable losse or a happie welfare in the world to come And from hence is it that I call the well ordering of life in this world A learning to liue a learning because wee ought to make it a matter of labour and studie to liue because without good and godly life wee are said rather to be then liue To stirre vp our dulnesse to this learning I haue thought good to lay before the eies of the well disposed mind the Tenor of the life of Christ the best pattern for imitation that euer the world had Children will follow their parents Nature doth teach the Bees to goe forth at the very voice of their King or Leader wee may goe to Schoole to those small creatures wee haue not onely the voice of our heauenly King Leader but according to his humanitie his example also to call vs forth to gather the pleasant sap of seueral vertues that so at the euentide of our age we may returne loaden with the sweete honey of holinesse vnto that safe Hiue of euerlasting peace From this most diuine life of Christ our Sauiour there doe arise three principall reasons before other for our better instruction in this lesson of Learning to liue The first is drawn froÌ„ the lesse to the greater as thus We should be humble meeke patient Christ the Sonne of God himselfe was so The second is taken from his example We should be helpfull vnto others louing to our friends charitable to our enemies this our Redeemer did The third is from the end Wee ought to endure the crosses calamities of the world Christ endured them and so entred into his glory How little this Learning is thought vpon much lesse practised wee see it too apparantly before our eyes Of this Saint Chrysostom complayned long agoe when hee willed men eyther to haue opera secundum professionem that is to say workes according to their profession or professionem secundum opera a profession agreeable to their workes for this default there needes no farther proofe but experience when some haue little of Christianitie except the name Other Treatises right vertuous Lady may seeme forcibly to call men to the amendment of life by this in tabing a suruay of the life of Christ they are rather allured then called onely when they remember that of Christ they are called Christians In the whole Tract if I shall but adone drop to the maine Ocean I haue attained the farthest of my desires None can sooner reprehend the meanenesse of my labour then I willingly reprehend my selfe The patronizing heereof I most humbly coÌ„mend vnto your Ladiships protection whose I remaine euer in all deuoted manner Your La. in dutifull sort to be commanded CHRISTOPHER SVTTON The Preface to the Christian READER IF to liue were no other but to draw in and to breathe out the soft ayre as the Wise man speaketh a needlesse labour were it good Christian Reader to lay downe anie instructions vnto the world of Learning to liue for this is done naturally both of men and beasts without anie teaching or learning at all If to liue were no other but to cast about for the fauour and riches as some men are wont to call it the way to liue then would it soone followe the greater Machiuilians the better liuers But somewhat more there is required to liue Christianly then so somewhat more I say and that all shall one day finde then either drawing in and breathing out the soft ayre or the plotting to compasse the pleasures and profits of the world It was Balaams wish Let my soule die the death of the righteous It should haue first beene his practise first to haue liued the life of the righteous The time we spend as we doe for the most part consuming our dayes in vanity and our yeeres in folly to say a plaine truth as in the sight of GOD is rather a death then life for life is not that which is measured by the number of yeeres It is the religious honest sober and harmelesse conuersation that draweth to an honourable age amongst men heere and to eternall happines with God heereafter Nowe the generall decay of this Christian course is the generall course of these sinfull dayes wherein so many haue iust cause to crie out Thâ—… 〈◊〉 〈◊〉 world a wretched world an vngodly would such as our forefathers before vs neuer saw With â—…he buyer euery one caâ—…isay It is naught it is naught but all this saith Saint Austen Professio est non emendatio A profession it is but no amendment is seene Religion is become nothing lesse then Religion to wit a matter of meere talke such politizing is there on all parts as a man cannot tell who is who so little sinceritie in regard wee haue of our soules as if wee had no soules at all When Plato sawe the Argentines liue so vnreformedly as they did Surelie these men quoth hee liue as if they should neuer die What soeuer men for fashions sake may giue out inwords it is to be feared there is in some no firme beleefe of another worlde setled in theyr hearts Eli sayd this is not well Young men without obedience olde men without deuotion Christians without charitie it would make ones heart to mourne to consider seriously the calamitie of our time when there needes no more but as Phillip saide vnto Nathaniel Veni vide come and see VVithout all peraduenture Christianitie is much out of frame if wee consider thinges aright vvee are generally Christians in name but in action nothing lesse farre from the olde Christianitie of the worlde howe so euer wee are readie to controle all that euer liued and will not sticke to censure the blessed Saints of heauen Our boldnes is great and I pray God our security doe not marre all in the end Cornelius his Almesgiuing and Prayers ascended vp into heauen where are these to be found amongst vs heere in earth In times past Christians vowed them selues to all holmes of life they serued
direction in all our wayes 6 The first vertue to be learned in the life of Christ which was his humilitie 7 What we learne by Christes leading into the wildernes his fasting and temptation there 8 Of Christes great compassion towards the state of man his continuall doing good in the world and what instruâ—…ions we hence learne 9 How little our Sauiour esteemed popularitie and glorie of the world and howe by his example wee learne to doe the like 10 Of Christes continuall labours trauailes in the world whereby wee may take a suruay of our Christian condition 11 Of his teaching the multitude and his actions before hee taught which doth also teach vs what we should doe 12 Of Christs visiting the sicke his feeding the hungrie curing all that came vnto him which doth lay before vs a most absolute rule of shewing pittie and compassion 13 Of the great meekenes of the Sonne of God in bearing the reproches of the world an instruction vnto vs of suffering patiently 14 Of Christes most milde and penceable coÌ„uersation amongst men which is our Christian direction of passing our time so in this world 15 Of the name of Iesus 16 Of Christes teaching his disciples to pray and the tenour of that diuine forme of prayer so often to be vsed of all deuoute Christians 17 Of Christes often praying speciallie in the Garden when his soule began to waxe sorrowfull and what feruencie in deuotion we heereby learne 18 That christian men may take comfort amidst the calamities of this life by that of our Sauiour Iohn 14. 1. Let not your hearts be troubled where he armeth his Disciples with consolation against troubles 19 Howe that our Sauiour exhorting all that would followe him to denie themselues and take vp their crosse daily doth concerne vs all that beare the name of Christians 20 That Christian men ought to liue in all orderlie and dutifull obedience to Princes and Gouernours 21 That Christians may lawfullie enioy earthlie commodities and possesse riches but how they should be affected towards them 22 Howe Christ exhorteth to forsake Father and Mother and all for his sake 23 Of Christes manie miracles and â—…hat we learne by them 24 What wee learne by Christes most diuine wisedome in answering his aduersaries and all that came vnto him 25 Of Christ our Sauiour what hee did vpon the Saboath and Festiuall dayes and what Christians may gather for the obseruation of the same 26 Of Christs weeping ouer Ierusalem 27 Of his passion and suffering vpon the Altar of the Crosse for the sinnes of the world and saluation of our soules howe often and with what deuotion all Christian men should meditate heereof 28 Of Christs resurrection from the dead and howe the veritie heereof doth much strengthen our Christian faith 29 Of Christs Ascension vp into heauen besides manie good instructions how heereby our hope of ascending is confirmed 30 Of the comming downe of the holy Ghost and howe wee shouldin all Christian manner entertaine this diuine spirit into the mansion of our soules 31 How that exhortation of our Sauiour Christ Iohn 12. 23. Walke while ye haue light least darknes come vpon you doth appertaine vnto vs Christians 32 How that inferred vpon the parable of the ten virgines Math. 25. 13. Watch therefore for you knowe neither the day nor houre when the Sonne of man will come doth expreslie appertaine to all Christians in this life 33 A louing conference had with Christ and the deuoute Christian man touching the state and ioyes of the life to come promised to them that learne of Christ and follow him in this life Disce viuere Learne to liue The first Chapter An exhortation mouing euerie deuout Christian for his better direction in learning to liue often to meditate of the life of Christ. WHilest I was musing sayeth the Prophet the fire kindled what was this fire but the loue of God what was this musing but the bellowes to blow the sparks and kindle the flame of Dauids affection which affection bred destre which desire caused loue which loue moued delight which delight brought forth labour Lord saith he what loue haue I vnto thy statutes all the day long is my studie in them Whereby wee sée that among the exercises of a deuout life there is none that is wont more to eleuate or lift vp the mind to a higher degree of perfection then meditation In meditation what doth more mooue man to loue God then the reuoluing of his benefits Amongst these benefits was there euer any comparable to that So God loued the world that he gaue his onely begotten sonne that whosoeuer beleeued in him should not perish but haue life euerlasting So then to meditate of the life of him by whom wee haue eternall life is the verie life of life What is there found that can more arme vs against the vanities allurements of the world or the tribulations and aduersities of the same then continually to haue before the eyes of our mind the memorie of his doings and sayings of his suffering and satisfaction made for the redemption of our soules 2 In which Christian meditation so many vnlooked for motiues to loue God doe occurre when the deuout soule doth recount the ioy inexplicable happines whereunto all doth tend as they may sée me not onely infallible testimonies of grace present but after a sort gladsome presages to the beléeuing hart euen of future glory that is to come Abraham sawe Christ when the couenant was but promised and yet it reioyced his hart wee sée him now the couenant is performed and shall we not reioyce Simeon was a happie man who saw him with the eyes of his body and the faithfull are happy too who still by meditation sée him with the eyes of the soule 3 Euery man saith Senâ—…a that listeth to applie himselfe to reading meditation may haue priuate conference with Zeno Pythagoras Aristotle Theophrastus the Authors of good Arts he shall finde them all at leasure to commune with him But a thousand tunes more truly may it be said of the deuout soule that she may daily commune and conuerse with Iesus Christ the Author of her happines in calling to mind his loue mixed with so many labours the scarres and markes of his suffering which she may behold his diuine precepts which she may obserue his louing comforts which she may receiue in all distresses incident in the life of man 4 Is it not more acceptable to sée God with the sheepheards at Bethelem when the Angels sing then with Moyses when he was flaming in the fierie bush To heare him vpon mount Tabor to preach blessednes after blessednes then vpon mount Sinah when for lightning thundering it was present death for the people to approach Is not the case altered It was said as a testimonie of the loue of God vnto the Israelites Did euer God come so neare a Nation How
his wounds and pearsings howe to pamper vs if wee speake of the world and worldly things who lesse respected them then hee If we consider the care of heauenly thither tended all his care If aâ—…es where was there euer such an almes man heard of that gaue his owne body and blood to refresh the hungry if bountifulnes Paradise it selfe was graunted vnto a sinfull suter at the very first motion What can a Christian hart desire which is not found with spirituall delight in the life of Christ what vertue can he wish but there he shall sée a liuely image thereof Christ was the eye that was without moate the white without staine hee was the lambe without spot or blemish The Prophets shew his innocencie before he comes and being come the Euangelists approue the same the Chronicles of heathen men are not silent the Romainâ—… Register makes report of Iesus which was called of the Nations the Prophet of truth a man goodly to behold hauing a reuerent countenance his stature somewhat tall his haire after the colour of the ripe hazell nut from his eares somewhat cripsed parting it selfe in the middest of the head and wauing with the wind after the manner of the Nazarites his foreheâ—… smooth and plaine his face without wrinkle mixed with moderatâ—…ed his heard somewhat coâ—…ous tender and deuided at the chin his eyes gray various and cleâ—…re he is in rebuking seuere in instructing louing and amiable merry with grauity he somtimes wept but was neuer soene to laugh in talke sober and full of vnderstanding sparing and â—…dest Thus as ancient records haue laid it downe wee may behold him according to that of the Psalmist Goodly to see to aboue all the sonnes of men Outwardlie his gracefull behauiour was such while hee walked in the world that the world it selfe did behold him with high reuerence and admiration yet his externall feature compared with his inward graces the externall was farre inferiour to that hidden excellencie of his 6 Enoch is commended for pietie Abraham for faith and perseuerence Iob for patience Isaack for meditation Ioseph for chastitie Moyses for méekenes Phinees for zeale Samuel for vprightnes Toby for mercy Daniel for prayer and deuotion and last of all Salomon for wisedom Saul was higher then all the men of Israel by the head Christ the head of the congregation is aboue all the lights of the starres are many but all are not comparable to the light of the Sunne Holy men haue a measure of grace but the Sonne of man had grace without measure wherefore take the pietie of Enoch the faith of Abraham the patience of Iob the meditation of Isaack the chastitie of Ioseph the méekenes of Moyses the zeale of Phinees the vprightnes of Samuel the mercifulnes of Toby the deuotion of Daniel and with these the wisedome of Salomon put them all together as a cloud of witnesses and Christes example is in steâ—…d of all Wherefore hee is called sanctus sanctorum The holy of holies and in this sacred place sayth the Apostle was contayned the golden censer the Arke of the Testament the golden pot that contayned Manna the rod of Aaron that being dead budded againe the wings of the Cherubins ouershadowing the mercy seate So in Christ is contayned the Arke of couenant betwéene God and man with the censer the acceptation of the prayers of the Saints with the golden pot that contayned Manna the blessed Sacrament with Aarons dead rod that budded againe the hope of the resurrection The two Cherubines that looke face to face the two Testaments both looking to one mercie seate to wit Christ whom Esay calleth the Prince of righteousnesse Aggai the desire of the Nations Malachiâ—… the Sunne of righteousnes the Angell Iesus who shall saue his people from their sinnes 7 There was none of those beatitudes sayth Saint Austen which our Sauiour spake of in his first sermon vpon the mount Mathew the fift first whereof hee was not onely a teacher but also a perfect and full obseruer for Christ euermore liued as he taught He exhorteth to be poore in spirit who poorer then he who became froÌ„ being equall with God farre lower then the Angels yea a scorne of men as the Prophet speakes He exhorted to méekenes who more méeke then hee who was as a sheepe not opening his mouth before the shearer he exhorted to mourning who hath mourned as he mourned who in the dayes of his flesh did offer vp prayers and supplications with strong crying and teares vnto him that was able to saue him hee exhorted to hunger and thirst ofter righteousnes who could hunger thirst more then he who gaue his life for the righteousnes of many he exhorted to suffer persecution who euer suffered more or with more patience then did the Sonne of God Last of all he taught his disciples to leaue al for the loue of him but he first left all for their loue when he left his kingdome throne in heauen 8 It is said of Caesar that in his greatest attempts hee vsed not that word of authority Ite goe you but after a more louing and sociable manner he would euer say vnto his souldiers Eamus come let vs goe It was most true in Christ before all other hee neuer but lead the way before his Disciples in all holines in all trials and tribulations in all conflicts which are wont to arise in the life of man And therefore the Apostle wisleth vs to runne with patience the race set before vs looking vnto Iesus the Author and finisher of our faith 9 What better example could euer haue béene giuen then the example of Christ How could our pride be better supprest then by his humility our disobedience better lessoned then by his méekenes our vanities better expelled then by his labours our impatiencie better qualified then by his mildnes where haue wee saith Saint Bernard true iustice but in his mercy true fortitude but in his constancie Christ was made vnto vs saith the Apostle wisedome and righteousnes and sanctification and redemption Wisedom by instructing vs righteousnes by absoluing vs from our sinnes sanctification by giuing vs of his spirit redemption by purchasing vs life by his death That we should not loue gold saith Saint Austen Christ taught vs to contemne gifts offered that we should not feare hunger he fasted that we should not distrust nakednes he forbad his Disciples diuers change of reyment that we should not be dismaied at tribulations he endured tribulation that wee should not feare death he himselfe died 10 Before all these things saith the same Father and for our better instruction in all as he taught vs by his word so was he our fore-runner by his works and hath leuelled and laid out the way wherein wee should walke which way leadeth vnto life in the meane time if we follow his steps so farre forth as we may if his way be our way
effect yet the surest marke to direct our ship by is to looke to him whose habitation is in heauen which will kéep vs betwéen Scylla and Charybdis al the way vnto the port of Paradise wee stand in néede of a guide for how should the blind walke vnlesse hee haue a helper to lead him the weake and féeble stand vnlesse he haue an assistant to stay him the wandering come into the way vnlesse he haue a conducter to direct him which is Christ. Whom to follow as whom to know is life eternall 12 By that vision of Saint Iohn in the Apocalypse where he saw the foure beasts and the foure and twenty Elders falling downe before him who sate vpon the throne and pouring out their vyals is vnderstoode the church Christ the head of the Church say the learned and the duty of his members in following him In that it is mentioned They follow him whither so euer he goeth First he is called the Lambe and therefore they follow him in humility this wee sée by their falling downe Secondly by mortification for this Lambe was sacrificed and they giue their bodies a sacrifice to serue him Thirdly they follow him in loue he in loue gaue himselfe for the redemption of sinners and they haue their golden vyalles pouring out charity vnto men Fourthly they follow him in deuotion he often prayed they offer sweet odors and prayer vnto God Gedeon said vnto all his troopes and company quod me videtis facere facite our Gedeon sayes the same vnto all beléeuers That which you see me doe doe ye They cannot goe amisse whose guide is the way they cannot erre whose directour is the truth they cannot perish whose preseruer is life If the children of Israel did learne many thinges of the Egiptians only because they dwelt amongst them how much more should the faythfull learne of Christ who is said to dwell with them and in them Chap. 6. The first vertue to be learned in the life of Christ was his humilitie IT is said of those who excell in the Art of elocution that they neuer find lesse to speak then when the matter is the most câ—…pioas wherof they should speake Such is the enumeration of thy vertues O holy Christ which the more wee consider them the more we wonder at them and the longer we labour how to expresse them the lesse able wee finde our selues how to conceiue them 〈◊〉 these of all other we stand amazed at thy humility who being God from euerlasting wouldeâ—… take thy passage from the throne of glory and héere arriued in a valley of teares wouldest exile thy selfe thrée and thirty yeeres from this thy maiestie and what more wouldest be borre man and what more euen as the meanest amongst men and what more wouldest be circumcised according to the law who wert aboue all law and what more wouldest become a seruant and so in subiection and what more wouldest be as an offending seruant and so suffer albeit in thy selfe farre from all offence And what more wouldest sustaine reproches and obloquie in the world And what more wouldest vndergoe death yea a most ignominious death beeing the God of life the Author of life and life it selfe Héere Saint Austen crieth out Quo descendit humilitas O sonne of God whither did thy humility descend If thy owne loue drew thée to this it was thy goodnes if our loue it was thy gift 2 Adam transgressed the law of his maker and not onely that but Adam and in Adam all his posterity for wee haue not sinne by imputation not onely transgressed the law of his maker but wilfully rebelled agaynst the wisedome of his God which wisedome was God the Sonne the second person in Trinitie Adam thou and all thy ofspring because all are accessarie shall rue this contumacie offered with so great indignity vnto the Lord of heauen and earth what sayes our Ionas for me is this tempest raysed O Father for me is thy iust wrath incensed Let me be câ—…st out into the Sea for me hath this we begun by me let it haue an end let me be the Lamb slaine so these Israelites may be deliuered Sanguine quaerendi reditus and must that poore posterity of Adam haue a returne vnto their lost Countrey by bleed let me be the virginall sacrifice And wilt thou haue an offering let me be the Isaack that shall goe to one of the mountaines of Moria Of the two Goates let me be the scape Goate sent to wander in the wildernes O the humilitie and loue and bounty of the sonne of God! 3 But to leaue that which the Apostle sayth Being equall with God hee became like vnto man and sinne onely excepted was euen as one of vs to sée a little his estate and condition in the world when hee was borne where was the place of his birth but at Bethlehem a little Citie And where did the shéepheards â—…ade him but in a sorrie Cottage whose seate was aboue the Cherubins when he chose Disciples whom did hee choose but poore fishermen when hee walked vp and down who were his associates but Publicans and for the most part the common people when hee would take repast where was his table but vpon the plaine ground what were his dainties but bread and some few fishes who were his guests but a company of féeble and hungry creatures when hee would take his rest where was his lodging but at the sterne of a ship 4 Thou art deceiued O Iew that expectest in the promised Messias pompe and glory of the world looke ouer all the ancient Prophecies of him and thou shalt find it farre otherwise The Psalmist will tell thée that hee shall becom a worme and no man The Prophet Esay Who wil beleeue our report Hee is despised and reiected of men He is a man full of sorrowes Zachary Behold the King commeth in meeke maner and so along Feare not Herod the losse of thy Diadem this King is borne sayeth Fulgentius Non vt tibi succedat sed vt in eum mundus vniuersus credat Not to succéede thée thou art deceiued if thou thus thinke of him but hee was borne that all the world should beleeue in him Feare not him to become thy successour beléeue in him and hee will be thy Sauiour Hee came not to possesse the kingdom of others but to giue the possession of his owne kingdome to all beleeuers Hee came not by armes to subdue Kings but by dying to giue them all a better kingdome for the time to come He sought not others glory who for our sakes for sooke his owne he was hungry and yet hee fed many he was weary and yet he refresheth all that are heauy laden he was dumbe and opened not his mouth and yet was the diuine spéech of God himselfe he was of meane reputation amongst men and yet was Lord of heauen and earth 5 If you aske when he was
prosecuting In laudem Iesu must be the concluding It was once said vnto the blessed virgine and it is still said to the beléeuing soule Ecce conciâ—…ies behold thou shalt conceiue and beare a child and thou shalt call his name Iesus Chap. 16. Of Christes teaching his Disciples to pray and of that diuine forme of prayer so often to be vsed of all deuout Christians THrée principall exercises there are before other of our Christian pietie before God and man almes fasting and Prayer These we vse as medicines to cure euils past to driue away those that are present and to preuent such as are to come Almes and fasting as two winges cause our prayers to soare vpward yet saith Saint Austen wee see that all cannot giue almes for that some labour with want all cannot fast for some are faint by reason of natures imbecilitie but all may pray if not with sound of words yet with the affection of the mind according to that of the Prophet My sighings are not hid froÌ„ thee Whence wee sée that by our very grones our deuotion hath a vent and the sparkes goe vp to heauen 2 Wonderfull was the prouidence of Almightie God in ordering all things that did appertaine vnto the Tabernacle there was not any particular thing about it but an expresse forme was set downe how and after what manner it must be done Now wee haue not a materiall Arke or Tabernacle for these were shadowes of thinges to come wee haue a forme of worshipping God more excellent with all things appertaining to this worship Christ our Sauiour hath set all things in order about this Tabernacle and first of all concerning our first sacrifice héere to be offered that is to say prayer this he layeth down with many circumstances as by the prayer of the Publican to pray with humility by the parable of the widdow to pray with importunacie by his coÌ„mendation of the woman of Canaan to pray with feruency by his refuting the pharisies for their desire to be séen praying to pray secretly in our chambers other such like directions for praier Wherby we may see that our deuotioÌ„ is no by-matter whereabout the sonne of God is long instructing vs. 2 Now Christ beginneth to teach his Disciples a forme of prayer when you pray Sic orate Pray after this maner Our Father and so forth Surely a most diuine forme of prayer aboue all other in the world and so much the more excellent by how much the more the Author theref is aboue men and Angels S. Austen calleth it A prayer of prayers Tertullian a Breuiary of our faith O what prayer saith Saint Cyprian is more gracious with the father theÌ„ that which is deliuered vnto vs of the sonne and howe comfortably may wee pray when we doe not onely vse his own name to countenance our sutes but euen his owne words And heere wee may obserue that Christ setteth downe a prescript forme of prayer to shewe vnto vs that all our prayers should not runne vpon indigested words and sencelesse Tautologies as many vnwisely haue dreamed of voluntary praying which doth much detract from this excellent part of Gods worship In the sixt of the booke of Numbers almighty God layed downe vnto the Priests a direct forme howe to blesse the people In the second of Ioel the verie words are mentioned which penitent finners should vse in their conuersion to God and héere Christ we sée prescribes a forme of prayer which for diuision sake may branch it selfe into a proem and seauen seuerall petitions adioyned vnto the same When you pray say after this manner Our Father which art in heauen This proeme may inclusiuely be vnderstoode at the beginning of euery petition In that Christ teacheth vs to call God Father we are in the first place emboldened to make our sutes vnto him least we might say as Abraham what be we which are but dust ashes to speake vnto God but when we consider him as a Father in the very beginning of our prayers wee acknowledge his bounty and grace For first this name of Father is a name to moue vs to come vnto him The wandring sonne said Ibo ad patrem I will goe to my Father Secondarily it is a name of priuiledge he hath giuen vs saith the Apostle his spirit whereby we crie Abba Father Thirdly it is a name of prouidence your heauenly Father careth for you But how come wee to call God by a name of loue of priuiledge of prouidence surely he that willed vs to call him Father hath made him our Father Potestatem dedit c. Hee hath giuen vs power to become the sonnes of God In the olde lawe God is called by the name of a Lord ego Dominus I the Lord there his people are called seruaunts now from the name of Lord he is called Father his people from seruants are become sonnes and all by the meanes of Christ Ascendo ad patrem meum patrem vestrum I ascend to my Father and your Father Now calling God Father as it is a name of dignity for it is thought to goe well with children of a rich and louing Father so is it a name of duty and as he hath the properties of a Father to loue to care for to pitty so should we haue of children to honour to serue to obey least it be said as it was once of some Nutriui filios I haue nursed children and they haue rebelled against me 4 Againe as we say Father so say we our as if when we pray we pray all in one saith S. Cyprian noster Pater our Father a forme of prayer presupposed to be said of many Let not the rich or mighty despise the poore it pleaseth Christ to haue vs all together to call God our Father and therefore none ought to disdaine other and as wee say our Father so in that wee mention him to be in Heauen wee confesse what maner of father we meane to wit heauenly and that we be not degenerate children we shold be heauenly too In heauen what more powerful then to haue a Father in heauen In heauen therefore howsoeuer we are distressed in earth the comfort is we haue a Father in heauen In heauen and therefore if our Father be in heauen then is our inheritance in heauen In heauen and therfore praying wee lift vp our eyes vnto the hâ—…s as the Prophet speaketh In heauen not as placing his diuine power onely there which filleth heauen and earth but we say in heauen because there chiefely his glory doth shewe it selfe there he blesseth the Saints and Angels Well then sayth S. Austen we haue a Father in heaueÌ„ let vs not cleaue to things héere in earth and thus much of the proeme 5 In the first of the seauen petitions we say Sanctificetur nomen tuum Hallowed be thy name Beginning to pray wee forget our owne necessities and make a petition for Gods
glory we remember wee haue the dignity to be children being children of such a Father therfore by and by we pray for our Fathers glorie Sanctificetur nomen tuum hallowed be thy name Christ sought his Fathers glory and Christians seeke his glory and the hallowing of his name it is said of the wicked polluistis nomen meum you haue polluted my name In that wee pray that Gods name should be hallowed it is not but that Gods name was holy from euerlasting Be you holie as I am holy but in this we pray that the name of God may be hallowed both of vs. and in vs of vs when we say vnto thy name giue the praise in vs when we liue worthy of him Manie haue had a great mighty name but none a holy name except God therfore we pray halowed be thy name not so much that we hallow it as Sanctificetur let it be hallowed that all Iewes and Infidels may honour God that his name may be hallowed From the rising of the Sunne vnto the going downe thereof 6 In the second petition wee pray adueniat regnum tuum thy kingdom come and this petition we vtter and mention saith S. Chrylostome animis eleuatis with windes lifted vp Séeing we haue a Father and a Father which hath an inheritance for vs this inheritance is in heauen we therefore pray that wee may once come to the enioying héereof saying adueniat regnum tuum thy kingdome come Séeing wee are héere in the way where all is wearines on the contrary side knowing our inheritance is aboue loue which is impatient of delay makes vs desire the comming of this kingdome Now as there is regnum gloriae a kingdome of glory so is there also regnum gratiae a kingdome of grace And as wee doe pray bidding all earthly riches and delights and honours farewell for the cōming of the kingdome of glory aboue vs so also do wee pray leauing all sinfull desires for the cōming of the kingdome of grace within vs that is that his spirit may rule raigne in our hearts and there haue the preheminence ruling and gouerning vs as his subiects And héerewithall wee pray also pro regno ecclesiae suae for the kingdome of his Church that whereas Christ is called a King and his kingdom in the world is spirituall we pray that his Scepter may sway that all may yéeld obedience faith to his gouernment reiecting the tyrannie of the prince of darknes for all these seuerally or altogether we pray adueniat regnum tuum thy kingdome come 7 In the third petition wee pray Fiat voluntas tua thy will be done this may be called a petition of duty for séeing wee exspect in time to come a kingdome in heauen our dutifull desire is to doe his wil who giues vs this kingdom while we remaine here in earth Like that of the Apostle Lord what wilt thou that I doe as if hee were ready to doe his will who called him Thy will be done that is not our obstinate rebellious wils but Lord thy wil Impiorum est saith S. Chrysostome volumus nolumus we wil and we wil not say the wicked but thy will be done the godly say There is nothing either more fondly loued or more hardly resisted then our owne wils therefore our desire is that wee may crosse our owne wils referring all to the will of God And this petition we pray with a sicut saying Thy will be done in earth as it is in heauen This doth shew the feruentnes of our desire to do the wil of God those of that ioyfull assembly doe thy will aboue and we desire to doe thy will beneath or to begin for a time to doe that héere on earth which thy Saints Angels doe for euer in heauen 8 Because we cannot continue the doing of Gods will héere in earth without things necessarie for our earthly condition therfore in the fourth place we pray Panem nostrum quotidianum da nobis hodie giue vs this day our daily bread wherein first wee acknowledge that we wholy depend vpon Gods prouidence to receiue all thinges necessary for the preseruation of the life present Secondarily that wee craue them at his hands when we say da nobis giue vs according to that of the Prophet Te dante nos colligimus thou giuing we gather And therefore with his giuing our endeuoring with Gods encreasing Paules planting Giue an action of liberality and loue giue vs our bread panem nostrum panem filiorum our bread not ours as due but our bread or the bread of vs thy children which thou art want to bestow and in mercie to giue quotidianum daily bread or as some say 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 super substantialem our supersubstantiall bread Wee pray to day Giue vs this day our daily bread and if we liue till to morrow we pray the same againe as if euery day wee looke vp vnto God that he in sending things necessary for the life present may in mercy looke downe vpon vs. Some thinke this petition to be poore mens petition No rich and poore must pray for this bread for what are earthly creatures to maintaine life without his blessing Who is the Author of life Last of all when we pray Giue vs this day our daily bread We pray Neque pro diuitiis neque pro delitiis sed pro necessariis saith an auncient Father neither for riches nor for delicacies but for things necessarie vnto life according to the wise mans prayer neyther too much that wee doe not forget God nor too little that wee forsweare him not onely a competencie and so be thankfull vnto the giuer of all 9 Hauing begged at the hands of God things necessarie for the life present because as the Prophet Ieremie saith our sinnes doe make God take these good thinges from vs in the fift place therefore wee pray for the forgiuenes of our sinnes saying Dimitte nobis debita nostra Forgiue vs our debts and trespasses Whence we may learne that our sinnes are debts and trespasses for when wee sinne wee runne in debt and commit trespasse against God Wee owe him obedience and therefore are indebted by our sinnes wee doe him wrong therefore are trespassers which wee beséech him in mercie to forgiue and so this petition is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 an acknowledgement or confession what we are to wit sinners We say not with him spare vs and we will pay all but Lord forgiue and this we all pray saith Cyprian because we all sinne Dimitte nobis debita nostra Forgiue vs our trespasses ours and therfore of our own committing wee may not post off the matter as Adam did with a mulier quam dedisti The woman that thou gauest mee caused mee to sinne whereas indéede the sinne was his owne in giuing consent This forgiuing of our sinnes we craue with a clause annexed Sicut nos dimittimus debitoribus
nostris As we forgiue them that trespasse against vs whereby wee shew of what spirit wee are in that wee can finde in our hearts to forgiue others and therefore beseech God to forgiue vs. Cassianus writeth that some in his time would leaue out this clause as the Pelagians would haue done the former for which they were taxed by a Councell for this foule default wee must thinke Christ taught vs a most heauenly forme of prayer and impiety were it to alter the same wee must shew mercy that looke for mercy and forgiue that looke for forgiuenesse wherefore with charitable mindes wee say Forgiue vs our trespasses as wee forgiue them that trespasse against vs. 10 When wee haue craued pardon for our sinnes past wee begin to be carefull for the time to come and now in the sixt petition we pray against leading into temptation Et ne nos inducas in tentationem The forgiuing of our sinnes is a procuring of good the not leading into temptation is a remoouing away of that which is euill In this petition first we acknowledge our owne infirmitie ready to be led into temptation and secondly wee pray for a preuenting grace that when temptation comes wee be not ouercome of it Saint Cyprian reades it And leade vs not and suffer vs not to be led not that God doth lead vs but we rather lead our selues in consenting to temptations when they come whether they be temptations of peace or persecution afflicting or flattering and of the two the latter are the most dangerous Some of the auncient Fathers vnderstand it that in this petition we pray to be deliuered from all temptations whatsoeuer because wee knowe not how soone wee may fall others by leading into temptation that wee be not willing to consent and be led or caried away by temptations and so seduced and this may be our humble petition eyther for preuenting temptations before they come or when they come that they doe not preuaile 11 And this is an entrance to the seauenth and last petition Sed libera nos a malo but deliuer vs from euill We pray to be deliuered from all euill that be it sometimes we fall into temptation yet that we doe not fall like the Olephant who falling riseth not againe Being fallen wee pray to be deliuered or to come forth In praying to be deliuered from all euill doth include all dangers both of body and soule present or to come that may befall our selues or others when we say Deliuer vs which we also insert in the other petition as not praying for our selues alone and praying to be deliuered from all euill wee vnderstand all mischances which may befall vs by Sea or land sléeping or waking from bodily or ghostly enemies from fire water from sodaine or vnprouided death and anie manner of danger Et libera nos a malo And deliuer vs from euill to all which petitions we beséech God to giue his blessed graunt and so seale vp all with a deuout Amen For the clause of giuing honour vnto God acknowledging his kingdome power and glory his glory being mentioned in the first petition his power and kingdome in the second we leaue that clause vnto a Christian meditation 12 And thus haue wee heard Christs forme of prayer which of all other is most worthy of our continuall Christian practise First for the authority thereof because it was taught by the sonne of God Secondly for the efficacie for no prayer more likely to preuaile with the father then that which is taught by the son Thirdly for the diuine order of the petitions fourthly for the compendiousnes thereof our deuotion consisting not in a multitude of wards but in the affection of our harts We néede not now say as one did vnto Christ our Sauiour Lord teach vs to pray as Iohn taught his Disciples meaning a forme of prayer But Lord giue vs grace to direct all our prayers by this diuine forme of prayer and neuer cease to lift vp our harts and hands vnto thée Chap. 17. Of Christes often praying and specially in the Garden when his soule began to wax sorrowful and what feruencie in deuotion we heere learne IF euer the worlde were occasioned to call to mind the high deuotion of the Sonne of God his often praying and with that feruencie too as neuer any prayed then most especially in these dayes when Sathan euermore enuious of mans felicitie most séeketh to possesse the world with a dumbe spirit we may call to mind that wheÌ„ the Wolfe most layeth waite to stop the shéepes throat that no voyce be heard of the shepheâ—…rd there in time the daunger is very great For the passion of Iesus Christ let vs remember our selues and thinke a little more of calling vppon God by religious and deuout prayer remembring who it was that spent whole nights in prayer when he was labouring for the sinnes of the world the saluation of our soules If the eyes of God doe at all times and in all places beholde vs then most especially when we present our selues before him in prayer when both attention of mind and humiliation of body concurre actions most befitting humble sutors We often repeat that of the Prophet O come let vs worship and fall downe before the Lord our maker but doe it not by humbling of our bodies for to sue pardon for our soules To approach and enter vnto the place of prayer as if wee came to sit in commission with God or would countenance him in his own house is as vnséemelie a custome as Christianity can yéeld To dehort men nowe a dayes from long prayer we are eased of that labour which Christ vsed in refuting the Pharisies wheÌ„ so many care not how little they pray at all nay which is more when some séeme not to make so much account of this holy duty vnto God wherin Christians assemble themselues in publike prayer And yet for all this not onely to speake of prayer but of feruencie in prayer may be helpfull to our Christian desires in seruing God séeing our deuotion is often so remisse as wee may seeme rather to speake then pray seeing the very house of prayer is almost made nothing lesse whereas our repairing thither minds vs of a duty to be performed therefore he that prayes not in the Church doth as hee that eates not at a banquet that learnes not at the Schoole that fights not at the warre that walkes not when he is in his iourney There is a matter of moment to be performed that wee pray and after what manner In consideration héereof let vs obserue at this time Christes praying in the Garden when his soule began to waxe sorrowfull as the Euangelist testifieth In this his praying we may consider these circumstances First that it was solitarie for that hee now left his Disciples as hee had oftentunes before done when he went out alone to pray which doth commend vnto vs solitary praying Secondly hee prayed with
too saith the Apostle say Abba Pater twise Father both according to the Hebrew Gréeke shewing that God is now Father of Iew and Gentile Hee saith If it be possible referring the graunt of his petition to the will of God if it may stand with the same wil and not otherwise Hee prayeth for the remouing of that Cup yet so that looking to obedience he goeth forward towards his suffering and saith Fâ—…at voluntas tua Thy will be fulfilled What of humane desire he before mentioned hee now in action procéedeth to relinquish as if he would say Let not that be done which I haue spoken according to humane affection but let that be done for which I was sent into the world and now am willing to suffer That which he required as man to wit the remouing of the Cup he now leaueth as resoluing whollie to procéede with the will of God But was the will of Christ any way differing from the will of his Father No verily for hee saith Non quaero voluntatem meam sed voluntatem eius qui misit me I séeke not my owne will but the will of him that sent me and this manner of conditionall prayer should be remembred of vs in praying not our wils but Lord thine be fulfilled 8 Hee prayeth the third time the same thing shewing that hee goeth to pray and to pray the selfe same thing too not of forgetfulnesse but of very feruencie Whereby wee may obserue that to pray and pray againe is a part of high deuotion The Doue went forth of the Arke the first time and returned sorrowfull as she went out still the waters were vp she goeth forth the second time then the flood is abated and shee brings a branch of Oliue a signe of quiet peace First a sorrowfull prayer goeth forth still the waters of aduersitie are vp the prayer goeth forth againe behold the waters are fallen prayer brings a crop of Oliue ioy and tranquillity of mind 9 At the end of Christs praying the Angels appeare comforting him they who at this time séeme to haue presented themselues in the presence of God the Father astonished at the agonie of his Sonne came foorth and pray for the remoouing of this Cup answer is made my sonne hath of méere loue and mercie vndertaken the redemption of man by the effusion of his blood which could be brought to passe by no other meanes which the Angels hearing they returned to Christ and in honouring they comfort him and in comforting they honour him And héere obserue wee three thinges First that our Sauiour prayeth long before hee receiueth an aunswere to shew wee must not by and by giue ouer Secondly that the greater his agonie was the longer his prayer was to shewe that in greatest agonies wee should continue long in prayer Thirdlie in that the Angels came and comforted him to signifie that if wee continue with constancie the Angels reioyce ouer vs In that the drops of blood came downe it shewed the greatnesse of our Sauiours conflict wherein hee seemed both to doe and to suffer his blood was true blood according to his naturall existence but yet myraculous and supernaturall if we respect the manner for it is aboue nature to poure out together water blood which Christ did both aliue and dead behold O Christian soule thy redéemer and Sauiour cast into sweate for thy sinnes In this it is manifest how bitter his passion was whose onely thought so much chaunged nature Of this our Sauiours sweating may be gathered these seuerall obseruations first the greatnes of his agonie secondly that this agonie caused sweate when it was a cold night thirdly this sweate falling vpon the earth wee may gather that the earth or men inhabiting the earth haue benefit héereby 2 Now was presented before the eyes of the Sonne of God on the one side Gods iust iudgment and wrath towards man yet vnappealed on the other side death and hell as yet not vanquished himselfe left as it were alone to enter the conflict putting forth his hand to receiue the cup and yet he beginneth to pull it in againe but after a little while goeth forward with full resolution to the worke well begun which hee brought to a most happie end Let the deuout man learne in all the pressure of aduersity to set before him Christes agonie in the garden be it that doubtfull obiects betwéene feare and sorrow doe much obscure our naturall delights héere haue wee for times of trouble a president to follow but chiefely in the aganie of death when sick man are panting and labouring for life they are said then especially to endure an agonie for then beginneth a conflict nature drawing one way and obedience to the will of God another the spirit goeth forward and the flesh draweth backward besides many thoughts occurre about leauing the world and going to answere for our time here spent with manie other things seldome before thought vpon Our Sauiour was in an agonie when death approached whence Gregorie saith Appropinquante morte certamen adest nec immerito tune enim anima terretur cum post pusillum hoc inuenit quod in aeternum mutari non possit Death approaching an agonie is present and not without cause for then is the soule put in great feare when after a little while she findes that which neuer will be changed or altered 1 In this agonie of agonies and all other wee learne by our Sauiours example to haue recourse vnto prayer hee prayed in the Garden hee prayed on the Crosse to shewe that in times of distresse wee should principally apply our selues to prayer Moyses prayed at the Sea Daniell prayed sitting amongst the Lyons Iob on the dunghill Paule at midnight when hee was in the prison and héere Christ our Sauiour in his agonie when he not onely prayed but with great feruencie alone to shew that the minde is best eleuated vnto God when sometimes in our sorrowes wee goe aside to pray as hee himselfe heere prayeth hee withall exhorts his Disciples to pray that they enter not into temptation and surely no better remedie against temptation then prayer which prayer is the very whip scourge of euil motions When the théese heareth the good man of the house to cry and call for help he thinks there is no tarying for him if good friends be within hearing Cornelius Cornelius Thy prayers are come vp before God Wouldest thou exercise thy selfe in a spirituall life pray wouldest thou attaine the swéetnes of heauenly things pray wouldest thou haue God helpe thée in time of extremitie pray wouldest thou be deliuered from temptation pray Betwéene Babylon and Ierusalem there is a trustie messenger that often passeth thither which is well acquainted in the Kings Court and is very gracious with the King himselfe for hee shall haue audience and dispatch as soone as hee comes This messenger is prayer that euen in the silence of the night ascendeth into secret
oppression at home When the Queene of the South came from farre to heare the wisedome of Salomon beholding his princely order magnificent state shee had heard much but saw more what doth she but by and by begin to magnifie the Author of Salomons estate O blessed be the Lord thy God saith she which loued thee to set thee on the throne as King in stead of the Lord thy God because thy God loueth Israel for euer to mâ—…ke thee King to doe equitie and righteousnes As if she would haue saide O Salomon such a state such a gouernment such a peace such a time such a temple such wisedome it is not of man nor from man Blessed be the Lord thy God which loued thee to set thee on the throne of Israel 7 Affectionate were the harts of the people to Dauid their king whom God had set ouer them what should Dauid aduenture himselfe O no better it were that many miscarie yea tenne thousand say the people as it were with teares of thankfulnesse God saue our Dauid for iâ—… Dauid goe the light of Israel is extinguished they would not the least hurt should befall him who was the stay of them all and therefore as humble suters seemed to begge his preseruation at the handes of God Those of Beâ—…hulia sayde to Iudith thou art the reioycing of our Nation good Iudith thou hast done much good in Israel blessed be thou of God The Apostle willeth that praiers and supplications and giuing of thanks be made for all for Kings and all that are in authoritie that wee may liue a peaceable life vnder them in all godlinesse and honestie Great cause had the men of Israell to beseech God that Iosias might continue with them for if hee were taken away it was because hee should not sée the euill to come O saith the Prophet saue and deliuer Dauid from the hand of strange children that there be no leading into captiuitie nor no complayning in our stréetes And thus should we adde vnto obedience loue to loue prayer for whom God amongst men hath set in commission with himselfe to rule for him His debetur saith Tertullian honor propter excellentiaÌ„ timor propter dataÌ„ potestatem obedientia propter morale debitum amor propter affectionis operationeÌ„ To these honour is due for their excellencie feare for their power giuen them obedience for ciuill dutie tribute for the preseruation of peace loue for affection which bringeth forth prayer and piety so what should Christians of all other in the world but honour them whom God hath placed in his owne roome for the establishing of his owne lawes worship heere beneath amongst men and specially appointed ouer his Church which is the company of Christian people for the quiet and conseruation thereof according to that of the Prophet spoken â—…ong before Kings shal be thy nursing Fathers and Queenes thy nursing Mothers Chap. 21. That Christians may lawfully enioy earthly commodities and possesse riches but how should they be affected towards them MAn who consisteth of two parts the one earthly the other heauenly hath answerable hereunto meanes alotted him of God for the preseruation of either and therefore first temporal things for the state being and in good tune eternall for the time to come Before God created man he first made him prouision and God said Adam haue dominion ouer the fish of the Sea the fowles of the ayre euery thing that moueth vpon the earth and againe Adam I haue giuen thée euery hearbe bearing seede and euery trée in which is fruit and so euery thing serues Adam and Adam is onely to serue God Abrahams seruant sayde God hath blessed our Maister Abraham meruailously hee hath giuen him Shéepe Oxen siluer and gold men seruants and mayde seruants Iacob speaking of his two bands or great heards of shéepe and Cammels that went befoâ—…e him saith With my staffe or without any prouision at all a poore lone man as it were came I ouer this Iordan Lord I am not worthy of the least of thy mercies As if Iacob should haue said these Kine and Bullockes these Asses and Foales all this substance round about me They are the mercies of God and so come from the great store-house of heauen There was a man in the land of Uz called Iob an vpright and iust man and one that feared God and eschewed euill saith the holy Scripture The next thing mentioned of Iob is his substance was very great yea hee was the greatest of all the men of the East hee was withall iust vpright one that feared God he did not forget God when hee shold most haue remembred him that is when he was blessed and prospered by him but as hee abounded in riches amongst men so did he also encrease or abound in deuotion towards God whoÌ„ he feared Iob did sacrifice euery day Héere was right possessing of earthly substance rich godly together rich in godly actions this was a rich man indéede when both met together If riches encrease there is the encrease of riches which are giuen from God himselfe Set not thy heart vpon them there is the vse of riches and with what prouiso we doe enioy them 2 To call in question whither Gods people may possesse earthly coÌ„modities is an inuention more strange then true hee which would haue euery Trybe a part alotted for an inheritance for them and theirs amongst his people did entend no other but that they should successiuelie haue an inheritance to possesse and why hee hath giuen the earth and earthly things vnto the sonnes of men The lawes of nature and Nations tell vs that amongst men there must be meum tuum mine and thine and the Gospel doth well accord with this as requisite amongst Christians Accipe quod tuum est take that which is thine or that which God hath alotted thée out and giuen thee to enioy The Apostles say where shal we buy so there was possessed wherewithall to buy It was a méere irreligious rapinous and scoffing deuise of Iulian to spoile and pray vpon both the goods of the Church and people of God after this manner If thou wilt be perfect leaue all that thou hast onely séeke treasure in heauen this is fittest for men of your profession who haue renounced the world The like saide Foelix that was a great agent vnder the before named Iulian beholding the munificence and ornaments of the Church with what sumptuous vessels is the sonne of Marie ministred vnto in short time this vnhappy Foelix did come to wretched end The like said Auxentius when hee would haue the Church and Church possessions to wast and consume them as hee list but S. Androse tels him if Naboth would not leaue his Fathers inheritance should I quoth he leaue Christs inheritance These be but shifts pretended when the greatest persecutors of Christians could formally tell them Their God was no
altered which Pilat refused saying Quod scripsi scripsi that which I haue written I haue written it is true I will not alter it and Pilaâ—… 〈◊〉 the end found it true indéede to 〈◊〉 terror of his wretched consciâ—…ce who hauing heard of the shouldiours the veritie of the reâ—…ection liued in continuall anâ—…sh vntill at last after disgrace receiued of the Romaines hee came to a desperate ende by caâ—…ng himselfe away as histories â—…ntion 12 While this was doing to â—…turne vnto the manner of our Sauiours Passion at this time 〈◊〉 they not spare to reproach 〈◊〉 and this was done by manie first by them that sate by and watched him secondarily by same of the high Priestes that came to marke him thirdly by those that passed by and wagged their heads at him fourthly by one of the théeues that was crucified with him S. Mathew saith they both reuiled him S. Luke mentioneth one onely It séemeth sayeth Austen that both of them began to reuile him of which S. Mathew spake but one perceiuing the heauens troubled and other signes moued with remorse â—…esisted and then only one of them according to S. Luke reuiled him 13 Nowe they begin to repeate the words of the false witnesses Thou couldest build the Temple if it were destroyed If thou be the Sonne of God saue thy selfe No sayeth Beda Sesaluum facere crucem descendere noluit quod Christus est Dei electus If thou be the Sonne of God nay because hee was the elected of God hee would not come downe for therfore came he into the world Beléeue ye him rising froÌ„ the Sepulcher which is more then descending from the Crosse. The other malefactor sayeth vnto him Remember me when thou commest into thy kingdom What kingdome was this suâ—…lie no temporall Kingdome In regno tuo In thy kingdome that is a better Kingdome then anie héere beneath or that which Tiberius now enioyeth Great was the fayth of this Chéefe for neyther the feare of the Iewes now present nor the sharpenes of his owne paine the blasphemie of his Fellowe the flight of the Disciples the apparant inâ—…rinitie of Christes flesh made him any way to wauer but first he acknowledgeth Christ to be a Lord secondly he prayeth to him and therefore he acknowledgeth him to be of power thirdly he acknowledgeth him to haue a Kingdome This theefe could helpe himselfe but in two things his hart and his tongue which he doth with his heart he beléeueth with his tongue hee maketh confession of Christ his Sauiour 14 And now behold wee our redéemer yéelding vp his life for the sinnes of the worlde Let vs consider a while his seauen last wordes vttered vppon the Crosse which by some are deuided into eight Two of these he spake for sinners Pater ignosce illis mecum eris in Paradiso Father forgiue them and thou shalt be with me in Paradise Two for the godly Woman behold thy Sonne and to the same disciple Behold thy mother Two for the world Sitie consuÌ„matum est I thirst it is finished Two for himselfe My God my God why hast thou forsaken me and Father into thy hands I commend my spirit 15 The first of these was spoken in the act of his crucifying when framing himselfe to the Crosse he saith Father forgiue them they knowe not what they doe Good to mee but hurt to themselues so is it with them that hurt others they know not what punishment they bring to themselues and what crown and garland to them whom they thinke they most hurt They know not what they do He prayeth not so much for them who did know or ought to haue knowne him to be the true Messias as for the Lay and illiterate people who of a blinde zeale did they knew not what what greater myracle then this louing prayer héere was a word of all patience and piety full of loue and vnspeakable sweetnes they say his blood be vpon vs and hee prayes â—…t be not vpon them Father forgiue them euen nowe pearced with nayles crowned with thornes loaden with scoffes and reproches and yet héere amongst all a Pater ignosce illis Father forgiue them and it was not without a mysterie that he sayd father forgiue them By all this we learne to beare the greatest iniuries of the world and to pray withall for our very enemies what should dust and ashes take vpon it to reuenge when the Lord of Heauen and earth so méekely endureth all what did the world euer sée more patient more charitable then the Sonne of God Father forgiue them â—…ttying those that persecuted him 16 The second word was spoken to the Penitent theefe Mecum eâ—…is in Paradiso Thou shalt be with mee in Paradise which wee vnderstand not to 〈◊〉 spoken of that earthly Paradise from which Adam was expulsed but of that Emperial place whither Saint Paul was taken vp where the Saints and Angels are aboue in glory By this saying comfort is giuen to them that repent them of their sinnes and call for mercie vpon Christ crucified beholde howe bountifull Christ is he giues a théefe paradise that doth but aske it of him Héere one worthy of punishment and worthy to suffer death by his owne confession receiueth mercie at the last instant but yet no man ought by this example of sette purpose to deferre his conuersion vnto the last the priuiledge of a few much lesse of one doth not inferre a common lawe for all Christ heere giues mercie vnto a théefe and vnto a théefe at the last cast to shewe there is no place left for desperation one example makes vs bolde one findes mercie at the last that none should dispaire and but one that many should not preâ—…me but sée the fayth of this théefe that findeth mercie a disciple denieth his Maister this théefe acknowledgeth him hee séeth Christ hanging vppon the Crosse as man and yet he prayeth vnto him as God hee accuseth his owne defaults reprooâ—…th the blasphemie of his Fellow hé acknowledgeth Christes innocencie the Iewes that know the law crucifie him he seeeth him in all contempt and yet he confesseth him a Lord a king to be a Lorde requireth power find a King rule but héere is neither to sée to Hee beholdeth him suffering death yet hee makes request vnto him as the giuer of life they who had before seene him raysing the dead wauer this man dying with him acknowledgeth the resurrection What fruite sayeth Saint Austen did Christ héere reape of a â—…le trée let anie sinner shewe this mannes fayth and wee dare shewe the remission of his sinnes hee had before stolen earthly thinges but now steales heauen O admirable conuersion That which we should take example of is an example of comfort of mercie of hope of forgiuenes of confessing our sinnes and with stedfast faithfulnesse of acknowledging the Sonne of God and crauing mercy to be remembred of him in his kingdome 17 The third worde was when he said vnto
our last deuotion 〈◊〉 prayers vnto God or if prayers cannot bee mentioned in wordes the lifting vp of our hands may suffice or if that faile Sâ—…um corda let our hearts be on high Our deuotion prayer is the mountaine from which we ascend and for Gods sake saith Saint Bernard let it not séeme we arisome to abide long on this mountaine let vs raise vp our minds and our hearts and our hands vnto heauen and let vs ascend with our Lord ascending Let vs followe the Lambe whither so euer hee goeth let vs follow him suffering by mortifying the flesh let vs follow him rising by newnes of life but most ioyfully of all let vs follow him ascending by setting our affections on heauenly things or things aboue 4 Howe this Article of our Christian beléefe Ascendit in coelum He ascended vp into heauen whither hee hath caried our nature before doth appertaine vnto the stay of our Christian faith is best perceiued of faithfull beléeuers The death of Christ saith Saint Austen is our viuiâ—…ation his resurrection is our â—…e but his ascension is our gloâ—…cation when as now the Angels themselues might seeme to haue sung Christ with a Psalm 〈◊〉 heauen Exultate domine in virâ—…e tua Be thou exalted Lorde in thine owne strength And his Apostles séeing him ascended vp into glory returned to Ierusaâ—…m with great ioy and there â—…tinuallie in the Temple did â—…de and prayse God because â—…e sure faith had shaken off â—…andalous and doubtful sorrow remembring his words I goe to prepare a place for you How forceable testimonies are these euery one telling vs what is the ende of our Christian beâ—…fe For as all other things in Christ were for vs hee was borne for vs hee was giuen to vs is for vs also hee ascended saith Saint Bernard Where the boâ—…e is thither shall the Eagles â—…so be gathered together wee are by nature a noble kinde of creature and of a loftie spirite naturally desirous to get higher and higher and therfore we shew of whose stock and linage we are when wee couet to ascend whâ—…ther he is ascended who is goâ—… before vs. And no small comfort is it to haue this assured that howsoeuer we are kept down for a time yet we shall one day ascend to the full accomplishment of our good desires 5 In the meane time what should wee doe but follow him in whom wee ascend in the sweete smelling sauour of his perfumes knowing that pride cannot ascend whither humility is gone that hatred cannot come whither loue is ascended that 〈◊〉 cannot approach where vertue is exalted that impietie may not appeare where holines it selfe is seated and therefore to follow him in humility in loue in vertue in holinesse are as it were the steps of ascending to coâ—… vnto the place whither hee is gone before It was once sâ—…ide vnto man Terra es in terraâ—… redibis but now is it said Terra 〈◊〉 in coelum ibis earth thou art 〈◊〉 yet into heauen thou shalt 〈◊〉 whither since thou art going leaue in any case those allurements which not onely stay thy â—…rse but cast thée backe to thy â—…tter perill 6 And héere it is not amisse to call to mind some seuerall verâ—…es of our Sauiour precedent â—…to his ascension as first if euer â—…at of Samuel spoken vnto Saul Obedience is better then sacrifice â—…re verified then most truly in 〈◊〉 ascension of the Sonne of God He was obedient vnto his fathers will we sée after all his â—…ience howe hee is exalted to heauen as if obedience were the â—…ay thither Consummaâ—… opus â—…od dedisti mihi I haue accomâ—…ed the work which thou gaâ—…st â—…e Secondarily wee may â—…sider his humility according 〈◊〉 that Qui ascendit descendit 〈◊〉 which ascended first descenâ—…d to shew that humility also in â—…g downe to a lowly conceie 〈◊〉 our selues is the second step of following him in his ascension Thirdly we may consider his patient suffering according to that If wee suffer with him wee shall also raign with him Fourthlie we may call to mind how familiarly this louing shepheard was conuersant with his little flocke vntill the verie time that he left them to shew thaâ—… 〈◊〉 passe our time and to end our time in charitable and louing manner amongst men is the way whereby we follow the Sonne of God ascending vp into heauen Last of all purenes or sinceritie of life conuersation is a degrée of ascending after him If wee will saith Saint Austen ascend with Christ we must leaue our faults for with our Phisition our faults ascend not Quis ascendit in montem Domini sayeth Dauid Who ascendeth vnto the hill of the Lorde but hee that hath innocent handes and a pure heart 7 Wee would be happie I know it saith Saint Austen but why séeke wee not the way to happinesse Many there are that would ascend but fewe endeuour themselues to walke the way of ascending these with the Sonnes of Zebedee would sit on the right and left hand in Christes kingdome but they wil not taste of Christes bitter cup in his passion Others there are which fearing they cannot asâ—…d haue their whole hearts buâ—…d in the earth where they are content to abide A third sort â—…ere are which so loade themselues with the cares of this world and are so heauy that they 〈◊〉 lift vp their minds to heaâ—…n but euen as the Serpent whose breast is vpon the earth â—…ere they abide goe no farther â—…d sure a lament able thing is it that whereas Christ with so much labour hath laid out a way for vs yet so few there are that follow him in this way O that we wold mark marâ—…ing kéepe the happie course of Christes ascending for euen in ascending many erre the Angel would ascend but of an Angell he became a deuill man would ascend in Paradise but from a happy creature hee became miserable both fell by affecting power and knowledge and manie follow this course nowe Christ hath taught vs a true manner of ascending as we haue heard hee first descended and then ascended hee ascended the mount to pray and to teach hee ascended the Asse to weepe he ascended the crosse to suffer and after all hee ascended heauen to raigne in glorie These are the true degrées of ascending first wee must ascend to prayer secondly wee must ascend the mount to learne the way to blessednes thirdlie wee must ascend the mount to contemplate of glory as hee did when hee went to be transfigured fourthly wee must ascend vppon our carnall appetites to wéepe for our sinnes â—…ftly wee must ascend vnto the crosse to be crucified vnto the world and so last of all we shall ascend in good time by the grace of God into heauen to reioyce with Christ in glory 8 To all this saith S. Bernard may be annexed this short forme of ascending First wee must ascend to our heart that
heate of incontinencie which then chiefely abounded the second iudgement shal be with fire against the coldnes of loue and charitie which the world waxing old shall and both more and more decay All earthly things shal be consumed for the end ceasing those thinges which appertaine vnto the end cease The Nations shal â—…ourn or as Ieremie saith the tribes of the earth that is those that haue not their fréedome in heauen the Iewes shall mourne the Gentiles shall mourne Christians that loued the worlde more theÌ„ Christ shal mourn the tribes of the earth not the tribes of the Lord for these they shall goe saith the Prophet to confesse vnto the name of the Lord. The other shall bewaile themselues in their faults which they haue committed in their follies but not corrected in their glory which they haue lost and last of all in their punishments which they shall incessantly suffer 6 For the signes that accompany him as the sounding of the Trumpe others what a noyse shall this be which the ioyfull creatures aboue in felicitie and that wofull soule beneath in misery and betwéene both the dead body in the graue shall heare what a noyse will this be that all shall heare at once in most wonderfull manner The Captaine wakeneth his Souldiours by the sound of the drum Christ shall waken the whole Armie of the worlde by the sound of the trumpet the trumpet to tyâ—…orous ill Souldiers is a dreadfull hearing but to good and men of valour it is a chéerefull noyse saith Saint Austen Then shall followe the resurrection of the dead Awake thou that sleepest and come to iudgement The Sepulchers shall open as they opened at Christes passion not many but all not from the holy Citie onely but from all Cities and parts and corners of the world all that are in the graues shall heare the voyce of the sonne of God When we heare the thunder we thinke there is a God when wee heare this wee shall sée it Then shall the Sonne of man appeare and all his holy Angels with him then shal he to whom the Father hath committed iudgement come visibly in the cloudes in that verie forme to iudge wherein hee was iudged They shall see him whom they haue pierced The good shall sée him to exultation the euill to confusion and shame of their owne folly Nowe is hee called a Iudge who was before called the Sonne of man Now is hee called a King Dicet Rex The King shall say Goe into euerlasting torment prepared for the deuill and his Angels It is said Benedicti patris mei not maledicti a patre as if God blesseth but reiecteth none did they not reiect themselues Then Pilate shall not doubt and aske the question Num tu Rex art thou a King Then the Iewes shall not say Non habemus Regem we haue no King Pilat and the Iewes shal now sée he is a King indéede Euen the King of Kings Then shal he come cloathed with light as with a garment he shall come with great power and maiestie his Angels shal gather all together from the foure corners of the earth the whole world shal fight against them who fought against the Author of all things such as the King is such shall be the power of his comming Nowe for the day and tâ—…e of his coÌ„ming let none busie their heads seeing it is not knowne to the Angels of heauen 7 For the signes that followe after which are these Then shall the sheepe be separated from the Goates the tares from the wheat Then two shall be grinding in the mill the one receiued the other left alone two in the field one receiued the other forsaken The very place shall shewe euery ones condition some vnto the right hand and some vnto the left Then come ye blessed when I was hungry ye fed me when I was naked ye cloathed me counting all done vnto the néedie as done vnto himselfe Then shall the righteous say Lord when haue wee fed thee and cloathed thee by a kinde of admiration procéeding from the greatnes of the reward as if we thought not wee had done all this vnto thée On the contrarie part the vnmercifull shall not wonder after this manner because they knew Christ did hunger in the poore and want cloathing in the naked then shall not that be granted which is required because that was not performed which was commaunded So vnto the iust this comming of the Iudge shal be as Sommer after Winter but vnto the vniust as the Winter after Sommer Salomon to shew the estate of these taketh an instance from a young man one that thinks himselfe farthest off the Wise man tels him iudgement will come 8 In all temptations iâ—… auaileth much to call to mind the day of iudgement that a remembrance héereof should sinke déeplie into our harts If we would be couetous desire that which is other mens or ambitious and séeke the glory of the world let a remembrance of iudgement come into our minds Let vs say vnto our owne soules O soule there is a resurrection a iudgement that doth expect thée Hee that would not haue then his wounds séene let him now séeke to cure them this is the time when the secrets of all harts shal be reuealed Adam when he sinned had the trées to couer him when all shall be consumed by fire what can couer men surely nothing The world passeth saith Saint Iohn and the concupiscence thereof Wherefore whosoeuer cleaueth to these woâ—…ldly thinges is in continuall passage with the world the whole perishing euery part perisheth Take heede to your selues sayeth our Sauiour that your hearts be not oppressed with surfetting drunkennes and cares of this life and least that day come on you vnawares for as a snare shall it come vpon all which sit vpon the face of the earth that is which delightfully rest vpon the loue of earthly thinges The godly truly passe â—…uer the earth as straungers and Pilgrimes but the worldly minded as Citizens and inhabitants to these this day is as a snare because it takes them vnprepared but vnto the other it is a day of expectation because it finds them ready 9 If any skilfull Phisition should commaund vs saying Take you héede that any of you eate not greedily of the iuice of such and such an hearbe if he doe he shal dye presently with what care doth euery one kéepe this commaundement least by tasting of the forbidden hearbe hee perish But nowe the Sauiour of our soules and bodies coÌ„mandeth vs to beware of the hearbes of surfeâ—…ting cares of this life and howe many of vs notwithstanding doe not onely not feare to be wounded héerewith but also wholy consumed will we not beléeue our heauenly Phisition Watch and pray alwayes Watch not that the sense of séeing onely is héere vnderstoode but the watchfulnes of the vnderstanding Pray alwayes not as if our prayers