so much enuie him but for his glorious workes for which they should haue loued him neuer did they pursue him more eagerly then when hee had nowe latelie raysed Lazarus from the dead Those who scorned him vppon the Crosse could out of their owne mouthes iudge themselues Hee saued others 6 For those myracles of our Sauiour they ceased not in him eyther aliue or dead Sée what his power did He was crowned with thornes now Kings and Emperours doe cast downe their Crownes at his feete What a death was that which did such things which all the liuing could not doe by weakenes hee ouercame power Twelue Fishermen in short time subdue the world vnto him by suffering and teaching men to suffer by dying and teaching men to die he wrought myracles in himselfe and as he before promised he wrought by his power myracles in his Apostles he cured a woman that touched the hemme of his vesture and Peter cured diuers by his very shadow Verily I say vnto you hee that beleeueth in me the workes that I doe shall hee doe also and greater then these shall hee doe Whence wee sée what was done in beléeuing on his name The Primitiue Church had manie myracles trées newly planted are wont to require watering but hauing once taken roole that labour ceaseth We reioyce saith Thomas Aquinas that wee are past the beginnings not to require signes againe Now the faith of Iesus Christ is established in our hearts dumbe and deafe flesh is not opened but the dumbe and deafe heart by the operation of his word neither is Christ still without myracles for he cured visibly and inuisibly the blindnes of the body and the blindnes of the vnderstanding he raysed thrée from the dead and so doth he still thrée sorts of dead sinners The first was the Rulers daughter whom hee raised putting foorth the multitude in the presence onely of her Parents these are those whom hee rayseth from secret sinnes knowne onely to God and themselues The second was the widowes Sonne which was now carrying forth of the Citie and Christ met him by the way and raysed him these are those who are going on in an euill course to the pit of destruction but Christ happily méetes them preuenting them with his grace being deliuered to their mother the Church they become new men and so liue The third was Lazarus who had béene foure dayes dead and Christ comes and wéepeth groneth and calleth at the Sepulcher Lazarus come forth These are those that haue layen long in their sinnes and begin to sauour for these Christ groneth and wéepeth and these he calleth by his grace at their dead hearts readie to restore them to life and at last they reuiue and when Christ rayseth these he workes a myracle indéede and yet blessed be his name for hee often workes this myracle In the time of Elias the childe neeled seauen times that was raysed from death they leaue seauen capitall sinnes that Christ thus rayseth to life In the Gospel by Saint Mathew the woman of Canaan sayes vnto him my daughter is distressed but wee say vnto him Sonne of Dauid thy daughter our redéemed soule is distressed In the Gospell by Saint Marke Christ saide vnto one that lay languishing Take vp thy bed and walke this doth hee say to many the bed may resemble the body wherein wee lie languishing while wee doe serue the desires of sinne wee walke when wee serue him in newnesse of lyfe wee goe to our owne house when wee prepare our selues towards heauen 7 By sixe workes of mercie Christ wrought myracles â—…an the bodie and by those sâ—…e also dooth hee worke myracles vppon the soule blindnesse is ignorance and error â—…menesse is infirmitie and wayâ—…rdnesse of the will Leprosie is concupiscence of the fleshe â—…eafenesse is obduration of the heart the separation of grace from the soule is death pouâ—…tie is the defect or want of the knowledge of God the poore receiue the Gospell Some are blinde by ignorance these hee â—…inateth by the light of faith some are same by unperfection these hee enableth by the strength of hope some are Leaâ—…ers by contagion of sinne these hee cleanseth by the merites of his death some are hardned by the obduration of heart these hee wakeneth by the calling of his word some are dead by reason of sinfull life these hee raiseth in the inward man to a spirituall life some are néedle and destitute of helpe these hee adorneth and cloatheth with grace Christ as was before shewed reproueth those Cities for their vnbeléefe wherein his myracles were done by a woe woe be vnto thée Chorazin woe be vnto thée Bethsaida by Chorazin may be vnderstoode the state of rich men by Capernaum of carnall men by Bethsaida the wise men of the world some of these myracles doth Christ worke in Bethsaida in Chorazin in Caparnaum these should haue beléeued but did not these ought to beléeue but doe not The men of the olde world were ouerwhelmed in the flood for their sinnes when they had no other law nature was a law vnto them and of the Heathen the Apostle saith that the inuisible thinges of him that is his eternall power and godhead are séene by the creation of the world being considered in his works to the intent they should be without excuse because that when they knew God they glorified him not as God But what should we speake of myracles if wee open our eyes and looke abroad into the world there we sée them If we enter into a consideration of our selues there wee finde them The Iewes required a signe of Christ when they saw nothing but signes froÌ„ him Paulus Sergius in the Acts saw but one myracle of Paul the Apostle wrought vpon another and by and by he receiued Paules preaching Wee sée not one but many myracles wrought not on others but vpon our selues Christ began to vpbraid the Cities wherein his myracles were 〈◊〉 Incepit hee begâ—…n as if he doth still the same but to the use 8. A diligent consideration of Christes myracles doth offer vp unto our religious thoughts manie thinges worthy of obseruation as first they moue to giue prayse and glorie vnto God so did the Israelites when they sawe themselues deliuered by a myracle in the red Sea so did the people in the Gospell when with astonishment they cryed out Wee neuer saw it on this fashion hee hath done all thinges well hee hath made the blinde to see and the lame to goe When tenacitie is brought to be liberall then a withered hand is restored when the meanes of beléeuing is giuen the blinde and the dumbe in soule are cured when a sinner is brought from going astray and now called froÌ„ an euill custome of life then the deafe heare when a sinner is conuerted one dead is raysed and for these myracles wee giue glory vnto God Secondarily they reach vs to haue recourse vnto him in
polluted with vntruthes and so forth vvhom doe proude men fashion or shadow out lesse then the sonne of God who humbled himselfe that we might be exalted whom doe reuenging stomackes lesse resemble thē him who meekely prayed for his enemies Christ saith Haue I been so long with you and haue you not knowne me To call our selues a little to consideration it cannot be denied that wee are as much if not more moued by good examples as wee are by good instructions but what say we to that teacher who hath both examples and instructions Then looke wee vnto the life of Christ sayeth Saint Chrysostome and wee shall finde it the Philosophie of the simple the nurse of yong men the meate of strong men the buckler of weake men the phisicke of sicke men the booke full of diuine instructions sit for all men Those vvho applie themselues saith Saint Austen to anie of the liberall Artes or Sciences are wont to make choice of some especiall Author vvhose precepts before other they obserue and followe vvhat better Author then the Author of all righteousnesse vvhat better learning then that of which Christ is the Teacher his Church is the Schoole those which learne are Christians that which is learned is religion and the end of this learning is to liue eternally VVherefore in the setting downe some plaine briefe Treatise of Learning to liue mee thought there was no better matter or method then onely to mention the most diuine Actions of our Redeemer that not so much my small labours as the life of Christ might lay downe vnto well disposed Christians a good forme of Learning to liue The more ample and exquisite dilating heereof I leaue to greater Clerks my selfe am content for this time being required where I might not denie as before of Learning to die so now to treate somwhat of Learning to liue and in both to submit my imperfections to better iudgement and my meaning to the honest minded who are wont to take good meaning to the best take therefore in good part gentle Reader this Treatise for our better Christian Learning to Liue Christianly as wee ought taken out of the life of Christ the best patterne for imitation that euer this world had To them who are passing through darke places anie light bee it neuer so little may stand them in sted To him who wandreth in vnknowne wayes any smal direction is acceptable be it neuer so small so it point him towards the way wherin he should passe The trauailer in a forraine Country meeting with some bodie that speakes his naturall language though it bee but harshly yet it is some comfort vnto him Wee often passe in the darknes of our sensuall desires and are somtimes blinded in the mists of worldly vanities wee stray we knowe not whither any small light the least direction may in this case somwhat helpe vs Wee are strangers in this world and frō home as the Apostle speaketh to heare somewhat of our natiue language that is to say of heauen and heauenlie thinges though it be in the meanest manner yet it may somewhat affect vs especially our affections beeing homeward If it be saide how should our weakenes come neere Christ his perfection to whom all thinges were possible by reason of his diuine power The answere is our good endeuours are acceptable If wee fancie vnto our selues a secure estate in that wee are called Christians it is shewed wee are farre wide and how if in deuotion we would see our spirituall passage from the life of grace to the life of glory and obserue that happie Christian course which tendeth vnto a thrise happie end wee are directed vnto his vertues all along from vertue to vertue Assuredly we honour him who hath so much honored vs for of Christ are wee christians to haue part with him When our light doth so shine before men as we glorifie our Father which is in heauen VVhich light sheweth that our happines is folded vp in the bosome of hope And this is briefelie the summe good Christian Reader of that which is mentioned more at large in the Treatise following of Learning to liue which learning onely teacheth to become good men by the grace of God It now remaineth that wee all apply our selues to the practise of this learning Time will away Hippocrates exhorting some to the study of that learning which doth concerne the health of the body would haue them make all possible expedition they could his reason was Ars longa vita breuis Art is long life is short The same may be saide of that Arte which cōcerneth the health of the soule Should we wax white before we begin God forbid Would to GOD men would more often meditate of the life of Christ then ordinarily they doe The birds of the aire haue nests and the Foxes haue dennes but the Sonne of man hath not where to lay his head What 's that saith Saint Austen Marie ambitious and soaring desires subtil and vngodly deuices haue nests and dennes in our hearts but a remembraunce of our Lord Iesus which should take peaceable possession of our soules can haue no entrance at all in vvhich case vvee rather want teares then cause of teares That euery well disposed christian who keepes a carefull watch ouer his soule is desirous to liue worthie of his calling heere vntil he come to liue eternally wold begin with the best attention his best deuotion can yeeld to take a dilicent suruay of the life of his life whose soule-sauing loue is the Loadstone of our harts whose sayings doings are a lawe vnto our actions a Lanthorn to light our steps the guide to direct our iourney a Compasse to steere our Shippe and last of all the Iudge for to end our controuersies As the iust liue by faith so the iust liue the life of faith Nowe they liue the life of grace one day they shall liue the life of glory It is Christ and Christ alone who hath made a full and ioyfull satisfaction for our sinnes The God of patience and consolation make vs followers of God as deare children and graunt that wee be like minded one towards another after the example of Christ Iesus Amen If ought be worthie of thy obseruation good Christian Reader remember it is Gods if otherwise it is mine owne Christopher Sutton The Contents of the Chapters 1 AN exhortation mooning euery deuout Christian to the often meditation of the life of Christ. 2 That the life of a Christian should bee passed ouer in this world in a holy and vertuous conuersation 3 That the end of a Christian life is endlesse felicitie in the world to come 4 That the best direction to this end is to follow the example of Christ our Sauiour who was not onely a sacrifice for sin but also the most perfit patterne for imitation 5 That this example of Christes life should euer stand before the eies of our minde for our better
one thinkes he if a shew of holines if a place of dignitie be not a meane to tempt If thou be the Sonne of God cast thy selfe down being the Sonne of God thou canst by thine owne power saue thy selfe if not thou hast the ministerie of Angels to saue thee The Scripture it selfe saith it and therefore doubt not throw thy selfe downe He shall giue his Angels charge ouer thee Casting thy self down the Angels sauing thée all the world will giue thée applause and thou shalt be so glorious as neuer was any Wee sée the drift of this temptation when intemperancie doth not take place when a meane estate beneath doth not seduce yet to be aloft the tempter thinkes it a fitter opportunitie of preuailing But what doth hee say Ego mittam te I will cast thée downe no. But Tu te mitte Cast thy selfe downe to shewe that he can hurt none vnlesse any by consenting to temptation hurt himselfe for he that desireth that all might fall can perswade but not cast downe his property it is to suggest but our duty it is to resist his suggestions a diabolicall voyce truly prouoketh to descend not to ascend The tempter sayth in desperate manner throw thy selfe downe but God sayth in hope of mercy raise thy selfe vp 13 In that hee alleadgeth scripture or rather misse-alleadgeth holy writ it teacheth vs with the men of Berea to try whether it be so or no. Wee sée it hath béene the manner of deceiuers following this old deceiuer to forge euidence and somtimes saith Origen to shew themselues like subtill Pyrats who set vp lights néere dangerous rockes that the trauailer repayring thither thinking by the lights all is safe is by that meanes entrapped and taken of his enemies In this fashion peruerse men to strengthen their fancies vse also to deale and force scriptures to the bent of their owne opinions But consiâ—…er wee a little the place of scripture héere alleadged taken out of the ninety and one Psalme all which Psalme say the auncient Fathers concerneth Gods protection of the faithfull man ouer whom he hath appointed the ministerie of Angels Now for Christ who was God from euerlasting he rather kéepes the Angels then the Angels him therfore no way was it appliable vnto him They shall keepe thee that is to say thy self O man which art fraile weak least at any time thou dash thy foote against a stone or fall away being striken at the stone of offence so in the first place the text is not rightly vnderstoode if wee respect the state of the righteous man as the Prophet meaneth yet héere is a contrary sence hee shall keepe thee in all thy wayes true but not in all thy presumptions Hee shall giue his Angels charge ouer thee well shalt thou therefore tempt God the Lord of Angels Christ aunswered rather thou shalt not tempt the Lord thy God In the third verse of the same Psalme it is said Hee shall defend thee from the snare of the hunter and in the thirtéenth verse Thou shalt goe vpon the Lyon and Adder both which places concerne our preseruation from the tempter which he leaueth out and onely inserteth 〈◊〉 vnperfect sentence which Christ soone aunswereth Non tentabiâ—… Dominuâ—… deum tuum thou shalt not tempt the Lord thy God 14 Hath the deuill yet done tempting no he taketh our blessed Sauiour into an exceeding high mountaine and there sheweth him the Kingdomes of the world with the glory of them at once making a large promise to bestow them all who had not authority to dispose of any one he will giue kingdomes but vppon such a condition as should make any good dealer breake off from coping with so bad a bargayner The condition is hee must be worshipped what should man forsake the worship of God and bestow that vpon anie but God for riches or kingdomes themselues these were déere riches and Kingdomes in déede no saith Balaam I cannot doe it if he would giue me a house full of siluer and gold 15 Hitherto hath our Sauiour shewed no signe of his Deity the tempter takes him to be man therfore tempts him as man in the Desert where is hunger hee tempts him to gluttonie vpon the temple where was the chaire of doctors he tempts him to vain glory vpon the high mountaine whence worldly things are séene hee tempts hun to couetousnesse which is indéede as the Apostle saith Idolatrie for héere hee would haue worship All in vaine was it to shewe Christ the glory of the world who beheld it no otherwise then Phisitians are wont to doe vlcers diseases of their patients he offereth earthly kingdomes to him who had in his owne hands to bestow heauenly hee would haue worship of him whoÌ„ all the Angels doe worship at whose very sight himselfe did tremble And héere is to be noted that by this temptation vppon the mountaine thou mayst learne that when thou art great and high the deuill setteth before thée great and high desires would haue thee fall downe that thou mayest accomplish them Ambitio saith Saint Ambrose domesticum malum vt dominetur alijs prius seruit curuatur obsequio vt honore donetur dum vult esse sublimior sit remissior This ambition hath a domesticall danger that it may rule it serues that it may be honoured it bends bowes in giuing honour while it would be aboue others it becomes inferiour to others 16 Let men knowe that all rightfull power preheminence is from God and that all ambitious power is of the tempter In this temptation consider wee Christes answer vnto the tempter Dominum Deum tuum adorabis et ei soli seruies Thou shalt worship thy Lord thy God and him onely shalt thou serue And this aunswere Christ giueth him with authoritie commaunding him to depart at which commaunding the tempter leaueth him finding himselfe euery way confounded and that his combate with Christ was â—…mpar congressus hee was not able to stand in this champions hands Now concerning the last assault we may call to minde how quickly our sauiour reiects him when once he begins to mention Gods worship whereby wee are taught to beare iniuries offered to our selues but no wayes to tolerate iniurie offered vnto God For the other temptation sayth Saint Chrysostome Mitte te deorsum Cast thy selfe downe Christ was not so much moued did not rebuke the tempter but when hee began to meddle with Gods worship and speake of casting that away vpon worldlie glory Christ sends him packing with a vade Sathana anoyd Sathan and tels him for worship it was Gods onely and none but Gods 17 Against the temptation of intemperancie wee learne these things first not so much to respect the life of the body as the life of the soule for should we regard the house and let the housholder pine away in misery Should the seruant be adorned and the Maister himselfe become an abiect Secondarily
fighteth for you So may it be said vnto euery Christian man whose armour is the shielde of faith the sword of the spirit whose battaile is temptation whose grand Captain is Christ Iesus our Sauiour whose conquest is an immortall crowne of euerlasting glory be of good courage pluck vp a good heart the Lord of heauen earth is with thée and for thée in the conflict Chap. 8. Of Christes great compassion towards men his continuall doing good in tâ—… world and what instructions wee hence learne WHen wee enter into consideration of the great compassion of the sonne of God towardes the distressed state of man wee finde it a worke of inspeakeable mercy In the creation Dedit te tibi O man God gaue thée thy selfe but in the redemption Dedit se tibi God gaue thee himselfe In the creation of all things necessarie for man onlie sixe dayes were passed but in mans redemption thrée thirtie yâ—…res were expired in the creation pauca dixit hee spake few things in the redemption of man multa dixit mirabilia fecit hee spake many things hee did wonderfull things Adam in the state of innocencie for perfection left all his posteritie farre behind his reason was vncorrupt his vnderstanding pure his will obedient he was for knowledge of heauenly matters an excellent Diuinâ—… for the nature of things a déep Philosopher for power hee had a whole world to commaund Adam had nothing which was necessarie nowe wanting vnto him that when he saw he had all things which hee could desire in earth hee might then turne his desires towards heauen his dutie for all is to kéepe the law of his God He hath one precept amongst these many blessings this one precept is most vndutifully broken Adam vnlesse mercie step in thy felicitie and the felicitie of all thy posterity is at an end therefore behold a helper when thou art now in the pawes of the Lyon The seede of the woman shal break the Serpents head Here the Serpents hope is turned into a curse and in Christ who was to come Adams dread is turned into a blessing Behold loue which affected Adam more then Adam did affect himselfe 2 Now Christ the promised séede being come hee compares himselfe vnto that Samaritane who tooke compassion vpon the wounded man This wounded man may resemble humane nature the Priest and the Leuite that passed by the offerings and sacrifices of the law the Samaritane Christ who beholding man in this case with the eye of mercy bound vp his wounds poured in the softning oyle of grace and searching wine of contrition layeth him vpon his own nature and righteousnes therof taketh out the two Testaments bringeth him to the holy hostage of his Church commandeth his Priests to take care and charge of him and promiseth that one day they shall finde they haue not lost their labour 3 In consideration of mans fall sayth Saint Bernard mercie began to knocke at the bowels of God the Father which mercie brought with her peace as a companion on the other side trueth accompanied with iustice began to approach and contradict mercie Betweene these sisters began a long controuersie Mercie sayeth vnto God O God man this creature of thine would haue compassion shewed him being now so miserable No sayth Truth and Iustice Lorde fulfill thy word Adam that day thou eatest thou shalt die Mercie replies but thou hast made mee mercie but if thou shew no mercie I am not on the contrarie Truth saith and I am truth vnlesse I take place I abide not for euer God the father commits the deciding of all vnto God the sonne before whom Truth and Mercie speake the same things Truth saith if Adam perish not I perish and Mercie sayth if Adam be not conserued I languish Well let death be good and let both haue that they desire let Adam die and yet for all that let Adam haue mercy and liue O admirable wisedome but how can death be good séeing the death of sinners is worst of all Let one be found which of loue may die and yet is not subiect to death The motion séemed good but where may any such be found Truth séekes about the earth and cannot find one cleane from sinne no not an Infant of one day mercy goeth vp to heauen and there findes none that hath this loue as to leaue life for sinners these sisters returne at the time appointed not finding that which was required At the last peace calling them aside and comforting them sayeth You knowe there is none that doeth good no not one hee that gaue you this counsell when all is done must surely giue you help whereat the vmpire began to procéede and calling the Angell Gabriel said Goe tell the daughter of Sion Behold her king commeth Let these sisters now accord in one and let that of the Prophet be confirmed Mercie and truth are met together righteousnes peace haue kissed each other now Truth thou shalt haue thy right for Adam shal die and Mercy here is thy desire Adam shall be restored to life O happy harmony who euer reade of such wisedom and loue it was Gods goodnes to think vpon vs it was his bounty to reléeue vs this is the fountaine froÌ„ whence our riuers come the Sea from which all our waters arise Here mercy is the wine that gladdeth mans heart and loue is the oyle that makes him to haue a chéerefull countenance Martha said Lord he whom thou louest is sick as if the loue of Christ were enough to moue him to a worke of loue Thus much of Christes compassion towards the state of man in general 4 For his continuall doing good in the world his pitty was euer pardoning his wisedome was euer teaching his liberality was euer giuing his compassion was euer helping all his teaching whereunto did it tend but vnto the remission of sinnes all this tends to our consolation For his sincerity of life while he walked in the world Tertullian bids the Romaines but reade their owne Registers there they should finde mention of the faultlesse conuersation of Iesus the sonne of the virgin Mary his doing good was in effect our good looke what was due to his obeence to wit loue to his desert to wit reward to his humility to wit honour to his sorrow to wit ioy to his death to wit life to his victory to wit tryumph all is attributed vnto vs. His merites became our merites his suffering our satisfaction his ioyes our ioyes hee fed many in the wildernesse with materiall bread and he imparted the bread of life vnto whole multitudes that came to heare his most diuine doctrine If we respect his goodnes hee was 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 goodnes it selfe if his clemencie he was 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 placability it selfe for curing the diseased a Phisitian both of body and soule for reléeuing those that were miserable he was a priuiledged place whereunto al might repair as
teach a long way by precepts is by example oftentimes made short and easie Hee fulfilled in his owne person whatsoeuer hee taught others to doe that in him the world might haue a light both of good teaching and good following 7 For the application héereof and what wee may obserue by Christes teaching first that he was the very Prophet whom God had promised by Moyses to raise whom all should heare and hearing follow Wee often meruaile at their hardnesse of heart who hauing Christ amongst theÌ„ their eares were so dull they would not heare him their eyes so blind they would not sée him who came as hee ought to haue come according to all the prophecies of olde let the Scriptures themselues in this case manifest as much and let all gaine-sayers for euer be silent In the next place we may consider that Iesus Christ is the same for euer many Christians would haue béene glad if it had so pleased God to haue béene present with those eye-witnesses in beholding their Redéemer For what a ioy would the 〈◊〉 haue offered the beholders his â—…enerable countenance his gracefull behauiour and to haue heard his most admirable manne of exhortation which would haue made a Christian soule to dissolue it selfe as it were into commiseraâ—… 8 〈◊〉 〈◊〉 〈◊〉 â—…t all for he had not so soone 〈◊〉 but there was somewhat more behinde which was an et custodiunt that is a kéeping of those instructions that they heare to shew that the scope of his teaching was not to haue his Auditors to heare onely or admire but to kéep and follow not to discourse but to practise for hee shewes that hearing and kéeping and blessing goe together In the law were those cleane sacrifices which did chew the cud onely no they must chewe the cud and deuide the hoofe Christ saith of Mary that heard the word Mary hath chosen the good part hearing is but a part when the Prophet speakes of the Testimonies of Gods law hee addeth this In custodiendo merces magna In kéeping of them there is great reward he doth not say in audiendo in only hearing The promises of saluation in holie scriptures are not so much layde forth to the hearâ—… as to the 〈◊〉 practise to doe his Fathers will that sent 〈◊〉 Thus â—…he ioyned in one doing and teaching so should wee beléeuing and following that so a right faith and a christian life which are as it were coupled together wee should in no case seuer You know these things happie are you if you do them What soeuer we professe wee must not thinke to come to heauen by doing nothing worthy of our Christian calling T is true saith Saint Bernard of good works that they are not causa regnandi the cause of raigning yet are they via ad regnum the way to the kingdome they doe 〈◊〉 instâ—…e before God yet sure they do glorifie God in his seruants Chap. 12. Of Christes example in visiting the sicke feeding the hungry and curing all that came vnto him doth lay before vs a most absolute rule of shewing mercy and compassion WHether it were to beholde our Sauiours myracles for so came manie of the people Iohn 6 2. or to be cured of their corporall maladies so came a multitude Luke 6 17. Whether it were of desire to commune with him so came Nichodemus Iohn 3. 2. or of an affection to sée him of whom so great fame went abroade so came Zache Luke 19. 3. Whether for these causes or any other so it was that a company of people all together came flocking after our Sauiour in great aboundance as when some skilfull Phisition repaireth to any populous Citie the diseased of all other draw vnto him so came they vnto Christ who was able not onely to cure their sicke bodies but euen to raise to life againe their sick nay respecting the life of grace their dead soules looking vpon all with the eye of mercie shewing hee would not the death of a sinner that came to die for sinners 2 Ancient and latter records make mention of an Epistle sent by Lentulus the Procensull vnto the States Senate of Rome in which he shewes them of one Iesus who appeared in Iurie going about doing good and healing all of what infirâ—… y so euer they were taken Iosephus affirmeth hee was a holy man if I may saith he call him a man Iulian the Apostata himselfe confessed thus much of him indéede saith he hee cured certaine blind men and recouered some few that were diseased in bodie yea Iulian and that was enough to haue made thée sée him to be the sonne of God hadst thou not béene obstinately blind For was it euer heard since the beginning of the world that any gaue sight vnto men borne blinde except Christ the redéemer of the world The great power hee shewed in healing onely by his worde the diseases of the body might haue moued thée to beléeue on him for the health welfare of thy soule Sae him Iulian doing such works and if for no other cause yet beléeue him for his workes sake The Centurion had authoritie ouer his Souldiours if hee said to one goe he goeth to another coâ—…e and hee commeth Christes authority was as absolute ouer all diseases if he said goe they departed if come they obeyed but chiefly was he wont to commaund them to depart and not onely diseases but euen his authority was the same ouer the deuils themselues whom hee cast out bringing many tormented creatures into their right minds againe 3 Well did our sauiour Christ compare himselfe unto a Phisition and so was he for there was no disease so desperate but hee could sâ—…e it He wrought manie 〈◊〉 〈◊〉 when he cured the soule of 〈◊〉 hee wrought a cure indéed 〈◊〉 effecting whereof hee 〈◊〉 〈◊〉 〈◊〉 kindes of medicines 〈◊〉 〈◊〉 by diet when hee faâ—…d fortie dayes and fortie nights The seegâ—… by Electuarie whâ—… 〈◊〉 most precious 〈◊〉 〈◊〉 〈◊〉 his last suppâ—… 〈◊〉 〈◊〉 〈◊〉 sweate at his agâ—…e in the 〈◊〉 The fourth by 〈◊〉 〈◊〉 his face was â—…etted 〈◊〉 by thâ—… Iewes The fifth by pâ—…tion when he tasted vineger mixed with gall The sixt by letting of blood when his hands and féete were pierced yea when his heartvaine was striken his side goared with the speare Heire was a cure of all cures which all the Galenists in the world may admire with reuerence and become his patients who was such a Phisition for vs all A strange kind of prescription he enioyned euery one of his patients must kéepe it Behold thou art made whole sinne no more least a worse thing come vnto thee Christ hath wrought thy â—…re thy câ—…re must be to obserue a good dyet for the time to come because the relapse is wont to prouâ—… dangerous 4 And héere we may not omit to obserue the 〈◊〉 of Christes curing hee sayth vnto the sicke man in the second of
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
much more then may it be said when hee spake vnto vs by Christ Iesus his sonne Did euer God come so neare a people 5 Wherefore what better meane of enioying heauen before heauen then to meditate of the mysterie of our redemption then often to call to mind the incarnation of the sonne of God his netiuitie his circumcision his fasting his praying at his labours and trauâ—…es his swéet conuersation his behauiour that was so mild and gentle as all the malice of his enemies could not wrest an angry word from hun his curing the sicke cleansing the Leapers dispossessing the deuils raising the dead his preaching his teaching his compassion towards all and after all his most innocent yet sharp suffering and all for our sinnes How should we often in soule goe with the wise men to Bethelem being directed by the starre of grace and there fall downe and worship the little king there offer the gold of perfect charity the frankincense of deuotion the myrth of penetencie and then returne not by cruell Herod or troubled Ierusalem but another way a better way vnto our long and happy home 6 How should wee séeke him sorrowing with blessed Mary and neuer leaue séeking vntill wee find him how should we accompanie him with the Apostles beholding him doing wonderfull miracles how should wee with the women follow him vnto the crosse and there condole his most bitter yet blessed passion how should we descend in meditation whither he descended rise early with Mary Magdalen come to the Sepulcher and sée his resurrection with the men of Galile wonder at his ascension vp into heauen and with ioyfull admiration expect his coÌ„ming againe in the same forme he ascended Last of all how should we with the disciples continue in prayer tarrie at Ierusalem or the vision of peace semblablie the church waiting for the comming of the holy Ghost from aboue How should we euer hold him as Iacob did the Angell not letting him goe vntill he blesse vs 7 The more we loue Christ the more we meditate of his loue where our treasure is that is the thing wee most affect there are also the cogitations of our hearts what greater treasure then Christ the verie Mine where doe lie millions of treasure on whom should we rather bestow our harts then vpón him who is the ioy of our harts or where our best labours then where the best reward of labours is had But to come to that which concernes the direction of lift wherein the whole world shalt thou sooner finde true humility perfect charity obedience patience without example prayer with many coadioyned and allied vertues then in the life of him who was the Lord of vertues consider how humbly he behaued himsâ—…fe in the world how fellow like with his Apostles how mercifull he was to the poore who séemed his speciall familie hee despised none although leapers he flattered none though neuer so glorious frée was he from the distracting cares of the world whose care was his fathers will and mans good how patient was hee in bearing reproches how gentle in aunswers thereby to cure â—…alue the enuie of his aduersaries Then hast O Christian soule faith Saint Austen in the life of Christ a most heauenly medicine to help all thy defects what pride is there that his humilitie doth not abate what anger that his gentlenes doth not leâ—…e what couetousnes that his pouertie doth not salue what heart is there so benummed that his loue doth not inflame in euerie way héere wee haue what to behold What to imitate what to admire here we learne what to flie what to follow Where shal we find the miserie of man better salued the goodnes of God more manifested loue and grace more enlarged then in meditating of the life of Christ The louing Captaine would that the souldier somtimes behold the wounds receiued in his behalfe therby to take comfort and courage The martyr calling to minde Christ crucified vpon the crosse endureth trying and frying flames of greatest persecutions so patiently as if the soule exiled from the bodie by a diuine meditation both body and soule were in part become sencelesse and made to liue not where they liue but where they loue that is to say in Christ. 8 This made the holy men of God so full of deuotion so great despisers of the world as they were their chiefest care was to care for a time to come their continuall meditation was the mystery of mans redemption and the accomplishment of their hope in an other world for this cause and vpon this learning Festus thought Saint Paul had ouerstudied himselfe when all his minde was so often in contemplation had Festus knowne the depth of this knowledge hee would haue thought the Apostle to haue béene learned indéede hee might haue learned by Christes nakednes how to cloath him by his meekenes how to exalt him by his praying for his enemies how to reuenge him that his stripes his speare his thornes his wounds his crosse were more deare and precious then all the diadems in the world When we behold Christ in his passion we see innocencie suffering for sinne humility enduring torment for pride righteousnes for vnrighteousnes what charitie was that which amidst so many paines besought God for the causers and actors of his persecution what silence was that which vnto false accusers aunswered nothing what loue was that which was prodigall of life for his friend no for his verie enemies Neuer was there any such loue as the loue of the sonne of God shewed 9 Merciful Lord what a spacious field doe wee enter when we consider the proiect of Christes life In whom we obserue two natures both resembled to Iacobs ladder whereof the one part stard vpon the earth which was his humanitie the other reached vp to heauen which was his Deitie The descending Angels by this ladder are Gods inercies the ascending are our penitent prayers and therefore Christ is the meane whereby God descends in mercy towards men and men ascend by grace and acceptation vnto God We should often call to minde the life of Christ but when labours and troubles come when by calamities we séele that wee haue offended then wee fall to comparison when wee endure hunger we think of Christes fasting when we are tempted we think of his leading into the wildernes when we suffer reproches we call to mind his suffering and lift vp our harts to heauen and our soules to him who bare our infirmities and therfore we hope will best respect the case of the miserable of whom wee may say with the Prophet WhoÌ„ haue we in heauen but thee 10 Some are not a little delighted to reade the liues of the auncient worthies of the world of Iulius Caesar Scipio and such other but these may sooner delight the fancie then instruct the soule Come wee to the life of Christ all their conflicts were but shadowes all their glory but froath
required at his hands vpon his returne by him that did send him hither and preserued him whilest he is here 2 When Naaman the Syrian was healed of his leprosie and saw that by the power of God he was from a â—…aper become a sound man to acknowledge this benefit well the knées of his bodie might bowe in the house of Rimmon a false God yet when he came there he made a solemne vow the knées of his soule should bend to the true God whom he perceaued had done him good When Peters wiues mothér was cured of her Feauer shee rose vp ministred vnto Christ when the people saw the care of Iosuah which hee vndertooke to bring them into the land of Canaan they all saide as it were with one hart O Iosuah all that thou commaundest we wil do and whither so euer thou sendest vs we will goe Wee haue receiued a greater cure then euer Naaman did when he receiued the cleansing from his leprosie or then 〈◊〉 wiues mother when at Christes word the feuer left her some bending of our harts some ministring vnto Christ should be remembred and let our Iosuah haue his due who is leading vs to the land of promise 3 When Zacharie mentioned the loue of God in visiting and redéeming his people in raysing them vp a mighty saluation in deliuering them from the hands of their enemies first shewing what God had done for them he then consequently annexeth the end of all and what they should doe to God to wit To walke before him in holines and righteousnes all the dayes of their life This the Apostle sheweth in more expresse words at large the grace of God hath appeared that bringeth saluation vnto all and teacheth vs that wee should denie vngodlines and worldly lusts that we should liue soberly and godly in this present world looking for the blessed appearance of the glorie of the mighty God and of our Sauiour Iesus Christ. Thereby shewing our first entrance into grace and therewith the works of grace and then in order the appearance of glory For what else doth grace require but the works of grace therefore wee beséech God that wee fall not amongst théeues as the man that passed betwéene Ierusalem and Iericho which would spoile vs of this precious garment and the true vse thereof Lord saith Dauid keepe thy seruant from presumptuous sinnes that they get not the dominion ouer me What should the children of light haue to do with the works of darknes what should Christians walke according to the flesh who are by Christ their redéemer regenerate and borneâ—… new according to the spirit Alexander saith Quintus Curtius willed that the Grecians the Barbarians should be no longer distinguished by garments but let Grecians said he be knowne by their vertues and Barbarians by their vices The application is plaine let Christians be knowne by Christian behauiour 4 When Almightie God had brought his people from the oppression of Pharaoh and that they were now towards a land which should flow with milk and honie Moyses soberly aduiseth the people after this manner and telles them what God doth looke for at their hands And now Israel what doth the Lord require of thee euen that thou serue him If he be Deus tuus then must hee haue adorationem tuam Is hee thy God then will he haue thy worship Saint Peter vnto the dispersed Iewes and conuerted Christians saith you were not a people but now are the people of God and therfore should walk as the children of God the night is passed saith the Apostle S. Paul where hee resembleth the law vnto the night by reason of the dark mists and figures therof the day is come néere where hee resembles the state of grace vnto a lightsome time what followes Let vs cast away the works of darknes and put on the armour of light All which as it inferreth a dignitie in that we are called so withall a duty that is required a final sinne in the world is notwithstanding great in one professing Christ. Saint Bernard thought it a thing prodigious in nature to haue the first place and the lowest life a high calling and some abiect course of liuing because the calling to place of dignitie doth chalenge vnto it selfe the greater exellencie Quid prodest saith Saint Austen vocari quod non es What profiteth it thée to be called the thing then are not To beare the title of a Christian and to be in action nothing lesse To be a Christian in name but not in déede to séeme and not to be to haue the voyce of Iacob but the hands of Esau one thing in shew but another in substance what dost thou saith Saint Cyprian rush in with a blinde headie zeale thou knowest not whither nor howe extinguishing peace and charitie the true lights of a christian life certainly these vices they are as blemishes in the face of our profession Zeale without knowledge is a blind sacrifice knowledge without zeale is a maymed sacrifice neither blind or maimed should be offered to God 5 Aulus Fuluius perceiuing his sonne gotten vpon the wings of pride and associating himselfe with Cateline that firebrand of the common wealth comes and takes him aside and schooles him after this manner Thou vnthrift haue I brought thee vp for such an end when we find our affections inclining to foule desires let vs say vnto our selues as Aulus Fuluius said vnto his sonne Is this the end why God hath giuen vs our being and well being were we redeemed from sinne to continue in the lusts thereof were we freed from the seruitude of the world to become seruants of so bad a Lord Why were we redéemed to good works should so great a price bestowed for vs be cast away God forbid To come to a consideration of our selues and to call to mind our adoption whereby we crie Abba Father if God be our father then must we remember what he requireth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 be you holy for I am holy the duty of the child is the fathers honor We are resembled vnto the branches and Christ vnto the vine euery branch that beareth not fruite which fruite is good life the husbandman which is God taketh away We are compared vnto fruitfull trées planted by the water or pleasant streames of Gods graces and therfore should bring forth fruite in due season Wee may remember the curse of the bagge trée that bare leaues some shew only of fruit and that sentence denounced against the other that bare no fruites at all The Axe is laid to the root of the tree euery tree that bringeth not forth fruit shall be cut downe and cast into the fire The Axe death the cutting downe the execution of iustice the casting into the fire the seÌ„tence of iudgment Now is the Axe there will be a now the Axe not a rod to the roote not to the
regeneration in the fountaine of grace in the second our departure from the vanities of the world in the third the mortification of the flesh in the fourth how to resist the enemie If wee respect ouâ—… regeneration in the fountaine of grace wee looke vpward where we see heauen opening and heart a voyce testifying of euery one Hic est filius meus dilectus This is my beloued Sonne in whoâ—… God was well pleased and iâ—… whom wee are well pleased 〈◊〉 wee respect the second our departure from the vanities of 〈◊〉 world we heare that of our sauiour I haue chosen you out of the world If the third that of the Apostle Take no thought for the flesh to fulfill the lusts of it If the fourth that of Saint Iohn And they ouercame him by the blood of the Lambe Watch sayth S. Peter for your aduersarie the deuil â—…s a roaring Lyon goeth about seeking whom hee may deuoure Why doth the shéepheard watch but because the woolse watcheth 3 And héere before wee enter into consideration of our Sauiours departure into the wildernes we may call to mind how before his preaching the Gospel or â—…lad tydings of saluation vnto the world he first prepared himselfe by fasting being thus prepared hee goeth out against the enemie Now as the Arke of God went before the people in the wildernes not onely to shew them the way but also to strike a feare and terrour into the harts of their enemies the same hath Christ done for vs all and what he wrought for vs he doth work in vs. Hauing entered oâ—… names into his familie we haâ—… the title and testimonie to be hâ—… hauing this title and testimonie wee are led by his spirit being led by his spirit wee leaue thâ—… world leauing the world we fâ—… to fasting and other exercises of piety in these exercises of piety the tempter will assay vs tâ—… tempter assaying vs wee lâ—… vnto Christ who is gone beâ—… and hath subdued our mortallnemie 4 By Christes fasting wâ—… sée howe to arme our selues â—…gainst this aduersarie that tâ—… flesh may be obedient vnto tâ—… spirit the spirit to grace and 〈◊〉 to say as Dauid I come forth vâ—…to thee in the name of my God This fasting dooth much hâ—… the soule which is the chiefe â—…gent in this battaile that 〈◊〉 and body both together 〈◊〉 withstand the force of the â—…mie When two are combatiâ—… if one step in to assist eyther pâ—…tie the party assisted is likeâ—… to preuaile Fasting helpes 〈◊〉 soule Christ fasteth and is strengthened against the force of the tempter Phisitians can tell vs then fasting there is nothing better for the body and Diuines can shew vs then fasting nothing better for the soule in this combate it is not the worst policy to weaken the enemie before wee â—…ght with him the flesh is an enemie For this holy exercise of fasting it beséemes no man more then Christians First because they are men not brute beasts led by sensuality and therefore those whom temperance should â—…de Secondarily that they â—…e men yea Nazarites set a part amongst men to serue God Who are to liue not according to the â—…sh but according vnto the spirit and therefore are not to passe their liues as Epicures â—…or stuffe themselues like wooll-packs Let vs eate and drinke to morrow wee shall die Thirdly for that they are men now in the â—…d and besieged â—…aylie with a â—…full aduersary and therefore should be sober and watching vnto prayer 5 Christ fasted forty dayes was armed against the tempter Christ fasted forty dayes and forty nights whence wee may gather that we must be armed against this enemie as weâ—… in the dayes of prosperity as nights of aduersity Hee fasâ—… truly giuing vs an example and for this cause sayth Saint Basil is fasting necessarie for our spirituall combate Who ouercame the hoast of the Assyrians Fasting Iudith who mittigated the wrath ready to come vpoÌ„ a greâ—… Citie Fasting Niniuites whâ—… preuailed for the preseruation of the people Fasting Moyses who stayed the intended destruction of many Innocents Fasting Hester That thou mayâ—… learne O man how necessâ—… a thing fasting is against the enemies bodily and ghostly sâ—… Christ thy Sauiour after his baptisme led of the spirit into the wildernes where he fasted 〈◊〉 which brought ruine vnto the state of man began the same by eating but hee that brought recouerie vnto the ruinated state of Adam began the same by fasting He in whom we all fell did fall by yéelding to temptation but he in whom wee all rose and being risen are still preserued from falling did raise vs vp by vanquishing the Tempter and temptation 6 When one cureth a sick man he commaunds him not to doe againe in any case the things that procured his sicknes Christ hath wrought our cure and prescribes vs a diet Take heed that your hearts be not ouercome with surfetting and thus shewes vs what is hurtfull to our health The sinnes of Sodome amongst other were these pride and fulnes of bread which fulnes was the very fuell of foule iniquity that followed Wee must be eyther Niniuites or Sodomites Niniuites and so those that fasted and prayed that God would haue mercy vpon them for their sinnes Sodomites and so those who liued in all voluptuousnesse and were consequently consumed in their sinnes The more abstinent at the table the more continent in the chamber Moses that was fasting sawe God aboue in the mount the people that were eating and drinking committed Idolatrie beneath in the valley As fasting is a most excellent meane of sharpning our deuotion to God so on the contrary sacietie and fulnesse doth often cause vs to forget him They were filled saith the prophet Ose as in their pastures and their hearts were exalted therefore haue they forgotten me They who are Christs saith the Apostle haue crucified the flesh this crucifying is for the soules safety The Champion loues his buckler wel yet for all that he cares not how it 〈◊〉 hackt and hewed so his bodie be defended It is no matter for chastisâ—…ng the outward man so the man within the man may bâ—… kept safe and sound 7 Nourish the flesh nourish the vices of the flesh nourish the flesh giue thy very enemy weapoÌ„ to hurt thee what more séemly then a temperate man what more vnséemly then the vntemperat who is compared vnto the bruit beasts the wolf the Beare and such like There is not saith Salomon any great hope in him that loueth banquetting But how abstineÌ„ce is a mean to bring vs to all vertues it appeareth in those thrée children who being content with pulse water increased in wisedom and vnderstanding aboue all the delicious wantons that were in Babylon 8 A singular example may be séene in Christ fasting Vt â—…m vtilem non solum verbis sed etiam exemplis instrueret For
so necessarie instruction saith one Christ woulde not onely teach vs by words bâ—… by example also What a goodly Christian art thou which disdainest Fasting and séest how the Sonne of God endured such hunger for thy saluation Should that flesh fast that knew not how to rebell against the spirit and should not thine that knoweth to doe nothing else But thou wilt say Christ fasted forty dayes forty nights therefore should I endeuour to fast so long A thing impossible Why nothing that goeth into the man deflieth the man What Logicke call they this which is a resoning without reason and comes from the schoole of carnall security Though weâ—… fast not as Christ fasted should we doe nothing at all Though no meares are vncleane of themselues if some superstitiously put a difference betwéene time and time meate and meate is there no order to be obserued Is this fasting a matter onely of policy Which serueth first of all to sâ—…ew our sorrow for sinnes past Secondarily feare of punishment for â—…o come Thirdly in that it serues for the castigation of the body and in the fourth place for the humiliation of the soule If we respect the first of these ends so did the people fast Iudges 20 ver 26 If the second so did the men of Niniuie fast Ionah 3 ver 5. If the third so did the Apostle fast in the 1. to the Cor. and â—…th chapter If the last so did the Prophet fast saying I haue humbled my soule with fasting Psal. 35 16. 9 Can the world better graâ—…e the old enemie of man then to make light of fasting which Tertullian calleth A work of reuerence to God should we carelesly besides those many precepts examples in holy scriptures passe ouer this one example of our sauiours fasting which being duly considered doth 〈◊〉 much matter worthy of our Christian obseruation Christ sayeth S. Ambrose wrought our saluation not by ryot but by fasting and he fasted not to deserue grace to himselfe but for our instruction for them that say wee should not fast let them shew mee sayth the same Father why Christ fasted but that his fasting should be an example to vs. And héere fitly is the number of forty dayes mentioned in christes fasting Because the number of forty dayes saith S. Ierome is often times in holy Scripture applied vnto a time of penitencie and affliction for our sinnes Fortie dayes continued the waters of the flood forty yéeres wandred the people in the wildernes Forty dayes had the Niniuites to repent them of their sinnes Fortie dayes slept Ezechiel vpon his right side sorrowing for the Tribe of Iudah Fortie dayes fasted Elias when hee sâ—…ed before Iesabell Fortie dayes fasted Moses when hee receiued the Law vppon the Mount Moyses for the Lawe Elias for the Prophets Christ for the Gospell which all communed together saith S. Austen and accorded in one Thrée sufficient witnesses to authorize fasting the number of forty dayes fasting which time saith S. â—…erome the church hath kept since the time of the Apostles themselues Wee haue the dayes of Lent saith Cyrill consecrated to fasting all our life time saith S. Austen wee should tend to she course set before vs but chiefly in the daies dedicated to abstinence wherefore considering the excellencie of Christes example the deuotion of the ancient Fathers to both which we may wel think nouelty should giue place 10 And now come we vnto the conflict it selfe The Tempter saith If thou be the son of God as yet doubtfull of his Deitie When he heard that a virgin had conceiued born a sonne there he thought hee was the Sonne of God but when he perceiued she was espoused to Ioseph there he thought hee was the sonne of man When hee heard the Angels make that heauenly melodie at his birth there he thought he was the Sonne of God but when he saw the tender babe in Bethlehem with Mary his mother layd in a Manger there he thought he was the Son of man When hee saw him circumcised then he thought there appeared a plaine signe of his humanity but when hee heard the name of Iesus then he began to suspect his Deitie When hee saw him baptised with the multitude hee thought sure he was the Sonne of man but when the voyce came from heauen then he heard otherwise that hee was the Sonne of God When he saw him fasting so long and not hungering then he thought he was the Sonne of God but when at the end of fortie dayes hee hungred then hee thought hee was the Sonne of man And therefore in the first place he assayes him by eating as man with a conditionall if to haue hun shewe his power whether he were or no the Son of God But our Sauiour when hee had fasted forty dayes and forty nights hee proceeded no farther that the power of his Deitie as yet might be hid seeing that Moyses and Elias men had afore time fasted so long Forty dayes without hunger was not of man and yet afterward to hunger was not of God and therefore the deuil as doubtful what to do tempted him after this manner If thou art the Sonne of God that naturall Sonne and so equall to him in power Commaund that these stones may be made bread There is a voyce that hath testified of thée from heauen that thou art the Sonne of God canst thou liue by this title or testimonie thy Father either he sées not thy distresse or he will not helpe thée the best way is helpe thy selfe and looke thou to thine own safetie while the voyce is testifying thou art staruing 11 In this or the like temptation great is the subtilty of the olde serpent wherein first hee moues to distrust Gods prouidence Secondarily to trust in our owne power and thirdly to neglect fasting and patience the exercises of true piâ—…tie Commaund that these stones may be made bread As if now shall I sée whether he be the Sonne of God or no If hee turne stones into bread assuredly hee is the sonne of God if not it shal plainlie appeare hee is the sonne of man whereby he would at once both trie him whether hee were God as also allure him as man But the tempter méeting with Christ met with his match for he could not gather the certainty of either Man saith he shall not liue by bread onely but by euery word that proceedeth out of the mouth of God 12 Doth the Tempter thus leaue no he assayes him again this man fasteth liueth deuoutly in the wildernesse is not caried away with the temptation of eating surely hee is good and better then others may hee not be brought to affect glory This affectation of glory is wont to moue the best Now he taketh him to the pinnacle of the Temple setteth him on high vnto the Temple a shew of holines on high a place of eminencie a hundred to
nothing contrary as some haue dreamed to Christian peace God hath assisted iust warre the crie of the people was Gladius Domini Gedeonis the sword of the Lord and the sword of Gedeon but say these men Hee that strikes with the sword shal die with the sword and vengeance is mine I will reuenge Indeede in the old testament it was true accinge gladium tuum super femur Gird thy sword vpon thy thigh but in the new it is pone gladium in vaginam put vp thy sword into thy sheath then the people entred into Canaan by weapons but we into heauen without sword or shield therefore in no case we admit warre amongst Christians True indéede saith S. Austen Bellum necessitas pacem voluntas warre of necessitie peace voluntarie and of the two our Christian desires tend rather to peace for warre is no blessing but a punishment but yet the premisses obserued then vade percute Amaleck Goe and strike Amaleck but in any case let not that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 desire of superioritie be the cause To answer the fancie of those men before mentioned he which strikes with the sword whose condition is priuate may feele the stroke of the sword To take vengeance in a cause of iustice is appertaining properly vnto the publique magistrate and so much doe those testimonies of holy scripture inferre For the lawfulnes of warre the practise of Constantine who by the assistance of God prospered héerein and preuailed against Maxentius not so much in multitude strength or knowledge as by the diuine assistance doth manifest the same yet euer so as Christians rather desire peace and deliuerance from the disturbance either of defensiue but most specially of vnnecessarie and offensiue warres That there be no leading into captiuitie nor no complaining in their streetes happie are the people saith the Prophet that are in such a case yea blessed are the people whose God is the Lord. When the building of the materiall temple began to goe forward all Israell came together as one man when the spirituall temple began to be erected Credentium erat vnum cor of the beléeuers there was but one hart O that peace and vnitie might so preuaile that strife and contention might be laide at rest that once Christes last departure froÌ„ the world might be remembred pacem meam relinquo vobis my peace I leaue vnto you Let this be Christians rule at enmitie with the serpent at vnitie within our selues If wee will néedes be crossing would to God wee would crosse our euill affections which are too ready to moue vs vpon euery light occasion to reuenge to â—…r passionate and to infame any that hath a shew of honestie Pacem habeto cum hominibus cum vitiis bellum haue peace with men be at warre if thou wilt néeds warre with thy owne vices The oblations of the peaceable man are as Abels were acceptable vnto God wherefore for all vnquiet passions for all ambitious desires or for all hasty of reuenge amongst vs Christians may that of the Apostle be applied I would to God they were cut off that trouble vs. Swéete is the life that is frée from boyling enuy happy is that man that beareth miserie and hideth the sâ—…ine that neither waxeth proud in prosperity nor is too much cast downe with aduersity but with that tranquility of mind which is wont to thanke God for all passeth along peaceably to his eternall happines While Salomon raigned there was peace in Israel while the grace of God doth rule and raigne in our harts there is peace and vnitie in our liues Chap. 15. Of the name of Iesus IEsus in Hebrew is interpreted a Sauiour a name attributed vnto the sonne of God a name had in much honor saith Eusebius amongst the old Patriarkes a name brought from heauen by the Angell Gabriell for though in the olde law others had the appellation of this name as Iosuah the sonne of Naue and the high Priest which came forth with the people after their captiuitie yet had these their names no way comparable to this of our Lord and Sauiour for they were onely Sauiours of the body but Christ was a Sauiour of soules The Prophet Esay saith vocabitur tibi nomen quod os domini nominauit Thou shalt be called by a name as the mouth of God shall name thee A new name according to a new redemption For those others to whom this name was giuen they had it of men at the tune of their circumcision this was giuen of God before the conception in their names was included the sauing of a multitude of people from some worldly seruitude but in this of sauing people froÌ„ their sinnes et vocabis nomen eius Iesum And thou shalt call his name Iesus O swéete name who is so deafe that his eares are not filled with ioy who so dead that hath not his senses raysed vp with delight when hee remembreth the message of the Angell And thou shalt call his name Iesus This name Iesus saith S. Bernard it is honey in the mouth harmony in the eare melodie in the hart this name Iesus saith Anselme is a name of comforting sinners when they call vpon him therefore himselfe saith Iesus esto mihi Iesus Iesus be my Iesus this name is aboue all names First for that it was consecrated from euerlasting Secondarily for that it was giuen of God Thirdly for that it was desired of the Patriarkes Fourthly for that it was foretold of the prophets Fiftly for that it was accomplished in the time of grace magnified of the Apostles witnessed of the martyrs acknowledged and honoured shall it be of all beléeuers vnto the worlds end This name Iesus it is compared vnto oyle and oyle hath these properties it suppleth it cherisheth it enlightneth it maketh look chéerefully so doth this name of Iesus it suppleth the hardnes of our harts it cherisheth the weakenes of our faith it enlighteneth the darknes of the soule dispersing the foggy mists of discomfort last of all it maketh man looke with a chéerefull countenance as the Prophet Dauid speaketh it makes him looke chéerefully towards the throne of grace Our Lord hath many diuine resemblances in holy scriptures or names to expresse his nature sometimes hee is called a shepheard for that hee watcheth his flocke somtimes a Captaine because he defendeth his armie a Prince in that he gouerneth his people a light because hee illuminateth those that are in darknes a dore by which men doe enter a rocke vpon which they doe build but in briefe this name Iesus includes all 2 This name Iesus is a name of intercession Whatsoeuer you aske the Father in my name and therefore may that of the Prophet be remembred Not vnto vs Lord not vnto vs but vnto thy name giue the praise If God did so much for Abraham for Moyses Dauids sake what shall he do for Iesus
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
cogitations All these must wee kill in denying our selues and the faithfull surely by suppressing the motions of sinne make Martyrs of themselues Secondly wee denie our selues when we resist the prouocations of sin offered as Ioseph did when he withstoode euill of whoÌ„ it may wel be sayd that it was as great a myracle to sée him chast in that present prouocation of his mistresse as it was to see the three children walke without hurt amongst the â—…erie flames so excellent a thing is it so acceptable vnto God to denie our selues wheÌ„ prouocations of sin are offered Thirdlie we deny our selues when we put vp wrongs iniuries of the world saying with Steuen Lord forgiue them or lay not this to their charge Fourthly we denie our selues when we crosse our own wils relinquish our naturall desires and when we begin to be Centurions ouer our owne affections say to this or that Goe or come referring our selues to the wil of God that so not so much wee liue as Christ by grace may be saide tè liue in vs Last of all wee denie our selues when we cease to sacrifice vnto the Net or attribute anie thing to our owne â—…ctions much lesse to our owne merites therefore least of all in the high misterie of our iustification euery one to say with the Apostle By the grace of God I am that I am And againe Not I but the grace of God in me And this is the sum of denying our selues being the first degree in following of Christ Abneget seipsum Let 〈◊〉 denie himselfe 7 The second Et tollat cruceÌ„ suam quotidie And take vp his Crosse daily Le him denie himselfe and this denying must be done indeede The worde is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is denie for all together or denie for good and all Let him denie himselfe by declining from euill Take up his Crosse by suffering euill and follow me by conforming himselfe vnto me and my lawes pre scribed him Let him 〈◊〉 himselfe by renouncing his owne will take vp his owne Crosse by bearing patiently lesser or greater persecutions follow me by walking in my wayes Et tollat cruceÌ„ suam And take vp his crosse It is not said et ferat cruceÌ„ sâ—… And carie his crosse but tollat let him take it vp to signifie a voluntary and willing suffering because euill men may haue crosses but they beare them do not take them vp they beare them grudgingly impatiently not willingly and thankfully as those doe that followe Christ. This Crosse is saide to be daily because we can neuer liue without crosses and therefore must daily prepare to suffer or at leastwise haue a mind ready to suffer It was not without cause our Sauiour pronounced a blessing to those that suffer persecution because to the iudgement of the world they are subiect to a curse There is none liues or can liue but he shall finde either from himselfe or others a crosse to take vp The crosse of humble men is iniurie the crosse of religious men is fasting and watching the crosse of rich men is the contempt of the world of the poore want and scarcitie so euery one hath his crosse The dayes of Christ himselfe in the worlde were as Iob spake before of the dayes of man few and full of miseries knowing that his Disciples should be subiect to the hatred of men he tels them of taking vp a crosse In this we see that our Sauiour doth not deale after the manner of worldly rulers who to haue troupes and traines follow them are wont to tel of pleasures and profits and such like Christ speakes of taking vp a crosse of suffering of denying himselfe if any will follow him One would think that this perswading were a kinde of disswading a meane rather to make most men sooner forsake him then folow him yet such was that power of his cadling so great was the hope of â—…ortalitie as this calling of Christ stiled the world full of christians not withstanding these colde rewards the manifold crosses they were before promised to endure yet they left al their hope that the world might promise followed him by afflictions That same Et sequatur me and follow me doth sweeten the most bitter sharpest aduersities of al to follow Christ what else is it but the greatest felicity that can happen vnto man 8 But héere we sée we must expect a crosse as our Sauiour foreshewes vs that we take not offence thereat when it coÌ„meth Wee sée Christ suffered his owne Apostles to hunger to be in danger of tempests to go forth in the world amongst many enemies Let it not greene vs to heare the gate is strait the way narrow because the end thereof leadeth vnto lift The crosses of the world are many as we see in Abraham who was faine to forsake his owne Countrey and liue in feare among strangers in Sampson who was taken of his enemies scornfully handled in Zedechias who in his old age had his eyes pulled out and was saine to end his dayes in sorrow heathen men make mention of Polycrates of Samio of Cambyses who after much glory suffered sorrowfull crosses but for the faithfull let not the worlds crosses dismay them the natural Sunne is profitable vnto vs not onely in Sommer when it ripeneth our fruites and is néerer vnto vs but in winter also when we sow our séedes and the heate thereof is farther off so is it with the Sunne of righteousnes Unto Tobie the bitter gall opened the eyes of his body but vnto Nabucho donosor the bitternes of affliction opened the eyes of his soule The crosses of this world they are vnpleasing to humane palat yet they are often medicinable the engine is layed to the bulwarke but the fortresse is not woone the trée is beaten with stoâ—…es but the root is sure afflictions assay the outward man fayth within it remaines safe In all these Christ sends first the oyle of gladnes in the state of grace then a full deliuerance in the state of glory first a reficiam is giuen to the languishing soule then a Satiabere wheÌ„ it shal sée God in glory Chap. 20. That Christs example doth teach Christian men to liue in all orderly and dutifull obedience to Princes and gouernours THe saying of the Gréeks is true 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Order is the mother and preseruer of things for sure it is that the societie of men consisteth in â—…ling and obeying obedience is the vertue that teacheth all their duty to God man Gouernment gouernours are from him who ruleth and gouerneth all Where none doe guide others what order can be looked for where order is not had confusion wil follow and the successe of confusion is plaine ruine Where â—…en shake off obedience and liue as they list what peace can be preserued Where peace is not what state eyther in Church or common-wealth can long
gatherer of money or possessor of riches that their account should not be for thinges transitorie wherefore they did them good in vnburdening them of these troublesome possessions and as for greater reuenewes downe with them downe with them euen to the ground 3 There was no fitter way as these men thought of ruinating Christs religion then by taking away those meanes whereby the exercise of Religion was continued and surely it was so for soone would the publike practise of religion decay were there not some meanes by temporall commodities for the continuance thereof To this end therfore endowments were first alotted out by God to the tâ—…e of Leui and since hath he stirred vp good men to shewe great bountifulnes this way The people neuer thought it a burden to bring vnto the tabernacle and the well disposed haue béene glad they had somewhat to dispose for the setting forth of the seruice of God accounting it a mercy of God they had the honour to doe good For the vse therefore and exercise of Christes Religion wée sée in the first place not onely how lawfully but howe religiously these temporall and earthly possessions may be enioyed and that the Church may vse lawfullie those benefits wherewith God hath blessed her For the state of Christians in generall both the hungry conceite of those of whom Epiphanius maketh mention in former times and the running fancie of the Anabaptists of latter time who would bring in a mingle mangle partly consisting of a platonicall communitie and affected pouertie is most dissonant froÌ„ the state and gouernment of Christians who should rather be helpfull then chargeable to others by works of deuotion hospitalitie and such like honour God Pharao cries vpon the Israelites to haue them make their stint and number of bricke and yet takes away that which might yéeld them meanes to accomplish their worke Christians must féed Christ in the hungrie cloath him in the naked harbour him in the harbourlesse let these men shew how this shold be done if earthly riches be not possessed but riches say they are the Mammon of iniquitie and the possession of them is the roote of euill True some men haue hurt themselues with weapons not vsing them as they ought as these doe in misapplying of holy Scriptures therfore take away the vse of both generally from all This is a farre fet inference and from the rule of common reason That riches are called the riches of iniquity it is not so said as if they were in themselues so but the default is that oftentimes they become so by the fault of those that possesse them It is not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the matter of money but it is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that same loue of money that is the roote of euill Sathan soonest preuailed with Iudas that bare the bagge yea that loued the bag This was the cause of that our Sauiour spake How hard it is for rich men to enter into the kingdome of heauen because rich men for the most part are so caried away with the loue of riches so that they oftentimes forget forgoe the loue of God for a little drosse and baggage of the worth This was the cause that made the young man in the Gospel sorrowfull euery word of our Sauiour was a sworde that did pearce his heart Goe and therfore make no delay sell therefore depart froÌ„ hence out of hand All that thou hast and therefore thy whole substance Giue and therefore fréely bestow vnto the poore and therefore to them that cannot recompence thée againe The text saith He was rich and went away sorrowfull and surely so it is that rich men in these cases are much sorrowfull Christ our Sauiour likeneth riches to thornes and if riches be in couetous mens hearts no meruaile though they haue many sorrowes for the nature of thornes is they are pricking and choking and they grow thick 4 Now though riches sometimes and to some men are the occasion of euill when we séeke them to follow vanities and liue without controlement it doth not therefore follow that they are so generally vnto all True it is that we should not trust in such vncertaine riches nor stay our selues vpon these inferiour and transitorie things but minde a state of all continuance to come yet this renouncing of the world in affection and loue doth not enioyne an vtter contempt of all earthly benefits which wee may vse to the good of our selues others yet somtimes forsake for the loue of heauenly things When Christ our Sauiour saide Feare not them which can kill the body he doth not exclude all reuerence and feare to be giuen vnto such but the meaning is doe not so feare them as you neglect to feare him which hath power to kill both body and soule When hee sayeth Labour not for the meate that perisheth but labour for the meate which perisheth not Hee doth not thâ—…eby dehort vs from labouring for the meate which perisheth but this is spoken per modum comparationis by way of comparison that is doe not so labour for the meate that perisheth that you neglect to labour for the meate that perisheth not So when hee sayeth First seeke the Kingdome of God and the righteousnesse thereof It is not contradictorie to that of the Apostle Prouide afore hand thinges necessarie Prouide for thinges necessarie hath his time so that our Sauiours Primum quaerite regnum Dei be first remembred First séeke the Kingdome of Heauen and the righteousnes therof It was not saide in solicitudine in carefulnes but in labore that is in labour thou shalt eate thy bread nay it is not so much the care as the inordinate care of earthly thinges which the Gréeke text hath 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is there dehorted The care for the life present and thinges necessarie thereunto is in the Apostle commended but in the Euangelist the care of heauenly things is preferred hee that prouideth afore hand for thinges of this life as hee that giueth his virgine into marriage doth well but hee that prouideth for thinges appertayning to the life to come as hee that giueth not his Uirgine doth better The desires of thinges necessarie for our aboade heere are manie but the desire of and for our heauenly being is more commendable Rachell was the fairer though Lea was the fruitfuller our onely care to possesse heauen and heauenly thinges is like Marthas part which Christ said should neuer be taken from her 5 This notwithstanding a sufficiencie for the maintenance of life the lawfull vse of worldly goods possessions may be continued so we vse them as Mariners doe their oares to help them along till they come to the Hauen or as Way-faring men doe their staues which willingly they lay aside when their iourney is done the scope is that wee be indifferent vnto riches thinke of them in Christianitie as the
part and the will the intellectuall part to disceâ—…ne the will to desire heauenly thinges these were restored by the holy spirit If we respect our sâ—…nctification we were as Naaman the Syrian vntill our waâ—…ing in this Iordan therefore is the spirit of God called Spiritus sanctus the holy Spirit eyther to discerne it from other spirits or else of the powerfull effect when it makes vs holy If wee respect the darknes of our vnderstanding the holy ghost is called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Illuminatio an â—…lightning of the minde of man If wee respect the strengthening of our â—…aith against terrours of conscience within The spirit of God doth beare witnesse saith the Apostle to our spirit whereby wee crie Abba Father If we respect the calamities of the world without Christ promising to send his Apostles this holy spirit sayde 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The comforter or Aduocate shall come vnto you to chéere vp their sorrowfull soules in all aduersities If wee respect the mortification of the flesh the same Apostle tels vs that wee doe this by the helpe of the holie spirit If wee respect the vnderstanding it was deafe and dumb vntill the holy Ghost said Ephata And what neede wee more to shewe howe expedient it was for vs and still is that we be partakers of the holy spirit without the vitall spirit what is the mortall body but an earthly carkasse without this holy spirit what is the soule of man but a Sepulcher of sinne That there doth dwell in vs a liuing spirit our liuing actions shewe that there is in vs a diuine spirit our diuine actions approue When heathen mâ—…n did perceiue that there was something in them which did moue them to argue to discourse to compare thinges present with things to come they did straightway gather that there was in man more then a lumpish bodie and therefore they inferred that there was a soule but when the children of God doe finde something within them that makes them to pray to repent that â—…pes them from falling into a thousand vndooinges they straightwayes perceiue that there is a man within the man to 〈◊〉 the diuine spirit of God himselfe Motum sentimus modum â—…scimus we feele the motion we know no the manner God gaue the people Angels food from heaâ—…en they called it Manna saying Lord what is this Hauing diâ—…ine inspirations from aboue which we find mouing in vs good desires we say Lord what is this This is the holy Ghost And therfore for this article of our beléefe it may be said we doe not so much heate with our â—…ares or sée with our eyes Credo in spiritum sanctum but finde it true in our verie soules I beleeue in the holy ghost 4 That this holy Ghost is God by our beléeuing in him we acknowledge as much Peter said vnto Anaâ—…ias Why hast thou lyed vnto the holy Ghost he by and by addeth Thou hast not lied vnto any man but vnto God The holy ghost therefore is God The Apostle S. Paul saith to the Corinthians Know you not that your bodies are the Temples of the holy Ghost Hee by and by willeth them to glorifie God in their bodies The holy Ghost therefore is God Whosoeuer hath power of cleansing from sinne the same is God but this power hath the holy Ghost the holy Ghost therefore is God Et tetigit labia et abstulit peccati saith Esay Hee touched my lips and tooke away my sinnes Last of all to whom so euer wee giue glory the same is God but as vnto the Father and vnto the Sonne glory is giuen so also is it vnto the holy ghost The Cherubins crie three times Holy holy holy as speaking vnto thrée and yet in the wordes following Lord God of Hosts as appliable vnto one Wee meruaile when we consider that men shall goe to God but we doe not so much meruaile at this that God doth come to men 5 A familiar thing is it amongst those that loue to leaue pledges of loue Ionathan to shew his loue to Dauid left with him the coate that was vpon him and other things his sword his â—…ow â—…s pledges of his loue Elias wheÌ„ he was taken vp into heauen left â—…is cloake with his seruant our Ionathan hath left with vs a pledge of loue a pledge of our heaâ—…enly inheritance that is to come â—…ur Elias hath left vs a cloake O precious garment our nuptiall ornament This is that cloathing which doth couer our vnrighteousnes let vs make much of this garment wherein wee come with Iacob for a blessing When the woman of Samaria heard our Sauiour Christ tell of a water which being once drunk of the party should neuer thirst againe she said Lord giue me of this water So when wee doe heare of that spirit which doth sanctifie our soules cleanse our sinnes comfort our consciences â—…minate our vnderstanding strengthen our faith and is as a pledge vnto vs of Gods diuine loue nay of glory to come as the woman saide Lord giue mee of this water so may wee all say Lord giue vs of this spirit 6 The excellent effectes of this diuine spirit may be gathered by the manner of the appearing of the same spirit as in a cloude at our Sauiours transfiguration in forme of a Doue at his Baptisme and vpon the Apostles in fierie tongues The cloude may signifie moysture or the dew of heauen The Doue the diuine verities of humility meekenes and peace the fierie tongues of fierie because the seauen giftes of the holy Ghost haue the seauen qualities of fire it purgeth by the gift of feare it sofâ—…eth by the gift of pietie it adorneth by the gift of knowledge â—…t maketh solid by the gift of fortitude â—…t lifteth vp by the gift of counsell it â—…lightneth by the gift of vnderstanding it burneth by the gift of charity Of tongues to shewe that these giftes as they burne inwardly so do they speake â—…utwardly nay of clouen tâ—…ngs 〈◊〉 it were one tongue deuided inâ—… many for to shewe thâ—… diuers â—…guages giuen by this spirit Furthermore the appearing 〈◊〉 the holy Ghost was visible in 〈◊〉 tongues and sure it is wee â—…st shew signes of Gods spirit 〈◊〉 as it doth kindle in charitie so 〈◊〉 it speake charitably The 〈◊〉 Ghost is reâ—…embled vnto the 〈◊〉 and there was a mightie 〈◊〉 at the coÌ„ming downe therâ—… First to shewe that the docâ—…ino of the Gospell should nowe â—…ake out into the world that 〈◊〉 none can keepe backe the force of the wind so should none be able to hinder the passage of this â—…octrine Secondarily the wind â—…ceably beâ—…reth downe whatâ—…uer doâ—…h resist it so did the â—…rking of this spirit Thirdly 〈◊〉 wind is wont to carie vp the 〈◊〉 against the mayne streame 〈◊〉 swiftest tides that runne so doth the holy Ghost beare vs vp against the strongest current of naturall inclination Againe the holy Ghost is
little continuance in the light of these seuerally one by one or of all together Walke while you haue light least darknesse come vppon you walke and therfore no standing sâ—…ll least darknes come therefore the light will not be lâ—…ng 2 The light saith Saint Iohn shined in darknes but the darknes comprehended it not It is no disgrace vnto the Sunne though Battes and â—…ies cannot endure it Christes grace is the light to guide our steps his Gospell is the lanthorne to shewe our goings if we refuse to walke by this light and while wee haue a time of light and to walke too while it is our last moment of light our darknes is great our errour is great May wee not feare a time of darknes Haue we any warrant to the contraryâ—… yet a little while is the light with vs It is sayde in the Canticles I sought him vpon my bed was the spouse there found That wee finde not I sought him but I found him not saith the text The Scripture saith of Cains offering it was Post multos dies after many dayes as if we should say it was long before Cain came with his sacrifice it proued vnseasonable The stone vpon the top of the hill may be stayed with little but being once in a violent course it is a hard thing to stay it wee should in time returne vnto God The euill théefe vppon the Crosse his care was for his bodie Saue thy selfe and vs but his fellow vpon the right hand who made speede in calling vppon Christ saying Lord remember me when thou commest into thy kingdome his care was chiefely of his soule We had néede walke before our day of life be turned into the night of death before our light of grace be turned into the darknes of iustice Our continuance standes at a great vncertaintie there is but a little ayre betwéene vs and death and they that thinke themselues most secure are sometimes sâ—…nest of all deceiued and at last wish in vaine they had beene better aduised God met with Pharaoh in the Sea with Eli sitting in his Chaire with Holophernes lying on his bed The rich man when he said soule take thy ease yea take thy farewell of case too Héere we leaue one and there another and time is the eaâ—…er out of vs and ours The Sunne though it séeme to stand still it is caried about with a violent motion The shadowe in the Dâ—…all wee see gone but not going Wee neuer stand still but are euery euening tide of our life néerer our iourneyes ende by a day The Snâ—…yle though shee créepe neuer so softly yet comes she at last to the highest trées and eateth the gréene leaues at the very tops thereof Age wil steale vpon our youthfull flourishing dayes and therefore while wee haue light to walke let vs walke with God as Abraham did when he liued in his feare When the people gathered Manna they must gather it in the morning for when the heate of the day came it vanished away If we will gather our heauenly Manna wee must gather beâ—…es before the heate of the day arise that is before the day of mercy be turned into a scorching day of iudgement Our state and condition héere is as the naturall day it selfe our youth is as the morning the noonetide is our strength when the euening of age comes then we make readie to take our rest so preparing our selues wee haue life in patience and a good departure in desire 3 It is saide to the great folly of the Athenians that they wold neuer consult of peace vntill they were driuen thereunto by extremitie of warre Greater is the folly of the sinfull men to be consulting of a state of peace when they are driuen thereunto by necessitie neuer calling vpon God but in time of sicknes and aduersitie nâ—…y that which is more when the time of calling is past when the light is departed from them and that happy opportunitie let slip Walke while yee haue light At that black day they shall finde errour vnrecouerable danger vnauoydable punishment vnsupportable repentance vnprofitable griefe inconsolable into what a pittifull plight shall the carelesse man see himselfe brought at this tune It will be a sad Catastrophe or sorrowfull end after all O that we would now be as we would wish to be at the day of iudgement A foolish Marriner is hee that while the weather is faire will lie still when the wind is nowe seruing to further his passage and will neuer set forward vntill a daungerous tempest be come of these saith S. Ambrose I wil not determine how doubtful it is whether they shall attaine the hauen only this I wish that they set forward before it be too late when they shal not néed to haue any accusers for their owne consciences shall article against them The Prophet saith Misericordiam iudicium cantabo tibi domine Lord I wil sing vnto thée of mercy and iudgement mercie in Christes first comming and iudgement in his second The kingdome of heauen in the Gospell is fitly compared to the Sommer first for that the Sommer is a lightsome time so is the kingdome of heauen secondly it is a fruitfull time so is the kingdome of heauen thirdly Sommer is a pleasant and ioyâ—…ull time so is the kingdome of heauen fourthly Sommer is a quiet and peaceable time so is the kingdome of heauen Christ putteth forth vnto his Disciples â—…parable of the Fig trée why of the Figge tree more then others saith one because it putteth forth last of other trées sheweth that Sommer is néere Againe the Figge trée if it be good it is very good but if it be otherwise it is in the contrary extreame If naught saith the prophet Ieremie very naught Such is the state condition of men in the state of iudgement if they put forth in time they bring forth swéet fruits of euerlasting ioy if their estate be happy most happy if vnhappie the most vnhappiest of all 4 Some there are that are so delighted with the pleasures of the life present that they forget what a heauenly treasure they carie about with them in these mortall bodies and what a great charge is in their custodie to look vnto while they are hâ—…re The housholder saith our Sauiour should watch for the comming of the thiefe This théefe may resemble vnto vs the day of death which comes vnawares the house is the body the doore is the mouth and cares the windowes are the eyes the treasure in this house is the soule let the housholder watch not suffer his house violently to be broken vp but let him be prepared to yéeld peaceable possession both of his house and treasure when hâ—… gentle Lord shall require the same because hee will giue him state in a better inheritance for the time to come wherefore that spoken vnto the people of old may be considered Redite ad cor Turne vnto
we learne not to yéeld vnto any perswasion of the tempter for the necessaries of a fraile momentarie transitorie life Thirdly that man doth not liue by bread onely but by Gods sanctifying his creature by his word Fourthly that for the want of bodily sustenance wee should not breake out into impatience but depend vpon Gods prouidence and vse the order that God hath ordained to maintaine his creatures 18 Against the temptation of vaine glory wee learne not to beléeue the embracings of this deceitfull Ioab who when hee knowes any one to be giuen to fasting or any other exercise of Christian piety he would make hiâ—… as the boasting Pharisie to say with contempt Non sum ve ut ille publicanus I am not as yonder Publicane Wee see when he hath men on high how hee there mooues them to tempt God by presumption and séeke by submission but we learne also in this case what to doe I am a man and therefore can otherwise descend then by casting downe my selfe I wil not tempt God and neglect the meanes he hath ordayned for my preseruation for a little glory I respect it not 19 Against the temptation of desiring the greatest thinges in the world I learne to preferre Gods worship before all and so to breake off by his good grace from euill motions of the â—…end Against all temptations in generall I learne by this of our Sauiour to resist temptations when they come S. Basill likeneth the tempter vnto the Leopard which hath such a naturall hatred against man that if he sée but mans picture hee is ready to flie vpon it all to teare it Such is the enmitie of the red Dragon whom Christ vanquished if hee sée but a picture or resemblance of Christ in a good man hee is ready to rage against it wee sée him assaulting but not preuailing 20 By the order of these temptations it is manifest that the tempter first beginneth with lighter then commeth to greater First he began with eating then he goeth to the affectation of glorie and last of all falleth to flat Idolatrie in all these Christ méeteth with the temptation in the beginning kils the serpent in the egge â—…ps vice in the blade strangles sinne in the first motion For the old serpent sayth Ierome is slipperie and vnlesse we kéepe out the head of suggestion he will get in his body of consent and all 21 In these temptations Christ repaireth as we see to a scriptum est it is written a speciall lesson for our Christian learning if we are tempted with a desire of sinfull delights we may call to minde we haue a Scriptum est to aunswere this temptation Not in chambering wantonnes If wee be tempted with an inordinate desire of riches we haue 〈◊〉 Scriptum est Godlines is great gaine if a man be content with that he hath If wee be tempted with a vain opinion of our selues we haue a Scriptum est Behold I am but earth and ashes If we be tempted with a carelesnes of our estate and condition wee haue a Scriptum est It is appointed for all men once to die and after that comes iudgement Furthermore wee sée Christ would not turne stones into bread to learne vs not to consent vnto the Tempter in any thing no though it haue a shew of good There were many high places in Ierusalem yet the temptation of the casting downe was from the Temple the best the holiest estate of all Christ would not cast himself downe though he might haue saued himselfe without the ministerie of Angels to shew vs not to séeke supernaturall meanes when God doth lend vs natural we tempt him when wee séeke health without a medicine or victorie without a combate wee tempt him when wee may by reason or counsaile auoide some euill and will notwithstanding explore his power and last of all we tempt him when we enquire too farre into his wisedom or require that of him vnlawfullie which hee is wont to offer by meanes 22 Christ would not hearken vnto the temptation of winâ—… praise wherby the tempter seeks to drawe many from God and godlines nor vnto a desire of hauing Kingdomes of the world whereby he is wont to draw manie for a great deale lesse néede not be at cost to offer so much to withdraw them from Gods worship What Christ did we sée and hence all may learne what they should doe 23 At the end of this conflict of our Sauiour the Angels come vnto him at the end for so long saith Saint Chrysostome as he was combatting he suffered them not to appeare nor to come néere him least hee might haue séemed to haue put the aduersarie to flight by the helpe of Angels At this time the Angels minister vnto him as appliable to his Deitie in his agonie they are said to comfort him as hauing reference to his humanitie Another thing we heere learne is that the Angels doe congratulate at resisting the temptations of the deuill We sée we haue a great aduersarie but a greater Captaine to stand with vs in the combate For the aduersarie he doth assaile the children of God by many meanes in that wâ—…ch is good by pride in that â—…h is euill by abiect feare for the meeke hee is ouer them for the stout and wilfull by perswading good for euill hee is vnder them hee hath nets for euery disposition For the ambitious hee hath glory for the couetous gaine yea for the most religious themselues hee hath some meane or other to assaile them 24 I would you should know sayeth Saint Bernard that no man whilest he liueth in this bodie can liue without temptation When the Apostle sayes God is faithfull which will not suffer you to be tempted aboue that you be able he doth not say which will not suffer you to be tempted at all sayeth Saint Austen but which will not suffer you to be tempted aboue that you be able Sathan sléepeth not but is busie to tempt and specially when thou art in the desart of the contemplation and euen caried by the spirit of God in the wildernes that is from the delights and pleasures of this world but wee may be of good courage our Iosuah goeth in out before vs he was tempted that we might not thinke much to endure temptation he ouercame temptation that in him wee might haue power likewise to ouercome The tempter come vnto him not once or twise but the third time to shewe that our temptations are many but howe many so euer they â—…re we haue these comforts which are more and of more efficacie First that Christ hath subdued the force of our enemie Secondarily that hee taketh compassion vpon the tempted hauing himselfe endured temptation Thirdly that from henceforth he wil ouercome him in his members whom he ouercame in his owne person being the head of the body Wherefore as Moyses sayd vnto the people Dread not nor be afraid for your God