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 Psal. 39, 3. 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? [Page 2] 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? Psal. 119, 17. 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 Iohn, 3, 16 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 [Page 3] 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 Ioh, 8, 56. 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 Luk, 2, 30. 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 Sen [...]a) that listeth to applie himselfe to reading & meditation, may haue [Page 4] priuate conference with Zeno, Seneca de bre [...]tate vitae. 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 Luk, 2, 16. at Bethelem, when the Angels sing, then with Moyses when he was flaming in the fierie bush▪ Exod, 3, 2. Math. 5, 1. To heare him vpon mount Ta­bor to preach blessednes after blessednes, then vpon mount Si­nah, Exod. 19, 18. when for lightning & thun­dering it was present death for the people to approach? Is not the case altered? It was said as [Page 5] 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 trau [...]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, Luc. 2, 16. Mat. 2, 11. being directed by the starre [Page 6] 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 Luc. 2, 48. 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 Lu [...]. 23, 27. should we descend in meditation whither he descended, rise early with Mary Magdalen, come to the Luc. 24, 1. Sepulcher and sée his resurrec­tion, with the men of Galile Act 1, 4, 10 wonder at his ascension vp into heauen, and with ioyfull admi­ration expect his cōming againe in the same forme he ascended? Last of all, how should we with the disciples continue in prayer, [Page 7] 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? [Page 8] consider how humbly he behaued hims [...]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 Ioh. 17, 4. and mans good, how patient was hee in bearing reproches, how gentle in aunswers, thereby to cure [...]alue the enuie of his ad­uersaries.

Then hast O Christian soule, faith Saint Austen, in the life of Aug. de ver. dom. 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 le [...]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.

[Page 9] 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 Act. 26, 24 [Page 10] 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 Ioh. 19, 10. that, which was prodigall of life, for his friend? no, for his verie enemies? Neuer was there any [Page 11] 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 Gen. 28. 12. 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, [Page 12] 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, Whō 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, all their pompe but mise­rie to his conflicts, to his glory, who vanquished when hee was conquered, and ouercame death when he suffered death, subduing the Prince of darknes with all his power, & with a few meane Orig. li. 1. con. Cels. men made a conquest ouer the whole world, by a force in out­ward shew cleane contrarie to all victorie, to wit, by his word, which in the sight of the world séemed féeblenes. What hart is not moued at the remembrance [Page 13] of his woorthie actes? who would not celebrate vnto the Lord a swéete Sabaoth of Me­ditation, and hither bring all his prayers and prayses? Surely wee will doe little for him, who hath done so much for vs, if wee keepe not, at least a remembr [...]nce of so many graces, so many mer­cies bestowed vpon vs? should we be wearie to meditate of his life, who was not wearie to doe, and suffer so many things to re­store vs to eternall life?

11 God saith, Deliciae meae cum filijs hominum, My delight is to be with the sonnes of men. And the godly say, deliciae nostrae Hiero. in Regula Sanctimo. cum filio Dei, Our delight is to be with the sonne of God. Saint Hierome writeth of certaine holy women, so deuoted this way, Vt caro esset pene nescia carnis. That flesh (saith hee) almost forgat it was flesh, they did so dwell in the contemplation of Iesus Christ, [...]hat they séemed in place onely remote, but in affection to ioyne with that holy companie of hea­uen, there beholding in that [Page 14] splendent Theator the King of Kings, sitting vnder the state of glory.

The Athenians erected a place called Asylum, whither the poore and distressed repairing, [...]ght finde refuge. How God hath exalted our Lorde Iesus vnto the right hand of his throne in glory, and there for his sake e­rected an Asylum of grace, whi­ther all sorrowfull and afflicted minds repayring may plead pri­uiledge, and a satisfaction against sinne, hell, death, and the deuill: faith in him doth tell vs as much. When the accuser of the brethren doth [...]ay a remembrance of their sinnes vnto the charge of Gods chosen, and thereby sée­keth to cast them downe by de­spaire, by and by they flie to me­ditate of Christes loue, and how al-sufficient a sacrifice he was for the satisfaction of their sinnes, and how readie he is to embrace in the armes of his mercie, and couer vnder the shadow of his wings, all that crie & come vnto him.

[Page 15] 12 Would wee haue a presi­dent of all perfection to stand be­fore vs? why Salomons wise­dome is but ignorance: Samp­sons strength, but weakenes: Hazaels swiftnes, but slownesse: Methusal [...]hs age, not a day, being once compared with the perfecti­on of the sonne of God. The loaues which Christ tooke were Mar. 6, 38. Lu. 9. 16. but few in number, but when he brake them, and his disciples di­stributed them, they did excée­dingly encrease and multiply.

The life of Christ when at first wee consider the same, it séemes not so much; but falling to meditate thereupon, and to distribute it as it were amongst faithfull beléeuers, it encreaseth so wonderfullie as wee can truly say with them in the Gospel. vve neuer saw it after this fashion, in effect, we neuer thought it so ad­mirable.

13 The people in the wilder­nes were directed by a cloud in Exod. 13, 21. their passage towards the land of promise: we haue for our iourney not a materiall cloud, but the life [Page 16] of him that sits aboue the clouds, vpon whom the eye of our soule euermore fixed, we may goe for­ward, or stay, as this heauenly direction shal giue vs ayme.

14 Last of all, how mindfull, I pray you, we should be to me­ditate of Christ, not onely in re­spect of the time present, but chiefly for the time to come: this was in Saint Pauls thought, when hee thought of his depar­ture hence, desiring to be dissol­ued, and to be with Christ. Iacob leauing the world, his mind was vpon Shiloh, or on him whom God would send, when he said, Expectabo salutare tuum, Lord I will wait for thy saluation: O Gen. 49, 18. Iesu, saith Saint Austen, whe­ther I speake of thee, I write of thee, I read of thee, me thinks I Aug. med. am present with thee, as if a re­membrance of his redéemer did wake with him, and sléepe with him.

15 The law was a shadow of good to come, this good was Christ: when the Sunne is be­hind, the shadow is before: when [Page 17] the Sunne is before, the shadow is behind: so was it in Christ, to them of old, this Sunne was behind, and therefore the law or shadow was before, to vs vnder grace the Sunne is before, and so now the ceremonies of the law, these shadowes are behind, yea they vanished away: Iosua suc­ceeded Moses, Christ the law, Moses dies, Iosua leades the peo­ple, Iosua brings the people ouer Iordan, which Moses could not doe. The Fathers eate Manna in the Desert, we haue the liuing 1, Cor. 10, 1. bread which came downe from heauen.

In blessing their posterities the Patriarkes mentioned the promised séed, in comforting the distressed, the Prophets fore-told the Sauiour to come, all their so­lemne sacrifices were but fi­gures, and signes of some excel­lent subiect, their many hymnes & diuine songs were reioycings at his comming before he came, in their highest deuotions no­thing was more mentioned, then that God would respect his peo­ple, [Page 18] and Abraham to whom in mercie, the multiplying of the same mercie by the promised of­spring, was mentioned: so by this wee sée, the faithfull all a long minded nothing more then him, in whom all the Nations of the earth should be blessed.

16 For the beleeuers vnder grace, surely they should be so ad­dicted to meditate of him who wrought the great work of their redemption, as that they ought to haue their hearts replenished with an incessant reuoluing of his loue, séeing their faith is con­firmed by a consideration of his merits, their hope by a remem­brance of his promises, their duty by calling to minde his benefits, their fortitude by a contemplati­on of his assistance, their liues di­rected by his life, who was the mirror of the world for perfection and true holmes, the Prophet Esay saith, This is the way, walke in it. Esa. 30, 21

Chap. 2.
That the life of a Christian should be passed ouer in this world in a holy and vertuous conuersa­tion.

IT is the manner of Princes and gouer­nours, forthwith vp­on their inuestures to places of greatest dignitie, seri­ously to recount with thēselues, to what authority amongst men God hath called them, what to doe, how to gouerne, and in con­clusion which way to demeane themselues, like themselues: th [...]t is to say, aunswerable vnto their place and calling. This care we find to haue béen in king Salomon, who in regard of the dignitie whereunto God had 2 Chro 1, 20. called him, besought God before riches and honour, to giue him an vnderstanding heart. No lesse care should a Christian man [Page 20] haue, whom God hath in mercy called to the state of grace, a cal­ling of excelle [...]cie, no lesse care I say, sh [...]uld h [...] h [...]ue forthw [...]th to sit downe and consider for what cause he was redeemed, to what end, what will oned [...]y be 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 [...]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 2 Reg 5. 18. 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 Mat 8, 15. rose vp & ministred vnto Christ, when the people saw the care of Iosuah, which hee vndertooke to bring them into the land of Ca­naan, Iosu. 1. 16. they all saide as it were [Page 21] 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 Lu [...], 1. 75 before him in holines and righ­teousnes all the dayes of their life.

This the Apostle sheweth in more expresse words at large, the Tit. 2, 12. grace of God hath appeared, that [Page 22] 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 Luk, 10, 30 of this precious garment, and the true vse thereof, Lord (saith Dauid) keepe thy seruant from Psal. 19, 3. presumptuous sinnes, that they get not the dominion ouer me.

What should the children of light haue to do with the works Luc. 16, 18 Rom. 13. 12. of darknes, what should Chri­stians walke according to the flesh, who are by Christ their re­déemer regenerate, and borne [...] new according to the spirit? A­lexander [Page 23] (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 Deut. 10, 12. 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 1. Pet. 2. 10. of God and therfore should walk as the children of God, the night [Page 24] 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 Rom. 13. 12. 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 Bern. li. 2. consid. ad Eug. 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 Aug. de vit. Chri­stiana. (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 [Page 25] 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 Cypr. de ze­lo & liuo. 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 [Page 26] 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 1, Pe. 1 16 duty of the child is the fathers honor. We are resembled vnto the branches, and Christ vnto the Ioh. 15, 2. 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, Psal. 1, 3. 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 Mat. 21. 19. shew only of fruit, and that sen­tence [Page 27] 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 Luc 3. 9 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 sētence of iudgment. Now is the Axe, there will be a now: the Axe not a rod to the roote, not to the branches, cast it into the fire, and so there is somewhat more then a cutting downe.

Daniel said vnto Nabuchodo­nozor, which Iohn the Baptist in Dan. 4, 19. effect said to euery one who were fruitlesse, This tree is thy selfe: but for the good trée which our Mat. 7, 17. Sauiour saith, bringeth forth good fruit, it shal be like the gréen Ier. 17, 7. Oliue planted by the house of God. Blessed is the man (saith Ie­remie) that trusteth in the Lord, and whose hope the Lord is, for he shall be as a tree that spreadeth out her rootes by the riuer, and shall not feele when the heat com­meth, but her leafe shal be greene, and shall not care for the yeere of [Page 28] drought, neither shall cease from Apoc. 10. yeelding fruit.

And thus as the negligent are resembled vnto barrenheath, or trees twise dead, and plucked vp by the rootes, as vaine professors are compared vnto trées which bare leaues, or at least fruit good­lie and pleasant to the eye, in shew like Apples of Gomorrah, which are gone as soone as you touch them: so are the religious and deuoted to the worship of God, most fitly likened to good & fruit­full trées, grafted vpon the true Esa. 5, 1. stocke Christ Iesus himselfe, planted in that vineyard, whose kéeper is the Lord of hosts, and lookes for at their hands better then wild grapes.

6 In the eleuenth of the Acts and sixe and twentieth, were the Disciples first called by this Act. 11, 26 name, Christians, a name of great sanctitie, from annoynting, a ceremonie vsed amongst the ancient people of God, vpon none but those whom they accounted holy, and had an holy calling, as their Kings, their Priests, their [Page 29] Prophets, and therefore should Christians be as Iohn the Bap­tist, whose name was holy, whose teaching was holy, whose life was holy, all agréeing in one. He was a burning light, not only burning, saith Saint Bernard, as zealous in seruencie, but a light Bernard in nal. Iohan. also as conspicuous in charity.

But whence (saith Isidor) haue we this title? euen from Christ are we called christians, surely a great prerogatiue, he hath gra­ced vs with his own name, cien­sed vs with his owne blood.

The Apostle saith, wee are bought or redeemed with a price, if it be so, then are wee his who hath paid our ransome, & conse­quently are bound to doe his will willingly, who hath bought out our freedome. Wee are not deb­ters, Rom. 8, 12. saith he, to the flesh, as if he should haue said, we are deb­ters, and owe dutifull seruice to another Lord, and to liue af­ter his will. Sarah saw but Is­mael playing with Isaacke, and shee said vnto Abraham, put a­way the bandwoman with her [Page 30] sonne, it is not safe for the soule to be dallying with the flesh, cast out the bond woman, and her of­spring or desires: the playing of Ismael with Isaack, the holy ghost Ge. 21, 10. by the Apostles, called a persecu­tion. One saith, This body of ours will not let vs to be right Philoso­phers, Gal. 4, 29. but sure it is this corrupt nature of ours, vnlesse we did re­presse the affections thereof, it would not permit vs, to be right Christians.

There is a serpent within vs, saith Macarius, that will entire Macari. [...]om. with an argument, a iucundo, the forbidden trée is most faire, for­bidden pleasures, forbidden wayes are most delightfull. Had we (saith Saint Bernard) stoode by, when Adam was betwéene the perswasion of his wife, and the precept of his God, when the one said, Adam eate: and the o­ther, Adam, Thou shalt not eate, would we not haue cried out, and said, O Adam, take héede what thou doest, the woman is decei­ued? The counsel we would giue to Adam, let vs apply to our [Page 31] selues, and neuer harken to the counsel of the flesh, séeing the con­dition of Christians is to walke Rom 8, 1. not after the flesh, but after the spirit.

The Apostle calleth the de­sires of the flesh, deceiueable, be­cause Eph. 4, 22. they deceiue: and whereas other sinnes are mentioned by Gal. 5. 19. one name, this of the flesh is men­tioned by many, as adulterie, for­nication, vncleanenes, wanton­nes, all these shew how vile it is. It is said, flie from sinne as from a serpent: but of all sinnes, she fornication, saith the holy Ghost, for this serpent stingeth to death. Hee that will eate so often as he is tempted by hunger, hee that strikes so often as he is tempted by [...]re, hee that will commit the sinne of fornication so often as he is tempted by ill motions: what hath he, I say, not of a Christian man, but of a man, except the name?

7 But is it credible that Christian profession should in a­nie age put on m [...]sking attire, and play her part vpon the stage, [Page 32] or that those who bare the name of Christians, should endeuour like cunning [...]uglers to cast a must before the sight of the simple, worke dissimulation in so fine a web, cast such glosse vpon all, as if all were holy, like hote Mete­ors in the aire, which shoot & shew like starres, but are in deede no­thing lesse: for these, deceiue men they may, God they cannot, nay they may one day find, they decei­ued themselues: if they spend an houre or two now and then in godly exercises, though all the wéeke after they liue in contenti­on and eniue, they thinke them­selues good Christians.

In the Comedie of Menander there is a Hercules, but not true Hercules: in the course of the world there is a Herod, that pre­tends worship, but intends the life of an innocent babe: there is Mat. 2, 8. an Ahab that proclaimes a fast, thereby to compasse Naboathes 1, Reg. 21, 12. vineyard, but all is not gold that glisters. He is not a Iew which is outwardly a Iew, neyther is Rom. 2, 29. that circumcision which is out­ward [Page 33] in the shew, but hee is a Iew which is one within, and the circumcision is of the heart, not in the letter, whose praise is not of men, but of God. One man discerneth another by his habit, God by his hart.

The Arke, saith Origen, was it pitched without onely? no, but Orie. in Numb. within and without. The kings daughter, saith the Psalmist, was glorious, was this glorie outward? no, she was glorious within. The coat of Christ was without seame: the conuersation of Christians should be plaine and honest without dissimulati­on: least their calling suffer in­dignitie amongst men.

Let vaine boasters talke of profession so long as they will, and make religion as they doe, a mere talke: vnlesse they shew de­uotion to God, humble and cha­ritable behauiour towards men, are they right Christians? no verily. When one ill affected was now about to be saluing his sore fingers, a certaine Phisitien, per­ceiuing by his countenance his [Page 34] liuer was corrupt: my friend, quoth he, séeke to salue that is a­misse within.

8 At the end of the day, shall it be said, call those discoursers? Mat. 20, 8. no, call the labourers, giue them the pennie. S. Iames saith, shew me thy faith by thy works, I am Iam. 2. 18. a mortall man, and cannot search the hart. Hast thou faith? let me sée it by thy actions of life. Is it a liuely faith▪ Why, where life is, there motion is. We are not (say­eth Cyprian) Philosophers in words, but in works: he is not a Phisition, which is a Phisition in name. It was said indéede vnto him that came to the mari­age, amice, friend: but if we math Mat. 22, 12. the sequell, it was in effect said, Amice & non amice, Friend in profession, but nothing so in acti­on, in name, but not in nature, howe camest thou in hither not Greg. Mor. hauing a wedding garment? When you sée saith Saint Chry­sostome, the leaues withered, Chrysost. opere im­perfect. [...]o. 32. you may gesse the trée is not found at the roote: when you sée the actions of life but so so, is all [Page 35] will at the roote? Are wee not rooted in faith, the bud, the leafe, the flower, the fruite, all is from the roote. The fire so long as it is fire, it hath heate, and faith so long as it is faith, it hath effects. Wherefore wee must take héede that wee deale not with our holy calling, as Amon did with Da­uids seruants, when he visguised 2, Sam. 10, 4. them, and cut their garments in the middest. Let vs not separate those whom God hath ioyned to­gether, a good profession, & a good conuersation, good learning, and good liuing. A man saith Syrach, may be knowne by his looke, and one that hath vnderstanding may be perceiued by his gesture, nay a mans garment, and therefore much more his life declare what he is.

9 Looke wee into the liues of the former Christians, whose re­membrance wee honour in our very thoughts, and whose ver­tues we cannot but ad [...]re, if we reade how they spent their time, wee shall finde that their whole course was a continuall exercise [Page 36] of pietie: they were iust in pro­mise, they needed no other surety but their word: they were mo­derate in diet, plaine in attire, keeping a Decorum in all their actions. They did not only with Simeon see Christ with their eyes, but also take him vp in their hands, and carie him about in their liues: wee are for the most Christians in shew, they were Christians in deede: wee outwardly professe somwhat, but there is a heart within meanes nothing lesse: they inwardly and outwardly were the same. Assu­redly hee said well that said it, they were happy in respect of vs, who receiued with humilitie one vniforme faith, vpon this foun­dation they did build good life: we are still hampering and ham­mering about the very founda­tion, and neuer settle our selues to worke, not as hirelings for a reward, nor as seruaunts for feare, but as children for loue.

Tertullian setting downe the Tert Apol. hardest censure of their greatest [Page 37] aduersaries, sayth, That ex­cepting they would not sacri­fice vnto their Idols: their ho­linesse was such, as it made their very persecutors to stand amazed at them, and to crie out: what a miserie is this, that wee are more wearie of tormenting, then these men are of enduring torments? Nay, it made the greatest Emperours themselues to feare poore Christians, as He­rod did Iohn Baptist, because hee was a holy man, and one that feared God.

Saint Basill affirmeth, that the very beholding of their con­stancie De quad. Martyr. in suffering, made ma­nie heathen men suffer with them. The deuoute lyfe of a poore Captiue Christian wo­man (as Sozo [...]ne wryteth) Sozomen. lib. 7. made a King and all his fami­lie embrace the fayth of Iesus Christ: and Eusebius sheweth, Euseb, li. 9, cap. 8. that Maximinius the Emperour, could not but woonder to see howe sedulous they were in do­ing good, when their very ene­mies were euen consumed with [Page 38] miserie, they tooke from their owne sustenance, and small store they had to releeue them, they bu­ried their dead, and neuer ceased to follow them with the works of charitie. They were so religi­ous, so humble, so iust, so chari­table, as they made great ty­rants to giue out Edi [...]ts with Nabuchodonozor, that none Dan. 3. should worship any other God, but the God of the Christians. [...]ulian the Apostata, writing to Arsatius Bishop of Cappadocia, said, Christiana religio propter Christianorum erga omnes [...]uius­uis religionis mortales beneficen­tiam propagata est. This same Religion which they call Chri­stian, is spread farre and wide, by reason of the great benefi­cence, of those whom they call Christians, doe shew to [...] [...] or­tall men of what religion so euer, whence we see that the greatest enemie of the faith of Christ, could not but acknowledge the sincerity of former Christians.

Mercifull Lord, to compare our coldnes with their seruent [Page 39] deuotion, our negligence with their industrie, our faint loue with their burning charity, wee shall finde such ods, as we may sorrow to see our owne defects in this case. Calling to minde the learning of the ancient Fathers, wee may thinke they did nothing but reade: séeing their workes, that they did nothing but write: considering their deuotion, that they did nothing but pray.

10 How was God glorified in these? and how is God glori­fied in vs, when wee truly serue him? To this end Christ willed lys Disciples, that their light should shine before men, & Saint Mat. 5, 16. Peter exhorteth, that by our good works we glorifie God in the day 1. Pet. 2, 12. of visitation, in effect, that we ho­nour Christ by our Christian behauiour, which behauiour, saith Saint Cyprian, is to doe the will of God, which will is, Cyprian in orat. Domini. that we haue Stabilitatem in fide, modestiam in verbis, in factis in­stitiam, in operibus misericordi­am, in moribus disciplinam, cum fratribus pacem, and so foorth. [Page 40] Stedfastnes in faith, modestie in words, vprightnes in action, in works mercy, in manners dis­cipline, and peace towards our brethren. Ought not our vp­rightnes to be inwardly, because vnto God, outwardly because vnto the glory of God?

By this, saith our Sauiour, shal men know that you are my Io [...]n, 13, 34. disciples, when he spake of loue: which loue is the accomplish­ment of the whole law. Euery Generall in the field hath his co­lours, whereby he and his com­panie are knowne. Holinesse is Christes banner, vnder which we all traine and kéepe a séemely Christian marche, following Christ our Captaine, & finisher of our faith. Our enemies are the assaults of sin, and temptations of sathan: our weapons are the shield of Faith, the helmet of sal­uation, the sword of the spirit. Our Eph. 6, 17. conquest is a crowne of glory: I haue sought (saith the Apostle) a good fight, I haue finished my 2. Tim. 4. 7 course, I haue kept the faith, from henceforth is laide vp for mee a [Page 41] crowne of righteousnes.

11 Looke we vp into heauen, who are there reioysing? who [...]e nowe tryumphant in glory, but those who were sometime militant in the works of grace? who are now in that celestiall so­cietie of Angels, and there be­ [...]olo Mat. 5. 8. the presence of God him­selfe, but the pure in heart, and those who somtimes liued godly in the world? To cast our eyes downward: to whom is that wofull dungeon of darknesse so often denounced, but vnto dis­solute and loose seruaunts, who neuer thinke on their masters returne, and the account which will one day be required at their hands? The schoole [...]en do wel distinguish of a double punish­ment, the one Damni, and the o­ther Sensus: The one of losse, and the other of seeling: of losse, when they loose for euer in glo­rie him, whom they would not receiue, so often offering him­selfe vnto them for a time: of feéeling, they would not endure the paine of a little repentance, [Page 42] and therefore shall suffer the pu­nishment of eterna [...]l [...]ame.

12 Of all [...] (say the Mathematicians) a circle is the most absolute, because the begin­ning and end concurre in one: such is our holy conuersation, which comes from God by grace, and ends in God by the works of grace: all our actions are from him, as the beames from the Sunne, as the smell from the flower, as the sparkes from the fire. The Sunne is dispersed by his beames, the flowers by their smell, the fire by the sparkles from thence procéeding. God is séene in his creatures, ad [...]ured in his works, but most glorified in his seruaunts, the sonnes of men.

Wee knowe there is in man somwhat more then man, Christ said vnto the Pharisees, when the Herodians shewed him a tri­bute pennie, Whose Image or su­perscription is this? when we f [...]d Mat. 22, 20. in our selues a most diuine & hea­uenly resemblance, whose Image is this? me thinks we cannot but [Page 43] replie, assuredly it is our heauen­ [...] Caesars: and therefore giue we [...]nto him the homage of our [...]arts, and if we haue a thousand [...]arts, let vs pay them all in tri­bute. The Angels of heauen [...]oke for vs, Iesus Christ him­selfe the Lord of Angels expects vs, whom hee hath chosen to be [...]es of glory, should we follow the world, then may wee feare Luke. 14, 18. the punishment of the worlde. What is it to gaine a farme, with him who would goe to sée his farme, & loose heauen? what is it to be married to the momenta­rie pleasures of a sinfull life, and for euer and euer to be deuorced from Christ?

There are in holy scripture promises laid downe of a happy state to come, it may be well ap­plied, which was misapplied in the triall of the holy man Iob, We doe not serue God for nothing. As sure as God is God, the righteous shall receiue a reward. We know that man is immortall, and that his happinesse is not heere, though that part which we [Page 44] sée (saith Philo the learned Iew) Philo de [...]rica [...]. be mortall, and perish for a time, yet there is a time to come, when it shall be raysed, and there is a part in man which abides for e­uer.

13 Children when they are young, loue their nurses more then their true and naturall mo­thers: but comming to ryper yeares, they then loue where they chiefely ought: wee are a while addicted to the world, and loose our selues in the loue thereof, but vpon mature iudgement we sée, that God onely should haue our loue, and duties of loue. It is the manner of some Nations (saith one) for the inferiour first to salute their superiours, and it is the custome againe of other Countr [...]es as a signe of bene­diction, going downward, for the superiour, first to salute the infe­riour. This custome Almigh­tie God himselfe obserueth with men: first hee salutes vs by his benefits, and then we salute him by our obedience: first he loueth vs as a father, then wee honour [Page 45] him as children. Should wee with the fed Hawke forget our master? or being full with Gods benefits like the Moone, be then most remoued from the Sunne, from whence comes all her light, and then by her imposition of earthly desires, become darke? Hath Christ done so much for vs, and should we séeme to be ca­ried away into the land where all things are forgotten? At that dreadfull day of doome, the grea­test part of the euidence, sayeth Saint Cyprian, that Sathan will bring in against carelesse Cypri. de opere & El [...]mo. men is, the neglect of their duti­full seruing the Lord Iesus, when hee shall say, O eternall Iudge, for these, I neuer bene­fited them, I neuer endured la­bour or trauaile to redée me them, and yet haue they followed me, I no sooner tempted them to euill, but they obeied me: Thou camest from heauen, and enduredst ma­nie things in the world to winne them, and yet they neuer followed thee, thou diddest shed thy most precious blood to saue them, [Page 46] and yet they would neuer wor­ship thée: hitherto Saint Cy­prian.

14 Now, can wee then omit the performance of our Christian duty? should it be said of holines, as it was once in another case, Audiuimus famam? Wee haue Iob, 28, 22 heard report of such a matter, and so let it goe? wil our lip-worship serue the turne? the foolish vir­gines Ma. 15, 11 [...]. 12. 43. were found with their, Sic dicentes, so saying: but the good seruants shal be found with their Sic facientes: so doing.

Our Isaack wil not only heare Iacobs voyce, but come hither my Gen. 27. 22 sonne, let me haue thy hands too, and then receiue a fatherly bene­diction.

In the seauenth of S. Luke, Iohn sendes his Disciples to Luc. 7, 22. Christ, to know whether he were the Messias that should come in­to the world, or they should looke for another? the aunswere out Sauiour returneth is this: tell Iohn what you haue heard and séene, what you haue heard only [...] no, but heard, and séene the blind [Page 47] sée, the lame walke, the leapers are cleansed, the poore receiue the Gospel. He doth neither affirme, nor denie, saith Beda, but would rather haue his works testisse of Bed. in Lu. him, then that he would testisse of himselfe.

Christ came from heauen to doe his fathers will in earth, and 1. Thes. 4. 3 wee héere on earth doe his will, who is ascended vp into heauen: to whom was that applied, but vnto Christians? This is the will of God, euen your holines.

15 To comprehend manie things with the circle of a short Eccl. 23, 27 conclusion, the summe of all is. There is nothing more swéete then to serue God: when Pytha­goras heard a vicious fellow, af­firme hee had rather spend his time in wanton company, then a­mongst these sower Philoso­phers: no meruaile, said he, for Swine had rather be tumbling in the mire, then laid in the clea­nest places of all.

There is no peace comparable to that which is wont to accom­panie christian conuersation. It [Page 48] is said of the Dioscorides, men liuing farre remote, yet profes­sing Christian religion, that dwelling in the middest of the se, yet haue not the vse of ships: they liue with such quiet and content in their estate, or without any de­sire of séeking superfluitie. Who shall ascend (sayth the Prophet) Psal. 24, 3. 5, 6. vnto the hill of the Lord, but e­uen hee that hath pure hands, and hath not lifted vp his minde to vanitie, he shall receiue a bles­sing from the Lord, and righte­ousnes from the God of his sal­uation.

Nature hath taught the Bombyx, a small worme, proui­ding before for her end, first to wind her selfe all in silke, and then becomming white and win­ged in shape of a flying thing, she dieth: let grace leade vs in the same course, first clothing our selues with that precious silke of Christes merits, and then become white for innocencie and holinesse of life: and last of all, with the wings of faith & hope, prepare our selues to flie to that [Page 49] heauenly repose of our euerla­sting rest.

Chap. 3.
That the end of a Christian life is endlesse felicitie in the life to come.

MOst sure it is that the end of man, or mans felicitie which is his end, is not consisting in any thing héere below, but in a state supernall, and therefore to be sought aboue. It héere remai­neth that wee enter a little into the consideration of this end, as also of the meane precedent vnto the same.

Infinite were it to shew how the Philosophers of old, as men in a winters night, amidst many strange and vnknowne wayes, did runne and range they knew not whither: Infinite were it (I say) to set downe, how they [Page 50] spent all their life poaring in the darke, (if we respect the light of grace) in séeking and searching out mans chiefest end. Some would haue it to consist in plea­sure: why if pleasure were mans chiefe happinesse, then beasts were happy: if sensuall life be mans end, then is he oft ended by his end. Some would haue it to consist in riches, in honour, and th [...] like: if mans chiefe happi­nes, & end were placed in these, then were man worse then a clod of earth, or puffe of wind, because the end is euer better then those things which are tending vnto the end. Last of all, if mans chie­fest good consisted in things mor­tall, then where becomes the fe­licitie of the soule, which is a sub­stance immortall?

2 To leaue these in the maze of their owne fancies, and roa­uing in the ayre at an vncertaine mark, our Christian faith (bles­sed be God) teacheth vs to mount higher, and to behold an other end, which cannot be worn out, and therefore is not subiect [Page 51] to feare: full of all happines, and therefore is able to satisfie our desires to the full. The dif­ference then, betwéene those who remained in the foggie mist of Egypt, and them whom God hath in mercy placed in the little land of Goshen, is this: they to an vncertaine, but wee direct all our actions vnto a most sure and certaine end: they hope for som­what in shew, we somewhat in­déede: they are about the delight of the sense, we in the perfect con­tentment of the soule, in looking vp to those ioyes, whither all our endeuours doe ioyntlie runne, as vnto the sole period of all our be­ing: well is that state wherein nothing is wanting. Peter cried out (and we may all crie out with him) Domine, bonum est nobis Mat. 14, 4. hic esse; Lord it is good for vs to be héere: Being fréed from sin we are made the seruants of God, our fruit is holines, our reward is euerlasting life.

3 Man is neuer more heauen­lie, then when he begins to con­sider his end, which is to liue in [Page 52] heauen. Wherefore what should wee but take order with our 1, Cor. 9, 10. selues, to bend all our actions to this end? To be indifferent to all creatures, riches, pouerty, or the like, as shall be most conue­nient for the obtaining of this end.

Qui arat, arat in spe, all our plowing tends to the hope of this haruest. in the meane time, what should we doe, but often minde a supernall condition? Almightie God hath placed the earth vnder our féete, whence wee may ga­ther, that earthly things should be least thought vpon: the hart of man, which is of a triangular fi­gure, comprehends more then the earth that is only round.

The Philosophers can tel vs, that aboue the superior spheare, nothing is subiect to alteration. But wil we heare what the Apo­stle saith, nay wil we heare what hee was not able to say, concer­ning the excellencie of this end? Eye hath not seene, eare hath not 1, Cor. 2, 9. heard, heart cannot conceiue, the things which God hath prepared [Page 53] for them that loue him. The glo­rification of man is a state inex­plicable, and therefore to enter into it, were to wade into a bot­tomlesse Sea: faith onely is the meane whereby we can approch and sée but the backer parts, as Exod. 33, 22. Moyses in the cleft, when the glo­rie of God passed by.

It doth not yet appeare, saith Saint Iohn, what wee shall be, 1, Ioh. 3, 2. but that happy time will come when it shall appeare, and then we shal be like vnto him: At that day shal the iust shine as the Sunne Ma [...]h. 13, 43. in the kingdome of the Father. A meruailous saying of Christ our Sauiour, and in humane sense almost incredible, that the chil­dren of God shall shine, and be­come as cleare as the Sunne: they shal not néede the light of the Sunne, who shall themselues shine as the Sunne.

Héere wee are as the cloudes, some higher, some lower, all goe too and fro; there shall we be as fixed starres in the firmanient of glory: here we are fighting with enemies, there wee shall be try­umphing [Page 54] without enemies: héere striuing to ouercome, there se­cure w [...]th victory: héere in acti­on, there in contemplation: héere in the way, but there at the end of the way.

4 The end considered, the meane pr [...]cedent vnto this end remaineth to be obserued. For the meane, only this, Religion is the way leading to a Christian life: a Christian life is the gate, whereby wee enter into the con­fines of this senctuarie, for there­in first wee take vp the merits of Christ in the armes of our faith: and next, walke with Simeon in the Temple or seruice of God, in all vprightnes of life

Now whereas we desire the content of our will, naturally to be well, and the exercise of our wit to haue a certaine end, and this end to be the particular good, benefit, and welfare of all our being: let vs in the name of God, resolue vpon the counsell of the Prophet Ieremi [...], to séeke Iere. 16, 6. the good way, and walke there­in, that wee may finde rest vnto [Page 55] our soules. Man who is immor­tall, what should he else tend vn­to, but an immortall end? Let the Epicure propose vnto himselfe pleasure, the Atheist plots and Castles in the ayre, the Christi­an hath where to rest his soule, knowing that the end of his be­ing in the world, was to serue God, and the end of seruing God, is to enioy endlesse ioyes in the world to come. For it can­not be, that hee for whom the world was made, but that hee should haue some further end, more excellent then the world, for the accomplishment of which, he neuer ceaseth vntill he be there, as all naturall things tend vnto the center, and when they are there, they would not be remoued.

5 Now whereas it is not a written law, but a law that is borne with vs, which wee haue not reade, or heard, but drawne as it were from the pappes and dugges of nature her selfe, to séek a state of happines, knowing both wherein this doth consist, [Page 56] as also the way of attayning the same; how can wee but goe for­ward in that happy course, ten­ding as hath béene shewed vnto a thrice happy end! In which course of a Christian life, saith Saint Basil, there is a reward, a reward indéed, [...]: Basi [...]i. in Psal. 114. be it far aboue the work, and not according to the desert thereof, but the magnificence of him that rewardeth the worke, as in truth it is, yet can it not but encourage vs to goe forward in the performance of the same. When King Alphonsus was per­swaded, as stories mention, not to attempt warre for feare of im­minent danger: I feare not dan­ger, quoth he, for who hath euer attayned victorie, without ad­uenturing dangers? Distrust, and feare of difficultie, doth often disswade vs from the prosecu­ting and pursuing of this re­ward. If all difficultie should dismay vs, then how should wee attaine our hoped end? for who hath euer attained the same end, [Page 57] since the foundations of the world, without labour and tra­uaile? Christ himselfe went not vp into glory, but first he suffered paine.

One being asked whether he would rather be Socrates, or Craesus? the one an industrious and painfull Phylosopher, the o­ther a man flowing in all aboun­dance: aunswered, that for this life he would be Craesus; but for the life to come, Socrates, thereby shewing that héere rich men are happy, but héereafter good men are happy: now of the two, fu­ture happines is the better.

6 By all this it hath béene proued, how desirable a thing it is vnto man, to attaine his wi­shed end, for the attaining wher­of, he must applie himselfe who [...]y héereunto, neyther may the chri­stian man of all other, think him­selfe exempted in this case. When Christ cured the blinde man in Iohn, 9 11 the Gospell, his least touching, nay, his word only was sufficient to haue restored him his sight: yet to shew how hee required indu­industrie, [Page 58] the blinde man must goe and wash at the poole of Silo­am. The Apostle had receiued it by a diuine vision, that none with him in the ship should pe­rish: what then, must al be secure, and wilfully cast themselues into Act. 27, 44 the sea? No, that were to haue tempted their preseruour, but when the case so requireth, euery one must endeuour himselfe, to vse the meane ordained to saue himselfe? We saile in this mortali life with contrary winds, some­time there is a tempest, & anone commeth a calme: the one is rea­die to make vs doubt of God by impatiencie, the other, to forget him by security. Therefore foure principall vertues we must euer exercise in this passage: The loue of God, the hate of sinne, the hope of mercy, and the feare of iustice, which shall euer guide vs in a right Christian course, vnto our end, all the way meditating, that God is an Ocean sea of in­finite goodnes, and that by this hee first created the world: by this he still guideth it, by this he [Page 59] suffereth many iniuries offered vnto his most sacred name, by this hee causeth the Sunne to rise vpon the good and euill, by this he maketh the raine to come downe vpon the iust and sinners, by this he hath ordained man so many meanes and helps to come vnto him: and last of all, by this he would not be alone in a state of high excellencie, but hath vouch­safed his creatures, Men, and Angels, to be partakers with him, and in a manner consorts of his glory. Could euer man so much desire his owne good, as hee is now brought vnto by the goodnes of his God? No mer­uaile though Sathan do so much enuie this happines of man, from which he is miserably fallen. O the depth of the wisedome of the riches of the mercie of God!

7 Who is able sufficiently to expresse the great dignity of our Christian calling, the end wher­of is so ioyfull? All the labour of a religious life, is no way comparable vnto the excellen­cie [Page 60] héereof; our fasting, our pray­ing (the chiefe matter we are to attend) our seruing of God is the best time bestowed of all other: those thinges which are ioyfull when they come, doe comfort vs before they come. Faith sayeth, there is a great and costly ban­quet prepared: Hope sayeth, this banquet is prepared for mee. Things of the world are subiect to mutability, strife, discord, en­uie, but the time will come, when the shéepe shall no more feare the wolfe: the glorification of man in the life to come, is such as he shal crie out with Dauid, Lord what 2. Sam. 7. 18. am I, that thou hast brought me to this?

8 Tell me now, if there be a­nie state or condition in the world, comparable vnto a Chri­stian life, passed ouer in the exer­cises of deuotion and piety, séeing the end thereof is such as it is? what happines do they loose that neglect so great a price proposed vnto them, for the vaine plea­sures and sensuall delights of a sinfull life? It is saide of one [Page 61] Lysimachus, who being in bat­taile against the Scythians, on­lie for the satisfying of his appe­tite, and procuring a little liquor to stay his thirst, gaue himselfe o­uer into his enemies hands: when he was now leading away captiue to perpetuall miserie, hee then began to acknowledge in these words, his owne folly: O (sayth he) for how little pleasure, what liberty, what felicity haue I lost? séeing his Country-men returne home with ioy, and him­selfe hayled along by his enemies to remaine in misery.

That men would consider Lysimachus his case, and not loose their eternall liberty, for some momentary and fading delights, what a wofull case will it be to sée themselues leading to that rufull seruitude, and to behold the seruants of God, going in triumphant manner to reioyce, and liue with him in glory? wherefore leauing all allure­ments, Phil. 3, 14. let them goe forward to the price of the high calling in Christ Iesus, knowing that the [Page 62] triall of their faith (as Saint Peter saith) is much more preci­ous then gold that perisheth, 1, Pet. 1, 7. though it be tried with fire, that it may be found to their praise and honour, and glory of God, at the appearing of Iesus Christ, whom they haue not séene, and yet loue him, in whom nowe (though they sée him not) yet doe they b [...]ue, and reioyce with ioy vnspea [...]able, and glorious, re­ceiuing the end of their faith euen the saluation of their soules. The mother of Lemuel exhorted her Pro. 31, 1, 2. sonne, not to be woone with the vanities of the world, for why, he was a man of worth: we are of worth, who are reserued to so happy an end. When the people were in captiuity at. Babylon, they euer made their prayers to­wards Ierusalem, whither they did hope one day to returne. Io­suah sayd, I and my house will Ios. 24, 13. serue the Lord.

That there is an estate and condition of felicity in the life to come, none will denie, vulesse he denie God: that this estate and [Page 63] condition, is the pearle, for which wee should sell all that we haue, wee know, or cannot but know: that there is no attayning the end, but by the meanes, God and nature doe plainely shew vs. To conclude, the end of a Christian life, is not as Anaxagoras drea­med, of the life of man, to behold the heauens, but to liue in hea­uen. Ostende faciem, et s [...]lui eri­mus, Lord, saith Dauid, shew vs Psa. 80, 19 thy countenance, and wee shall be whole.

Chap. 4.
That the best meane of direction to attaine this endlesse felicitie, is to followe the example of Christ our Sauiour, who was not onely a sacrifice for sinne, but also a most perfect patterne for imitation.

CHrist, the Messias & Sauiour of the world, as hee became a Me­diatour betwéen God and man: so was he [...], or a partaker of both, for the re­conciliation of both: otherwise, mercifull Lord, what had become of vs sinners? As he was God, the obiect of our faith, as man, an instruction of life. As hee gaue himselfe vnto the Father a sa­crifice, by whom we were redée­med: so did hee exhibite himselfe vnto all beléeuers an example of holines, of whom he will be fol­lowed: so he pleased God by his [Page 65] sacrifice, and bound man in duty by his example. Therefore was he the summe of the Law & Gos­pell, the Law, teaching vs what to doe: the Gospel, what to be­léeue: so in Christ both beléeuing and doing concurre in one. The scope of the Law was the auoy­ding of sinne, and of the Gospell, a satisfaction for sinne: the Law driues vs to grace, and grace en­ableth vs to plead in Christ a sa­tisfaction of the Law.

To shew in the first place that he was a satisfaction for sinne, it is an oxioine so generally recei­ued on all parts, as all in a man­ner ioyne hands in this, Sanguis Iesu, The blood of Iesus cleanseth 1, Iohn. 1, 14. vs from all our sinnes. This is a sure confession of faith, vpon which we stay as the house vpon the foundation: Adam eate the Apple, Christ payed the price: the Aug. de ci­uit. dei, lib. 19, 27. foundation we know is first laid, because all stayes vpon the foun­dation.

The woman in the Apocalyps signifying the Church, she was cloathed with the Sunne: this [Page 66] cloathing was the righteousnes of the Sonne of God. Our righteousnes (sayeth Saint Au­sten) where is it? It is his righ­teousnes that must doe vs good: Sufficit ad iustitiam (saith Saint Ber. epist. 119. Bernard) solum habere propitium cui soli peccaui: It sufficeth for my iustice onely, to haue him re­conciled, against whom onely I haue sinned: yea, sayth Saint Ierome, when wee confesse our sinnes, which we cannot but do, Ierom. in dial. cont. Pelag. when wee remember them: our righteousnesse consisteth not in merit, but in mercy. Men may argue and tosse matters to and fro, speaking this or that of me­rit, but come to the touch, open the closet of the conscience, and aske what is deserued; then the case is altered. The learned in the schooles may debate questi­on, pro & contra, but come to their deuotions, and there wee finde Duran li. 2, di [...]. 88. quest. 4. Tho. Ad­uer. Gen. li. 1, ca. 44. all meriting ascribed onely vnto mercy. Aske what may be done of others, happily one thing may be aunswered: but aske in good earnest what they thinke of [Page 67] themselues, they will tell vs of another.

One of the greatest Clarkes that this age hath had, when hee had long discoursed of the contro uersie of iustification, and there­in left no stone vnturned, to­wards the folding vp of all, hath these words: Tutius est obli­uisci meritorum, & in solam Dei Bellar. li. 5, de iust. cap. 1. misericordiam respicere. It is more safe to forget merits, and to looke onely vnto the mercy of God. So when men haue wea­ried themselues in matters of doubt, they find (O holy Christ!) that thy onely merits must stand them in stead.

2 To procéede then, and to shew that as Christ was a sa­crifice for sinne, so also an exam­ple of liuing: let vs consider that the more diligently we trace him in the steps of this his most ho­lie life, the more wee shew our selues to become true Christi­ans. The chiefest pitch of our perfection, is to haue some re­semblance of his holinesse: hee was without sinne, and the lesse [Page 68] we commit sinne, the more doe we resemble him: at least, let not sinne raigne in vs. Wee are pro­mised to become like vnto him in the state of glory, & what should 1, Ioh. 3, 2 wee but endeuour to haue some similitude of him in the state of grace. The Iewes said vnto him, Art thou greater then our Father Abraham? yes, that hee Iohn. 8, 53. was by many degrees?

3 In former ages, when Al­mightie God was remoued from man, in the height of his Maie­stie, [...]ee neuer required at mens hand, that hee should imitate or follow him, (for howe could a weake creature any way imitate him, who was higher then the heauens, as the Apostle spea­keth?) Heb. 7, 26. then man had only a law, which did bind him to conforme his wil to Gods will, to will and loue nothing but that which God willed, and required. Héere might man say, Lord, excepting thy law, how might I learne to be humble, poore, and to despise glory, when thou art high, rich, and all glorious? This com­plaint [Page 69] is now staid, sée God in another forme, and receiue, O man, an example for thée to fol­low, in these and all other ver­tues.

Those whom precepts do not so effectually moue, we sée them sometime induced by examples: for example, neuer any of like ef­ficacie, with this which the sonne of God himselfe hath giuen, of whose life it may be said. Respice, & fac secundum primū exemplar, Exod. 25, 40. Looke and doe after the first sam­ple. Tell men of fasting & pray­ing, they will giue you the hea­ring: tell them the godly in all a­ges haue done this, you begin to perswade: tell them their redée­mer hath done it, if any thing moue, this will.

4 And now to runne a little ouer the whole life of the Sonne of God, sée we [...]ery age, euery action therein (so farre as our ca­pacitie is able to conceiue) and wee shall finde it a schoole of in­struction, a perfect rule of most perfect discipline: no where doe wee behold such a president of [Page 70] loue, of humility, of patience, of chastitie, & in a word, of all ver­tues. Where is there true wise­dome, but in the doctrine of Christ; true fortitude, but in the passion of Christ; true clemencie, but in the mercy of Christ; true humility, but in the obedience of Christ? he was made man, and walked in the world as man, that he might teach man to liue, as he taught him to beléeue. Before euer hee preached in words, hee preached most effectuallie in works. O sacred Babe, heauens blisse, and hels bane, lying in the manger at Bethlehem, & brought vp in a meane hostage at Naza­reth! What else did hee teach by all this, then contempt of the world, his exile or banishment into Egypt, his being borne in the dayes of cruell Herod? What doe we hence learne, but patient suffering of persecution? by his fasting in the wildernes, auste­ritie of life: by his conflict with the tempter, h [...]w to withstand temptation: behold we his con­tumelies offered of the Iewes, [Page 71] calling him a blasphemer, a friend of Publicans, a seducer of the people: what a lesson haue we héere of patience? let vs see his labours, and trauailes in the world: his iourneying from Ci­tie to Citie, how he teacheth in the day, and is al the night pray­ing: his chastitie, whose virgine mother brought forth chastitie it selfe: his loue, who euer more charitable then hee, who in the [...]gues of death prayed for his persecutors: his obedience, was there euer greater, as an inno­cent lambe he became obedient vnto death, euen vnto the death of the crosse.

5 By his nakednes we learne to cloath vs, by his gall and vi­negar how to delight vs, by his wounds and pearsings howe to pamper vs, if wee speake of the world and worldly things, who lesse respected them then hee? If we consider the care of heauenly, thither tended all his care. If a [...]es, where was there euer such an almes man heard of, that gaue his owne body and blood [Page 72] to refresh the hungry? if bounti­fulnes, Paradise it selfe was graunted vnto a sinfull suter at the very first motion. What can a Christian hart desire, which is not found with spirituall delight in the life of Christ? what ver­tue can he wish, but there he shall sée a liuely image thereof?

Christ was the eye that was without moate, the white with­out staine, hee was the lambe without spot or blemish. The Prophets shew his innocencie before he comes, and being come: the Euangelists approue the same: the Chronicles of heathen men are not silent, the Romain [...] Register makes report of Ie­sus, which was called of the Na­tions, the Prophet of truth, a Lentulus ad sena­tum. man goodly to behold, hauing a reuerent countenance, his sta­ture somewhat tall, his haire af­ter the colour of the ripe hazell nut, from his eares somewhat cripsed, parting it selfe in the middest of the head, and wauing with the wind, after the manner of the Nazarites, his forehe [...] [Page 73] smooth and plaine, his face with­out wrinkle mixed with mode­rat [...]ed, his heard somewhat co­ [...]ous, tender, and deuided at the chin, his eyes gray, various, and cle [...]re, he is in rebuking seuere, in instructing louing and amia­ble, merry with grauity, he som­times wept, but was neuer soene to laugh, in talke sober, and full of vnderstanding, sparing, and [...]dest. Thus as ancient records haue laid it downe, wee may be­hold him according to that of the Psalmist, Goodly to see to aboue all the sonnes of men. Outward­lie his gracefull behauiour was such, while hee walked in the world, that the world it selfe did behold him with high reuerence, and admiration, yet his externall feature compared with his in­ward graces, the externall was farre inferiour to that hidden ex­cellencie of his.

6 Enoch is commended for pietie, Abraham for faith and per­seuerence, Iob for patience, Isaack for meditation, Ioseph for chasti­tie, Moyses for méekenes, Phinees [Page 74] for zeale, Samuel for vprightnes; Toby for mercy, Daniel for pray­er, and deuotion: and last of all, 1, Sam. 9, 2 Salomon for wisedom. Saul was higher then all the men of Isra­el by the head, Christ the head of the congregation is aboue all: the lights of the starres are many, but all are not comparable to the light of the Sunne. Holy men haue a measure of grace, but the Sonne of man had grace with­out measure: wherefore take the pietie of Enoch, the faith of Abra­ham, the patience of Iob, the me­ditation of Isaack, the chastitie of Ioseph, the méekenes of Moy­ses, the zeale of Phinees, the vp­rightnes of Samuel, the merci­fulnes of Toby, the deuotion of Daniel, and with these the wise­dome Dan. 9, 24. of Salomon, put them all together as a cloud of witnesses, Heb. 12, 1. and Christes example is in ste [...]d of all. Wherefore hee is called sanctus sanctorum. The holy of Heb. 9, 3. holies: and in this sacred place (sayth the Apostle) was contay­ned the golden censer, the Arke of the Testament, the golden [Page 75] pot that contayned Manna, the rod of Aaron, that being dead budded againe, the wings of the Cherubins ouershadowing the mercy seate. So in Christ is contayned the Arke of couenant betwéene God and man, with the censer, the acceptation of the prayers of the Saints, with the golden pot that contayned Manna, the blessed Sacrament, with Aarons dead rod that budded againe, the hope of the resurrection. The two Che­rubines that looke face to face, the two Testaments both loo­king to one mercie seate, to wit, Christ, whom Esay calleth the Prince of righteousnesse, Aggai, Esay. 9, 6. Aggai. 2, 8. Mal. 4, 2. Mat. 1, 21. the desire of the Nations, Ma­lachi [...], the Sunne of righteous­nes, the Angell, Iesus, who shall saue his people from their sinnes.

7 There was none of those beatitudes, sayth Saint Austen, Aug. in ser. in mont. which our Sauiour spake of in his first sermon vpon the mount, (Mathew the fift & first) where­of Mat. 5, 1. hee was not onely a teacher, [Page 76] but also a perfect and full obser­uer, for Christ euermore liued as he taught.

He exhorteth to be poore in spi­rit, who poorer then he who be­came frō being equall with God, farre lower then the Angels, yea a scorne of men, as the Prophet speakes? He exhorted to méeke­nes, who more méeke then hee who was as a sheepe not opening his mouth before the shearer? he exhorted to mourning, who hath mourned as he mourned, who in the dayes of his flesh, did offer vp prayers and supplications, with strong crying, and teares vnto him that was able to saue him? hee ex­horted to hunger and thirst ofter righteousnes, who could hunger & thirst more, then he who gaue his life for the righteousnes of many? he exhorted to suffer per­secution, who euer suffered more, or with more patience then did the Sonne of God? Last of all, he taught his disciples to leaue al for the loue of him, but he first left all for their loue, when he left his kingdome & throne in heauen.

[Page 77] 8 It is said of Caesar, that in his greatest attempts, hee vsed not that word of authority, Ite, goe you, but after a more louing and sociable manner he would e­uer say vnto his souldiers, Ea­mus, come, let vs goe. It was most true in Christ before all o­ther, hee neuer but lead the way before his Disciples, in all holi­nes, in all trials and tribulati­ons, in all conflicts which are wont to arise in the life of man. And therefore the Apostle wis­leth vs to runne with patience the race set before vs, looking vnto Heb. 12, 1 2. Iesus, the Author and finisher of our faith.

9 What better example could euer haue béene giuen, then the example of Christ? How could our pride be better supprest, then by his humility? our disobedi­ence better lessoned then by his méekenes, our vanities better ex­pelled then by his labours, our impatiencie better qualified then by his mildnes? where haue wee, saith Saint Bernard, true iustice but in his mercy, true [Page 78] fortitude but in his constancie? Christ was made vnto vs, saith the Apostle, wisedome, and righ­teousnes, and sanctification, and 1. Cor. 1, 30 redemption. Wisedom by instru­cting vs, righteousnes by absol­uing vs from our sinnes, sanctifi­cation by giuing vs of his spirit, redemption by purchasing vs life by his death.

That we should not loue gold (saith Saint Austen) Christ Aug. epi. 111, ad Iu­lianum. taught vs to contemne gifts offe­red: that we should not feare hun­ger, he fasted: that we should not distrust nakednes, he forbad his Disciples diuers change of rey­ment: that we should not be dis­maied at tribulations, he endured tribulation: that wee should not feare death, he himselfe died.

10 Before all these things, saith the same Father, and for our better instruction in all, as he taught vs by his word, so was he our fore-runner by his works, and hath leuelled and laid out the way wherein wee should walke, which way leadeth vnto life; in the meane time, if we follow his [Page 79] steps so farre forth as we may, if his way be our way, his ioyes shall be our ioyes.

11 Neither do his diuine ac­tions onely serue for the direction of our life, but also minister ma­nie things tending to the constr­ [...]ation of our faith. His birth was our regeneration: his victo­ry ouer the tempter, our triumph: his labours, our peace and quiet: his proyers our intercession: his pouerty our riches: his sores our salues: his wounds our medi­cines: his death our life.

That which was wanting in vo was supplied in him, & there­fore saith an auncient Father, Opera [...] merita nostra, his works are our merits. Whatsoe­uer is written of him in the Gos­pel, whatsoeuer he did, or said, all tends to our good, that wee may together sée, & know, in whom we may hope, of whō we may learne.

Stories make mention, how Themistocles by the onely exam­ple of Miltiades, whom he propo­sed vnto himselfe to followe, of a vicious man hee became very [Page 80] vertuous. It was not the least praise amongst the Romanes, for the younger of best hope, toi­mitate such as were men of spe­ciall note for wisedome and go­uernment in the Common­wealth: Hée reby an opinion was bred, they would not proue farre vnlike those whom they had pro­posed to imitate. It cannot but preuasle much, that Christ should be the center of our thoughts, a­bout which they should role: the load-starre of our eyes, to which they should bend: the guide of our iourney, whom wee should fol­low.

12 Wherefore generally in all our sayings and doings, let vs euer haue respect to Iesus, if we speake to think how he hath spo­ken: if wee are silent, to call to mind how hee was silent: and let vs doe the same in all act­ons of life, séeing his life instru­cted our life, who had modestie in his countenance, grauity in his behauiour, deliberation in his spéeches, purity in his thoughts, & righteousnes in all his doings.

[Page 81] His life is the way, by which we must walke, the doore where­by we must enter, entring at the last vnto our desired end; this end, is, to follow the Lambe, whi­ther Apo. 14, 4. soeuer he goeth: and there­fore héere to follow him, is but to begin to doe that in earth for a time, which wee shall doe héere­after in most ioyfull maner, with that blessed company of Saints and Angels for euer aboue in heauen.

13 The sponse in the Canti­cles sayth, I am blacke, but mer­uaile Can. 1, 5. not, the Sunne had made me so, the Sunne, but what? the Sunne of righteousnes? And how could that be? yes, his la­bors and trauailes in the world, his reproches and suffering made him, looke with a sorrowfull hue: Hee was wounded, sayth the Esa, 53, 11. Prophet, for our transgression, and broken for our iniquities, the chastisement of our peace was laid vpon him.

What néeded he to be circumci­sed the eight day? what néeded he fast so long in the wildernes, [Page 82] and pray so often as he did, who was so pure, so innocent, so po­werfull, but all to shew it was for our sakes, whom as he redée­med from sinne, so hath hee also redéemed from the works of sin: and therefore without all questi­on, the more faithfull we are, and the more deuoted to his loue, the more destrous are we to shew du­ties of loue. Why is the holy Ghast so plentifull in registring and enroling all his diuine acti­ons, so many, so singular, but that héereupon should be inferred, These things are written for our example? Now therefore, séeing that God hath giuen vs his son, as a satisfactorie sacrifice for sin, and a most absolute example for the direction of life, let vs em­brace him as our Sauiour, heare him as our Teacher, follow him as our Leader, that so he may be vnto vs as God himselfe would haue him be: Pharao said vnto the people, Goe to Ioseph, and what­foeuer Ge. 41, 55. he shal say vnto you, do it.

Chap. 5.
That this example of Christes life, should stand before the eyes of our mind, for our better direction in all our wayes.

THe skilfull Pylot, as he often casts his eye to the storres, and Planets aboue; so is his hand busie at the helme be­neath. The Christian man be­twéene contemplation, and acti­on, faith, and good works, doth the like: by faith he lookes vp to Christes deitie, by good works, hee practiseth the vertues of his humanity: in the one, he worships him as God, in the other he be­holds him as the most absolute patterne for imitation, that euer walked amongst men.

2 Why? but is it possible for earth and ashes, any way to come néere him, in whom the fulnes of the godhead dwelt, or is not his perfection vnimitable? Sinke is [Page 84] neuer without a shift, and course wooll, is that which will take no die. Though wee cannot be as strong as Sampson, as wise as Salomon, as holy as Enoch, wee must not let all alone. When we cannot be as Mary the blessed virgin, let vs be as Mary Mag­dalen, séeing wee cannot haue a cleane heart, let vs haue at the least a broken heart. Wee know there is no water without some mud, no corne so cleane, but it hath some wéeds, the clearest fire hath his smoke, and while wee carry about these bodies of sinne, wee are Adams children: This notwithstanding, it is the part of euery good Christian man, to say as Iacob, Praecedat Dominus, ego paulatim sequar: Let my Gen. 33. 14 Lord goe before, I wil softly fol­low after, as I may: or with the holy man Iob, Vestigia eius secu­tus est pes mens, My foote hath Iob, 23, 11 followed his foot-steps.

Indéede we follow Christ, as Peter followed him, a longe, a far off, or as that tender infant did Luk, 22, 54. his aged Father, Non passibus [Page 85] aequis, with short and vnequall paces, yet wee know that euen two mites are acceptable vnto him, not what wee ought, but Luk, 21, 2. what wee can, when a willing heart and good endeuours concur in his seruice, are acceptable and rewardable with him, who is wont to take in good part the ve­ri [...] intention, or well meaning of Aug. ser. de tem. 93. our most meanest labours of all. A cup of cold water, of water a common element: cold, on which we bestowed not so much cost as fire to heate it, shall not with him want a reward. Moreouer, the greatest blemishes in the child are but small warts to the lo­uing Father. First, God looks fauorably vpon Christ, and then vpon these who are ioyned with Christ.

3 Our Sauiour vsed this, a Ioh. 13, 15. speciall argument, to perswade his Disciples to huminity and loue, Dedi vobis exemplum, I haue giuen you an example. S. Peter speaking of his suffering, sayth, Christ suffered, leauing vs 1, Pe. 2, 21 an example. When the Apostle [Page 86] would haue the Ephesians to follow him, he tels them his mea­ning was, they should indeede follow Christ: Be ye, sayth hee, followers of me, as I follow Christ. When hee would have them for­giue Ephe. 5, 1. one another, he would haue them thinke of him, who hath forgiuen vs all, saying, Forgiue you one another, as Christ forgaue you. Saint Iohn layes downe Ephe. 4, 32 the matter plainly, Hee that re­maineth in him, ought to walke as 1, Iohn. 2, 6 he walked.

Why did Saint Austen say, that euery of Christes actions was our instruction, and Saint Ambrose wish, that the wise men of the world would be wise in déede, and learne to followe Christ in lowlines of minde, that they would euer set before them his example, who is gone before vs to heauen? Therefore Gre­gorie, amongst other high and Greg. mor. heauenly ends, Filius Dei (sayth hee) formam infirmitatis nostrae suscepit, ad hoc contumeliarum ludibria, illusionum opprobria, pas­sionum tormenta tolerauit, vt do­ceret [Page 87] Deus hominem: The Son of God tooke the forme of our in­firmity, bare the scoffes of contu­melies, the reproches of irrision, the torments of suffering, that so God might teach man. To this Isid. lib. 10. cap. 29, de Ecclesi of ficiis. Isidore addeth, Christ ascended vnto the crosse, died, and rose a­gain the third day from the dead, to leaue vs a double example of suffering, and rising againe: of suffering, to conforme our pati­ence, of rising to confirme our faith. For the confirming of our faith, we ought to cast off all un­pediments to come vnto him, of whom we may say with the peo­ple of eld time: Cum ignoramus quid agere debemus, hoc solum 2, Chro. 20. 13. residui habemus, vt oculos no­stros dirigamus ad te. When wee know not what to do, O Sonne of God, this only is left vnto vs, to lift vp our eyes vnto thee.

5 For worldly pleasures, those of the best sort, if they are honest, yet they perish, if other­wise, we perish, onely to followe Christ is mans chiefest good. Abimelech the sonne of Iernbaall, [Page 88] in the ninth of Iudges, goeth to the men of Sechem, and thus sée­keth to perswade them, I am of your kindred, of your bone and Iudg. 9, 1. flesh; the men of Sechem answe­red, our hearts are moued to fol­low Abimelech, he is our brother: we haue somwhat more to moue vs, then these men had, if we re­member our selues well, & there­fore may more truly say, We will follow the Lord Iesus, he is our Sauiour.

6 The Eagle to learne her young ones to flie, doth often­times flutter ouer them, all to teach them to rayse vp them­selues by little and little, and so Deut. 32. at last to be able to take their flight, and be gone. What doe all the precepts and examples of Christ our Sauiour, but houer ouer vs, that wee should learne to lift vp our selues from earthly affections, and in time ascend whither he ascended, that is, to heauen?

The seruant will follow his maister, the souldier his captain, the naturall child desireth no­thing [Page 89] more then to manifest the vertues of his Father. Is hee worthy to beare the name of Christ, saith Saint Austen, who doth no way endeuour the imita­tion Aug. de vi­ta christia­na. of Christes actions? In that we beléeue in him, we acknow­ledge him our God: in that wee doe that which Christ did as man, we doe that which Christi­an men should doe.

The holy Scriptures were not therefore giuen vs, that wee should haue them in bookes, or only read, or peruse them, and so no more, but the folding vp of all is, a pronouncing of them blessed that doe his commaundements, Apoc. 22, 9 and keepe the words of these te­stimonies: Better is it with the Lacedemonians to doe wel, then with the Athenians to speake well, or only know what belongs to well doing.

7 Christ hath done his part, and conformed himselfe to vs, our part remaines to conforme our selues vnto him. In the way of life, whom may wee more safely follow, then the way it selfe? [Page 90] Let the same mind be in you, saith the Apostle, that was in Christ: Phil. 2, 5. the same, that is, in humblenes of minde, a resemblace of the same.

Whence is it that wee are so soone cast down with euery touch of aduersity, but that we doe not déepely consider Christes con­stancie? whence is it that we are so easily caried away with euery shew of vanity, but in that wee lightly passe ouer Christes con­tempt of the world? who, sayth Fulgentius, will not despise his Fulgen. de con [...]. ad Theod. cottage, when he séeth a Sena­tour despise his large and spaci­ous buildings? and who con­temnes not earthly things to get heauenly, when he sées a Con­sull of Rome doe the same? yea, much more, what Christian man in the world will place his whole delight vpon a transito­rie estate, when hee sées the Sonne of God passe this life on­lie séeking his Fathers glory in heauen.

8 Sure it is, that whereas our liues héere are partly guided [Page 91] by precepts, and partly directed by examples, then haue we suf­ficient instruction in respect of both, from the Sonne of God for the latter, to wit, examples by which we are led, if wee respect the generall course of men: for (we say a long way by precept, is by example short and easie) had we no precept in the world, the onely life of our Redéemer were enough for our guide & di­rection all the way.

The actuall obseruation of whose precepts and manners, to wit, those manners which hee proposed vnto man (for in his di­uine works we will admire him as God) the obseruation of these, I say, is for thrée causes requi­red at our hands: first, for that they are fruites of our regenera­tion: secondarily, Testimonies of our loue towards him: third­lie, signes of our profession, sée­ing of Christ we are called chri­stians.

Our Sauiour reasoned with the Iewes after this manner, If you were the childrē of Abraham, Iohn, 8, 39 [Page 92] then would you doe the works of Abraham. In the tenth of Saint Iohn, he calleth himselfe a sheep­heard, and we are resembled vn­to Ioh. 10, 14. sheepe: now although shéepe, according to the Philosopher, be pecus erraticum, a cattell giuen to stray: yet, sayth our Sauiour, Aris. de nat. anim. they will heare the voyce of the sheepheard, and follow him.

10 Now then awake O chri­stian soule, saith Saint Austen, Aug. de vi­ta Christ. awake, and imitate the footsteps of thy Lord, he teacheth thée, who is the way, the life, & the truth: the way without erring, the truth without deceiuing, the life with­out fading: the way by example, the truth by promise, the life by reward, neglect not the following of so gracious a Lord. Now shal the negligent be one day con­founded? the valuptuous, to sée him in glory, who once liued in fasting and great deuotion? the proude in séeing him exalted, who refused earthly pompe? the couetous in beholding him Lord of heauen and earth, who neuer followed the riches of the world, [Page 93] but now to liue and raigne for e­uer? mercifull God, what a strange sight will this be vnto them, how shall they be amazed in themselues, how often will they wish with sighs, they had walked in his wayes? Dionysius the elder, when hee heard of the great folly committed by his son, he cals him vnto him, and rea­sons with him after this maner, Didst thou euer see me do as thou doest, liue as thou liuest? the same may be said to men who followe their owne fancies, did ye euer sée Christ doe so and so?

11 When Marriners do want in the maine sea marks to direct their course by, they take their marke, which is the surest way, from the heauens: in like man­ner, if we had not examples (as we haue many to this effect) yet the surest marke to direct our ship by, is to looke to him whose habi­tation is in heauen, which will kéep vs betwéen Scylla and Cha­rybdis al the way vnto the port of Paradise: wee stand in néede of a guide, for how should the blind [Page 94] walke, vnlesse hee haue a helper to lead him? the weake and fée­ble stand, vnlesse he haue an assi­stant to stay him? the wande­ring come into the way, vnlesse he haue a conducter to direct him, which is Christ. Whom to fol­low, as whom to know, is life e­ternall. Iohn, 17, 3.

12 By that vision of Saint Iohn, in the Apocalypse, where Apo. 5, 8. he saw the foure beasts, and the foure and twenty Elders falling downe before him, who sate vpon the throne, and pouring out their vyals, is vnderstoode the church, & Christ the head of the Church (say the learned) and the duty of his members in following him. In that it is mentioned, They follow him whither so euer he go­eth.

First, he is called the Lambe, and therefore they follow him in Apo. 14, 4. humility: this wee sée by their falling downe.

Secondly, by mortification, for this Lambe was sacrificed, and they giue their bodies a sa­crifice to serue him.

[Page 95] Thirdly, they follow him in loue, he in loue gaue himselfe for the redemption of sinners, and they haue their golden vyalles pouring out charity vnto men.

Fourthly, they follow him in deuotion, he often prayed, & they offer sweet odors and prayer vn­to God. Gedeon said vnto all his troopes and company, quod me Iudg. 7, 17 videtis facere, facite: our Gedeon sayes the same vnto all belée­uers, That which you see me doe, doe ye. They cannot goe amisse, whose guide is the way: they cannot erre, whose directour is the truth: they cannot perish, whose preseruer is life

If the children of Israel did learne many thinges of the E­giptians, only because they dwelt amongst them, how much more should the faythfull learne of Christ, who is said to dwell with them, and in them.

Chap. 6.
The first vertue to be learned in the life of Christ, was his humi­litie.

IT is said of those who excell in the Art of elo­cution, that they neuer find lesse to speak, then when the matter is the most c [...] ­pioas, wherof they should speake. Such is the enumeration of thy vertues, O holy Christ, which the more wee consider them, the more we wonder at them, and the longer we labour how to expresse them, the lesse able wee finde our selues how to conceiue them: [...] these, of all other we stand ama­zed at thy humility, who being God from euerlasting, woulde [...] take thy passage from the throne of glory, and héere arriued in a valley of teares, wouldest exile thy selfe thrée and thirty yeeres from this thy maiestie, and what [Page 97] more? wouldest be borre man, and what more? euen as the meanest amongst men, and what more? wouldest be circumcised according to the law, who wert Mat. 2, 1. Luk, 2, 21. aboue all law, and what more? wouldest become a seruant, and so in subiection, and what more? wouldest be as an offending ser­uant, and so suffer, albeit in thy selfe farre from all offence. And what more? wouldest sustaine reproches, and obloquie in the world. And what more? woul­dest vndergoe death: yea, a most ignominious death, beeing the God of life, the Author of life, and life it selfe. Héere Saint Austen crieth out. Quo descendit humi­litas? Aug. med. sept. O sonne of God, whither did thy humility descend? If thy owne loue drew thée to this, it was thy goodnes? if our loue, it was thy gift.

2 Adam transgressed the law of his maker, and not onely that, but Adam, and in Adam, all his posterity (for wee haue not sinne by imputation) not onely trans­gressed the law of his maker, but [Page 98] wilfully rebelled agaynst the wisedome of his God, which wisedome was God the Sonne, the second person in Trinitie. Adam thou and all thy ofspring (because all are accessarie) shall rue this contumacie offered with so great indignity, vnto the Lord of heauen and earth: what sayes our Ionas? for me is this tem­pest raysed, O Father, for me is thy iust wrath incensed. Let me Ion. 1, 12. be c [...]st out into the Sea: for me hath this we begun; by me let it haue an end; let me be the Lamb slaine, so these Israelites may be Apo. 5, 12 deliuered; Sanguine quaerendi re­ditus, and must that poore poste­rity of Adam haue a returne vnto their lost Countrey by bleed? let me be the virginall sacrifice: And wilt thou haue an offering? let me be the Isaack that shall goe to one of the mountaines of Moria. Of the two Goates, let me be the scape Goate, sent to wander in the wildernes. O the humi­litie, and loue, and bounty of the Gen. 22, 2 Leu. 16, 8. sonne of God!

3 But to leaue that which [Page 99] the Apostle sayth, Being equall with God, hee became like vnto Phil. 2, 7. man, and (sinne onely excepted) was euen as one of vs, to sée a little his estate and condition in the world: when hee was borne, where was the place of his birth, but at Bethlehem a little Citie? Math. 2, 1. Luc. 2, 16. Luc. 5, 10. Luc. 15, 1. Math. 14, 19. Mat. 8, 24. And where did the shéepheards [...]ade him, but in a sorrie Cot­tage, whose seate was aboue the Cherubins? when he chose Dis­ciples, whom did hee choose, but poore fishermen? when hee walked vp and down, who were his associates, but Publicans, and for the most part the com­mon people? when hee would take repast, where was his table, but vpon the plaine ground? what were his dainties, but bread, and some few fishes? who were his guests, but a company of féeble and hungry creatures? when hee would take his rest, where was his lodging, but at the sterne of a ship?

4 Thou art deceiued, O Iew, that expectest in the promised Messias, pompe, and glory of the [Page 100] world: looke ouer all the ancient Prophecies of him, and thou shalt find it farre otherwise. The Psalmist will tell thée, that hee shall becom a worme and no man. The Prophet Esay, Who wil be­leeue our report? Hee is despised Esay. 53, 3. and reiected of men: He is a man full of sorrowes. Zachary, Behold the King commeth in meeke ma­ner, Zach. 9, 9 and so along: Feare not Herod the losse of thy Diadem, this King is borne, sayeth Ful­gentius, Non vt tibi succedat, sed vt in eum mundus vniuersus cre­dat. Fulg. de Epipha. Not to succéede thée, (thou art deceiued, if thou thus thinke of him) but hee was borne that all the world should beleeue in him: Feare not him to become thy successour, beléeue in him, and hee will be thy Sauiour. Hee came not to possesse the kingdom of others, but to giue the possessi­on of his owne kingdome to all beleeuers. Hee came not by armes to subdue Kings, but by dying to giue them all a better kingdome for the time to come. He sought not others glory, who [Page 101] for our sakes for sooke his owne: he was hungry, and yet hee fed many: he was weary, and yet he refresheth all that are heauy la­den: he was dumbe, and opened not his mouth, and yet was the diuine spéech of God himselfe. he 1, Pet 1 12 Iohn, 1, 1. Math. 28, 18. was of meane reputation a­mongst men, and yet was Lord of heauen and earth.

5 If you aske when he was? Saint Iohn saith. In the begin­ning? If you aske what he was? he tels vs, The word was God: if you aske what he did? he sayes, Iohn, 1, 1. 2 3, 4, 5. All things were made by him: if you aske what he doth? hee she­weth that he enlighteneth all that com [...] vnto him: If you aske how he came? hee setteth it downe in plaine words. The word became flesh. If there were no other te­stimonies to proue his Deitie, yet Iohn, 8, 56. Math. 28, 18. this were sufficient: Before A­braham was, I am. To whō all po­wer in heauen and earth, is giuen. This same is God, but this was giuen vnto Christ. Mat. 28, 18.

If all things were made by Iohn, 1, 2. him, then was hee the Creator, [Page 102] for no creature is the maker of all things. Great is the mysterie of godlines, sayth the Apostle, Hee 1, Tim. 3, 16. was manifested in the flesh, iustifi­ed in the spirit, seene of Angels, preached vnto the Gentiles, be­leeued on in the world, and recei­ued vp into glory?

When his comming did now approch, Zacharie was striken dumb, hee prophecied, as if the prophecies of olde now ceasing, behold him who was the end of them all. Iohn is more then a Prophet, the Prophets s [...]y, hee shall come: Iohn sayes, behold the Lambe of God, as if, he is come. Behold him, from his cradle at Bethlehem, to his crosse at Ie­rusalem, Luk, 1, 22. a myrror of true humi­lity, so great, so mighty as hee was, to become (to sée too) in meane manner a poore pilgrime amongst men?

6 Where are they that séeke, and neuer cease séeking (for were not men happy, if they could ké [...]p a meane in their musicke, which wold make better harmony, both before God and man) where are [Page 103] they, I say, that neuer leaue sée­king that mountain-like height, Luk, 3, 5. or superiority in the world? let them remember the world it selfe wil haue an end. How great, trow you, was the pride of mans hart, when God himself must be hum­bled to teach humility? Where is that grace that brings low euery hill, and makes plaine the rough­est passages? where is our time spent in the schoole of Christ, since wee tooke vpon vs in Baptisme the name of christians, séeing we remember so little our maisters lesson, Discite ex me, Learne of me to be humble & méeke: take Mat. 11, 29. vp my yoake, this yoake it is a swéet yoake, for being taken vp by humility, it rather beares, thē is borne. O Lord (sayth Saint Austen vnto his f [...]miliar friend) Aug. con. 8. we professe much knowledge and learning. (This he spake a little before his conuersion) and yet go on in flesh & blood, looking aloft, and ouerlooking others: these poore soules, meaning them who lead an humble life, shall carrie away heauen from vs.

[Page 104] We sée the Lord of glory how lowly he was, when his Disci­ples were discoursing, and deba­ting the matter of [...]perioritie, he bringeth in amongst them a little child, setting him in the middest of them, saying, Vnlesse you be­come as little children, you are not meete for the Kingdome of hea­uen: Mat. 18, 3. nay, which is more, him­selfe is downe at his Apostles féete, washing and wiping them. What humility was this? But hence what would hee haue his Disciples learne? Ye call me maister, and Lord, and ye say wel: for so am I, if I then your Lord, & Iohn, 13 5. maister, haue washed your feete, yee also ought to wash one ano­thers feete. For I haue giuen you an example, that you should doe, as I haue done vnto you.

7 To haue séene him whom the Angels doe adore, whom the powers & principalities do wor­ship, at whose very name euery knée, both of things in heauen, in earth, and vnder the earth, doe Phil. 2, 10. bend and bow, haue séene him, I say, kneeling downe vpon the [Page 105] earth, and doe seruice at the very feete of his seruants, could not but haue béene a sight most admi­rable. If we aske the cause, him­selfe hath told vs, euen to teach vs this vertue of humility: of which vertue, Saint. Austen thus speaketh. If you aske, what is the first step in the way of truth? August. I aunswer, humility: If you aske, what is the second? I say humility: If you aske, what is the third? I an­swer the same, humility: These are as the steps of degr [...] in the Temple, whereby wee descend to the knowledge of our selues, and ascend to the knowledge of God.

The poore Publican humbly confessing his sinnes, and stri­king Luk. 18, 13 Luk, 15, 21 his breast, as if his repen­tance came from his very heart, found mercy. The prodigall Sonne humbleth himselfe in his Fathers sight, and is receiued into fauour with him. The Cen­turion Math. 8, 8 was neuer more worthy, then when hee thought himselfe most vnworthy. Of all other ex­amples, the humility of the bles­sed [Page 106] virgin, (blessed amongst wo­men, to be his mother who was her maker) an Embassadour comes vnto her from the King of heauen with a high message, Haile full of grace, how could not the mother of humility, (and yet Luc. 1, 28. a tender virgin) but with bash­full countenance, be told that she was full of grace, and that shee was so highly accepted of God? Howe did modest shamefastnesse change her colour, so often as her imagination varied; still hum­blie conceiuing of her selfe? How did shee at last acknowledge the goodnesse of God with all sub­mission: Beholde the hand­mayde of the Lord, with hum­ble obeysaunce vnto that God, which had respected and regar­ded, as shee sayeth in her Can­ticle, The humblenesse of his hand-mayden? Thus wee sée how much humility pleased God; when it pleased him so much to respect this vertue: When in the fulnesse of time hee sent his Sonne into the world borne of a Gal 4, 4. woman.

[Page 107] 8 Being borne, it was sayde vnto the shéep [...]heards which were sent to see him, Et hoc vo­bis signum, and let this be a signe Luk, 2, 12. vnto you, you shall finde the child wrapped in swadling cloathes, end layde in a manger. In sée­king Christ, hoc vobis signum, you shall finde him in humility, hee betooke him to a poore Cot­tage, that hee might teach vs where wee should sometimes sée him: hee was not borne in the house of his parents, but in the way, to shew vs that his King­dome was not of this world, Et hoc vobis signum, you shall finde him in humility, he became méeke that wee might be made strong. Poore, that wee might be made rich. Uile▪ that we might be made glorious. The sonne of man, that wee might be made the sonnes of God. Et hoc vobis signum, & this shall be a signe vnto you, you shal find him in humility. Super quem requiescit spiritus meus? vpon Esa. 66, 2. whom, saith God, doth my spirit rest, but vpon the humble? to whō do I looke but vnto these? where [Page 108] did the Doue light? not vpon the swelling waters, but cropt a braunch of Oliue that had layne below. I thank thée, O Father, sayth Christ out Lord, that thou hast hid these things from the wise, and prudent, and hast ope­ned them to Babes, and suck­lings: what are these wise and prudent, but the proud in their owne eyes? What are these Babes, and sucklings, saith S. Austen, but the humble, and low­lie? Humble Moyses is made a ruler of Gods people: humble Exo. 3, 10. Iud. 6, 15. 1, Sam. 15, 17. Gedeon, the least in his family (as himselfe confessed) was by God made the greatest gouer­nour. When S [...]ule was lowly in his owne eyes, God exalted him, but when S [...]ule forgot God, then when he should haue remembred him, Saule soone comes to ru­ine.

8 What art thou, O man, that liftest vp thy selfe in pride? know that pride cannot sit so high, but vengeance can sit aboue it, to pull it downe. God and pride, sayth Bernar. in medit. Saint Bernard, cannot dwell in [Page 109] the same mind, which could not dwell in the same heauen, and pride fallen from heauen, as­cends no more from whence it is fallen.

Old records make mention, that in Egypt there was [...]ound the picture of Senacharib, of whose 2. Reg. 18. pride the scripture maketh men­tion, hauing by his picture this inscription: Learne by mee to feare God, as if they would shew the cause, and ouerthrow of Se­nacharibs pride, as thus, Sena­charib feared not God. We [...] are wont of all other, to call proude men fooles, & not without cause, for they often exalt themselues in their riches, in their honours, in their learning, and what not? Plutarch sayth, that on [...] Chares a meane fellow, waxed so proude, and began to grow into such ad­miration of himselfe, because hee had hurt Cy [...]us in the knée, that in the end through very prdie, he became starke mad. The church stories ma [...]e mention of Arrius a Priest, in the Church of Alex­andria, a man of sharpe witte, [Page 110] that of very pride hee sell to open and fearefull heresi [...]. Let it be remembred and written in the tables of our heart, God resisteth the proud. Iam. 4, 6.

10 The more dire [...]t the Sun is ouer vs, the lesser is our sha­dowe: the more Gods grace is ouer vs, and in vs, the lesser is our shadowe of pride, and selfe­loue. Had we Christian harts to consider the humility of our Re­déemer, and how farre hee was from our haugh [...]e and disdain­full dispositions, it would pull downe our pharisaicall humors, I am not as this man, and make vs to remember our selues, re­membring Luc. 18, 11 that of the holie Ghost, He that stands, let him take heede l [...]ast he fall. 1, Cor. 10, 12.

The soule is said to haue sen­ces in some manner as the body hath, in stéede of séeing, it hath faith: in stéede of hearing, obedi­ence: of smelling, hope: of ta­sting, charitie: and last of all, in stéede of touching, humility: a sence of a [...]l other is this touching most necessary, for this fayling, [Page 111] life fayleth. The Moale is said to liue without seeing, the Flie without hearing, the Camelion without tasting, the shell-fish without smelling, but without féeling nothing sensitiue existeth. The same may be considered of the grace of humility, in the life of grace.

11 The mother of Zebedes Math. 20, 21. children comes vnto our Saui­our, as a sutor for her Sonnes, that they mighthaue superiority and sit next him in his King­dome: she, as yet not fully illu­minated, thought, that Christ should beare a state in the world, sit as a King in princely autho­rity, and therefore would to take her tune, and lay for promotion, that h [...]r Sonnes might be great about him, and beare some sway, as no meane states: but all this while she was far wide. Christ as hee neuer affected superioritie in himselfe, so did hee teach o­thers that those who were grea­test, should be as the least, and the chiefest as he that serued, for hee came not into this world to [Page 112] haue any high preheminence, in regard of worldly dignity: but in lowlines of mind from his first entrance, vntill his departure vnto his Father, was the whole cariage of his life; whereunto, his doctrine accorded, when hee pronounced them blessed, who were poore in spirit: his repre­hension accorded, when he disli­ked Mat [...]. 5, 3. Luc, 14, 7. their manner, who were wont to thrust, and striue for the highest places, at seasts and other assemblies: hee that contented himselfe with so meane and low­lie a condition, was able with one word to haue shewed as much state, as euer Salomon d [...]d, when all the world in a manner did admire him: but we see how much he respected humility.

12 Wherefore if we follow our heauenly leader, then must wee humble our selues. More saf [...] [...] it to be vpō the pauement, where we may walke surely, then to be clyming vpon the pinn [...]oles of the Temple, where, and whence we may take a fall. Humility is the very honour of honour. Peter [Page 113] in humility and feare, craueth di­stance from Christ, Lord goe frō me, for I am a sinfull man: Hester that good woman, made a good protestation in her prayer, Tuscis Hester. 14. quod detestor signum superbiae, God thou knowest I detest the signe of pride. Lord, saith Dauid, I am not high minded, I haue no Psa. 131, 1 proud lookes: The Sp [...]rtans heathen men, were honoured in the world for their great humili­tie and obedience: The counsell of the Angell vnto Agar, may be counsell befitting mans insolen­cie, O Hagar, go humble thy selfe. It is a temptation of Sathan, Macha. ho. 27. saith Machariu [...], thou art better then other, wiser then other, wor­thier then other, harken not vn­to it.

13 When as Rebecca vnder­stoode it was Isaack which came walking vpon the ground, down she comes from her Cammel, and couereth her selfe with a vaile: she thought it vnséemely her selfe Gen. 34. 65. to be on high, and sée her spouse content to goe on foote belowe. When wee consider with our [Page 114] selues how our Lord and Mai­ster was so lowly & méeke, what should we else doe, but be asha­med of our conc [...]tes, come down from lofty and swelling desires, remembring that of S. Iames, Humble your selues vnder the mighty hand of God, and hee will Iam. 4, 10. exalt you or that of Salomon, hu­mility goeth before honour: or if Pro. 15, 33 all this will not serue to learne vs, to be humble and méeke, yet let the fall of Lucifer be a war­ning vnto all, while they haue a day to liue, to take héede of pride [...] for is it likely, that he who cast a proud Angell out of heauen, will place a proud man in heauen?

Chap. 7.
What we learne by Christes lea­ding into the wildernes, his fa­sting, and temptations there.

IT cannot but adde courage and comfort vnto the souldier, whē he séeth his Captaine in the fore-front of the battaile, to encounter and foyle the ene­mie: who is not animated in mindé, when he heares of Chri­stes conflict, and conquest, with, and against the professed enemie of vs all? Men are wont to reade with delight, and marke with attention, the magnanimitie of great champions shewed in as­saulting their enemies in warre, how they haue gone forth in the day of battaile, and quited them­selues like men, for the sauing of their liues & liberties: but what co [...]bate more ioyfull vnto the Christian man, then this of our [Page 116] Sauiour, who vndertooke hand to hand that great Goliah, which did vpbraide the God of Isra­ell. 1 Sam. 17, 10.

2 For the better obseruation héereof, we are heere to consider foure thinges: First, Christes baptisme: Secondly, his depar­ture into the wildernes: Third­lie, his fasting: Fourthly, his conflict and conquest ouer the tempter and temptation. In the first, we call to mind our 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 ou [...] 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 who [...] Mat. 3, 18. God was well pleased, and i [...] whom wee are well pleased. [...] wee respect the second, (our de­parture from the vanities of [...] world,) we heare that of our saui­our, [Page 117] I haue chosen you out of the Ioh. 17, 16. world. If the third, that of the Apostle, Take no thought for the flesh, to fulfill the lusts of it. If the Ro. 13, 14. fourth, that of Saint Iohn: And they ouercame him by the blood Apo. 12. 11 of the Lambe: Watch, sayth S. Peter, for your aduersarie the de­uil 1, Pet. 5, 8 [...]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 [...]lad tydings of saluation vnto the world, he first prepared him­selfe by fasting, being thus pre­pared, hee goeth out against the Exo. 13, 21 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 [Page 119] in vs. Hauing entered o [...] names into his familie, we ha [...] the title and testimonie to be h [...] ▪ hauing this title and testimonie, wee are led by his spirit: being led by his spirit wee leaue th [...] world: leauing the world, we f [...] to fasting, and other exercises of piety: in these exercises of piety, the tempter will assay vs: t [...] tempter assaying vs, wee l [...] vnto Christ, who is gone be [...], and hath subdued our mortall­nemie.

4 By Christes fasting, w [...] sée howe to arme our selues [...] ­gainst this aduersarie, that t [...] flesh may be obedient vnto t [...] spirit, the spirit to grace, and [...] to say as Dauid, I come forth v [...] ­to thee in the name of my God, 1, Sam. 17. This fasting dooth much h [...] the soule, which is the chiefe [...] ­gent in this battaile, that [...] and body both together, [...] withstand the force of the [...] ­mie. When two are combati [...] if one step in to assist eyther p [...] ­tie, the party assisted is like [...] to preuaile: Fasting helpes [...] [Page 119] 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 [...]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 [...]de: Secondarily, that they Rom. 18, [...]e men, yea Nazarites, set a part amongst men to serue God. Who are to liue, not according to the [...]sh, but according vnto the spirit, and therefore are not to passe their liues as Epicures, [...]or stuffe themselues like wooll­packs: Let vs eate and drinke, to 1. Cor. 15. 32. morrow wee shall die. Thirdly, for that they are men now in the [...]d, and besieged [...]aylie with a [...]full aduersary, and therefore [Page 120] should be sober, and watching vnto prayer. 1, Pet. 5, 8.

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 we [...] in the dayes of prosperity, as nights of aduersity. Hee fas [...] truly, giuing vs an example, and for this cause, sayth Saint Basil, is fasting necessarie for our spiri­tuall Basil. de [...]ud. Ieiu. Iudic. 9, 1. Ion. 3. 6. Exod. 17, 11. Hest. 14, 2. combate. Who ouercame the hoast of the Assyrians, Fasting Iudith: who mittigated the wrath ready to come vpō a gre [...] Citie? Fasting Niniuites: wh [...] preuailed for the preseruation of the people? Fasting Moyses: who stayed the intended destru­ction of many Innocents? Fa­sting Hester. That thou may [...] learne, O man, how necess [...] a thing fasting is, against the e­nemies bodily and ghostly, s [...] Christ thy Sauiour, after his Math. 4, 2. baptisme, led of the spirit into the wildernes, where he fasted. [...] which brought ruine vnto the [Page 121] state of man, began the same by Gal. 5, 24. 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 Luk. 21. 34 surfetting, and thus shewes vs what is hurtfull to our health.

The sinnes of Sodome a­mongst other, were these, pride, Eze. 16, 49 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 [Page 122] 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 Exo. 32. 2. that were eating and drin­king, committed Idolatrie be­neath Deu. 9. 16. 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, Ose. 3. 6. 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 Gal. 5. 24. 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 chastis [...]ng the outward man, so the man within the man may b [...] kept safe and sound.

[Page 123] 7 Nourish the flesh, & nourish the vices of the flesh: nourish the flesh, & giue thy very enemy wea­pō 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 abstinēce 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 [...]m v­tilem, non solum verbis, sed etiam exemplis instrueret. For so ne­cessarie instruction, saith one, Christ woulde not onely teach vs by words, b [...] by example also.

What a goodly Christian art thou which disdainest Fasting, and séest how the Sonne of God [Page 124] 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 we [...] 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 s [...]ew our sorrow for sinnes past: Se­condarily, feare of punishment for [...]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 [Page 125] we respect the first of these ends, so did the people fast, Iudges, 20, Iud. 20, 26 ver. 26: If the second, so did the men of Niniuie fast, Ionah. 3, ver. 5. If the third, so did the Ion. 3, 6. Apostle fast, in the 1. to the Cor. and [...]th chapter. If the last, so 1, Cor. 9. did the Prophet fast, saying, I haue humbled my soule with fa­sting. Psa. 35, 16 Psal. 35, 16.

9 Can the world better gra­ [...]e the old enemie of man, then to make light of fasting, which Tertullian calleth, A work of re­uerence to God? should we care­lesly Tertul de laud. ie [...]. (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 Ambros. Tom. 3. Epist. 10. 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 [Page 126] 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, Hieron. in Ezech. 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 Gen. 8, 4. Psal. 95. wandred the people in the wil­dernes: Forty dayes had the Niniuites to repent them of Ion. 3, 1. their sinnes: Fortie dayes slept Ezechiel vpon his right side, sor­rowing Ezec. 4, 4, for the Tribe of Iudah: Fortie dayes fasted Elias, when 1, Reg. 19, 8. Exod. 32, 2 hee s [...]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. Hier. con. Mont. nos secundum traditio­nem Apo­stolorum vnicam ob­se [...]uamus Quadra­gesimam. [...]e­rome, the church hath kept since [Page 127] the time of the Apostles them­selues. Wee haue the dayes of Lent, saith Cyrill, consecrated to Cyrill in L [...]. fasting all our life time, saith S. Austen, wee should tend to she course set before vs, but chiefly in Aug. Serm. 64. de temp. 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 Mat. 1, 20 23. Luc. 2, 14. 16. 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. [Page 128] When hee saw him circumcised, then he thought there appeared a plaine signe of his humanity: but when hee heard the name of Ie­sus, Luk, 2, 21. 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 Mat. 3, 16. 17. 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 [Page 129] 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 pi [...]tie. Com­maund that these stones may be made bread, As if, now shall I sée, whether he be the Sonne of [Page 130] 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 Deut. 8, 3. 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 one, (thinkes he) if a shew of ho­lines, if a place of dignitie, be not [Page 131] 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 Psa. 91, 11 Angels charge ouer thee: Ca­sting thy selfdown, & 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 [Page 132] 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 Act. 17, 11 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 consi [...]er wee a little the place of scripture héere alleadged, taken out of the ninety and one Psalme, all which Psalme, say [Page 133] 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 [Page 134] 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 tentabi [...] Dominu [...] deum tuum, thou shalt Deu. 6, 16. 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 [Page 135] doe it if he would giue me a house Num. 22, 18. 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 whō 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, [Page 136] 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, Deu. 10, 20. 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 [Page 137] leaueth him, finding himselfe euery way confounded, and that his combate with Christ was [...]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 Chrysot. hom. in 4, Math. 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 [Page 138] 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 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 hi [...] as the boasting Pharisie, to say with contempt, Non sum ve ut ille publicanus, I am not [Page 139] 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 [...]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, Basil. in aliquot s [...]ript. loco. hom. 21. 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 [Page 140] 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, [...]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: [Page 141] Not in chambering & wantonnes. Rom. 13, 13. If wee be tempted with an in­ordinate desire of riches, we haue [...] Scriptum est, Godlines is great 1, Tim. 6, 6 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 Ge. 18, 27. 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 Heb. 9, 27. 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; [Page 142] 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 win [...] 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 [Page 143] 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 w [...]ch is good, by pride: in that [...]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.

[Page 144] 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 1, Cor. 10, 13. 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 [Page 145] they [...]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 Deut. 29, 30. sayd vnto the people, Dread not, nor be afraid, for your God 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 t [...] 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 y [...]res were expired: in the creation, pauca dixit, hee spake few things; in the redemption of man, multa dixit, mirabilia fecit, [Page 147] 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 Diuin [...]: 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 [Page 148] 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, Luk, 10. 33 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 [Page 149] 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, Gen. 3, 3 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, [Page 150] 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 Psal. 14, 3. 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 Mat. 21, 5. of Sion, Behold, her king com­meth. Let these sisters now ac­cord [Page 151] in one, and let that of the Prophet be confirmed, Mercie and truth are met together, righ­teousnes Psa. 85. 10 & 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 frō 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, Iohn 1, 3 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 [Page 152] 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 Tertul [...]ia Apologet. 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 [...], [Page 153] 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 infants vnto their mo­thers lay, wher the dugs of mercy are neuer dry. Stedfast was he in loue without change: sufficient without want: frée without de­sert, & euer more ready to doe good vnto all, his loue was ouer all, wold al haue accepted of his loue.

5 This is a true saying (saith the Apostle) that Christ came into 1. Ti. 3. 9. the world to saue sinners Was this benefit restrained vnto some be­fore others? no, saith S. Iohn, it was for all sinners: hee is the reconciliation for our sinnes, and 1, Ioh. 2, 2. not onely for our sinnes, but for the sinnes of the whole world; saith he. The further any good reacheth the more nobler it is, the commission of the Apostles was, [...], Preach glad tydings: as it could not be Mark. 16, 15. but acceptable, so was it large also, [...], preach it to all creatures, according to that of [Page 154] the Psalme, their sound went out into all Lands: Samuel said vnto Psal. 19, 4. 1, Sam. 29 Saul, thou hast cast away the Lord: there is the very cause of thy re­iection. God, saith the wiseman, hath not made death, neither de­lighteth VVis. 1, 13 hee in the destruction of sinners: hee that would haue all men to be saued, and come to the 1, Ti. 2, 4. knowledge of the truth, would not haue the worke of his owne hand miscarie, for he desireth no­thing more then the good of all. Wisedome lifteth vp her voyce to all that passe by: Turne you, Pro. 1, 20. saith the Prophet, from your vn­righteousnes, and you shall liue: Eze. 33, 11 why will you die, O you house of Israel? The rich man sendeth his seruaunts, to call in all vnto the Luk, 14, 23 great supper: his reuealed will, calleth all, and his will of well pleasing respecteth all, Come re­ceiue the Kingdome prepared for you. Goe into euerlasting fire, which is prepared for the deuill & his Angels: a Kingdome is pre­pared of God for men, not de­struction, this is from men them­selues: he hath hath giuen a law [Page 155] to all, doubtlesse hee excludes none. Hee who would haue ga­thered Ierusalem, as the Henne Math. 23, 37. dooth her chickens vnder her wings, sheweth how much he re­spected her welfare, if she would haue harkened vnto him. The Sunne, saith Saint Chryso­stome, Chrys. hom. in Io. hom. 1. extendeth his beame vni­uersally, if any wilfully shut their eyes, and wil not behold the light of the Sunne, is the fault in the Sunne? no verily, of this my­sterie dispute he that will.

6 But to come to the life of our Sauiour, hee went about, saith Saint Peter, doing good, Act. 10, 38 and healing al that were oppressed of the deuill, for God was with him: Nay, his goodnes shewed it selfe towardes his very ene­mies: for while they were sée­king to slay him, hee sought to saue them, hee neuer regarded [...], his owne, but [...], the common welfare, and benefit of others. The candle being en­lightned, with what carefulnes did he séeke the lost groat? what mountaines and desarts did hee [Page 156] wander to finde, and finding, to bring home man the stray sheepe, leauing the ninety & nine, or com­panies Luk, 15. 4. of Angels in glory.

7 By this we learne, that we liue not in the worlde for our selues, but setting Christes ex­ample before our eyes, how wee ought, to endeuour that we may in any thing wee can be helpfull vnto others. Of all liuing crea­tures there is none created to a more louing, and sociable end, then man: but amongst men none more ordayned to doe good each to other then Christians: while we are in the way, saith Saint Austen, let vs beare one anothers burthen, that we may rest toge­ther at the end of the way. In ar­tificiall buildings one stone doth beare vp another, much more should the same be done in that building, wherein, saith Saint Peter, All the faithfull are as liue­lie stones. Nature hath taught 1. Pet. 2, 5. the Beauers to help one another in swimming, and the Crames flying ouer the mountaine Tau­rus, when the formost is wearie [Page 157] in beating the aire, that the next should succéede, and so in order euery one to labour for the safety of them all. Grace doth teach vs the same lesson, or rather the Author of grace: liue coales wil 1, Cor. 12. kindle the dead, the holy gift of Gods spirit, S Paul tels vs we receiue it, to profit withall. And nothing is good vnto vs (sayeth S Austen) vnlesse we communi­cate the same good to others.

8 We shew whom we resem­ble, when we haue compassion on some, and others saue with feare, Iud. 23. pulling them out of the fire. Wee know not, howe soone wee may st [...]nd in néeede of God, and there­fore should desire nothing more then to shew our selues helpfull vnto others, a token wee are li­uing members, when we féele the infirmitie of sore parts in the bo­die. Christ our Sauiour doth not say, be mighty, or wise, or workers of myracles: but be mercifull as your heauenly Fa­ther is mercifull. It was the voyce of Cain: Num quid ego Gen. 4, 9. fratris custos? am I my brothers [Page 158] kéeper? it was the aunswere of those that conspired the death of the Sonne of God, Quid ad nos? Mat. 27. 4 what is it to vs? [...]ooke thou to it, as if they cared for no more but themselues. It is the practise of worldlings, only to respect them­selues, and make no conscience like gréedy Harpyes howe they spoile others. In Pharaoes dreame the leane deuoured the Gen. 41, 3. fat, but in the course of these men the fat deuoure the leane, like fl­shes in the Sea, where the grea­ter doe eate vp the lesse; we are e­nemies one to another, like the Madianites. It is a hard winter (they say) when one woolfe de­uoures another, yet this is vsu­all with men. For these, sayth Origen, that punishment, (misisti Origen. in illud Psal. iram & terra deuorauit [...]s, thou diddest send forth thy wrath and the earth deuoured them) is ve­rified in them: hath not the earth deuoured them, which waking, doe talk of earth, sléeping dreame of earth? Inopiae multa, rapaci­tati plura desunt. The poore man wanteth many things, but yet [Page 159] gréedie [...]aking rich men lacke more: Terra deuorauit eos, the earth hath deuoured them, Sa­than came from compassing the earth: & these are compassing of earthly things, but neuer thinke of compassing heauen.

9 Dauid saw a poore woman but looke with a sorrowfull coun­tenance, and she néeded not wait 2, Sa, 14, 5. long for a day of hearing, himself commeth & demaunds the cause of her sorrow, saying, Woman what ayleth thee? For examples néerer home, the good benefactors of olde, that haue left vs so ma­nie monuments, were not their minds set vpon doing good? This saith Philo, is to imitate God the fountaine of all goodnes, when Philo de mund. fab. wee are rich, not to be rich vnto our selues: when wee are wise, not to be wise vnto our selues: to conclude, when we haue all done, this shewes whose seruants wee are. Christ said, I haue compas­sion on the multitude, a spéech like him that spake it.

Chap. 9.
Howe little Christ esteemed po­pularitie, & glory of the world; and how by his example, wee learne to doe the like.

ANd now, let vs call to minde a little, how far Christ was from seeking the glorie of this world, to whose greater glo­rie it was (sayth Origen) that Orig li. 1. cont. Cels. hee appeared without glory: to whose strength, that hee c [...]me in weakenes. In the sixth of S. Iohns Gospell, when the people Iohn, 6, 15 would haue giuen him the title and dignity of a King, he gat a­way into a solitarie place, no­thing at all regarding that wea­ther cocke blast of popular ap­plause. Christ was no way in­clinable to their disposition, who as Milles goe & grind no longer then the puffe of wind holds: he fled frō a kingdom amongst men, for his kingdom was not (as him Ioh. 18, 36 [Page 161] selfe told Pilat) of this world.

2 And héere wee may in the first place obserue, that euen in this his humility flying frō glo­rie, glory followed him: hee was circumcised as a sinner, yet na­med as a Sauiour of men; lying Luk, 2, 21 Mat. 2, 8. in a manger at Bethlehem, he is adored of graue sages, dying as man, yet is he worshipped & be­leeued on as God: after many of his myracles, he specially char­ged the people to conceale them: sometimes he steales away from Mat. 9, 30. Ioh. 16, 15 the multitude, least per aduenture they should magnifie him.

3 O holy Sonne of God (saith one) when the candle is lightned, why wilt thou haue it put vnder a bushel, why wilt thou not shew thy glory vnto men? was it be­cause thy kingdome was not of this world? True Lord, & ther­fore I reioyce to see thée in humi­litie. Untill the age of thirtie Bernar. in ser. de ver. yéeres we find, saith Saint Ber­nard, (excepting onely his dispu­ting with the Doctours in the temple) no other, but that our sa­uiour led a silent & a solitary life. [Page 162] What, did he feare vaine-glory, who was the glory of the father? He feared indeede, but was it in regard of himself? No, it was for vs, who were to be feared, and therefore would draw vs by his precept and practise from ambi­tious desires.

4 Although it was but sel­dome that hee vsed reprehensi­ons, yet we finde that there were none whom he did more often re­prooue, or more openly rebuke, then a kinde of men, Pharisei (so called) the Pharisies, h [...]uing their name of separating them­selues from other men. These we [...] those whom hee resembled to painted Sepulchers, as being faire without, but foule within, whose vizard was better then the face, all their holines was no other but a shew of holines: their corner counterfait praying, to be seene of men: their Trumpet blowing almes, to haue a little glory. Our Sauiour could not away with this fashion, & there­fore willeth his Disciples to pray in secret, that is, with a minde [Page 163] (although séene) yet not caring to be séene of men, and to giue their almes plainly, without any respect had, eyther of reward or prayse.

5 It is a wonderfull case to consider, how wee make this our chiefest iewel, how all the sheaues of the field doe fall downe before a conceite of preheminencie, where as nothing is more fickle, no­thing more vncertaine. All that was shewed, when all the glory of the world was shewed: the word is [...], which signifieth no Mat. 4, 8. other but a shadow, an opinion, a shew. What is praise but a puffe of winde, which sometimes blo­weth one way, and sometimes a­nother, or as the Eccho, which makes a sound, but is indeede no substance? what is our mirth, but a little Sun-shine before a storme? What is our peace, but a calme before a tempest? What is the praise of men, but a shadow of small continuance? a little after looke for it, it is gone. Those who are ouercome with a little wine, shew they are men but of weake [Page 164] braines, so are those, who for some little praise for vertue, waxe high minded.

If in any thing a Christian man shew himselfe what hee is, then surelie most especially in being crucified to the flesh, and the world: the pleasures of the one, the glory of the other. Three there were crucified vppon the crosse together, two malefactors, and Christ in the middest: and thrée there are to be crucified in Christes members: the flesh, and the world, as the two théeues, the spirit, as Christ in the middest. The flesh as the théefe vpon the right hand. They that are Chri­stes, haue crucified the flesh: The Gal. 5, 24. world is the théefe vpon the left hand, according to that: The world is crucified vnto me, and I vnto the world. In the middest of Gal. 6, 14. these is the spirit also crucified, according to that: A troubled spirit is a sacrifice to God. The Psa. 51, 17 théef on the left hand was not sa­ued, this is the state of the world, from whence Christ hath taken 1, Cor. 11, 32. his, That they be not condemned [Page 165] with the world. The théefe on the right hand is saued, so is the cru­cified flesh with the spirit, when [...]th are remembred of Christ in [...]s kingdome, and are with him [...] Paradise. When nothing de­lights but God then is the world crucified to vs: when as we seeke co [...]tend in none but in God, then [...] wee crucified to the world: when we labour to bring others to this, then are we crucified for the world

6 Thus in despising the world, and the glory thereof, we attaine vnto the perfection of a Christi­an [...]ate and condition of life. If there were no other reason to [...]e vs to seeke after heauen, and heauenly thinges, this one [...]ight suffice, that Christ did onelie this. Comming into the worlde, hee neuer followed the shewes and shadowes therof. A­gain, if there were no other cause, to make vs litle estéeme of world­lie vanities, yet that the conti­nuance of them is so mutable, this onely were enough.

What is it, saith S. Austen, Au. ep. 111 [Page 166] to be lifted vp in this world, and in another world to be cast down? what, for a short time to shine in glory, and héereafter to consume in misery?

7 Héereunto may be added, how little this worldly glory is worth, being fully considered: first, because it is vile, according to that which Mattathias told his sonne when he was dying: Feare not (said he) the words of a sinfull 1. Mac. 2. 62. man: for his glory is as dung. Se­condly, because it is of no conti­nuance, according to that of the Prophet Esay, All the glory of man is as the flower of the field. Esa, 40, 8. Thirdly, because it is deceit­full, according to that of Baruch, Where are they that sometimes had glory amongst men? as if hee Bar. 3, 16. should haue saide, they are no where to be found, their glorie hath deceiued them. Fourthly, because it is subiect to alteration, according to that of Ose, Com­mutabo gloriam eorum in contu­meliam, Ose, 4, 7. I will change their glo­rie 2, Sam 17, 23. Hest. 7, 10 into ignominie. A chitophel for all his policie, Hamā for al his [Page 167] sway, these found the vncertain­tie héereof.

What was the cause (sayeth Chry. hom. 4 ad pop. An tioch. Saint Chrysostome) that the house spoken of in the Gospell, f [...]ll? Was it in the wind, or the tempest, or the waters? No, what was the cause then that this house fell? The Text saith, It was builded vpon the sand: the foundation was not good. To [...]ld vpon hope of riches, or glo­rie, is a weake foundation, the house may séeme goodly in faire weather, but when a storme comes, it is gone. To let ri­ches and glorie goe, and to build vppon the Rocke, Our trust in God only, is that building which wel neuer faile, what wind, what storme, what waters so euer swel and rage against it: excepting our trust in him, all humane re­spects are but froth.

8 Fie vpon that folly that de­lights more to séeme vnto men, then to be in truth & verity vnto God: doth not that wife displease her husband, who adorues her selfe to please others? the same do [Page 168] they, who by these actions onely seeke to please men. A strange practise there is in the worlde, that goeth about to alter that countenance which God hath formed, so, and so, as if he had not done as was meete, they thinke they would teach him how, and how hee must haue made them. Christ said of the tribute money, whose image is this? the same may be sayde concerning some, whose visage or countenance is this?

The workeman is wont to grow out of loue with his work, séeing it deformed by others. How can wee pray or looke vp to God, when wee are not of that forme hee hath giuen vs, or how can we lift vp our eyes to heauē, but thinke impietie shall not en­ter there? These think to deceiue others, whereas indéede they de­ceiue themselues, and I pray God they doe not one day find as much.

Pictures desire to make som­what in shew, they respect not a­nie thing within, but what is it [Page 169] to haue a foule guest in a faire house, or a little praise and glory with men, and to loose praise and acceptation with God? Saint Ambrose saith of Ioseph, [...]ulcher corpore, sed pulchrior animo, hee Ambrose de Ioseph. was faire in body, but fairer in mind, which is best of all.

9 To glory in honour & praise of men, in building, in banquet­ting, is as friuolous as to ac­count none worthy of honour, but our selues. To séeke for o­stentations sake to excell others, is méere vanity: Thy wordes, said Phocion to a boasting com­panion, are like a Cypers trée, tall enough, but without fruit.

Goe to the Sepulchers (saith Saint Austen) & there shew me a difference if you can amongst the bones, betwéene the rich and poore, betwéene the maister & the seruant, betwéene the greatest senator & lowest subiect? Loe this Psa. 52, 7. is hee (saith the Prophet) That put his trust in riches, as if he wold infer, you sée what comes of put­ting trust in earthly things.

It is said of Herod in the Acts Act. 12, 23 [Page 170] of the Apostles, that he that glo­ried to himselfe of applause giuen him, what becam of this? the ho­lie Scripture telleth vs, he was eaten vp with wormes: and Io­sephus also writing of his end, ac­cordeth with the holy scripture, that it was miserable: but first, saith he, there appeared an Owle sitting vpon his head, & after hee Ioseph. lib. 19. de Ant. Iud. was taken with the before na­med torments: hee was a little before called a God, now it ap­peares hee is a miserable man: where were all his Phisitians? they could not ease his pains, no, all his seruants cannot defend him from silly wormes.

10 Christ told thē that sought superiority aboue others, they knew not what they sought. The people could not in any thing more displease the Apostles, then when they would run in to sacri­fice vnto them: the iust man (saith Gregory) when he is praysed is then humbled, fearing he is not vnto God, as hee is estéemed of with men: when he hath done any thing amisse, he accuseth himself: [Page 171] if any thing wel, he giueth all the praise only vnto God, according to that of the Prophet, Non no­bis, Psa, 115, 1 Domine, non nobis: Not vn­to vs, O Lord, not vnto vs, but vnto thy name giue the praise. The Prophet teacheth vs to speake twise against our owne praise, wee are so ready to praise our selues: yea in our best actions (saith S Ambrose) take héede of that same théefe, glory, which would steale away from vs all acceptation with God: Si putaui aurum robur meum, saith Iob, if I Iob, 31, 24 haue thought gold my strength, if I haue lifted vp my hand against the fatherlesse, if I haue said to treasure, My trust, if I haue ex­alted my self in riches: by which kind of spéech the holy man in ef­fect saith, I haue not thought gold my strength, or said to trea­sure my trust, or exalted my selfe in riches, or lift vp my hand a­gainst the fatherlesse.

11 Plutarch writeth that it was the manner of vain glorious men, to haue a kinde of Iester sing their praises in great assem­blies, [Page 172] but how farre godly men haue béene from this foolishnesse, who could not abide such iarring enterludes, wee may easily per­ceiue. Moyses would not be coun­ted the sonne of Pharaohs daugh­ter, Heb. 11. 24 though hee might: Saint Paul would not count himselfe worthy of the name of an Apo­stle: 1, Cor. 15, 9. the rich man glorieth in his riches, but Saint Paul in his in­firmities: the proud man in his glory, he in a good conscience: the voluptuous man in excesse, he in being content: all the instru­ments with their noise, could not make the thrée children fall down Dan. 3, 18. before the Idol; nor all the po­pularity in the world make good men affect vain glory, they know both what it is, and how soone it vanisheth. Those who from some high Turret or Tower, behold things farre beneath vnder them thinke they are great, but those aboue account them small & lit­tle: in like manner those whose minds are eleuated to heauenly things, and haue their affections on high, worldly glory séemes to [Page 173] these so little, and so little worth, as they cannot but wonder, why men néere these in affection should so much desire it as they doe, be­ing so transitorie and variable as they are.

12 Where is Pharaoh, that glo­ried in his Chariots: doth not Ex. 14, 48 his ouerthrowe tell boasting Champions, that an hoast is no­thing without the God of hoasts? Where are the Giants that wold Gen. 11, 4. build so high, & glory in a name, doth not Gods word tell vs, they were scattered and defeated of their purpose?

Is glory then so fléeting' then may worldlings say, farewell world, for as much as there is no trust in thee, which failest thē whom thou most fauourest, they soonest fall when they think them selues surest. Farewell world, thou that quarrellest, but doest not pacifie, in thée there is no ioy without trouble, no peace with­out discord, no loue without su­spition, no rest without feare, no aboundance without blemish, no honour without discontent, no [Page 174] estate without carefulnesse of mind.

Farewell glory of the world, for in thy delights promises are made and neuer kept, in thy vineyard men labour, but are ne­uer rewarded. Farewell world, which callest the rash, valiant: the proud, séemely: the couetous, good husbands: the babler, clo­quent: the wanton, youthfull. Farewel world, which deceiuest all that trust thée, which doest promise to the ambitious, ho­nours: to the gréedy, rewards: to the couetous, riches: to the young, tune: farewell, I say, vaine glory, which because thou art not of God, failest all.

13 It was before said, that our Sauiour tolde them that Math. 20, 22. sought superiority, they knew not what they sought: wee sée the same true in the condition of the world. When Gyges a great worldling, would faine know if any man were more happy then himselfe (thinking him most happie which had most riches, and most glory) it was aunswe­red [Page 175] him, that one Psophidius a poore old man of the Arcadians (who was rich with a little, and had neuer gone all his life time frō the place where he was bred and borne, but there liued peace­ably) that this man was far hap­pier then hee. If heathen men could so little estéeme of earthly glory, what should christians do? whom should they thinke most happy, but those who most mind the state of happines to come, and for worldly glory in the name of God let it goe. The Church of Christ is not triumphant, & glori­ous in earth, but triumphant and glorious aboue in heauen.

Toby sate musing vpon the shore of the riuer Tigris, which Tob. 6, 1. 2. with a swift streame ranne by him; we sit downe by meditation of the inconstancie of worldlie glory, which runneth a long with a maine current, calling to mind that glory which is euerlasting in heauen.

Chap. 10.
Of Christes continuall labours & trauailes in the world, where­by we may take a suruay of our Christian condition heere.

THe sicke man that is about to take some bitter medicine, when he sées but the Phisi­tion himselfe begin vnto him, it makes him the more willing to receiue the potion how bitter so euer: the labours end trauailes of this transitorie life haue no doubt a very vnpleasing tast to humane pallat, but séeing Christ the Phisitian of our soules, not onely tooke an assay thereof, but euen drunk a full draught for our redemption, wee should be the more willing to admit the recei­uing of this medicine.

When wee consider his long watchings, wherein hee passed Luk, 6, 12. whole nights in prayer, his often [Page 177] iourneying from place to place to instruct and teach in euery City; his fasting, his suffering all a long from his very infancie, his flying into Egypt, what shall we else behold in him, but a life full of labours and trauailes, neuer ended but with losse of life? was it not thy birth, O Christian soule, which was then to be brought forth, when our Rachel Ge. 35. 18 trauailed vnto death? was it not thy cause, for which our Iacob en­dured Ge. 29 20. so many yéeres seruitude? hee who with one drop of blood could haue redéemed a worlde, would notwithstanding suffer so many labours, so many trauails, that no labours whatsoeuer might dismay vs.

2 At fiue seuerall times did he so farre procéed in labours, as there ensued the effusion of his blood: first in his circumcision, there hee began to redéeme vs: secondly, in his prayer in the gar­den, there he shewed how he affe­cted vs: Thirdly, when he was scourged; there hee cured vs by his stripes: fourthly, when hee [Page 178] was fastned to the Crosse, there he payed the price and ransome for our sinnes: fiftly, when his side was opened with the speare, there was an issue made for the streames and riuers of grace: all these were done for our redemp­tion, and yet remaine for our in­struction. By the first we learne to labour in cutting off the vn­lawfull desires of sinne: by the se­cond, to mourne with sighes and groanes for our sinnes: by the third, to mortifie the pleasures of the flesh: by the fourth, to be cru­cified vnto the world: by the fl [...]t, to haue our harts wounded with a daily remembrance of his vn­speakeable loue.

3 The holy man Iob suffered as gre [...]t tryals and troubles (we thinke) as great might be: but for all that, Christes were grea­ter, for looke wee into his whole life, sée we therein euery age, goe we to euery place, where he was conuersant in, nay, take wee a view of his sacred person, and therein sée wee euery part suffe­ring. Euery age: in his infancie [Page 179] how cold and hard was his cra­dle at Bethelem, how busie was he with the doctors in the Tem­ple? To come to further yéeres, what hatred did he endure most vndeseruedly of the Iewes, euen hatred vnto the death? Euerie place: he suffered hunger in the Desert, resistance in the temple, sorrow in the garden, contume­lies in the Iudgement Hall, and erucifying it selfe without the Citie. Euery part: his eyes suf­fered teares, his eares reproches, his tast suffred gal, his head pric­king of thorus, his hands, y^e pear­cing of nailes, his whole body is sacrificed as an offering for sin.

Now there is no reason that Math. 10, 25. the seruant should be aboue the maister. When Ionathans Ar­mour-bearer sawe Ionathan goe 1, Sa. 14, 7. vp the hard and steepie rockes, he told him he would goe with him: when we sée our Ionathan go be­fore vs in the trauails & labours suffered for vs, should we not be emboldned to endure labours, though no way answerable vnto his? yet such as are agréeable [Page 180] with the condition of our life, sée­ing wee are going into the land of promise by the desert of this world.

4 Strange it was, that Da­uid a man after Gods own hart, Psa. 142, 2 as the scripture speaketh, should be so much afflicted as hee was: Strange it was, that Daniel a Dan 9. 23 man beloued of God (as the An­gell told him,) strange it was, I say that these of all others should be so much in labours and tra­uailes of the world, as they were? But considering that the life of man is but as the dayes which goe before the Sabbaoth of rest, wee doe the rather lesse mer­uaile.

We sée the Sonne of God him­selfe treading the wine presse a­lone, Esa. 53. 3. and a man full of labours, as the Prophet speaketh we sée his dearest friends in the world, his owne Apostles, yea the bles­sed virgin her selfe found this life, no other but a state subiect to many and great sorrowes. What should we otherwise thinke of it, saith one, Tota vita Christiani [Page 181] hominis secundum Euangelium, Crux & martyrium. All the life of a Christian man, according vnto the Gospell, is no other but a Crosse, and martyrdome. This martyrdom, saith Isidore, is two­fold, the one, In aperta passione, in Isid. Ety. li. 7. ca. 11. open suffering, the other, In oc­culta virtute, in inward or hidden vertue, that is, a minde ready to suffer

But how is it, saith S. Au­sten, that Christ cals those that labour, to refresh them? How is his yoake swéete when hee cals from rest, to labour, and sends those that are at qu [...]et to worke in his vineyard? The rest that he giues (saith the same Father) is spiritual: Iohn is banished in­to Patmos, but Iohn heares me­lodie from heauen.

5 Besides these spirituall la­bours, wee knowe Adam in the Gen. 2, 15. time of innocencie laboured, and that God hath made nothing to be idle, that he will haue no Ci­phers in his Arithmeticke, or slothfull seruaunts in his vine­yard. Euery thing in nature [Page 182] doth accomplish his ende, by a kinde of motion, and therefore much more man of all other, who by slothfulnesse doth become a very burthen of the earth. For in this vice, wit, vnderstanding, and all honest endeuours lie bu­ried, as it were, in a loathsome sepulcher, from whence ariseth the vnsauorie smell of corrupt manners. In that Christ our Sauiour called Peter and An­drew while they were fishing, Iames and Iohn while they were mending their nettes, wee may gather howe he liked of labour, and thought them fitte for a la­borious profession. Homo na­tus ad laborem, man is sayde to be borne to labour, and therefore not to rest while hee is héere.

Scipio banished all idle Soul­diours, and vnprofitable people from his campe: hee sound it true by experience in the course and continuance of his warres, which the Romaines had with them of Carthage, that whilest they had enemies in Affricke, [Page 183] they knewe not what vices meant in Rome. The Christi­an mans life, as it should of all others be farre from vice, so withall should it bee from this slothfulnesse, the cause of vice. It was the Apostles rule, If a­nie 2, Thes. 3, 10. would not labour, hee should not eate.

6 New betwéene these two, to wit, the labours of the minde and body, we sée what wee must frame our selues vnto for the time of our continuance here: we haue set our hand to the plough, and in the first place let vs take care of all other thinges, that Gods husbandrie goe forward well with vs, howsoeuer the world goe. This is the difference betwéene the labours of the righ­teous, and theirs, who wearie themselues in the way of vanity. When the Prophet speakes of trouble, which the first of these shall haue, hee speakes of deliue­rance. The Lord deliuereth them, Psa. 34. 19 saith he, out of all: but of the o­ther he speaketh after this man­ner, Great miseries remaine [Page 184] for the vngodly, and there is no mention at all made of their deli­uerance. When hee speakes of sensuall men, he saith, Non sunt in Psa. 73, 18 laboribus, what was the sequell? Ideo superbia tenuit eos.

7 Wherefore when the labors and sorrowes of this transitorie life gréeue vs, we may thinke of deliuerance, and of our arriuall to that place where no labours and sorrowes are. The husband­man, saith S. Iames, waytes for the fruites of the earth, & should not wee waite for the fruites of heauen? We sée Merchants for gains, souldiours for tryumph, to put themselues into many dan­gers, and yet neither doeth the Merchant alwaies compasse his gaine, nor the souldiour alwayes tryumph: put case they doe, yet are they not long to enioy either, if the earthly souldiour doe this, what should the heauenly soul­diour doe? It falleth out other­wise in our labours, the gaine is certaine, the tryumph euerla­sting: Quodhbet opus (saith S. Ierome) leue fieri solet cum eius [Page 185] praemium cogitatur: Euery work is made light, when the reward of the same worke is thought vpon.

But here is a reward so great, that it cannot be measured, so precious, that it cannot be estée­med, so permanent, that no con­tinuance of time can diminish it. Let vs call to minde how swéete fréedome is after a tune of bon­dage: It is said of the faithfull, that they shal sit with Abraham, & sitting presupposeth rest. The state of happines to come, is cal­led in the Reucla [...]ion, The Sup­per Apoc. 19. 9 of the Lambe. The supper, and so the last refection after the labours of the day. Trauailers hauing but sorrie vsage at their first baite in their iourney are wont to say, well, the best is wee shall say at an other place: So when we perceiue we haue not much rest héere, we may say, we shall come one day where the en­tertainment will be [...]etter. God knowes what is sittest for pas­sengers; labour in the way, rest at the end of the way: it was the [Page 186] sentence of almighty God, the woman labour in the fruite of the wombe, the man labour in the fruite of the earth.

8 Though Ioseph spake a lit­tle hardly to his brethren, and made them for a time to trauaile Gen. 42, 7. to and fro, yet hee loued them ne­uer the worse. But these trauels and sorrowes are surely hurtfull vnto men. King Cyrus was not of that opinion, when for a pu­nishment to the people of Sardis; hee commaunded them to spend their time in gaming & feastings. Whereas the contrary hath the contrary effect, eight persons en­tred into the Arke, and eight on­ly Gen. 7, 7. came forth againe at the end of that sorrowfull deluge. Noah and his children all this time little Gen. 8, 16 [...]hought of any other thing, then howe the world was now in the chastising, and therefore it was not a time for any other cogita­tions.

9 Hauing giuen our names vnto Christ, it remaineth that wee looke for labour; to them as­signeth he the crowne, who fight [Page 187] the battaile. When we suffer and endure trauailes in the world for righteousnesse sake, it sheweth that we are vnder Christes stan­dard, our watchword is, Be con­stant vnto the end. It makes men suffer the more patiently, when they sée others suffer before them, but most of all Christians, who beholde Christ suffering before them, and for them. Is it méete that thy seruaunt should liue in pleasure, when thou art full of toyle and trauaile? Is it fit that hee should lie at ease, and thou sweat in labours? What reason is it then, O man, that séeing the Lord Iesus, who is so farre a­boue all earthly monarks, as the greatest Lord is aboue his mea­nest seruants: Is it méet that he who is not onely thy maister, but thy maker, should passe his time in continuall trauaile, and thou in continuall e [...]se? Heathen men were wont to say, that the Ants who liue, and trauaile, and make prouision together, & haue no law neither, as S. Ambrose speaketh, to cōmaund them, doe shew men [Page 188] how to become fit members of a Common-wealth. But the care indéede of holy men, who were euer watchfull, prouident, indu­strious, doe teach vs to become fit members in that mysticall bo­die, which is héere onelie mili­tant.

It was said vnto that labori­ous seruant, O thou good ser­uant, Thou hast beene faithfull o­uer little, I will make thee ruler o­uer much, enter thou into the ioy Mat. 15, 25. of thy Lord. Thus we sée Christ in labours, and trauailes of the world. Iob is fasting and sacri­ficing, while his children are Iob, 1. 5. banquetting.

Such as repine at labours & trauailes, shew they make no o­ther account, but to liue at al ease, and at quiet in the world, and forget how Adam hath left this heritage to his posterity, Labour, and sorrow. Certainly the la­bouring mans life is commenda­ble, his estate is a remembrance of Adam created to worke, his body is refreshed with rest, his health is maintained by trauaile, [Page 189] his hungry morsels make him more thankfull to God, then the greatest delicates of the rich, his course bread, and small drinke bring healthfull nourishments. It was not Adams case alone, but it is the case of euery one in his calling. In sudore vultus tui, in the sweat of thy browes thou shalt eate thy bread. When the people were deliuered out of E­gypt, God might haue soone brought them by a néerer way, into the land of promise, but it see­med good in his most diuine ordi­nance, that first they should for a time trauaile in the wildernes: we labour while we are here, and when this life is ended, Then blessed are the dead which die in the Lord, they rest from their la­bours. We are going to heauen, and heauen wee know suffereth violence.

Chap. 11.
Of Christes teaching the multi­tude, and his actions before he taught: which doth also teach vs what we should doe.

AT sundry times, and in diuers manners (saith the Apostle) did Heb. 1. 1. God speake in olde time to our Fathers by the Pro­phets: but in these last dayes hath hee spoken vnto vs by his Son, whom he hath made heire of al things, who was the bright­nes of his glory, of whom also the diuine voice frō heauen testified, Mat. 17, 5. Audite illum▪ Heare him.

Come we vnto his first Ser­mon vpon the Mount, which if wee deuoutly consider, saith S. Mat. 5, 3, 4, 5, &c. August. in ser. in mon. Austen, we shall find therein con­tained whatsoeuer doth apper­taine to the perfection of a Chri­stian life: there sée that pouer­tie, which at one stroke doth cut [Page 191] downe by the roote all the solici­tous desires of earthly thinges: there sée that méekenes, that doth vtterly exclude all hatred & contention amongst men: there s [...] those teares that doe rebaptize the sorrowfull & repentant soule: there sée that hunger and thirst which doth bring euerlasting sa­ [...]ietie: there sée that mercy that is euer helpfull to the necessity of men, and shall also receiue mercy from God: there see that peace that causeth all concord, and vni­tie amongst the faithfull mem­bers of Christ Iesus. Last of all, there sée that patience that lif­teth man aboue the starres of heauen, to whom these mistie clouds of this inferiour Region, and stormes héere beneath are as it were vnder his féete.

2 To procéed with his forme of teaching, which was, Tan­quam habens potestatem, as one Mat. 7. 27. that had power and authority to pearce the very heart, as may appeare by those words: but I say vnto you, where hee spake as one that had power to com­maund, [Page 192] and enioyne the heart. Who could looke into man, but the maker of man, or who could enioine a law to mans thoughts, but hee which knewe their thoughts? The Iewes thinke, that onely a false oath was vn­lawfull: no, Christ wil not haue them sweare at all, Let your cō ­munication be, [...], yea yea, Mat. 5, 37 nay nay. Whereupon Saint Ba­sill, Yea in speech, and yea in hart: nay in speech, & nay in hart. Be­ing asked of the Pharisies, whe­ther it were lawfull for a man to put away his wife for euery Mat. 19, 7. cause? They could soone answer him themselues out of Moyses law, concerning the giuing a b [...]l of diuorce: our Sauiour sheweth the original of this, That it was permitted onely by reason of the hardnes of their harts, & there­fore openeth the matter vnto his Disciples, and setteth downe as it were a full determination of this doubt, that he who putteth away his wife, (except it be for fornication) & marieth another, cōmitteth adulterie: and Saint [Page 193] Paul so taketh it without further scruple: The woman is bound vnto the man so long as the man liueth: By the lawe of coueting, the Iewes vnderstoode the out­ward signes, Non concupisces, id est, signa concupiscentis non faci­es, thou shalt not couet, that is, thou shalt not doe the signes of him that coueteth: Christ tels them there was more required in this law then so: for why, not onely the outward, but also the inward man must concur in the obseruation of the same, & there­fore the very intention of the mind was to answer the default in Gods consistorie. But whence had our Sauiour this authority of teaching to moue all that heard him? First, from a profound ha­bite of heauenly wisedome: next from a most sincere manner of life he liued amongst men, this moued all that heard him.

3 To wade déeper into his doctrine, (which was all along liuely, graue, and full of maiesty) the Euangelists themselues doe sufficiently declare, and manifest [Page 194] as much, according to that replie of the messengers sent from the high Priests, Neuer man spake as this man speakes, or that of Iohn 7, 46. Saint Peter, Tu Domine habes verb [...] vitae, Lord thou hast the Io [...], 6, 68. words of life. For the subiect of his first doctrine, it tended to re­pentance, to prepare the way to Christ. Iohn preacheth repen­tance, as if repentance were the way to come to him: repentance makes vs finde the disease, & fin­ding the disease, wee runne vnto the Phisitian: repentance makes vs féele the burthen, and when we féele the burthen, we flie vnto him that can ease vs: repentance makes vs accuse our selues, & if we accuse our selues héere, saith S. Austen, Sathan shall haue nothing to accuse vs héereafter. Iohn preached health; Christ brought health: Iohn was a light, and a light is necessarie before day: Iohn was a voyce, and the voyce goeth before the word, the voyce vanisheth, the word abi­deth for euer.

As Iohn taught repentance, [Page 195] so Christ also taught the same, to shew that this is necessarie doc­trine for the state of man, who by repentance should oft times com­mune with himselfe, debating Gods cause against himselfe, and his owne cause with the mercie of God. Genus mortis est (saith Saint Austen) sine paenitentia viuere, a kinde of death is it to liue without repentance. Ahab thought Elias and his prophecy­ings 1, Reg. 18. 17. did but trouble him, as in a­nie thinke of the doctrine of re­pentance: but he found, and they shall finde, it will be their owne sinnes that at the last shall trou­ble them.

5 But to goe forward, as his doctrine in this calling of sinners to repentance was most peacea­ble, so was it also easie, plaine, and perspicuous, euen when hee treated of the profoundest myste­ries: wherein hee vsed neither pompe nor pride of affected elo­quence, yet was it ponderous, without either feare, flattery, or by-discourses mixed with gall and bitternes: this plaine and [Page 196] perspicuous manner of spéech bare with it a maiestie, declaring from whom it came, manifested in that, hoc fac, et viues, doe this, and thou shalt liue.

Hee disanulled not the law of Moyses, but rather ratified the same, that, speaking of the cir­cumcision of the flesh, which was the signe: he, of the circumcision of the hart, which was the thing signified: in all which there was a powerful operation: the Disci­ples reasoned, Did not our hearts burne while he opened the Scrip­tures? Lu. 24, 32. In this his teaching hee also vsed parables, a forme of in­struction taken (saith Saint Ie­rome) from resembling one thing by another, which by a thing known, is wont to draw the hea­rers to a more plaine vnderstan­ding, of things vnknowne vnto them, notwithstanding vnto the peruerse more intricate, & mysti­call, according to that in S. Ma­thew, Vnto you it is giuen to know the mysteries of the kingdome of Mat. 13, 11. heauen, vnto others in parables.

6 This one thing wee may [Page 197] withall learne for our Christian obseruation, that Christes acti­ons were euery way answerable vnto his doctrine, his wordes preached holinesse of life, his works preached the same, Coepit facere & docere (saith S. Luke) Act. 1, 1. he began to doe and 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 Deut. 18, 18. 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 thē, 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 [Page 198] 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 [...]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 commisera [...].

8 [...] [...] [...] [...]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; [Page 199] for hee shewes that hearing, and kéeping, and blessing goe toge­ther.

In the law were those cleane sacrifices which did chew the cud Leui. 11. 4, 5. onely? no, they must chewe the cud, and deuide the hoofe. Christ saith of Mary that heard the word, Mary hath chosen the good Lu. 10, 41. part, hearing is but a part, when the Prophet speakes of the Te­stimonies of Gods law, hee ad­deth this, In custodiendo merces Psa. 19. 11 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 hear [...], as to the [...] ▪ [...] [...] practise to doe his Fathers will that sent: [...].

Thus▪ [...]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 [Page 200] 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. Tis true (saith Saint Bernard) of good works, that they are not causa regnandi, Bernar. in cant. ser. 22 the cause of raigning, yet are they, via ad regnum, the way to the kingdome: they doe [...] in­st [...]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 Iohn. 6, 2. Luc. 9. 17. Iohn. 3. 2. Luc. 11. 3. 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 [Page 202] 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, Magdeb. cent. 1. 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 infir [...] 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 [Page 203] 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 Iohn, 9, 32. 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 Ioh. 14. 11 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 Mat. 8, 9. said to one, goe, he goeth: to ano­ther, co [...]e, and hee commeth. Christes authority was as ab­solute ouer all diseases: if he said, goe, they departed: if come, they Mat. 8, 32 Luk. 8, 29. Mar. 5. 8. 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 [Page 204] compare himselfe unto a Phisiti­on, and so was he, for there was no disease so desperate but hee could s [...]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 fa [...]d fortie dayes and fortie Mat. 4, 1. nights. The seeg [...] ▪ by Electu­arie, wh [...] [...] most pre­cious Mat. 26, 26. Luc. 22. 44. Mar. 15, 65. Isa. 19, 29 Luc. 23. Ioh. 19, 34 [...] [...] [...] his last supp [...]. [...] [...] [...] sweate, at his ag [...]e in the [...]. The fourth, by [...], [...] his face was [...]etted [...] by th [...] Iewes. The fifth, by p [...]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 [Page 205] he enioyned, euery one of his pa­tients must kéepe it, Behold thou art made whole: sinne no more, Iohn, 5, 14. least a worse thing come vnto thee. Christ hath wrought thy [...]re, thy c [...]re must be to obserue a good dyet, for the time to come, because the relapse is wont to prou [...] dan­gerous.

4 And héere we may not omit to obserue the [...] of Chri­stes curing: hee sayth vnto the sicke man in the second of Saint Marke, [...]nne, thy sinnes are for­giuen th [...]. The woman of Ca­naan Mar. 2, 9. [...], Some of [...], haue [...]cy [...] mee: my daughter is Mat. 15. 22. [...] [...]rcy on [...] [...] c [...]se of her [...] [...] sicknes.

The prophet Dauid saith, prop­ter Iud. 5. 20. i [...]quitatē corripuisti hominē, Thou hast corrected man for ini­quity. Achior said to Holofernes, enquire if this people haue offen­ded their God, otherwise all our warring wil come to nothing, vn­lesse he send a punishment vpon them for their sins. Which made [Page 206] Saint Ierome to say, Nostris Hieron ad He [...]dor. peccatis barbari fortes facti sunt, By our sins are these Infidels made strong: and therfore a mean to lessen our punishments, is to lessen our sinnes.

5 But to consider a little far­ther Christes taking pittie and compassion vpon the miserable, when some earthly King wil vi­site his subiects, and people vn­der him, they all by way of gra­tulation bring him presents, and offer the best gifts they can de­uise: but when the King of hea­uen came to visite his people, they bring him in beds (saith the E­uangelists) all that were disea­sed, Mar. 2. 4. Mar. 9. 2. Luc. 5, 19. those were Christes pre­sents, and he tooke them in good part too, when they were presen­ted vnto him. It is said of Dauid in the first of Samuel and two and 1. Sa 22. 2. twentieth, that all who were in­debted, distressed, or of a sorrow­full mind, came vnto him. When we come vnto Christ, wee come vnto him, to whom Dauid him­selfe came, when he was distres­sed. Mar. 10. 50. The blind man threw off his [Page 207] sorie cloake to runne to Christ. The Centurion comes for his Luc. 7, 6. Mar. 7, 34. sick seruant, it was a thing com­mendable to haue a care of his seruant in time of his sicknes. A man that was deafe & dumbe is brought vnto him, Christ ope­neth Mar. 7, 43. his eares, looseth his toong, shewing him the best vse thereof, Goe, and giue glory vnto God. When the Leaper came vnto him and saide, Lord, if thou wilt, thou canst make me cleane: why Lea­per? Mar. 1. 40. Mar. 8, 2. hadst thou come néere any of the Pharisies, there was no o­ther to be looked for, but away: thou mayest not approach to­wards the Congregation, I wil in no case touch thée. Leaper, Thou art vncleane. What doth Christ? he gently stretcheth out his hand, which was liberalitie against the couetous, which was humility against the proude, which was pitty against the en­uious, and last of all powerfull a­gainst the incredulous. If thou wilt (sayeth this Leaper) thou Mar. 1. 14 canst make me cleane? yes, hee would, nay would to God wee [Page 208] were but so willing as Christ is. He touched him, he healed him.

When the Phisition recouers the sicke, who hath the benefite, the sicke party, or the Phisition? The Centurion thought Chri­stes word was enough, and this Leaper that his will was e­nough: how willing hee was to doe good, we may sée in that when the sicke were not able to come vnto him, hee went himselfe to visite them, as hee did to Peters Mat. 8, 14. Mat. 9, 25. wiues mother, and the rulers daughter.

6 Amongst other workes of mercie, his deliuering those who Mar. 5, 8. Luc. 8, 29. Mat. 8. 32. were possessed of deuils was most admirable, and none knew the benefite héereof better, then those who were partakers of this benefit. The euil spirits crie out: Iesus, thou Sonne of God, what haue we to doe with thee? Sure indéede: They had nothing to doe with Christ, but Christ had to doe with them, to wit, to cast them out from men into Swine. Questionlesse (saith S. Austen) vnlesse men did liue like Swine, [Page 209] Sathan could neuer enter into them, Christ once cast out euill spirits, and there are (saith Cas­sianus) many euill spirits which Cass. de spi. ine. wee beséech him daily to cast out as the spirit of pride, the spirit of fornication, and such other. Christ cast out seauen deuils out Luc. 7, 38 of Marie Magdalen, and so many soule vices, as 1. pride, 2. coue­tousnes, 3. luxurie, 4. enuie, 5. Luc. 8, 2. wrath, 6. incontinencie, 7. sloth, doth his grace daily cast out from us, and still he is casting forth e­uill spirits.

7 Another testimonie of his most louing affection toward the Mar. 8, 2. Mat. 15, 32. sonnes of men, was his often re­freshing the hungry: for he would not send them away without re­freshing, and specially in the wil­dernes, a place otherwise farre [...] to procure foode for a multi­tude, and therefore hee vsed the word, [...], misereor, I haue compassion: this hee spake when the people had now farre to goe, and therefore without re­leese might haue fainted by the way. By all that which hath [Page 210] béene laid downe, the nature of the sonne of God is discouered vnto vs, how much he tendereth mans welfare, and specially how readie hee is to be helpfull to all distressed persons, what infirmi­tie so euer they haue.

8 Hence we learne, first of all to acknowledge his goodnesse: secondarilie, to haue recourse vn­to him in time of néed, and third­lie, to be mercifull vn to others by his example, who hath béen mer­cifull vnto vs. The Apostles of our Lord saw by his déede, and heard by his doctrine, how much hee would haue them respect the Luc. 6, 36. necessitie of the miserable. Beati misericordes, blessed are the mer­cifull Ma [...]. 5, 8. ( [...]th hee) and if he say [...]. It shall be said vnto those naked clothers, Come receiue the king­dome prepared for you. The ho­lie Mat. 25, 35. Ghost compares our deed [...] of charity vnto séede sowen; they that sow plentifully, that is, poe giue plentifully. Now we know that after sowing, in time comes Gal. 6, 7. the haruest, and when the har­nest [Page 211] comes, there are many for one, & the husbandmans sowing is recompenced: [...]éepe our seede by vs, it wil corrupt: cast it forth, we shall haue encrease. By this, there is a kind of giuing, which may be called gayning.

The rich man in the Gospell, Lu. 12, 20. cared for [...]ing his Barnes, the Scripture calleth him foole, hee neuer cared for [...]ing the best Barnes, to wit, the bellies of the poore.

Wee may not think (saith S. Chrysostome) that God made rich men for the profit of the poore, but God made the poore for the profit of the rich: make you friends (saith the scripture) of wicked Luk 16, 9. m [...]mmon, as if rich men should [...] their best friends, when they come to be receiued into euerla­sting habitations: for God (saith Gregorie Nisen) séemes for to make them Porters of heauen. Luc. 16, 23 Abraham and Lazarus, rich and poore, both together by the grace of God, and héede taken in time, shall reioyce together in the king­dome [Page 212] of heauen.

9 What more praise worthy in a Christian man, then where God hath blessed, industrie ga­thered, and frugality saued; there by charitable deedes of mercy, to pittie the distressed case of others, séeing Christ accounteth this as done vnto himselfe? When I was hungry, you fed me: if this may Mat. 25. 35. not moue vs to be charitable and shew mercy; good Lord what may? Whence is it (saith Na­zianzene) that we liue, that wee Nazian. de pauper, a­mandis. know God, that wee looke for a­nother world, and ioyes in the same? Who hath granted vs to looke vp and behold the heauens, the circle of the Moone, the m [...] ­titude of the starres? who hath giuen vs the course of times and seasons, the spacious ayre, the showers, fruites, meates, man­sions, lawes, ordinances to con­taine vs within the bounds of ci­uill societie? who hath giuen vs lands, hereditaments, cattaile, goods possessions? but euen hee who would haue vs merciful vn­to others, as himselfe hath beene [Page 213] mercifull vnto vs? And therfore to conclude with the same father, O man, giue som what vnto man: nay, giue somthing vnto God.

Chap. 13.
Of, the great meekenes of the Sonne of God, in bearing the reproches of the world: which may be an instruction vnto vs of suffering the like patiently.

IN all discomforts of the world wee learne by this to comfort our selues, when wee call to mind that Christ and wee are partners: & that he hath vouch­safed to make vs (vnworthy that we are) his fellow sufferers, of which suffering of his, how great that was which he shewed with all meekenes in bearing the re­proches of the Iewes, that of the Prophet doth specifie, They ren­dred Psal. 35, 12 me euill for good, and hatred for my good will.

[Page 214] And here consider we these to­gether, when he did miracles, he Iohn, 8, 32. was a sorcerer: when he cast out deuils, it was done by the power of the deuils; when he reprooued sinners, he was a seducer: when Iohn, 8, 48 he receiued sinners, he was their fauourer: when hee healed the sicke, hee was a breaker of the Sabbaoth: what, and how ma­nie vniust contumelies endured Luk. 15, 1. Iohn, 5, 14. 15, 16. Lu. 23. 14. Luk. 4, 29. Ioh. 10, 36. Math. 27, 65. he of the Pharisies, who some­time cast him out of the Citie, ac­cused him of blasphemie, cried out vpon him, that he was a man not worthy to liue amongst thē? Reading the Euangelises, wee shall find, that all this Christ pa­tiently put vp at his aduersaries hands, when he was reuiled he reuiled not againe, but was as a Lambe before the shearer, as the Esai. 39, 7. Act. 9, 32. Prophet Esay speaketh.

2 Come we to his passion, and what hart is able to conceine the milde suffering of the Sonne of God? there shall we find his eyes full of teares, his mouth full of gall, his eares full of contume­lies, his heart full of sorrowes, [Page 215] and amidst all, himselfe praying for his persecutors: there is hee derided and scorned, Come down Mar. 15. 30. Mat. 27. 42. from the crosse, if thou be the Son of God. Whence (saith Grego­rie) si tune descendisset, nimirum insultantibus cedens, virtutem pa­tientiae non ostendisset: expecta­ [...]t paululum, tolerauit opprobria, i [...]isiones sustinuit, patientiam seruauit, distulit admirationem, & qui de cruce descendere noluit, de sepulchro resurrexit: plus igitur est de sepulchro surgere, quam de cru­ce descendere; plus fuit mortem [...]surgendo destruere, quam vitam descendendo seruare: If Christ when hee was reproched, had come downe from the crosse, gi­uing place to those who insulted ouer him, where had the vertue of patience béene? he expecteth a while, suffereth a little repro­ches, and derisions that were of­fered him, and he that would not come downe from the crosse, rose by from the sepulcher, and that was a greater matter to arise frō the sepulcher, then to come down from the crosse, to destroy death [Page 216] by rising, then to saue ufe by des­cending. Of whose patience also Cyprian speaking, saith, Oh how Cypr. de bo­no patient. humbly did hee giue place to his persecutors? how quietly bare he the reproches offered? hee was crowned with thornes to crown martyrs with glory, he was fed with g [...]l to giue vs Manna frō heauen, he was loaded with re­proches to cleare vs of blame: in the ninth of S. Luke, when his Luk. 9, 54. disciples would haue had him cal for fire from heauen as Elias d [...], hee answered them méekely, ne­scitis cuius estis spiritus, you know not of what spirit you are, or you cannot discerne betwéene spirit, and spirit.

That of the olde Testament, and this of the new: that of re­quiring punishment vpon our e­nemies, this of forgiuing them. In the Gospell by Saint Iohn we read, for all that the people a Iohn, 11, 8. little before were ready to stone him, yet Christ goes by and by to teach and instruct them, as if hee cleane forgat any wrong inten­ded at all against him.

[Page 217] 3 If euer we call our best at­tention to obserue, then let vs doe it in obseruing Christs patience, in bearing the reproches of the world, séeing wee liue not with­out some contuinelies amongst men, for howsoeuer we liue wee may looke for no other. The peo­ple, though Moyses did neuer so Num. 21, 5 much entreate for them, yet they stung him with their tongues, but God stung them for it with the tongues of flerie serpents. Ioseph (saith Saint Ambrose) had two great troubles at once, Ambro. de Iosep. the one was temptation, the o­ther calumniation: the tempta­tion he ouercame, but the calum­niation was sorrowfull for the time. Dauid had many hard wordes when Shemei did curse him: Dauid beares all and be­thinks himselfe, if this were not 2, Sam. 16 11. a chastisement sent from God. Fulgentius a reuerent prelate be­ing much iniuried by some Arri­ans, when he was willed to con­uent In vita B. Fulg. these malicious men before the magistrate: no, quoth he, I referre my cause to another tri­bunall: [Page 218] Tertullian sheweth how the Christians bare with admi­rable patience all reproches, and Cyprian saith, that their prayers were, that those who persecuted Cypri. ad. Demetr. them for a time, might at last come to the knowledge of God, & so reioyce with them for euer in heauen.

Thus after the example of Christ, haue the godly endured the hard vsage of the worlde, though the Seas rage, and the waues beate against the rocke, they hurt not the rocke, but are themselues turned into froath. Mention is made of those who write the natures of things, that the hearb Dyanton, though you throw water neuer so often vp­on it, you shall notwithstanding, euer find it drie. The waters of tribulation may be poured out vpon the patient, but they euer­more are the same. When cer­taine heathen men asked a Chri­stian, what fruite hee had by Christ? is not this fruit, said he, not to be mooued at your repro­ches offered?

[Page 219] 4 In this case, men must refer all to God, Si tu tacueris, Deus lo­quitur: if thou hold thy peace, God speaketh for thée, & if God speake for thee, it shal be better then thou canst speake for thy selfe. Christ willed the man that was cured to carie his bed, and as he caried Iohn. 5, 8. his bed, hee caried reproches too; who being a diseased man, lay without any one grudging a­gainst Iohn 9. 18. 19. him, as the blind man, he, nor his parents were euer trou­bled of the Iewes while he con­tinued in this blindnes. Ezechiel must be a companion of Scorpi­ons: the prophet Dauid sheweth that his enemies had sharpned their tongues like swords.

God remoue enuie from the minds of christian men, for it is a diabolicall vice, & bringeth forth malicious contumelies, and the enemie of man hath his name of Aug. de doct. chris. Leuiticus. 19. 14. accusing, or speaking [...] of others. In the law it is said, Non male dices surdo, thou shalt not curse or speake euill of any deafe man: and what else is hee whom thou [...]amest in his absence?

[Page 220] The leaper was kept vp sea­uen dayes, that none should vn­aduisedly Leui. 1 [...]9. say hee was a leaper, without triall: nay, hee must be kept vp seauen other dayes, that it might plainely appeare whe­ther it were so or no: to shew, it must be long before wee censure others. Séest thou any fast, saith S. Austen, praise him not by and by, it may be done for glory: and take héede on the other side thou dispraise him not, for this may be of his deuotion to God, and true holines to him. They were the wicked Philistines that paid Iud. 16, 25 out Sampsons eyes, to mocke and scoffe at blind Sampson. It was the spéech of the proud Pharisey, Non sum velut hic publicanus: I am not as that publican: a fancie Lu. 18, 11 there is crept into the mindes of many, to discourse of their owne profession, and to discouer other mens faults; like some kinde of flies, that if there be any sore part in a sound body there they light: The prophet Dauid likens these to the Aspe, a beast that is quick of hearing, but very ill sighted, [Page 221] weake, and yet full of poyson: let these men remember the ma­lediction of Cham, and the curse Gen. 9, 22. 2, Reg. 2. 24. Ro. 14, 10. that came vpon the mockers of Elisha, and the reproofe of the A­postle, Why doest thou iudge thy brother? much more, speake euill of him.

5 Trées well rooted beare all stormes, & good men know how to beare the reproaches of the world. Bene sibi conscius (sayth Saint Ambrose) a good consci­ence Ambro. de officiis. at home, is not so much mo­ued with rumors abroade. The wind doth not carie vp and down the massie wheate, but the light chaffe. We cannot better bestow our patience then vpon rebukes, or more shew how we haue profi­ted in the schoole of Christ, then by enduring euil sayings against vs. The thrée children walked vp and downe the flerie flames Dan. 3, 25. praysing God. The Apologie of the righteous man, is, Lord, whō haue I in heauen but thee? Truth Psa 37, 25 (saith Tertullian) is a stranger in earth, where it hath many e­nemies, and but fewe friendes. [Page 222] Patience is that soueraigne ver­tue that ouercomes all; if pati­ence be in our calamities, they are no calamities: this is that ver­tue that keepes the hart from en­uie, the hand from reuenge, the tongue frō contumelie, and often ouercomes our enemies without weapons.

6 When thou séest the maister of the house himselfe called Bel­zebnb, why complainest thou of being iniuried and maligned? Let God be God, and doe as séemes him best in bringing vs to heauen. Behold our Redéemer, when false witnesses came in a­gainst Mar. 14. him, how hee was silent, and spake neuer a word. Hast thou béene striken? Christ recei­ued first many strokes: art thou mocked▪ so was he of the Soul­diours, & Herods seruants? Art thou betrayed of thy friend? so was he of his own Disciple. Art thou falsly accused? so was hee who was innocencie it self. O ye slow of heart, saith our Sauiour to his Disciples, know you not that he must suffer these things? [Page 223] (speaking of the Messias to come) and so enter into glory.

7 Whereas the vulgat text hath Dilectus meus candidus, & Can. 5, 10. [...]ubicundus, electus ex millibus: My beloued is white and rud­die, for (ex millibus, of thousands) some translations say, sub sign is [...]abens exercitū decē millium. Ha­uing vnder his banners an army of ten thousand: This whitenes is purity, this ruddines his pas­sions, the ten thousand vnder his banners, the faithfull that follow him enduring afflictions.

In the law, the Goat that must Leuit. 16. 22. goe into the wildernes, must first be presented vnto the priest, who laying his hands vpon the head, and confessing the sinnes of the people, the Goate forth with must wander in the Desert: vpon him the iniquities of vs all were laid, how he wandered in the desert of this world, we are not ignorant, and what reproches hee endured amongst men, wee may not looke for other, but to endure some­time the hard censure of the world, which is for the most part [Page 224] ready to interprete all to the worst. If any be humble, he is an hypocrite: if of a plaine mea­ning, he is of no capacity: if mer­rie, he is dissolute: if silent, he is melancholy: if hee labour to doe good, he seekes praise: if hee will not flatter, he is proud: if he giue little, niggardly: if much, prodi­gall: if hee by mildnes exhort o­thers, he is but luke warme: if he haue friends, enuied: if enemies, pursued: so what so euer he doth, hee must haue nowe and then at least some censure or other, it is no new custome for enuie to wait vpon the best of mens actions.

Hee that was borne after the flesh, persecuted him that was borne after the spirit; & euen so is it now, saith the Apostle. What this persecution was, Moyses Gal. 4, 29. telleth vs, surely no other but that Ismael was mocking Isaac. Gen. 21, 9. whence we see that mocking and speaking euill is a kind of perse­cution, which wee should suffer, sayeth Saint Peter, and why? Christ suffered for vs, leauing 1, Pet. 2, 23. vs an example, that wee should [Page 225] follow his steppes, who did no sin, neither was there any guile found in his mouth: who when hee was reuiled, reuiled not a­gaine. Of all miseries in gene­rall it is true, moriuntur miseriae, viuit homo: the miseries die, the man liues, the faithfull sée the end of miseries, as Abraham did the day of Christ, a longe, a farre off, or some long time before it came.

Chap. 14.
Of Christs most mild and peacea­ble conuersation amongst men, which is our Christian directi­on for passing our time in this world.

FAthers are much de­lighted when they sée in their children, and ofspring, the feature & similitude of themselues, when we are humble and méeke, wee beare a similitude & resemblance of him who was the myrrour of all méekenes. Moyses was the [...]ldest amongst the children of Num. 12, 3 men, yet in mildnes farre inferi­our to the sonne of God, whose Angelicall life in the world was such, as all the world may ad­mire. Behold (saith Zacharie) the King commeth in meeke manner. Zach. 9, 9. And Esay sayeth, Hee shall not quench the smoking fl [...]x, or break Esa. 42, 3. the brusen Reed.

[Page 227] When the Angell Gabriell brought message from the Court Luc. 2. 6. of heauen, concerning his con­ception and birth, the Angell came to Nazareth, which signifi­eth as set apart, so in some sense, & flower, conuement was it, that Christ so odoriferous a flower, should be conceiued at Nazareth which signifieth a flower, & there too of a virgine, so pure a flower; and then too, when the spring began, a time of flowers. Christ was a flower for the séemelinesse of his peaceable conuersation, for the swéere sauour of his loue, for the fruite of his passion. This flower began to grow in his con­ception, to put forth in his birth; to flourish in his most holy life. This flower withered for a time in his passion, but refloured more oriently againe in his resurrecti­on. If thou wilt gather this flo­wer; follow then the steps of his sweete and peaceable conuersati­on: If thou wilt haue the opera­tion héereof, applie vnto thy faith the comfortable sauour of his passion.

[Page 228] 2 The Prophet Esay in the person of Christ, saith, Spiritus Esay, 61, 2 Domini super me, The spirit of the Lord is vpon me, for he hath anointed me, and sent me to shew peace. This was spoken long before he came, and this of the power of his comming, then shall the Lambe and the woolfe fée [...]e together, euen nature & grace.

Nowe when was hee borne, but in the raigne of Augustus, which, as histories shew, was a time of peace? his doctrine that should be taught in the worlde, Luc. 2, 1. the Apostle calleth it the Gospell of peace: his Messengers that promulgate this doctrine, are saide to be the Messengers of peace: and he himselfe the Au­thor thereof, is called the Prince of peace.

To come a lit [...]le to his con­uersation, which was aunswe­rable Eph. 2, 14. to all this: When the bles­sed virgin began a little to expo­stulate the matter with him, for loosing himselfe (as she thought) in Ierusalem, he mildly answe­reth her, That he must goe about Luc. 2, 49. [Page 229] his Fathers busines. When Peter Luc. 22, 52. drew out his sword, and stroke a seruant of the high Priests cut­ting off his eare, Christ cured this seruant, and parted the fray with a peaceable admonition, Pe­ter put vp thy sword. When the feast came that all went to Ieru­salem, Christ stayed a little be­hinde, Iohn 7, 10. but for conformities sake he shortly followeth after: when hee spake of paying tole or tri­bute, Peter are the children free? Mat. 17. 27. Yes Lord, yet goe Peter (that we may offend no body) Pay custome for thee and me.

3 Mercifull Lord, how mild a demeanour was this? The Apostles were sorie when they heard him tell that hee should shortly depart from them, and so Iohn, 14, 1. might they wel be, respecting the great benefit they had by his pre­sence: for if at any time they were fearefull, he strengthned them; if ignorant, hee instructed them: when they were moued to wrath, he appeased them: when he saw they were sorrowfull, he comfor­ted them: when he foresaw their [Page 230] troubles in the world, hee prayed for them: when they were doubt­full what to do he directed them: when they did well, hee praised them: in a word, hee gouerned them as a Father, counselled them as a friend taught them as a maister, & in all his cōuersation so bare himselfe, as he wan their harts both to loue, & feare him.

4 For other sorts of men, and first for the Pharis [...]es thēselues, hee would not refuse to eate and commune with them. When Ni­chodemus came vnto him, be en­tred Luc. 14, 1. Iohn 3, 2. Mat. 2 [...], 35. into a familiar colloquie cō ­cerning regeneration, howe hee should be borne againe, a misterie to humaine reason. When ano­ther questioned with him of the chiefest commaundement in the law, he shewed him the summ [...] of the law, which was, Loue God with all thy heart, and thy neigh­bour as thy selfe. For the inferi­our sort of people, yea the very Publicans, a kind of men, which were of all others most out of grace with the world, when these resorted vnto him, hee receiued [Page 231] them, nay, when he saw Zacheus Luc. 15, 2. Luc. 19, 5. one of the chiefe of these Publi­cans, was but desirous to sée him, he would goe & abide in his house, more then be séene of him. What shall we say? how méekely Iohn 4, 21. sate he vpon the ground talking with a poore woman of Sama­ria? How graciously did he speak vnto the woman diseased with an issue of blood, she said within her selfe, yet Christ heard; if I may but touch his vesture: shee touched Christ, and Christ by a sauing grace touched her.

5 By all this of our Saui­our, we learne many things, we sée that he who could haue called thousands of Angels in a mo­ment, to auenge him of his ene­mies, would notwithstanding quietly remit all. We may obserue that hee who was Lord of hea­uen and earth, would for all that conuerse in sociable manner with the meanest of men, yea with sin­ners themselues: that hee who was fréed from the law, would for conformities sake shew all o­bedience to the law: that he was [Page 232] none of those crossing and tossing dispositions, who will liue and die in a strange moode of contra­diction.

Poore shéepe will liue peacea­blie together, and men by vnna­turall bitternes séeke the ruine oftentimes one of other. A hea­then Emperour forbad a couple of troublesome fellowes to take vpon them any more the name of Christians. These of all other should liue peaceably within themselues: First, because Chri­stian men are members of one body, and members are ioyned together, and members suffer to­gether, reioyce together. Se­condarily, for that they are heires of one hope, which is to be par­takers in one of the Kingdome of heauen, should an Hebrew smite an Hebrew?

6 Christ restrayning the let­ter of the Law, which permitted the hating of our enemies, saith, Whosoeuer shall say vnto his bro­ther, Racha, which word of in­dignation Mat. 5, 22. ah, signifieth a minde set vpon reuenge and trouble, [Page 233] shall be in daunger of a councell, as if hee would haue our very passions pacified, and therefore much more our implacable hu­mors, our cholericke and hastie motions euer fretting & fuming, and set vpon reuenge: which make men in a heat and rage be­come furious, and in a manner Cass. de spi ritaracund (saith Cassianus) madde men. This was farre from his man­ners, from his spirit on whom the holy Ghost came in the simi­litude of a Doue. God neuer dwelleth any where but in the Mat. 3, 16 house of peace, where his spirit taketh vp residence as in his pro­per mansion, say peace be vnto this house, was the Apostles sa­lutation.

7 Howe much it concerneth the condition of Christian men to be giuen to peace, and to passe their time in this world in with­drawing themselues from con­tentious desires, wee may from hence easily perceiue. O happie life voide of continuall stormes, which being farre from boyling enuie, and a restlesse desire of re­uenge, [Page 234] with setting nought by the vaine pleasures of this worlde, can sit downe in a calme & quiet contemplation of God.

Stories make mention of Ca­to, that after the age of flue and fiftie yeares hee left Rome, and withdrew himselfe to a little vil­lage néere to Picen, there he pas­sed the residue of his life, for the most part accompanied with his bookes, onely sometimes hee would goe & labour in the fields and vineyards néere adioyning: being on a time forth, one comes and writes with a coale vpon his doore, O Cato, tu solus scis viuere! O Cato, thou onely kno­west howe to liue! The like is said of Scipio Affricanus, in the greatest warres hee enterprised, he neuer lost battaile: and yet he made war in Asia, Europe, and Affrica, sacked Carthage; when age came on, hee betooke him to a quiet and peaceable kind of life, and therein passed the rest of his dayes, esteeming that course of life more commendable then all the other.

[Page 235] If heathen men haue so much addicted themselues vnto peace, what should they doe whom God hath called to a calling of peace, and therein to serue him truly all the dayes of their life?

8 This notwithstanding, when the cause is iust, the au­thority lawfull, the intent good, that God may be glorified, a right continued, and imminent dangers auoyded, it is and may be lawfull for Christians to take armes, and so to doe is nothing contrary (as some haue drea­med) to Christian peace. God hath assisted iust warre, the crie of the people was, Gladius Do­mini Iudg. 7, 20 & Gedeonis, the sword of the Lord and the sword of Gede­on, but say these men, Hee that Mat. 26, 51. Ro. 12. 19. Psal. 45, 6. 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 [Page 236] 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, Aug. 107. a [...] Boni [...]. Contr. Fa [...]. lib. 22. 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, Euse. lib. 8. de vita Const. the practise of Constantine (who by the assistance of God prospe­red [Page 237] 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 Psa. 144. 14, 15. 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, Esra. 3, 3. all Israell came together as one man: when the spirituall temple began to be erected, Cre­dentium Act. 4, 32. 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 frō the world might be remembred: pacem meam relinquo vobis, my peace I leaue vnto you. Let this [Page 238] 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 [...]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. Gal. 5, 12.

Swéete is the life that is frée from boyling enuy, happy is that man that beareth miserie and hi­deth the s [...]ine, that neither wax­eth proud in prosperity, nor is too much cast downe with aduersity, but with that tranquility of mind [Page 239] 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, Eus. lib. 1. Chap. 5. a name brought from hea­uen by the Angell Gabriell, for Mat. 1 22. though in the olde law, others had the appellation of this name, as Iosuah the sonne of Naue, and the high Priest which came Ios. 1, 1. Zach. 3. 3. forth with the people after their captiuitie, yet had these their [Page 240] 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 Esay, 62, 2. 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 frō their sinnes, et vocabis nomen eius Ie­sum, And thou shalt call his name Mat. 1, 21. 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. [Page 247] Bernard) it is honey in the mouth, Ber. in can. serm. 15. 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 [Page 248] 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: Ioh. 14, 13. and therefore may that of the Prophet be remembred, Not vn­to vs, Lord, not vnto vs, but vnto Psa. 115, 1 thy name giue the praise; If God did so much for Abraham, for Moyses & Dauids sake, what shall he do for Iesus sake? This name [Page 249] Iesus, is a name of power, for in this name the Apostles gaue strength vnto the weake, health vnto the sicke, and wrought ma­nie other great miracles. Domine quam admirandum est nomen tu­um? Psal. 8, 1. Lord how wonderfull is thy name in all the world?

This name Iesus, is a name of inuocation, not onely in a time of distresse, while we are liuing, to say with the blind man, Iesu thou sonne of Dauid haue mercie Lu. 18. 38. vpon me: but with the blessed martyr Saint Steuen, in our last extremities when we are dying, Domine Iesu accipe spiritum me­um, Act. 7, 59. Lord Iesus receiue my spi­rit.

3 But howe is it that at the hearing of other names of God, as Elohim, Elohah, El, Eli, Elion, Iehouah, [...]ah, Adonai, Shaddai, Zebaoth, which signify his name, essence, power, omnipotencie, we are not so much moued: and at this name Iesus (the Apostle saith) euery knée shall vowe, not only the k [...]s of our hart (which Phil. 2. at this name should bow & tend [Page 250] indéede) but euery knée? the A­postle goeth further, saying, Of things both in heauen and earth, and vnder the earth: but why at this name of God aboue other? because this name cost much when it was bought by the blood, by the honour, by the life of the sonne of God himselfe, and seeing it cost such a price, we ought with all reuerence to be thankfull for it, he humbled himselfe in procu­ring it, and wee therefore in re­ceiuing it. Iesus, a Sauiour, therefore God; Christ annoyn­ted, and so the holy one of God: Iesus in Hebrew for the Iewes, Christ in Greeke for the Gen­tiles: Iesus to saue sinners, and Christ in respect of vs to kill sinne, saith Bonauentura. It is the property of a Sauiour, first to encounter with the enemie. Se­condly, to helpe with counsaile: thirdly, to giue strength: fourth­ly, not to saue once but still: fiftly, not one, but many: sixtly, not for a time, but for euer: all which our Lorde Iesus hath fully ac­complished.

[Page 251] And sure most cōuentent was it, that he who came to saue sin­ners, should haue a name answe­rable thereunto. For names (saith Isidore) were giuen of olde Isuor. E­tym. lib. 7. cap. 7. according vnto the properties of the persons named. And there­fore Abraham was so named, be­cause hee should be the Father of many Nations.

Esau rough, because such were his maners, & actions, & conditi­ons. Abishahar, brother of mour­ning, 1. Chro. 7, 10. Act. 12, 29 because such were his passi­ons. Aristarchus a right & good gouernour, who was cōpanion to S. Paul. So to omit many other, wee see names were giuen to ex­presse the principall properties of those who were named, & therfore this name Iesus, a name of sa­uing, of which the Apostle sayth, There is no other name giuen vn­der Rom. 10, 9. Act. 4, 12. heauē, wherin we may bo saued.

The blinde man saide in the ninth of Saint Iohn, The man that is called Iesus did so, & so vn­to Iohn 9, 11. Act. 25. 29. me. Festus speaking of Saint Pauls doctrine, and the sum ther­of: It is, saith he, of one Iesus, [Page 252] who was dead, & Paul affirmes to be aliue. Yea Festus, this one Iesus was hee, that liues and raignes for euer.

5 In this name (saith Saint Iohn, when hee sayeth for his name) are our sinnes forgiuen 1, Iohn 2. 12. vs, & they circumcised the child the eight day, & called his name Iesus. The child what humili­tie Luc. 2, 21. was héere, when so high a Lord accepted so small a name? They called his name, not gaue him this name. Wee reade in the Gospel, that the euill spirits did shake & tremble at his presence, and no meruaile, for assuredly his very name is a terrour vnto them, and men of experience, and good proofe doe affirme as much of this blessed name, Iesus.

6 In the old law Iesus was the expectation of Nations, but in the new, Iesus is the saluati­on of the Nations. If at anie time we haue lost Iesus, what should wee but with Mary and Ioseph séeke him sorrowing? O swéete Sauiour (saith S. Ber­nard) Si non inuentus es inter cog­natos [Page 253] tuos, quomodo inueniam te inter cognatos meos? If thou wert not found amongst thy own kindred, howe should I looke to finde thee amongst my kindred; or if thine owne mother found thée not but sorrowing, shall I finde thée in reioycing? but what are wee without Iesus? and there­fore how should wee séeke him? When Iesus is present, all is well, nothing seemeth difficult, but when Iesus is absent, all is hard and vneasie: when Iesus speaketh not inwardly, vile is all our consolation, but when Iesus speakes one word onely, there is felt great comfort. Did not Mary Magdalen straight arise from the place whereon shee wept, when Martha said vnto her, The Mai­ster commeth, & calleth for thee? Happie honour when Iesus cal­leth from teares to ioy. Howe dry and hard art thou without Iesus? How foolish and vaine, if thou couetest any thing without Iesus? Is not this greater losse then if thou haddest lost the whole world? What can the world be­stow [Page 254] without Iesus? to be with­out Iesus, is a gréeuous hell, and to be with Iesus, is a swéet Pa­radise: If Iesus be with thee, no enemie can hurt thee: if Ie­sus be from thée, no friend can helpe thee: he is most poore that liueth without Iesus, and hee most rich who is well with Ie­sus.

There is great Art to knowe howe to be conuersant with Ie­sus, and wisedome to learne how to possesse him: be humble and at peace, and Iesus will be with thée: be deuoute and quiet, and Iesus will not depart from thée, thou mayest driue Iesus away, and loose his grace: if thou de­cline to externall thinges, and if thou hast lost him, to whom wilt thou flie? what friend wilt thou séeke? without a friend thou canst not long continue: and if Iesus be not thy friend before all, thou wilt be heauie and deso­late. Thou dost therefore foolish­lie, if thou repose or reioyce in a­nie other, thou oughtest rather to haue the world thine enemie, [Page 255] then to offend Iesus: where­fore of all things deare vnto thée, let Iesus be especially beloued. All things for Iesus, and Ie­sus for himselfe: for him, and in him let all bee alike vnto thee. Sée thou neuer desire to be prai­sed or loued singularly, for this appertayneth onely to Iesus, who hath not his equall: ney­ther let another possesse thee, or dwell in thine heart. Be pure, and at inward libertie, without the implicatures of the worlde, if thou wilt bare thy heart to Ie­sus, and see how swéete the Lord is.

7 Finally, thou oughtest not to be cast downe by any aduersi­tie, but patiently to endure all that shall happen, remembring this happy name, Iesus, to which thou mayest flie, as to a Citie of refuge. Iesus is the ioy of vs Christians, hee was Deu. 4. 43. borne for vs, giuen to vs: he was the price of our ransom, & therfore our redeemer: he was the Author of our being, the worker of our wel being, & therfore whatsoeuer [Page 256] we doe (saith the Apostle) let vs doe all in the name of the Lorde Col. 3, 17. Iesus, In nomine Iesu, must be the beginning: In auxilio Iesu, must be the prosecuting: In lau­dem Iesu, must be the concluding. It was once said vnto the bles­sed virgine, and it is still said to the beléeuing soule, Ecce conci­ [...]ies, behold, thou shalt conceiue and beare a child, and thou shalt call his name, Iesus.

Chap. 16.
Of Christes teaching his Disci­ples to pray, and of that diuine forme of prayer, so often to be vsed of all deuout Christians.

THrée principall exer­cises there are before other of our Christian pietie before God and man, almes, fasting, and Pray­er. These we vse as medicines, to cure euils past, to driue away those that are present, and to pre­uent such as are to come;

Almes, and fasting as two winges, cause our prayers to soare vpward: yet, saith Saint Austen, wee see that all cannot giue almes, for that some labour with want: all cannot fast, for some are faint by reason of na­tures imbecilitie: but all may pray, if not with sound of words, yet with the affection of the mind, according to that of the Prophet. [Page 258] My sighings are not hid frō thee. Whence wee sée that by our very grones, our deuotion hath a vent, and the sparkes goe vp to hea­uen.

2 Wonderfull was the proui­dence Exod. 39. 9, 10, 11. 12. 13. of Almightie God, in or­dering all things that did apper­taine vnto the Tabernacle, there was not any particular thing a­bout it, but an expresse forme was set downe, how, and after what manner it must be done. Now wee haue not a materiall Arke or Tabernacle, (for these were shadowes of thinges to come) wee haue a forme of wor­shipping God more excellent, with all things appertaining to this worship. Christ our Sa­uiour hath set all things in order about this Tabernacle, and first of all concerning our first sacri­fice héere to be offered, that is to say, prayer: this he layeth down, with many circumstances, as by the prayer of the Publican, to pray with humility, by the para­ble of the widdow, to pray with importunacie, by his cōmenda­tion [Page 259] of the woman of Canaan, to Luk. 18, 13, 4, 5. Mat. 15, 28. Mat. 6, 6. pray with feruency, by his refu­ting the pharisies, for their desire to be séen praying, to pray secret­ly in our chambers, & other such like directions for praier: Wherby we may see that our deuotiō is no by-matter, whereabout the sonne of God is long instructing vs.

2 Now Christ beginneth, to teach his Disciples a forme of prayer: when you pray, Sic ora­te: Pray after this maner, Our Father, and so forth. Surely a most diuine forme of prayer a­boue all other in the world, and so much the more excellent, by how much the more the Author theref Aug. Ser. 2. post pen­tec. Tertull. in Orat. Do. Cyprian in Orat. Dom. is aboue men, and Angels. S. Austen calleth it, A prayer of prayers, Tertullian, a Breuiary of our faith. O what prayer (saith Saint Cyprian) is more graci­ous with the father, thē that which is deliuered vnto vs of the sonne? and howe comfortably may wee pray, when we doe not onely vse his own name to countenance our sutes, but euen his owne words: And heere wee may obserue, [Page 260] that Christ setteth downe a pre­script forme of prayer, to shewe vnto vs that all our prayers should not runne vpon indigested words, and sencelesse Tautolo­gies, as many vnwisely haue dreamed of voluntary praying, which doth much detract from this excellent part of Gods wor­ship. In the sixt of the booke of Numb. 6. 24, 25. Numbers, almighty God layed downe vnto the Priests a direct forme howe to blesse the people: In the second of Ioel, the verie Ioel, 2, 12. words are mentioned, which pe­nitent finners should vse in their conuersion to God, and héere Christ (we sée) prescribes a forme of prayer, which for diuision sake, may branch it selfe into a proem, and seauen seuerall petitions ad­ioyned vnto the same.

When you pray, say after this manner, Our Father which art in heauen.

This proeme may inclusiuely be vnderstoode at the beginning of euery petition. In that Christ [Page 261] teacheth vs, to call God Father, we are in the first place embolde­ned to make our sutes vnto him: least we might say as Abraham, what be we which are but dust & ashes, to speake vnto God? but when we consider him as a Fa­ther in the very beginning of our prayers, wee acknowledge his bounty, and grace. For first this name of Father, is a name to moue vs to come vnto him: The wandring sonne said, Ibo ad pa­trem, Lu. 15. 18. I will goe to my Father. Secondarily, it is a name of pri­uiledge, he hath giuen vs (saith the Apostle) his spirit whereby Rom. 8, 15. Mat. 9, 22, we crie, Abba, Father. Thirdly, it is a name of prouidence, your heauenly Father careth for you. But how come wee to call God by a name of loue, of priuiledge, of prouidence? surely he that wil­led vs, to call him Father, hath Iohn 1, 12. made him our Father, Potesta­tem dedit, &c. Hee hath giuen vs power to become the sonnes of God. In the olde lawe, God is called by the name of a Lord: ego Dominus, I the Lord, there [Page 262] his people are called seruaunts; now from the name of Lord he is called Father, his people, from seruants are become sonnes, and all by the meanes of Christ: As­cendo ad patrem meum & patrem vestrum, I ascend to my Father and your Father. Ioh. 20. 17

Now calling God Father, as it is a name of dignity (for it is thought to goe well with chil­dren of a rich and louing Father) so is it a name of duty, and as he hath the properties of a Father, to loue, to care for, to pitty: so should we haue of children, to ho­nour, to serue, to obey: least it be said as it was once of some, Nu­triui filios, I haue nursed chil­dren, Esai. 1. 2. and they haue rebelled a­gainst me.

4 Againe, as we say Father, so say we our; as if when we pray, we pray all in one (saith S. Cy­prian) noster Pater, our Father, a forme of prayer presupposed to be said of many: Let not the rich or mighty despise the poore, it pleaseth Christ to haue vs all to­gether to call God our Father, [Page 263] and therefore none ought to dis­daine other, and as wee say our Father, so in that wee mention him to be in Heauen, wee confesse what maner of father we meane, to wit, heauenly, and that we be not degenerate children, we shold be heauenly too.

In heauen, what more power­ful then to haue a Father in hea­uen? In heauen, & therefore how­soeuer we are distressed in earth, the comfort is, we haue a Father in heauen: In heauen, and there­fore if our Father be in heauen, then is our inheritance in hea­uen. In heauen, and therfore pray­ing Psa. 121. 1 wee lift vp our eyes vnto the h [...]s, as the Prophet speaketh. In heauen, not as placing his di­uine power onely there, which filleth heauen and earth: but we say in heauen, because there chiefely his glory doth shewe it selfe, there he blesseth the Saints and Angels: Well then (sayth S. Austen) we haue a Father in heauē, let vs not cleaue to things héere in earth, and thus much of the proeme.

[Page 264] 5 In the first of the seauen petitions, we say. Sanctificetur nomen tuum, Hallowed be thy name. Beginning to pray, wee forget our owne necessities, and make a petition for Gods glory, we remember wee haue the dig­nity to be children, being children of such a Father, therfore by and by we pray for our Fathers glo­rie, Sanctificetur nomen tuum, hallowed be thy name: Christ sought his Fathers glory, and Christians seeke his glory, and the hallowing of his name: it is Io [...]. 17. 4. said of the wicked, polluistis no­men meum, you haue polluted my Esa. 52 5. name.

In that wee pray that Gods name should be hallowed, it is not but that Gods name was holy from euerlasting, Be you ho­lie, as I am holy, but in this, we pray that the name of God may be hallowed both of vs. and in vs: of vs, when we say, vnto thy name giue the praise, in vs when we liue worthy of him. Manie haue had a great & mighty name, but none a holy name, except [Page 265] God, & therfore we pray, halowed be thy name, not so much that we hallow it, as Sanctificetur, let it be hallowed, that all Iewes, and Infidels may honour God, that his name may be hallowed, From the rising of the Sunne vnto the going downe thereof.

6 In the second petition wee pray, adueniat regnum tuum, thy kingdom come, and this petition we vtter and mention (saith S. Chrylostome) animis eleuatis, with windes lifted vp. Séeing Chryso. in Orat. Do. we haue a Father, and a Father which hath an inheritance for vs, & this inheritance is in hea­uen, we therefore pray that wee may once come to the enioying héereof, saying, adueniat regnum tuum, thy kingdome come. Sée­ing wee are héere in the way where all is wearines, & on the contrary side, knowing our in­heritance is aboue, loue which is impatient of delay, makes vs de­sire the comming of this king­dome. Now as there is regnum gloriae, a kingdome of glory: so is there also regnum gratiae, a king­dome [Page 266] of grace. And as wee doe pray, bidding all earthly riches and delights and honours fare­well, for the cōming of the king­dome of glory aboue vs, so also do wee pray, leauing all sinfull de­sires for the cōming of the king­dome of grace within vs, that is, that his spirit may rule & raigne in our hearts, and there haue the preheminence, ruling and go­uerning vs as his subiects. And héerewithall wee pray also, pro regno ecclesiae suae, for the king­dome of his Church, that where­as Christ is called a King, and his kingdom in the world is spi­rituall, we pray that his Scep­ter may sway, that all may yéeld obedience & faith to his gouern­ment, reiecting the tyrannie of the prince of darknes, & for all these seuerally, or altogether, we pray, adueniat regnum tuum, thy king­dome come.

7 In the third petition, wee pray, Fiat voluntas tua, thy will be done: this may be called a pe­tition of duty: for séeing wee ex­spect in time to come a kingdome [Page 267] in heauen, our dutifull desire is to doe his wil, who giues vs this kingdom while we remaine here in earth. Like that of the Apo­stle, Lord what wilt thou that I doe? as if hee were ready to doe Act. 9, 6. his will who called him.

Thy will be done, that is, not our obstinate & rebellious wils, but Lord thy wil: Impiorum est (saith S. Chrysostome) volumus, & nolumus: we wil, and we wil not (say the wicked) but thy will be done, the godly say. There is nothing either more fondly loued, or more hardly resisted then our owne wils, therefore our desire is that wee may crosse our owne wils, referring all to the will of God. And this petition we pray with a sicut, saying, Thy will be done in earth, as it is in heauen: This doth shew the feruentnes of our desire to do the wil of God: those of that ioyfull assembly doe thy will aboue, and we desire to doe thy will beneath, or to begin for a time to doe that héere on earth, which thy Saints & An­gels doe for euer in heauen.

[Page 268] 8 Because we cannot conti­nue the doing of Gods will héere in earth, without things necessa­rie for our earthly condition, ther­fore in the fourth place we pray, Panem nostrum quotidianum da nobis hodie, giue vs this day our daily bread: wherein first wee acknowledge, that we wholy de­pend vpon Gods prouidence, to receiue all thinges necessary for the preseruation of the life pre­sent. Secondarily, that wee craue them at his hands, when we say, da nobis, giue vs, accor­ding to that of the Prophet, Te dante nos colligimus, thou gi­uing, Ps. 145. 15 we gather. And therefore with his giuing, our endeuoring; with Gods encreasing, Paules planting. Giue, an action of li­berality and loue, giue vs our bread, panem nostrum, panem fi­liorum, our bread, not ours as due, but our bread, or the bread of vs thy children, which thou art want to bestow, and in mer­cie to giue, quotidianum, daily bread: or as some say, [...], super substantialem, our [Page 269] supersubstantiall bread.

Wee pray to day, Giue vs this day our daily bread, and if we liue till to morrow, we pray the same againe, as if euery day wee looke vp vnto God, that he in sending things necessary for the life pre­sent, may in mercy looke downe vpon vs. Some thinke this pe­tition to be poore mens petition. No, rich and poore must pray for this bread, for what are earthly creatures to maintaine life with­out his blessing. Who is the Au­thor of life? Last of all, when we pray, Giue vs this day our daily bread, We pray, Neque pro diui­tiis, neque pro delitiis, sed pro ne­cessariis Chryso. in Orat. do. (saith an auncient Fa­ther) neither for riches, nor for delicacies, but for things neces­sarie vnto life: according to the wise mans prayer, neyther too Pro. 30. 8. much, that wee doe not forget God, nor too little, that wee for­sweare him not: onely a compe­tencie, and so be thankfull vnto the giuer of all.

9 Hauing begged at the hands of God things necessarie [Page 270] for the life present, because (as the Prophet Ieremie saith) our sinnes doe make God take these Ier. 5. 25. good thinges from vs; in the fift place therefore, wee pray for the forgiuenes of our sinnes, saying: Dimitte nobis debita, nostra: Forgiue vs our debts and tres­passes. Whence we may learne, that our sinnes are debts and trespasses: for when wee sinne, wee runne in debt, and commit trespasse against God. Wee owe him obedience, and therefore are indebted by our sinnes: wee doe him wrong, & therefore are tres­passers, which wee beséech him in mercie to forgiue, and so this petition is [...], an ac­knowledgement or confession what we are, to wit, sinners: We say not with him, spare vs, and we will pay all, but Lord forgiue, and this we all pray (saith Cy­prian) because we all sinne, Di­mitte nobis debita nostra, For­giue vs our trespasses: ours, and therfore of our own committing: wee may not post off the matter as Adam did, with a mulier quam [Page 271] dedisti: The woman that thou gauest mee caused mee to sinne, Gen. 3. 12. whereas indéede the sinne was his owne, in giuing consent.

This forgiuing of our sinnes, we craue with a clause annexed, Sicut & nos dimittimus debitori­bus nostris, As we forgiue them that trespasse against vs: where­by wee shew of what spirit wee are, in that wee can finde in our hearts to forgiue others, and therefore beseech God to forgiue vs. Cassianus writeth, that some in his time would leaue out this Cassi. in orat. dom. clause, as the Pelagians would haue done the former, for which they were taxed by a Councell Con. Mile­uit. sub Innoc. 1. can. sept. 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 [Page 272] 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 [Page 273] 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 [Page 274] 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: [Page 275] 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 whē the Wolfe most layeth waite to stop the shéepes throat, that no voyce be heard of the shephe [...]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 [Page 277] 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) whē so many care not how [Page 278] 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 Mat. 26, 31. soule began to waxe sorrowfull, [Page 279] 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 humiliation of Lu. 22, 41. body: S. Luke saith, he knéeled downe and prayed; S. Mathew Mat. 26, 39. Mark. 14. 35. and S. Marke, that hee fell pro­strate vpō the earth: The Euan­gelists may soone be reconciled, for it may séeme hee first knéeled, and afterward for faintnesse hee was faine to fall prostrate: and this commends vnto vs humili­ation in praying. When he ray­sed Lazarus, & restored the dumbe Ioh. 11, 41. Mar. 7, 34 man to the vse of speaking, wee finde he lifted vp his eyes to hea­uen, which was sometimes his gesture in praying. When Moy­ses prayed, he held vp his hands vntill the going downe of the Ex. 17, 12. sunne, which holding vp of the hands, Dauid called his euening Ps. 141. 4. sacrifice. When Steuen prayed, he [Page 280] knéeled downe according to Christes example, héere in the se­cond Acts. [...]. 60. pl [...]ce mentioned.

3 The third circumstance to be obserued in this our Saui­ours praying, is, that it was iust, and right: for hee subiected his wil to the wil of his Father, say­ing, Situ vis, If thou wilt: which doth teach vs to commend our selues, & all our petitions, wholy to the will of God.

The fourth, that it was with sorrow, for he was in an agonie, and this doth put vs in minde of that of the Apostle. The spirit helpeth our infirmities, for wee Rom. 8. 26 knowe not what to pray as wee ought, but the spirit maketh in­tercession for vs with sighes, which cannot be expressed.

The fift, that it was with per­seuerance: for hee came three times vnto his Disciples, three times and in thrée places was he tempted, and thrée times did hee héere pray, and willed his Dis­ciples to pray, that they enter not into temptation. O what deuo­tion was héere? his last supper [Page 281] being ended, hee goeth forth ac­companied with his Disciples, & speakes vnto them (as a louing father vpon his death bed, when hee hath not much to say) giues his children precepts at parting which they should remember, when hee is gone from them, of which precepts, this was not the least, Watch & pray, that you en­ter Math. 26. 41. not into temptation.

Peter, Iames, and Iohn goe with him: for those to whom hee had before shewed the glory of his transfiguration, to them would he now shew the humility Mat. 17. 1 of his passion, that as they had séene glorious thinges, so nowe should they sée humble thinges, to these hee sayeth: My soule is sorrowfull, vsque ad mortem; vn­to death, euen to begin to feare death: or vsque, vntill, may be taken indefinitelie, and so, my soule is sorrowfull vnto death, that is, vntill a satisfaction for the sinnes of the world be made by death: or vsque, vntill, may bee taken inclusiuely, and so, My soule is sorrowfull vnto [Page 282] death, that is, vntill the scan­dall of my death be turned a­gaine to the life of faith: Tristis est anima mea, My soule is sor­rowfull.

Héere Anselme crieth out, Vn­de hoc Deus mi? How commeth it to passe, O my God, that thou taking vpon thée the nature of m [...]n, shouldest begin to forget thou art God?

4 Christ assumed this feare and sorrowfulnes for many cau­ses: First, to proue the truth of his humanity, for it is naturall vnto man to feare death, and of this naturall sorrowe was our Lord sorrowfull: yet so doe wee Mark. 14. 68. vnderstand him to be sorrowfull, and to feare, not with that feare and sorrowe, which ordinarily drowneth reason, and causeth man to ouershoote himselfe, as Peter for feare of death denied his Mar. 8, 33 Maister. This manner of feare was farre from Christ, for hee came for this intent to suffer, and reproued Peter when he disswa­ded him from going to Ierusa­lem, and suffering there.

[Page 283] There is a kinde of stepping backe, naturally incident vnto all, which at this time appeared in Christ as other humaine acti­ons did, his eating, his sléeping, his hunger, & the like, all which were in Christ (finne onely ex­cepted) properly as in man: now this sorrow & feare was other­wise in Christ, then in vs. In vs for the most part the passion of feare doth goe before the rule of the will, and the iudgement of reason; but in Christ it did fol­low after, for both the will and the iudgement of reason went before: for when hee hungred and thirsted, hee did it willing­ly, and of iudgement, hee feared willingly, hee sorrowed wil­lingly, and of iudgement. By this then, there is nothing to be considered in Christ as constrai­ned, but all is to be beléeued as voluntarie, and therefore feare and sorrow, as they were natu­rall, so were they voluntarie and rationall. Wherefore, the origi­nall of the text saith, [...], Mat. 26. 37. Coepit contristari, hee began to [Page 284] feare, he began to be sorrowfull, and not hee was fearefull. Feare and sorrowe began in the part sensitiue, but came not to the minde or vnderstanding. For when the Euangelists say, His soule began to be sorrowfull, there the soule is taken for the part sensitiue, in which are passions. And héere we may consider, that Christ could not die by nature, as Adam could not die vntill hee committed sinne: (For the re­ward of sinne, saith the Apostle, was death) but as hee tooke vpon him humane nature, so did hee also without our infirmities, suf­fer that voluntarilie which was incident to our nature, yea to our fall.

5 A troubled passion ariseth in the minde, eyther besides the decrée of reason, or in opposite manner against the decree of reason: The former of these two is sometime incident vn­to men; although the best a­mongst men: the second, to the imperfect onelie. A perfection farre surmounting both was in [Page 285] Christ, for that in him, sence was subiect vnto reason, rea­son vnto will, the will to the vn­derstanding, the vnderstanding to God.

Christ was sorrowfull, sayth Saint Ierome, not for any feare Hiero [...]. in Mat. cap. 26. of death, which nature refuseth, but for the scandall of his Dis­ciples, the infelicitie of Iudas, the ruine of the Iewes, and thus it is not dissonant from truth, sayeth Saint Ambrose, if hee Ambr. in Lu. cap. 10. were heauie in soule for his per­secutors. Wee sée according to the iudgement of the auncient Fathers, how farre our Saui­ours feare was from distrustfull thoughts or weaker passions, which to thinke to be in him, were most impious: but in these sufferings being rightly conside­red, wee sée a most admirable conueniencie in all, without fan­cying of vnlearned and irreligi­ous conceites.

6 To come to matter of in­struction, for that is most he­houeful of all: In this sorrowing of our Sauiour, we learne these [Page 286] things: First, to kéepe down by the rule of reason, sorrowes, and passions that arise in vs, to re­straine them, and kéepe them in obedience vnto the will. Second­lie, no: to dispaire if sorrow and feare at any time surprise vs, e­uen vnto the suffering of death. Thirdly, to be sorrowfull for the state of others, after Christs ex­ample. Fourthly, amidst all our sorrowes to repaire onely vnto God, and commend our selues vnto him as Christ did, by pray­er, & thus vniting our sorrowes with his sorrowes, wee shall the better beare them.

7 This done. Christ depar­ted a stones cast from them, and there prayed, Father, if it be possi­ble remoue this cup: he saith Ab­ba, Mat. 26. 39. Father, and we too (saith the Apostle) say Abba, Pater: twise Father, both according to the Hebrew & Gréeke, shewing that God is now Father of Iew and Gentile. Hee saith, If it be possi­ble, referring the graunt of his petition to the will of God: if it may stand with the same wil, and [Page 287] not otherwise. Hee prayeth for the remouing of that Cup, yet so, that looking to obedience, he go­eth forward towards his suffe­ring, and saith, F [...]at voluntas tua: Thy will be fulfilled. What of Mat. 26. 39. humane desire he before mentio­ned, hee now in action procéedeth to relinquish, as if he would say, Let not that be done which I haue spoken according to hu­mane affection, but let that be done, for which I was sent into the world, and now am willing to suffer. That which he requi­red as man, to wit, the remouing of the Cup, he now leaueth, as re­soluing whollie to procéede with the will of God. But was the will of Christ any way differing from the will of his Father? No verily, for hee saith, Non quaero voluntatem meam, sed volunta­tem Iohn 5. 30 eius qui misit me. I séeke not my owne will, but the will of him that sent me, and this man­ner of conditionall prayer should be remembred of vs in praying, not our wils, but Lord, thine be fulfilled.

[Page 288] 8 Hee prayeth the third time the same thing, shewing that hee goeth to pray, and to pray the selfe same thing too: not of for­getfulnesse, but of very feruen­cie. Whereby wee may obserue, that to pray and pray againe, is a part of high deuotion: The Doue went forth of the Arke the Gen. 8. 11. first time, and returned sorrow­full as she went out, still the wa­ters were vp: she goeth forth the second time, then the flood is a­bated, and shee brings a branch of Oliue, a signe of quiet & peace, First, a sorrowfull prayer go­eth forth, still the waters of ad­uersitie are vp: the prayer go­eth forth againe, behold the wa­ters are fallen, prayer brings a crop of Oliue, ioy, and tranquil­lity of mind.

9 At the end of Christs pray­ing, the Angels appeare comfor­ting him, they who at this time séeme to haue presented them­selues in the presence of God the Father, astonished at the agonie of his Sonne, came foorth, and pray for the remoouing of this [Page 289] Cup: answer is made, my sonne hath of méere loue and mercie, vndertaken the redemption of man by the effusion of his blood, which could be brought to passe by no other meanes: which the Angels hearing, they returned to Christ, and in honouring, they comfort him; and in com­forting they honour him. And héere obserue wee three thinges: First, that our Sauiour prayeth long before hee receiueth an aun­swere: to shew, wee must not by and by giue ouer. Secondly, that the greater his agonie was, the longer his prayer was: to shewe that in greatest agonies wee should continue long in prayer. Thirdlie, in that the Angels came and comforted him, to sig­nifie that if wee continue with constancie, the Angels reioyce ouer vs: In that the drops of blood came downe, it shewed the greatnesse of our Sauiours conflict, wherein hee seemed both to doe, and to suffer: his blood was true blood according to his naturall existence, but yet [Page 290] myraculous and supernaturall, if we respect the manner: for it is aboue nature to poure out toge­ther water & blood, which Christ did both aliue, and dead: behold, O Christian soule, thy redéemer and Sauiour cast into sweate for thy sinnes. In this it is mani­fest how bitter his passion was, whose onely thought so much chaunged nature. Of this our Sauiours sweating may be ga­thered these seuerall obseruati­ons, first, the greatnes of his a­gonie: secondly, that this agonie caused sweate, when it was a cold night: thirdly, this sweate falling vpon the earth, wee may gather that the earth or men in­habiting the earth, haue benefit héereby.

2 Now was presented before the eyes of the Sonne of God, on the one side, Gods iust iudgment and wrath towards man, yet vnappealed: on the other side, death and hell as yet not vanqui­shed: himselfe left as it were a­lone to enter the conflict, putting forth his hand to receiue the cup, [Page 291] and yet he beginneth to pull it in againe, but after a little while, goeth forward with full resolu­tion to the worke well begun, which hee brought to a most hap­pie end.

Let the deuout man learne, in all the pressure of aduersity, to set before him Christes agonie in the garden; be it that doubtfull ob­iects betwéene feare and sorrow doe much obscure our naturall delights: héere haue wee for times of trouble a president to follow, but chiefely in the aganie of death, when sick man are pan­ting and labouring for life, they are said then, especially to endure an agonie, for then beginneth a conflict, nature drawing one way, and obedience to the will of God another: the spirit goeth forward, and the flesh draw­eth backward: besides, many thoughts occurre about leauing the world, and going to answere for our time here spent, with ma­nie other things seldome before thought vpon.

Our Sauiour was in an ago­nie [Page 292] when death approached, whence Gregorie saith: Appro­pinquante Greg. mo­ral. morte certamen adest, nec immerito: tune enim anima terretur, cum post pusillum hoc in­uenit quod in aeternum mutari non possit: Death approaching an agonie is present, and not without cause: for then is the soule put in great feare, when after a little while she findes that which neuer will be changed or altered.

1 In this agonie of agonies and all other, wee learne by our Sauiours example, to haue re­course vnto prayer, hee prayed in the Garden, hee prayed on the Crosse, to shewe that in times of distresse, wee should principally apply our selues to prayer. Moy­ses prayed at the Sea: Daniell prayed sitting amongst the Ly­ons: Dan. 6. 16 Iob. 2, 8. Act. 16, 25 Iob on the dunghill: Paule at midnight, when hee was in the prison: and héere Christ our Sauiour in his agonie, when he not onely prayed, but with great feruencie, alone, to shew that the minde is best eleuated vnto God, [Page 293] when sometimes in our sor­rowes wee goe aside to pray, as hee himselfe heere prayeth, hee withall exhorts his Disciples to pray, that they enter not into temptation: and surely no better remedie against temptation then prayer: which prayer is the very whip & scourge of euil motions.

When the théese heareth the good man of the house to cry and call for help, he thinks there is no tarying for him, if good friends be within hearing. Cornelius, Cornelius, Thy prayers are come vp before God: Wouldest thou Act. 10. 4. exercise thy selfe in a spirituall life? pray: wouldest thou attaine the swéetnes of heauenly things? pray: wouldest thou haue God helpe thée in time of extremitie? pray: wouldest thou be deliuered from temptation? pray: Be­twéene Babylon and Ierusa­lem there is a trustie messenger that often passeth thither, which is well acquainted in the Kings Court, and is very gracious with the King himselfe, for hee shall haue audience and [Page 294] dispatch as soone as hee comes. This messenger is prayer, that euen in the silence of the night as­cendeth into secret places, and cōmeth vnto God himselfe. Moy­ses praying vpon the mount, hath the rod of God in his hand, wee praying haue hold on the Crosse of Christ crucified: The brethren of Ioseph besought him to shewe them fauour, if not for their owne Ge. 50, 17. sake, yet for their Fathers sake, Ioseph heard them and wept.

Chap. 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.

GIue wine, saith Salo­men, to those that haue griefe of minde: Pro. 31. 1. Christ séeing his Dis­ciples to haue griefe of mind (for why the shepheard being taken away, the shéepe will be scatte­red) hee giues them the swéete Mat. 26. 31. wine of consolation in these words, Let not your hearts be troubled. By which, hee that knew their troubled harts, part­lie Iohn. 14. in that hee had saide, One of them should betray him, & partly in that hee had told them he must shortly depart from them, began now to comfort their harts after [Page 296] this maner, You beleeue in God, beleeue in me also.

Christ knowing that his own Apostles were left vnto the in­iuries of the world, that they had vndertaken a militarie professi­on, and were to [...]ght vnder the red colours of his Crosse, hee héere comforts them against af­flictions, not so much by taking away afflictions, that they haue them not, as by strengthening them when they come, that they faint not: to the outward man hee foretelleth a crosse, but to the inward man a stay, or fortresse: a crosse to the outward man that it exult not: comfort to the in­ward man, that it languish not, Let not your hearts be trou­bled.

2 In this of our Sauiour, wee sée whereunto this his e [...] ­hortation tendes, not that they should not bee troubled at all, for that is aboue humane na­ture, himselfe (as wee haue heard) was troubled in his ago­nie: but the trouble héere spo­ken of, is that which hindereth [Page 297] reason, dis [...]ayeth the vnder­standing, is opposite to peace and tranquillitie of minde. When the soule is cast downe by distrust and heauinesse, to shake off all this, Let not your hearts be trou­bled: you beleeue in God, beleeue in me also. When an earthly Captaine doth comfort his soul­diours, the vttermost he can doe is to strengthen them, as Iudas Machabeus did by exhortation: Christ not onely doth strengthen his Souldiours, but hee puts strength into them.

3 A noble Prince somtime of great deuotion and valour, séeing his Armie much dismayed, when they beheld the huge multitude of their enemies comming toward them, perceiuing by their co [...] ­tenances that their hearts began to faile them, ascending to an e­minent place, hee makes them a verie hartie oration, which hee drew vnto three heads: first, he shewes, their cause was iust, and that God was went to prosper [...]st enterprises: secondly, that their enemies were those whom [Page 298] his, & their auncestors who now bare armes with him, had often foyled: Thirdly, that being so few, if they preuailed against that huge multitude, the v [...]orie would be glorious; howsoeuer, for himselfe hee would die in the battell, or returne with triumph. His oratiō was no sooner ended, but a voyce was heard through out all the Armie, euery one cry­ing, forward, forward, the euent was, they happily preuailed.

A multitude of crosses are rea­die to ass [...]e vs in open [...], which may cause our harts to be troubled, but a most noble Cham­pion haue wee that assures vs that our cause is iust, that our e­nemies are those whom all Gods seruants haue euer resisted; if we preuaile, our conquest will be heauenly. Our Champion him­selfe [...] liue and die in our de­fence, why should our hearts be troubled? Nay, we haue wonne the day: you shall haue troubles in the world, but be of good com­fort, I haue ouercome the world: Ioh. 16. 33 forward, forward, in the name [Page 299] of God: our enemies are foyled enemies, our battell is not so much to ouercome, as to cleaue vnto him, who hath ouercome in the assaults made against vs: we are rather seduced, then vanqui­shed in these assaults, that wee should not like Iob's wife stumble at the aduersities of the world, as at a rocke of offence, thinke our selues the rather out of Gods fa­uour, wee may perceiue we haue vndertaken a condition of life subiect to suffering.

4 Because Christ knew the hardnesse of suffering, therefore where he spake of suffering with him, there he spake also of sitting with him in his kingdome, You shall sit vpon seates, iudging the Lu. 22. 29 30. twelue tribes of Israel. Like the Phisitian, who is wont to mixe sweete syrupes with his bitter potions, that the patient may be the more willing to receiue them: so our Sauiour heere comforteth his Apostles, not by promising to take all troubles from them, but when troubles come, to assist and ayde them. Simon, Simon, Sa­than [Page 300] hath desired to winnow you Lu. 22. 31 as wheate, as if hee would say, tosse and winnow you he may, he shall, but make thy faith faile he shall not? No, Simon, I haue prayed for thée, Beleeue in God, beleeue in me also.

By faith (saith the Apostle) Moyses passed the red Sea, and Heb. 11. 29. by faith we passe the red Sea of many tribulations in the world: it was not Peters body, but Pe­ters faith, saith Saint Ambrose, that walked vpon the waters. That which he saide vnto some, the Sonne of God sayeth vn­to all, for hee euer spake to the hart: Let not your harts be trou­bled.

5 Wee may not promise vnto our selues better things then our fellowe seruaunts haue tryed, nay, then our Lord himselfe hath suffered: Meruaile not at this (saith Saint Iohn) if the world 1. Ioh. 3. 13 hate you

Men might haue béene en­couraged by the example of Ca­millus, Scipio, and others, which haue béen hated euen when they [Page 301] did wel in the Common-wealth; and Christian men might haue for examples, the suffering of E­sai, Ieremie, Micheas, and other of the olde Prophets, a cloude of witnesses might be collected in this case, to shew how they must looke for troubles in the worlde, but our Sauiour [...]rgeth his own case onely: You know that it ha­ted Ioh. 15. 18. me before you.

Meruaile not at this, There be thrée thinges, sayeth Thomas Aquinas, which wee are wont to Tho. Aqui. in 1. Epist. Ioh. cap. 3. meruaile at: The first, when a­nie thing is great: the second, when it is new: the third, when it is seldome. Nowe that the world, that is to say, the louers of the worlde, doe not affect the children of God, it is no great thing. The Phisitian thinks it no great matter if the Lunatike man, whom hee binds doe strike or kicke him, alas hee is frenzie and knowes not what hee doth. Secondarily, it is no new thing, to haue trouble in the world, wee finde it so in Abel, and Isaac, and all from the beginning: Thirdly, [Page 302] it is no rare thing: for there is nothing more common, & there­fore our harts should not be trou­bled (that is to say, ouer much troubled) with the griefes of the world: wee must not cast away the Nut for the bitternes of the [...]ind, Si non tribularis fortass [...] nō inuocares, If thou wert not trou­bled, peraduenture thou woul­dest not deuoutly haue called vp­on God, which is a principal part of Gods worship.

6 The world, and the temp­ter, both beast of giuing plea­sures vnto carnall men, but come to the performance, & these plea­sures are very torments: Christ promiseth tribulation in the worlde, but come to the inward man, and there we finde a world of ioy. The roote of the tree is bitter, but the fruite is pleasant: Christ promiseth rest, Inuenietis requiem: you shall haue rest, but it is Requiem animabus, rest vn­to your soules: his burthen it is light by loue, and wee are made strong by grace, a burthen this is w [...]nt to vnburthen sinners. [Page 303] He that sets vs in this iourney, knowes what is fittest for pas­sengers, and therefore wee may endure with comfort these out­ward aduersities when they come. Foelix Lepra, (sayeth one) happie leprosie was it that made 2, Reg. 5. 6. Naaman worship the God of Is­rael in his heart. The sharpe stormes of the winter, they make the trées bare, and the windes scattering the leaues, they for a time stand as dead, yet there re­maines still life in the roote: In like manner afflictions of the worlde make the members of Christ séeme desolate, & the stor­mie winds of persecution scatter abroad the leaues of worldly pro­sperity, yet there is life in the roote, there is faith and ioy in the heart.

7 There is a difference be­twéene the ioy of worldly men, and the ioy of those whom Christ hath, as it were, taken out of the world, that is, from the loue of the world: The former thinke felicity to consist in aboundance of riches, in pleasures, in glorie, [Page 304] and such like, all this is but out­ward and momentarie, like a lit­tle Sunne-shine in Winter, for one faire day it hath oftentimes ten foule, and such a number of troubles as almost the former pleasures are dasht, and vanish to nothing. For the latter of these, they haue indéede often outward aduersities, but such ioyes within, as if all aduersities were nothing, & this principally commeth to passe by Christes meanes: for whatsoeuer he tou­ched, he did sa [...]d [...] it, and ther­fore hunger, thirst, persecution, they are not nowe so greeuous, but worke all for the good of the faithfull. The waters of Mar [...] which were so bitter that none could drinke them, Moyses but Ex. 15. 23. 25. casting in the wood that God ap­pointed him, they became swéete: the crosses of the worlde were greeuous vntill Christes Crosse was put in amongst them, now their taste is altered: A strange sight was it in times of persecu­tion, to sée a few lambes to ouer­come by no other weapons then [Page 305] patience and faith a multitude of Wolues, and to reioyce (as Tertullian sayeth) in the midst of Tertul. ad Scap. torments. Wonderfull is it to heare how Saint Paul endewed with grace from Christ, doth e­uen chalenge and prou [...]ke tribu­lation, and anguish, and hunger, yea life and death, shall any of you all: and if hee would speake like a man of courage to all the aduer­sities of the world: Shall you all separate me frō the loue of Christ? Rom. 8. 38 [...], you shall not: And thus wee sée how in Christ, we are armed with inward grace against the world without, and all the trou­bles thereof.

8 Another reason which our Samour vseth, is, I goe to pre­pare Iohn 14. 3. a place for you, and there­fore [...]e of good hope: Moyses to stirre vp the people in times Deu. 11. 10. of their distresse, speakes vnto them after this manner: The land you goe to po [...]esse, is not as Egypt, but a champion Coun­trey, and goodly to enioy, which the Lorde visiteth with the earlie and the latter rayne: [Page 306] We haue promise of a better land Gen. 46. 1. then euer Moyses promised: In my Fathers house are many man­sions. Ioan. 14, 2. The iourney was long and wearisome for Iacob, a weake and féeble person as he was, yet by reason of inward ioy hee had conceiued in his heart, he wel en­dured it.

Be it (saith S. Austen) that wee haue not temporall deliue­rance Aug. lib. 22 cap. 22, de ciuitate dei from troubles, this shew­eth that wee doe not embrace Christian Religion for the com­modities of this world, but for the ioyes of a life to come, which will make amends for all. The benefit of a calme is best welcome after a tempest, liberty is wont to be most pleasant after a time of bondage, you shall sorrow (sayth our Sauiour) but your sorrow Ioh. 16. 20 shall be turned into ioy, your sor­row, and therfore not euery ones sorrow: yours, who haue béene faithfull vnto the end. When the Prophet Dauid spake of the sor­rowes of this world, hee calleth them waters: Saue me O God, Psa. 69. 1. for the waters are entred euen to [Page 307] my soule: Lord (saith Peter) bid Mat. 14. 28. me come vnto thée on the water. The same Prophet in another place goeth farther, saying: The floods are risen O Lord, the floods Psa. 93, 4. haue lift vp their voyce, the floods lift vp their waues, the waues of the Sea are mighty, and rage hor­ribly, but yet the Lord that dwel­leth on high is mightier. And surely vnto trouble as vnto the raging water hath he said, Huc Iob. 38. procedes, et non procedes ampli­us, hither shalt thou come, and thou shalt come no farther: wa­t [...]s as they rage and swell, so be they often quench heate, cleanse corruption, and they serue to temper.

In the nine and thirtieth Psalme, he vttereth with what great griefe & bitternes of minde he was vrged to complaine: yet remembring himselfe by whose prouidence it came, hee sayeth: Obmutui, & non aperui os meum quoniam fecisti: I became dumb, and opened not my mouth, be­cause it was thy doing.

Chap. 19.
How that of our Sauiour exhor­ting all that would follow him to denie themselues, and take vp their Crosse daily; doth concerne vs that beare the name of Christians.

BEing forewarned, and armed against the tri­als of the world be­fore they come, it re­mayneth that wee be readie to vndergoe them when they come. Christ shewes vs plainely what wee must looke for if wee will be his Disciples, when hee giueth out in open Proclamation, Who soeuer will follow me, let him de­nie Mar. 8. 34 himselfe. In the text of the Euangelist, hauing before spo­ken of his owne suffering, hee by and by speakes of their s [...]ring, who would followe him: First, that they should not thinke that his suffering did absolutely ex­empt [Page 309] them from all crosses of the worlde, for Ego meam, vos ve­strā: I haue taken vp my crosse, and you must take vp yours. Se­condly, hee sheweth himselfe as a carefull Gouernour in the ship, who in a calme is wont to in­struct the Marriuers against the tempest likely to follow, and this hee doth as it were in familia [...] manner, by shewing what him­selfe had done, and then what his disciples should doe: First, what he would suffer, and then what they should suffer.

What Peter? and should I not goe to Ierusalē? yes, it is not on­ly my case but thine, & the case of you all: Whosoeuer will follow me, let him denie himselfe, & take vp his crosse daily & follow me.

2 Heere Christ speaketh ge­nerally vnto all, of what estate and condition so euer, high and [...]ow, rich and poore whosoeuer. When hee spoke of some speciall mysteries, their turning him to his Apostles, he sayeth: Vestrum est scire: It is for you to know: but speaking of the way to [Page 310] follow him vnto his kingdome, he speaketh vniuersally vnto all, Whosoeuer, omnium est scire, it is for all to know. Againe, as he Mat. 13. 11. speaketh vniuersally, so doth hee speake louingly: Whosoeuer wil, not as [...]orcing any, but louingly inducing all, leauing his follo­wers to their owne willingnes. Whosoeuer will, by which hee doth more effectually draw them, then if he had vsed all the threat­nings in the world.

The stayed men & gray heads in Israel, said vnto Roboam, if 1. Kings. 2. 7. thou speake kinde wordes vnto this people, this people will be thy seruants: Christ speakes kind words vnto vs all, & deales most bountifully with man, ac­cording to the dignity of his per­son. Hee which hauing laide vp rich treasures to bestow amongst his friends, if he wil or command the publike cryer to say, this and this treasure is ready, to be be­stowed by a bountifull Lord, may it please you now to come and re­ceiue it: doth hee not now more perswade, then if hee should by a [Page 311] sharpe Edict pull and draw men to receiue this treasure against their wils?

3 Againe, hee which hath in his houshold two sorts of ser­uants, the one frée borne and of his alliance, the other slaues and bondmen, when he requireth any seruice of the former, hee speakes vnto them mildly according to their ingenuous disposition, but the other hee commaunds abso­lutely as common seruants: We are as of the chiefer sort of Chri­stes family, if not hauing frée wil, yet will fréed by grace, nay, wee are of his owne alliance, & there­fore when he speakes vnto vs, he speakes louingly vnto them that loue him, Whosoeuer will: but vn­to his other creatures, as the heauen, the earth, the sunne, the Moone, he doth not require but commaund them: so in the time of Iosua he commanded the sunne Iosu. 10. 1 [...] to stand still, in the time of Elias, 1. K [...]ngs. 17. 1. hee commaunded the heauens to be shut: When some rebelle [...] a­gainst Moyses, hee commaunded Nū. 16. 30 the earth to open and swallowe [Page 312] them, but with man, to winne his heart he deales most gently, & cals after a mild maner, whoso­euer will: The antecedent shew­eth the maner of calling, the con­sequent a duty of him that is cal­led, Let him denie himselfe, and take vp his Crosse daily and fol­low me.

4 In this consequent we sée that somwhat is required at our hands, if we will be Christs fol­lowers, as also what this is: to wit, the denying of our selues, and the taking vp of our Crosse daily: and surely most aptly doth out Sauiour Christ after spea­king of his owne crosse and pas­sion, speake in the next place of our crosses and suffering, least presuming of his suffering, wee should be ouer readie to flatter our selues, and count of nothing but libertie of the flesh, and se­curitie of state, thinking that his suffering was enough: ther­fore to take away this daunge­rous conceite, Christ speakes at one time, both of his suffering and our suffering, of his passion [Page 313] as also of the meanes, howe wee shall come to be partakers of the benefit of his passion, that is, by following him. This following must be in the giuing him the full possession of our hearts: this giuing must be with all willing­nesse, for hee will haue volun­taries too march vnder his ban­ner.

The three children followed Dan. 3, 41. in cant. God, and how? By going out of their place? the text saith, they followed God in their hearts. Re­becca was said to go and enquire Gen. 25. 22 of the Lord, whither went shee? from the place where hee was not, to the place where he was? No, I the Lord [...] heauen and earth, shee went not from place Ier. 21, 24 to place, as it is not required to doe in following Christ, but shee went from life, to life, from manners, to manners: from good to better: from grace, to grace: and this is to followe him. Di­uersly, faith S Austen, did our August. de verb. Serm. 7. Sauiour deale with thr [...] sorts of men concerning their follo­wing him, one offers himselfe, [Page 314] and is refused, Maister I will follow thee; another that sayes nothing, is called, sequere me, follow me; a third deferred when he was called, and is blamed: the first respected his profit for all his profession; the second saide little, & was receiued to grace: the third mindeth temporall things, when he might haue had eternall.

In the world, sute is made to be followers of men that haue countenance aboue others, but to be one of Christs followers, in sincerity and truth, is far better, yet for this few care little at all. The poore followers of him in humility, shall one day ha [...] more countenance then all this worlds pompe is able to afford. Small suite is made for this, nay, Christ himselfe becomes a sutor to vs when he calleth, Whosoeuer will, the people sayde vnto Iosua, the Lord is our God, and wee will serue him: so may we say, Christ to our redéemer, and we will fol­low him.

5 Now what is to be done of him that will followe Christ? [Page 315] Marie two things, the first, Ab­neget seipsum, Let him deny him­selfe: the second, Toll [...] crucem suam quotidie, And take vp his Crosse daily. For the first, hee that wil follow Christ, must loue Christ, for hee which requireth a cheerefull giuer, requireth a cheereful follower: but how must he loue Christ? as himselfe, yea more then himselfe, for hee must euen denie himselfe, Abneget se­ipsum. And how must a man de­nie himselfe, marie as Abraham did in forsaking his Fathers house, Adams naturall desires, that seeme pleasant vnto him.

We best see, saith Saint Chry­sostome, what it is to denie our Chryso. in hom. Mat. 16. selues, when wee beholde what men are wont to doe in denying others: when any casteth off an unfaithfull companion hee ney­ther reioyceth at his prosperity, nor is greeued at his aduersitie, he respects not at all what plea­seth him, or what displeaseth him, as one that wil haue no more to doe with so bad a nature: the like is done in denying of our [Page 316] selues, that is, our sensuall de­sires, to grow out of loue & liking of them, and cleans reiect them.

To denie our goods, our friends, yea our very pleasures is very much: and yet to follow Christ, wee must goe a step fur­ther, that is to [...]it, we must De­nie our selues.

6 First of all wee denie our selues, when wee yeeld obedi­ence in all thinges vnto God, 2. Sam. 15. 12. which obedience is better then sacrifice. In obedientia, sayeth Gregorie, voluntas propria, in sacrificio caro aliena mactatur, In obedience our owne will is sacrificed, in these externall ob­lations the flesh of some other creature is offered. In the olde law they had many kindes of sa­crifices which were killed and offered. Now, saith Origen, this manner is altered, in stead of a Origen. in [...]euit. [...]ain, wee kill our i [...]efull passi­ons: in stead of a Goate, our vn­cleane affections: in stead of fly­ing foules, our idle thoughts and wandring cogitations. All these must wee kill in denying our [Page 317] 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 Gen. 39. 7. he withstoode euill, of whō 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 Dan. 3. 25. the [...]erie flames, so excel­lent a thing is it: so acceptable vnto God, to denie our selues, whē 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, Act. 7, 60. 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 Gal. 2. 20. by grace, may be saide tè liue in [Page 318] vs: Last of all, wee denie our selues when we cease to sacrifice vnto the Net, or attribute anie thing to our owne [...]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: 1. Cor. 15. 10. 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 cru­cē 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, [Page 319] by bearing patiently lesser or greater persecutions: & follow me, by walking in my wayes.

Et tollat crucē suam, And take vp his crosse: It is not said, et fe­rat crucē s [...], 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: [Page 320] 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 y^t power of his cadling, so great was the hope of [...]or­talitie, as this calling of Christ stiled the world full of christians, not withstanding these colde re­wards the manifold crosses they [Page 321] 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 cōmeth. 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, Gen. 12. 1. who was faine to for­sake his owne Countrey, and liue in feare among strangers: in Iudg. 10. [...]0 1. King. 25 7. 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 [Page 322] 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 sto [...]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 [Page 323] a reficiam is giuen to the langui­shing soule, then a Satiabere, whē 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 y^e mother and preseruer of things: for sure it is that the societie of men con­sisteth in [...]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. [Page 324] Where [...]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 stand? some runne headlong they wel know not whither, in the bent of their owne wils, others are wauing vp and downe in o­pinions, all are as a body cleane out of course, and subiect to a dis­solution: on the contrarie, where gouernours ordaine a law, and all harken vnto the law (because a law without partialitie, doth speake indifferently vnto all) there is obedience, there is con­cord, there is continuance in wel doing.

2 Nowe for those of all o­ther who liue vnder the lawe of lawes, to wit, the law of grace: for those I say, before all other, to shewe all dutifull obedience to rulers and gouernours, placed ouer them by God, what more séemely, more Christian? bran­ches of one vine, stones of one building, fellowes in one fami­lie, children of one Father, mem­bers [Page 325] of one head, nay, heires of one Kingdome: what more be­séeming then amongst these peo­ple to obey rulers, and rulers to obey God?

When Moyses is praying, Io­sua leading, Israell obeying, God blessing and prospering all, O happie are the people that are Ex. 17. 17 in such a case! The water, saith Saint Cyprian, that is separa­ted Cyp. de vni. from the fountaine, drieth; the bough that is cutte from the trée withereth; the light that is remooued from the Sunne va­nisheth; the people all say, hee Iosu. 1. 18. that will not obey Iosuah let him die. Christian Religion as it doth bind men in duty and deuo­tion to God, so doth it also con­taine them within the lists and limits of duty and obedience to­wards man: knowing that the powers that are, are ordained of Rom. 13. 1 1. Pe. 2. 13. God. The onely example of our Sauiour Christs obedience doth ouerthrow at one touch, the lof­tie and Babylonicall building of stubborne spirits, who refuse conformitie and obedience to [Page 326] gouernment amongst men. At his very birth obedience was Luk. 2. 4. 27. Ma [...]. 17. Mat. 22. 21. shewed, when the B. Uirgine came to Bethlem to be taxed: his Circumcision was his obe­dience to the law, his presentati­on in the Temple was the same, his paying tribute, and exhor­ting others to do the like shewed how much hee allowed and esta­blished ciuill obedience to superi­ours and gouernours, in giuing euery one his due. The Apostles Saint Peter and Saint Paule exhort héereunto: the one wil­ling vs to obey for Gods sake, the other for conscience sake. The practise of the Primitiue Church, not only in laying down their liues when rulers were tyrants, but when the Church had the countenance of authority vnder those good Emperours, Constantine, Iouiman, Theodo­sius, Valetninian, & others, shew­eth howe dutifully and orderlie Christians liued, for obedience Epist. Eleu. citatur in­ter leges. Edu. prim. aboue all Nations and people of the world. Eleutherius commen­deth Lucius a King of this land, [Page 327] for his gouerning the people ac­cording to the lawes of God, and Ambro. in Orat. fu. S. Ambrose praiseth Valentini­an for the same.

3 Now where is the opinion of those men, who thought them­selues fréed from obedience by a vaine surmise of Christian liber­tie: surely it is so slender, as al­most Sleyd. in com. de Anabapt. it is not worth the refuting, the misunderstanding of some Scriptures, which they haue hammered in the forge of their weake braines, haue caused them to roue and range into humors, forth are they wont, to be striken with a spirit of giddines that would be singular and aboue o­thers.

Princes of the Nations beare rule, amongst you it shall not be Lu. 22. 26. so. What a farre set consequent is this, and a silly reasoning, The Apostles must not haue a tyran­nical authority one ouer another, as Nero, Caligula, and such ty­rants had, therefore Christian people should not liue in obedi­ence to superiours? We are fréed from the law, therefore called to [Page 328] Christian liberty, but subiection taketh away liberty? If free, then where is restraint? S. Pe­ter tels vs that ignorant men peruert scriptures, the answere 2. Pe. 3. 16. is plaine: Christian liberty frée­eth vs from the bondage of the law, and the seruitude of sinne, but most fitly agréeth with obe­dience to rulers, and in rulers to God himselfe, who saith: By me Princes raigne. The Apostle tel­leth 2. Ti. 3. 4. vs that in the latter dayes, Men shall be louers of themselues, disobedient, headie, high minded, hauing a shew of godlinesse, and from such, he saith, Turne away. Saint Iude also saith, These are Iud. 16. 17 murmurers and complainers, wal­king after their owne lusts, but e­difie your selues, saith he, in your most holy faith.

4 The first precept is, Peare God: the second, Honour the King: as if the wiseman would say, both goe together. To shew that we must homage our hearts to our heauenly Father: It is so manifest as none cannot but know it, yet séeing we liue in that [Page 329] calamitie of times, wherein men forget almost whose creatures they are, we had néed to be put in mind of this duty which we owe vnto the king of kings: Faith saith, he is our Father; obedience saith, Ergo worship him. Our al­leageance towards him is deuo­tion & loue, & nature hath taught vs to acknowledge as much. The light which is borne with vs doth shew vs, we haue a duty to performe to the God of heauen. The greatest Emperors of this world are his subiects, they haue Dan. 7. 10 God ouer them, & men beholding what they do. Aske the poore and naked Indians, they will tell vs that religion is no matter of pol­licie, & that there is another ma­gistrate then the magistrate of this world, to whom in nature they yéeld obedience.

We are all Gods creatures by existence, his Clyents by law, his children by adoption, his people by obedience. Thousand thousands serue him in glory, who knowes as veritie, sits as maiestie, loues as charitie, and [Page 330] rules as equity. Heathen Phi­losophers can tell vs, it is ingraf­ted in man to pray, to offer sacri­fice: If wee are distressed, wee séeke vnto God: if wee haue want, we craue succour of him: the submission therefore of our soules is the tribute wee should giue, while the soule is the soule.

5 Now as wee shew our obe­dience to God, so ought we shew obedience also to those who haue a subordinate power, and are set ouer vs by God: it is not thée, said the Lord to Samuel, but it is 1. Sam. 8, 7 me whom this people haue refu­sed. It is not so much the ruler set ouer them by God as God himselfe, whom disobedient peo­ple refuse to obey: hee that resi­steth the power, saith the Apostle, resisteth the ordinance of God: Rō. 13. 3 7. because there is no power but of God. For the cōfirmatiō of this, we finde that God hath punished from time to time murmurers & mutinous people, as by that of Dathan, Corah, & Abiram, whom Numb. 16 32. he made an example for others: [Page 331] and the Apostle S. Paule hath reference to this, when hee sayth, Neither murmure you as some of them murmured, and were de­stroyed 1. Cor. 10. 10. 11. of the destroyer. These came vpon them for an example. Wish no euill in thine heart vnto the ruler of the people, for the bird of the aire shal disclose it: Should we not honour them whom God hath honoured? And loue them whom God hath loued? Doe we not sit down vnder their gouern­ment as vnder a shadow, kéeping vs from the heate, and stormes, when wee are defended from in­uasion abroad, and oppression at home?

When the Queene of the South came from farre to heare the wisedome of Salomon, behol­ding his princely order, & mag­nificent state, shee had heard much, but saw more: what doth she, but by and by begin to mag­nifie the Author of Salomons e­state? O blessed be the Lord thy 2. Chron. 9. 8. God (saith she) which loued thee, to set thee on the throne as King in stead of the Lord thy God: be­cause [Page 332] thy God loueth Israel for e­uer, to m [...]ke thee King to doe e­quitie and righteousnes. As if she would haue saide: O Salomon, such a state, such a gouernment, such a peace, such a time, such a temple, such wisedome, it is not of man, nor from man, Blessed be the Lord thy God which loued thee, to set thee on the throne of Israel.

7 Affectionate were the harts of the people to Dauid their king, whom God had set ouer them, what should Dauid aduenture himselfe? O no, better it were 1▪ Sa. 18. 3 that many miscarie, yea, tenne thousand, say the people (as it were with teares of thankful­nesse:) God saue our Dauid, for i [...] Dauid goe, the light of Is­rael is extinguished: they would not the least hurt should befall him, who was the stay of them all, and therefore as humble su­ters seemed to begge his preser­uation at the handes of God. Those of Be [...]hulia sayde to Iu­dith; thou art the reioycing of our Iud. 14. Nation, good Iudith, thou hast [Page 333] done much good in Israel, blessed be thou of God.

The Apostle willeth that prai­ers 1. Tim. 2. and supplications and gi­uing of thanks be made for all, for Kings and all that are in au­thoritie, that wee may liue a peaceable life vnder them, in all godlinesse and honestie. Great cause had the men of Israell to beseech God, that Iosias might continue with them: for if hee were taken away, it was be­cause hee should not sée the euill to come. O, saith the Prophet, saue and deliuer Dauid from the Psa. 144. 10. hand of strange children, that there be no leading into captiui­tie, nor no complayning in our stréetes.

And thus should we adde vn­to obedience loue: to loue prayer, for whom God amongst men hath set in commission with him­selfe, to rule for him: His debe­tur (saith Tertullian) honor, prop­ter Tertul. ad Scap. excellentiā: timor, propter da­tā potestatem: obedientia, prop­ter morale debitum: amor propter affectionis operationē: To these [Page 334] honour is due, for their excellen­cie: feare, for their power giuen them: obedience for ciuill dutie: tribute for the preseruation of peace: loue for affection, which bringeth forth prayer and piety: so what should Christians of all other in the world, but honour them whom God hath placed in his owne roome for the establi­shing of his owne lawes, & wor­ship heere beneath amongst men, and specially appointed ouer his Church, which is the company of Christian people, for the quiet, and conseruation thereof, accor­ding to that of the Prophet spo­ken [...]ong before, Kings shal be thy nursing Fathers, and Queenes thy Esa. 49. 23 nursing Mothers.

Chap. 21.
That Christians may lawfully en­ioy earthly commodities, and possesse riches: but how should they be affected towards them.

MAn, who consisteth of two parts, the one earthly, the other hea­uenly, hath answera­ble hereunto meanes alotted him of God for the preseruation of ei­ther: and therefore first temporal things for the state being, and in good tune eternall, for the time to come. Before God created man he first made him prouision: and God said, Adam haue dominion ouer the fish of the Sea, the fowles of the ayre, & euery thing that moueth vpon the earth: and againe, Adam, I haue giuen thée euery hearbe bearing seede, and Gen. 1. 28. 29. euery trée in which is fruit: and so euery thing serues Adam, and Adam is onely to serue God. [Page 336] Abrahams seruant sayde, God Ge. 24. 35. hath blessed our Maister Abra­ham meruailously, hee hath giuen him Shéepe & Oxen, siluer and gold, men seruants and mayde seruants. Iacob (speaking of his two bands or great heards of shéepe, and Cammels that went befo [...]e him) saith, With my Gē. 32. 10. staffe, (or without any prouision at all, a poore lone man as it were) came I ouer this Iordan: Lord I am not worthy of the least of thy mercies. As if Iacob should haue said, these Kine and Bul­lockes, these Asses and Foales, all this substance round about me, They are the mercies of God, and so come from the great store­house of heauen.

There was a man in the land of Uz, called Iob, an vpright and iust man, and one that feared God and eschewed euill, saith the holy Scripture: The next thing mentioned of Iob is, his sub­stance Iob. 1. [...]. was very great, yea, hee was the greatest of all the men of the East, hee was withall iust, vpright, & one that feared God; [Page 337] he did not forget God, when hee shold most haue remembred him, that is, when he was blessed and prospered by him: but as hee a­bounded in riches amongst men, so did he also encrease or abound in deuotion towards God, whō he feared: Iob did sacrifice euery day: Héere was right possessing of earthly substance, rich & godly together, rich in godly actions: this was a rich man indéede, when both met together. If ri­ches encrease, there is the en­crease of riches, which are giuen from God himselfe: Set not thy Psalm. heart vpon them, there is the vse of riches, and with what prouiso we doe enioy them.

2 To call in question whi­ther Gods people may possesse earthly cōmodities, is an inuen­tion more strange then true: hee which would haue euery Trybe a part alotted for an inheritance, for them and theirs amongst his people, did entend no other, but that they should successiue­lie haue an inheritance to pos­sesse: Ios 14 1. 2 and why? hee hath giuen [Page 338] the earth and earthly things vn­to the sonnes of men. The lawes of nature and Nations tell vs, that amongst men there must be meum & tuum: mine and thine: and the Gospel doth well accord with this as requisite amongst Christians, Accipe quod tuum Mat. 25. 14. est, take that which is thine, or that which God hath alotted thée out, and giuen thee to enioy: The Apostles say, where shal we buy, so there was possessed where­withall to buy. It was a méere irreligious, rapinous, and scof­fing deuise of Iulian, to spoile and pray vpon both the goods of the Church, and people of God, after this manner, If thou wilt be per­fect, leaue all that thou hast: onely Nazi. Orat. contr. Iulia Mat. 19. 21. séeke treasure in heauen, this is fittest for men of your profession, who haue renounced the world. The like saide Foelix that was a great agent vnder the before na­med Theodore­tus lib. 3. cap. 11. 12. Iulian, beholding the muni­ficence, and ornaments of the Church, with what sumptuous vessels is the sonne of Marie mi­nistred vnto? in short time this [Page 339] vnhappy Foelix did come to wret­ched end. The like said Auxen­tius, when hee would haue the Church and Church possessions to wast and consume them as hee list: but S. Androse tels him, if Naboth would not leaue his Fa­thers inheritance, should I (quoth he) leaue Christs inheri­tance?

These be but shifts pretended, when the greatest persecutors of Christians could formally tell them, Their God was no 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 [Page 340] 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 t [...]e of Leui, and Ios. 13. 14 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, Ex. 36. 5. 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 Epiph. haer. 61. maketh mention in former [Page 241] 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 frō 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 Ex. 5, 10. 11. 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, Luk. 16. 9. 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 [Page 344] 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 Mat. 19. 16. was a sworde that did pearce his heart, Goe, and ther­fore make no delay: sell, & there­fore [Page 343] depart frō 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 Mat. 13. 22. 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 [Page 344] 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, Iohn 6. 27. but labour for the meate which perisheth not: Hee doth not th [...]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 Mat. 6. 33. thereof: It is not contradictorie [Page 345] to that of the Apostle: Prouide afore hand thinges necessarie: 2. Cor. 8. 2. 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 1. Cor. 7. 38 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, [Page 346] but the desire of and for our hea­uenly being is more commenda­ble: Rachell was the fairer, though Lea was the fruitfuller, Gē. 29. 17. our onely care to possesse heauen and heauenly thinges, is like Marthas part, which Christ said, should neuer be taken from Lu. 10. 41. 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 Philosopher himselfe did con­cerning the state of felicity: Si Arist. Eth. lib. 1. adsunt, ornant; si absunt, non tol­lunt. If we haue them, they help vs; if not, they doe not vndoe vs: because Christians can be rich with a little, and content howso­euer, hauing learned with the [Page 347] Apostle both to abound and to 1. [...]. 6. [...]. went; knowing that they brought nothing into this world, neither shall they carie any thing out.

Thinke, and thinke againe, Epist. ad Iulia. 11. 1. (sayeth S. Austen) That wee Christians are not borne for this world, or to enioy the riches of the same: but wee looke for far­ther & better riches to be recei­ued and possessed in the world to come.

6 It is the insatiable desire of riches which is so often repre­hended: take héed to your selues, least at any time your hearts be Luk. 21. oppressed with the cares of this life, and that day come vpon you vnawares. The Eagle died not so much of age, as of hunger: of all vices none doth more waxe old with vs then couetousnes, what should we be so earnest vpon the world, which wee must shortlie leaue? how should wee vse the commodities thereof, but as the Egyptians did their bondmen for vse onely, euermore looking of greater riches else where? When [Page 348] Iudas Macabaeus saw his men o­uergréedy of a little gaine, and thereupon to begin to desist from the battell they had in hand, Iudas willeth them to follow on 1. Mach 4. 17. the pursuite of the enemie nowe flying; for, quoth he, in the ende you shall safely take the spoyles, or at last you shall haue riches e­nough: Let vs not stay vpon these transitorie things too long, forgetting the present occasion we haue in hand, but let vs go [...] forward in the course of Christi­an profession wee haue vnderta­ken, there will come a time when we shall take the spoile, and haue treasure to the vttermost of our desires.

7 The touchstone is saide to trie gold, and gold is saide to trie men: if one should haue offe­red Alexander the great a com­moditie to the value of twentie pound, & shewed him the meane and manner how to gaine it; A­lexander would scarce haue hark­ned, or giuen eare to such a mo­tion, because his minde was vp pon gaining kingdomes & Em­pires. [Page 349] In like manner tell a heauenly minded man of com­passing great possessions, and laying vp much treasure, he will not much respect the discoursing of these matters, for why? hee mindes the getting of greater matters, or the laying vp of trea­sure in heauen: and after this manner did Abraham and Iacob, and many others possesse riches, hauing their minds euer set vp­on better riches to come.

And heere is the manner, how Christian men may enioy riches, and hold earthly possessions, Si nihil amando possidetis (sayeth Gregory) etiam possidendo re­linquitis: If you doe not loue them as you possesse them, you do leaue them in possessing them, Relinquere possumus etiam reti­nendo: Wee may leaue them euen when we possesse them. The rea­son is, we doe not loue them, or set our hearts vpon them, we rest content with that God hath be­stowed vpon vs, & for that insa­tiable desire of game in the name of God let it goe. A miserie [Page 350] is it vnder the Sunne, men liue poore, that they may die rich, and make no ende of gathering (they know not themselues for whom) so they may leaue rich Execu­tors, but they respect not the state of their néedie soules, there are riches that no shipwrack can take from vs.

Chap. 22.
How Christ exhorteth to forsake Father and Mother, and all for his sake.

WHen we heare by that of Simeon, that Christ our Sauiour Was Luk. 2, 32. Iohn, 1. 17. 1. Cor. 1. 30. the light of the Gen­tiles, That by him came grace and truth, that he is our righte­ousnes, wee rea [...]ily harken vnto all this, and can find in our harts to beléeue it, and wee doe well in so doing: but when we heare on the other side, that in following Mar. 8. 34 Lu. 14. 26. Iohn. 6. 60 of him wee must take vp our crosse, denie our selues, leaue fa­ther and mother, and all for his sake we draw backward, and be­gin to say with the men of Ca­pernaum: Durus est hic sermo, This is a hard saying, and who is to endure it? We perswade our selues we loue Christ, and think we haue discharged this loue in [Page 352] a little beléeuing in him: No, it is not so: if wee did loue Christ indéed, then would we forsake all strange loue for his sake. When Ge. 29. 27. Iacob loued Rachael, hee left his kindred and Countrey. If wee loue Christ indéede, then where are the properties of true loue, in forsaking all for his sake, and gi­uing him [...]ur hearts?

2 All creatures (say the Phi­losophers) desire their center, and doe no where rest but in their proper spheares; the spark of fire tendeth vpward, the floods and all waters haue many turnings, and windinges, but they neuer cease vntill they come into the Sea, that common receptacle of all waters: the soule of man hath her center, which is God: shee neuer resteth vntill shee be there, and when she is there, she would not be remooued, Fecisti nos do­mine propter te, & inquietum est Aug. medi. cor nostrum donec perueniat ad te: Lord thou hast made vs for thy selfe, and our heart is vnqui­et vntill it be with thée: we néede not meruaile to sée men, which [Page 353] are addicted to the loue of the world or the flesh, or anie thing (except God) how they are often troubled and vexed, howe they are weake, wearie, and full of discontent: the reason is, they are not in their proper sphere, which is in the loue of God. It is said, that when Christ came into E­gypt at his flying from Herod, that all the Idols there fel down: and sure it is, that when the loue of Christ doth come into our harts, all the Idoll desires of the world, & the flesh will fall to no­thing: No man can serue two Mat. 6. 24 maisters, that is, at one time two maisters, commanding contrarie things, so doth the loue of Christ, & the loue of the world. Wherfore let vs leaue the one, & cleaue vnto the other: least leaning vnto the one, we forsake the other, and our selues be forsaken of him.

3 And should wee not forsake all the world, for Christes sake? Should wee not leaue chaffe for gold? Puddle water, for the foun­taine of life? Straw and stubble for precious stones: nay, vile [Page 354] earth, for the heauen it selfe? when Elizeus followed Elias his maister, hee left his Oxen plow­ing, 1. King. 11 20. as if hee had now a better husbandry in hand. When Christ called his Apostles, they left their fishing (and yet continued a Ma [...]h. 19. 27. trade of fishing still, for now they should be fishers of men) they fol­lowed him. Peter saith, Domine, reliquimus omnia: Lord, we haue left all: what was this Al, but some old Boate, and a few rotten torne nets, for these were now in the mending? Was this that all? yea, & Peter left more too at this time then Alexander the great could desire: for Peter left the loue of the world for the loue of Christ, which was more, and of more worth, then many worlds. The Apostles indéede, saith Saint Austen, left not much, but yet looke what they were willing to [...]eaue for the loue of Christ, and we shall finde it more then many kingdomes. By this example of the Apostles, wee learne to for­sake thrée things, for the loue of Christ: by their Nets, the plea­sures [Page 355] of the flesh, which are wont to take men and snare them: by the ship, the riches of the world which doth carie vs away from the hauen of true rest: by their father and mother, those thinges that are néerest and dearest to vs in the world: all these must wee leaue for the loue of Christ.

4 There is a néerer coniunc­tion betwéene Christ & the faith­full, then there is with father and mother: of them wee haue Esse naturae, a being in nature: but of Christ, Esse gratiae, a being in grace: of them our being, of Christ our well being. To honor Ex. 20. 1. 2 father and mother is the fist com­maundement, but to honour God is the first commaundement of the law: to shew, that to honour God is aboue all. It is sayde, Man shal leaue father and mother, Mar. 10. 7 and liue with his wife: but he must leaue father, and mother, & wife, and all to dwell in loue with Ie­sus Christ. S Ierome sayth, if my father stoode wéeping on his knées before me, and my mother were behinde mee, pulling mee [Page 356] backe; I [...] all my b [...]hren, si­sters, k [...]folkes, and children on euery side were about to [...] [...]e in a sinfu [...] life, I would de­spise them all, fling o [...] my mo­ther, runne ouer my Father, to goe to Christ, who calleth me.

Whosoeuer hateth not his Fa­ther for my sake: a strange speech [...] 14. 26. to heare charity it selfe speake of hate, and much more to exhort it: but consider how it is spoken not litterally or simply to hate (for how could hee speake so, that so much honoured his Father and [...]k. 2. 51. mother, and gaue a law for the performance of this duty of loue?) but if Father and mother will be loued more then Christ, or draw vs from his loue, then (as God Gen. 12. 1. said vnto Abraham, get thée from thy owne Country and kindred) so get thée in this case from Fa­ther and mother, yea, goe a step farther, & animam tuam, a Gods name forsake thy owne life; for­sake Lu. 14. 27. all rather then forsake the loue of Christ: O take not away Beniamin sayes Iacob, for if Ben­iamin be gone, the ioy of Israel Gé. 42. 38. [Page 357] is gone: O leaue not the loue of Iesus Christ, for if that forsake vs, all the world cannot comfort vs. In the eight of S. Mathewes Gospel, one excuseth himselfe for not following Christ, saying, Maister, suffer me to burie my Father, hee had a loue to Christ, marie regard of his father stayes him from the performance of any duty, but our Lord admits no ex­cuse of carnall affection when he cals: the father, saith S. Austen, is to be honoured, but euermore God is to be preferred, the father in earth should haue honour, but the Father in heauen more.

5 One compareth the state of a distressed man vnto that ste­ward Luk. 16. 3. Damasc. in the Gospell, who was called by his maister suddenly to giue an account of great sub­stance committed to his charge: this man not able in the world to make any account, being afraide (his dealings had bin so slender) to look his master in y^e face, in this distressed condition hee knowes not what to doe, he must giue an account, a great account, and a [Page 358] great account suddenly, at last hee be thinkes himselfe of three friends he had, and he resolues in this necessitie to make tryall of them, what they would doe for him. Hee comes vnto the [...]rst of these friends, opening his griefe: this friend tels him that he could finde in his hart to doe him good, but hee had so many to pleasure, that he must n [...]des be pardoned for this t [...]me, and so leaues him. This done, he commeth vnto his second friend, and sheweth him as vnto the first his miserable e­state, prayes him to speake a good word for him: surely, saith he, I would speake for thée, but to tell thée a plaine truth, when I come before thy M. I shal rather speake against thée then for thee: nowe was this distressed man more sorrowfull then euer, hee hath one onely friend which hee had often iniuried, and therefore was ashamed to go vnto him, yet at last hee comes and makes his moane vnto him: This friend had no sooner heard the case of this miserable distressed man, [Page 359] but forthwith hee goes and ma­kethfull satisfa [...]tion, and account in his owne person for all the debt.

The first of these thrée friends is the world, which hath so ma­nie to pleasure, as the distressed sinner findes little comfort, if at any time he craue helpe of it. The second friend is the law of God, which will rather speake against him then for him. The t [...]ird is our Lord Iesus, the surest friend of all, whose loue is more déere vnto vs then heart can conceiue; this is the friend that will stand by vs, when all faile vs, & should wee not therefore forsake all for his sake? Should we with De­ [...]as follow the world, because it 2. Ti. 4. 10 hath a litt [...]e more pleasure then Paul? No, S. Paules crowne of glory will make amendes for all.

6 What should possesse our harts wholy, rather then the loue of Christ? The soule is as an house possessed of a tenant which is the loue of God, that when the desire of earthly thinges doth come, [Page 360] there is no roome, the house is ta­ken vp before. Way faring men, when they see the I [...]ne fu [...], they passe along: Wandring desires, when they sée our hearts full of the loue of God, away they goe.

In the Gospell by S. Luke, a certaine m [...]n sayes vnto our Sauiour, Lord, I will followe thee: Christ telleth him that the Foxes had holes, the birdes had nests, but the Sonne of man had Luk. 9. 58. not where to hide his head. In effect if thou wilt follow mee for pro [...]s sake, and a little comm [...] ­dity héere, thou art not fit to be one of my Disciples: for if thou doe follow me, it must be for loues sake, and this loue for my sake, must make theé forsake all: Non Gre. in ill. 1. Sam. 7. attenditur quantum relinquitur, sed qua voluntate: It is not so much regarded howe much wee leaue, as with what wil we leaue all things in the world.

7 We reade that so [...] heathen Philosophers haue left all earth­lie cares for the loue of learning: but much [...]ore [...]uld wee doe it in following Christ, because too [Page 361] many cares of this worlde doe much trouble vs, as much ser­uing did Martha.

Chap. 23.
Of Christes many myracles, and what we learne by them.

THat wee might learne to know him to be the true Messias, which was sent into the world, Christ confirmed his hea­uenly doctrine by many heauenly déedes, that those whom his tea­ching could not moue, at least his d [...]uine working might compell. The people were content to heare his sermons, so they might sée his myracles, and Christ was content they should sée his myracles, so they would heare his Sermons. If I doe not the workes of my Father (s [...]yeth Ioh. 10. 38. hee) beleeue mee not; If I doe them, though ye beleeue not me, yet beleeue me for my works sake. [Page 362] The works, which I doe testifie of me. By which we may gather, whereunto tended the myracles of the sonne of God. These things are written that yee might be­leeue.

Let wauering mindes but consider a little his admirable workes in the worlde: was it knowne from the beginning, yea, Iohn, 9. 32 since the world began it was not heard, that euer any man opened the eyes of one that was borne blind? Nichodemus saith Rabbi, we know that thou art a teacher Iohn. 32. come from God, for no man could doe these myr [...]cles that thou do­est, except God were with him: nay that which is more, Nicho­demus, none could doe them ex­cept God were in him, and hee in God.

To manifest that hee had po­wer in earth to forgiue sinnes, he sayes vnto the sicke of the Pal­sie, no more but this, fi [...], d [...]mit­tuntur peccat [...] tua, Sonne, cal­ling a poore miserable man sonne, and bidding him to be of good comfort. To confirme that hee [Page 363] was the bread of life, he féedes a great multitude with fiue barly Iohn. 6. 9. Mat. 8. 26. Lu. 18. 43. loaues and two fishes, to shewe that hee had authority ouer Sea and land, hee commaunds the waters, and they obey him. To make his power known ouer the power of darknes, hee chargeth soule spirits, who had taken vp their dennes in many distressed creatures, to come out, and they beséech him not to cast them into the déepe. To declare plainely that hee was the resurrection frō the dead: he raysed Lazarus, who had laye [...] foure dayes in his Ioh. 11. 43 Ex. 7. 22. graue. The Magitians of E­gypt did some wonders before Pharaoh, but they came not neere to Moyses doings, for they were but slender illusions: yet Moyses myracles ca [...]e farre behind these of our Sauiour, they were so many, they were so wonderfull, as none but God could effect them.

2 And this order did our Sa­uiour Christ obserue, that from the power of his doctrine he pro­céeded to shew myracles, that if [Page 364] his words could not preuaile, yet his workes might. By which works it was euident how wil­ling hee was to heale our infir­mities, and how able to helpe all that still call vpon him to this ende, therefore in the first place serue his myracles to shewe his power, that hee was God, and that there is no disease so de­sperate, which hee by his onely word cannot cure: and in the se­cond place, his goodnesse, that there is none so miserable whom hee will exclude, who excludes none.

Iosaphat the King, when hee was at a great straite, and knew not what to doe, at last hee re­solued vpon this: Aske coun­saile 1. King. 22. 5. of the Lord, I pray thée, as if he should say, I will goe séeke helpe of God: when wee knowe not what to doe, or which way to turne vs for helpe, wee may resolue vpon this, wee will goe to Christ, hee was mercifull on earth, and shewed many myra­cles in helping all that came vnto him, and hee is the same still, sit­ting [Page 365] at the right hand of God in heauen.

3 But nowe obserue wee the manner of his working myr [...] ­cles, at one time hee speaketh the word onely, at another, hee toucheth the diseased, sometimes Mat. 8. 13. Mat. 9. 24 Mar. 7. 36 hee cures in presence, at another time beeing farre absent. In some hee is lifting vp his eyes to heauen, in others hee prayeth openly, all which want not a mysterie, and appertaine as well to the instruction of our fayth, as the direction of our life, and are as part of the Gospell, be­cause they shewe vnto vs good and ioyfull thinges. When the Prophets wrought myracles, they were alwayes praying: but we heare Christ commaun­ding, 2. Ki. 4. 35. 1. Ki. 17. 2 and speaking the worde onelie, and it is doone. Hee commaundeth the windes, and the Seas, hee chargeth diseases to cease, and deuils to depart. Unto the Leaper he saith, I will, be thou cleane. Unto the man Iohn. 5. 1. that lay by the poole Bethesda, Take vp thy bed & walke: Unto [Page 366] the widowes sonne, Young man arise: And wee may obserue by the way that vnto whom he gaue remedie, he oft times enioyned a duty.

The Church storie doth men­tion Eus lib. 1. cap. 14. a certaine Letter written by one Agbarus an Edissean vn­to our Sauiour Christ, the forme whereof was this: Agba­rus the Edissean to Iesus the good Sauiour in the Countrey of Iurie. &c. It is shewed vnto me, that thou and thy Disciples doe giue health to mortall men without hearbes, or medicines: for as the fame goes of thée, thou doest bring to passe that the blind see, the lame walke, the Leapers are cleansed, that thou doest cast out foule spirits, and euen raysest some dead amongst the people, these things when I heard them of thee, I began to conceiue this, to wit, that eyther thou wert God, or at the least the Sonne of God, come downe from Hea­uen. In this we sée that the my­racles of our Sauiour made the world to stand amazed at him, [Page 367] and the faythfull to beléeue on him.

4 In the second of S. Iohn, when Christ had turned water into wine (for that was his first myracle) who did turne sorrowe into ioy, the law into grace, the Euangelist sayth, hee began to shew forth his glory, & his Disci­ples Iohn. 2. 11. beléeued on him: for his my­racles, they saw them and belee­ued on him, wee heare them and beléeue on him: Blessed are they that beleeue, and haue not seene. Ioh. 20. 29. And what else dooth the daylie hearing of his diuine myracles, but daylie encrease in vs faith more and more:

The Iewes reasoned within themselues, If this man were a sinner, hee could not doe these Ioh. 15. 24. thinges. And Christ himselfe saith, for the remoouing of their incredulitie: If I had not done the workes which no other had done, they should haue had no sinne, but now they haue no ex­cuse.

Some will say, holy men of old wrought myracles, at the prayer [Page 368] of Iosuah, the Sunne stoode still. Ios. 10. 11. 2. King. 2. 4. 35. 1. King. 1. 17. 22. Elias, and Elizeus did manie great and wonderfull works. It is so indéede, saith S. Austen, but if you marke the manner, these were farre inferiour to Christes myracles: These wrought by prayer, Christ by his owne po­wer: they as holy men, he by au­thority as God: they when they raysed one from the dead did no more, Christ did manie, and of all sortes. It was but Lu. 18. 34 his worde, and his déede, vnto the blinde man, Receiue thy sight.

5 Compare we a little Chri­stes myracles, with the testimo­nies of the Prophets long before his comming: hee hath giuen medicine to heale our infirmities, saith Esai. The eyes of the blind, the eares of the deafe are o­pened, Esa. 35. 55. 56. Dan. 12. the lame shall leape as a Hart, the dead men shall liue, then shall hee preach the accep­table yeare, all which accord with his myracles in the Gos­pell.

Our Sauiour vpbraydeth [Page 369] the Cities of Bethsaida, and Cho­razin, wherein he wrought ma­nie myracles, which were so per­spicuous testimonies of his Det­tie, that if they had béene done in Tyre and Sydon, they would Mat. 10. 20. 21. haue repented sitting in sack­cloth and ashes. Why did the Pharisies so much enuie him, but for his glorious workes, for which they should haue loued him? neuer did they pursue him Ioh. 11. 48. Lu. 23. 35. 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?

[Page 370] 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 Mat. 9. 21. Act. 5. 15. 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. Ioh. 14. 20 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, Th [...]. in E­pist. 10. 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 [Page 371] 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, Aust. 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 Mat. 9. 24 Luk. 1. 14. Ioh. 11. 39 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: [Page 372] 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 [Page 373] 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 [...]an: the bodie, and by those s [...]e also dooth hee worke my­racles vppon the soule, blind­nesse is ignorance and error, [...]menesse is infirmitie and way­ [...]rdnesse of the will, Leprosie is concupiscence of the fleshe, [...]eafenesse, is obduration of the heart, the separation of grace from the soule, is death: po­u [...]tie is the defect or want of the knowledge of God, the poore receiue the Gospell. Some are blinde by ignorance, these hee [...]inateth by the light of faith: some are same by unperfecti­on, these hee enableth by the strength of hope: some are Lea­ [...]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 [Page 374] 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 Mat. 10. 20, 21. 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 Rom. 1. 20 are séene by the creation of the [Page 375] 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 Mat. 12. 38. they saw nothing but signes frō him. Paulus Sergius in the Acts saw but one myracle of Paul the Act. 13. 12 Apostle wrought vpon another, and by and by he receiued. Paules preaching. Wee sée not one, but many myracles wrought not on Mat. 10. 21. others, but vpon our selues. Christ began to vpbraid the Ci­ties wherein his myracles were [...], Incepit, hee beg [...]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 [Page 376] prayse and glorie vnto God: so Exo. 15. 1. 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 Mar. 7. 37 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 Chrys [...]om. 41. in Ma. L [...]. 15. 31. the dumbe in soule are cured: when a sinner is brought from going astray, and now called frō 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 all time of necessitie: for when wee see him full of pit­tie & compassion, we learne not to dispaire, but to trust in him: when we sée hee canforde whole multitudes in the Desert, where otherwise there was little hope [Page 377] of succour, wee learne howe po­werfull and how pittifull he is to reléeue. Thirdly, these and the consideration of them may serue as an inuincible truth, for the confirmation of our faith. The Centurion said: Surely this was the Sonne of Mat. 27. 54. God.

Chap. 24.
Of Christes most diuine wise­dome in answering his aduer­saries, and all that came vnto him, and what we learne there­by.

TO come in order from his doings to his say­ings, for he began to Luk. 2. 48. Mat. 7, 28 Iohn. 7. [...]6. doe and teach in these, such was the diuine wisedome of the Sonne of God, that it moued all that heard him to admiration, for why, hee alwayes spake to the hart of man. When hee was disputing in the temple, the Doc­tors were astonished at his vn­derstanding, when he exhorted the multitude, the people were amazed at his doctrine, when some should haue apprehended him, they say, neuer man spake as this man speaketh. And now Mat. 12. 42. behold a greater then Salomon.

[Page 379] In the two and twentieth Chapter of Saint Mathewes Mat. 22. 16. Gospell, the Herodians sent by the Pharisies, thinking men vn­knowne vnto him, might sooner intray him, and that hee would not so much beware of these as of themselues, being men knowne vnto him. These Herodians come with a question of tribute, Maister, thou teachest the way of God truly, neither carest thou for any man, how sayest thou, is it lawful to giue tribute vnto Caesar? They call him maister when they meane nothing lesse then to be instructed by him: they praise him, saith Saint Chrysostome, Chrysost. in Mat. hom. [...]en their intent is to intrap [...], as flatterers are w [...]nt when they [...]uld br [...]e men [...]hither they [...]. Wee knowe (as if they [...]ld say) thy [...]eritie is such, t [...] sp [...]est none, no not Caesar himselfe; Dio nobis, Tell vs, thy [...]ledge is such as thou canst [...] re [...] v [...]. Christ percei­ [...] well rnough this [...]eight pro­ceeding, [...] their praise, re­ [...] their hypocrisie, & calling [Page 380] for a tribute pennie, bids them goe & doe their duty in the name of God to Caesar as they ought to doe, for that verie inscrip­tion of Caesars did shewe them as much.

These men beeing answered, the S [...]douces came vnto him with a captious question, put­ting Mat. 22. 25. the case of a woman which had seauen husbands, nowe to which of these should shee apper­taine in the resurrection? If vn­to any one of them, then [...]urie was offered vnto the rest, which was eui [...]: if vnto all, then must he admit a plura [...]e, polyga [...]e, which was worse: and therfore they thought by this [...] kind of question, to haue strongly in­ferred against the resurrection, and to haue grounded our Saui­our at first dash. Christ soone dis­appoints them of their purpose, which they missed of, and by and by shewe [...] then they erred, not knowing the Scriptures, that the resurrection was not to be considered with any carnall con­ceite, that there was neither ma­rying [Page 381] nor giuing vnto marriage, for they were as the Angels of God in Heauen. By which an­swere they were at a Non plus, whose wife of all? why nones at all: to which of them? to none of them, There is no marying: The text saith, they were put to silence, as if nowe they had no more to say.

2 After this a Doctor of the Law asketh him which was the Mat. 22. 36. greatest commaundement in the law, a question at that very time in controuer [...]e amongst the Iewes, concerning the precepts of the law morall, iudiciall and ceremoniall: Christ compre­hendes all in briefe, as Salomon [...]d when he saide, The summe of all is, feare God, and to keepe the Ecc. 11. 13 commaundements. Thou shalt loue the Lorde thy God with all thy heart, with all thy soule, and with all thy minde, this is the first and the greatest commandement: The second is like vnto this. Thou shalt loue thy neighbor as thy self. Thereby shewing him that the scope of the commaundements, [Page 382] did tend principally to loue, and in this loue [...]od did chiefely re­quire the verie affections of the heart, and therefore that they should not so much basic their heads about néedelesse questions, as applie their harts to kéepe the precepts of the lawe, which in a generality did consist in the loue of our God, and our neighbour, a short lesson, and yet wee are all our life about it.

3 In the eight of S. Iohn, the Scribes and Pharisies bring him a woman taken in adulteris, and set her in the middest, saying: Maister this woman was taken in Iohn. 8. 4. adulterie in the very act. Nowe Moyses commaundeth in the law that such should be stoued, what sayest thou therefore: This they did to tempt him: If hee should haue condemned her, then where is that mercie that all the worlde speakes of to be in thee? If hee should not haue condemned her, then loe thou art cleane contrarie vnto Moyses law: thus by a Di­lemma they thought to catch him. Christ sounds the secrets [Page 383] of their hearts, and willeth them after examination of themselues, to procéede to execute the sentence of Moyses law vpon the woman. In effect the law is iust, but let iust men performe the equitie of this law. By which diuine an­swere, they all stand mute and confounded in themselues, fin­ [...]ing not where to reproue him, they slink away: which answere saith S. Austen, was iust & gen­tle, Pu [...]iatur peccatrix, sed non a peccatoribus, Let this sinner be punished, but not of sinners. When some other of the Scribes said within themselues, he blas­phemeth, Ter. lib. 5. aduer. Marcio. who can forgiue sinnes, but God onely? Christ knowing their thoughts, saith: whether is it easier to say, thy sinnes are for­giuen thée, or arise, take vp thy bed and walke; héere, saith Ter­tullian, hee sheweth he was the Sonne of man.

4 In the sixt of Saint Luke, a diseased man is brought vnto Luk 6. 6. him vpon the Sabaoth day, not to heale him, were want of com­pasiton: but yet to heale him, [Page 384] were to giue occasion to the Pha­risies of murmuring against him: murmure or not murmure. Christ doth the poore man good vpon the Sabaoth day, & shewes them the end thereof: That the Sabaoth was made for man, and Luk. 23, 3 not man for the Sabaoth. In the 22. of the same Gospell, Pilat the Iudge asketh him. If he were the Sonne of God, Christes answere is. Tu dixisti, Thou hast saide it, Mat. 27. 12. neither affirming or denying of himselfe. When hee was in the Temple, the chiefe Priestes and Elders of the people, came vnto him as hee was teaching, and sayd, By what authority doest thou these thinges, and who gaue Mat. 21. 25. thee this authoritie? For Christs authority to teach in the temple, there is found this Historie. In [...]. the temple of Ierusalem, there were [...] ▪ ordinarie Priests, and as soone as any of them died, the residue chose another in his place: now it happened that Iesus for his singular doctrine and godli­nes, was chosen to be one: and there is great likelihood that this [Page 385] should be true, considering that Iesus, at this time and other times did preach in the Temple, which thing, the pride of the Pharisies would otherwise haue hardly endured it, and therefore we perceiue at this time, they did not long stand about denying his authoritie.

Christ asketh them a question about Iohus Baptisme. The Baptisme of Iohn, whence was it? from heauen, or of men? they reasoned among themselues, saying: If wee shall say from heauen, hee will say vnto vs: why did you not beléeue him? and if wee say of men, wee feare the people, for all holde Iohn as a Prophet: then they aun­swered Iesus, and saide, Wee cannot tell, and hee sayde vnto them, neyther doe I tell you by what authoritie I doe these things.

5 The like question to this, proposed hee at another time vn­to the Pharisies, saying: What Mark. 12. 35. thinke yee of Christ, whose son is he? They said vnto him, Dauids: [Page 386] he said vnto them, How doth Da­uid Lu. 20. 42. Psa. 110. 1 in spirit call him Lord, saying, The Lord said vnto my Lord, sit at my right hand, till I make thine enemies thy footestoole: If then Dauid call him Lord, how is hee then his Sonne? And they could Mat. 22. 46. not answere him, neither durst they from that day foorth, aske him any more questions. Thus our Sauiour Christ, whether he were answering or opposing the Pharisies, they sawe his diuine wisedome was such, as they could not but wonder at it, and no meruaile, séeing hee was the diuine wisedome of the Father himselfe.

When the Iewes obiected vn­to him, that he cast out deuils by the power of Belzebub. First he Lu. 11. 15. asketh them by whose power thē did their children cast them out? secondarily, hee sheweth their great errour or malice, in obi [...] ­ting this against him, for if he by the power of Belzebub should cast out deuils, then was Sa­than deuided against himselfe: if so, then could not his power [Page 387] stand, and therefore the summe if our Sauiours answere was this, Whosoeuer casteth out de­ [...]s, the same is cl [...]ane opposite or contrary vnto Sathan: But I, is you séen, cast them out, it follo­weth therefore contrary vnto pour assertion, that I doe this not by the power of Sathan, but by a power opposite vnto his, and thus they saw themselues sna­ [...]d in their owne snare: And in the trap, as the Prophet spea­keth, they laide for other, is their owne foote taken. In the twelfth of S. Luke, when one said, M. speake vnto my brother to deuide the inheritance with me, Christ sayeth, man, who made mee a Iudge? though he were a Iudge both of quick and dead, yet he re­fused to iudge in a priuate inhe­ritance, to shew that his first cō ­ [...]g was not to iudge, but to be [...]dged, this notwithstanding Christians may be Iudges in matters of controuersie, as the 1. Cor. 6. Apostle requireth.

In the 13. of the same Gospel, hee went through all Cities and [Page 388] Townes, teaching and iourney­ing towardes Ierusalem, then said one vnto him, Lord, are there few that shall be saued? And hee [...] ▪ 13. 23 said vnto them: Striue to enter in at the straite gate: This man asketh of a high mysterie onelit knowne vnto God, about which hee needed not haue troubled his head: Christ answereth not to what hee asked, whether there were few, or no? but to what hee ought to aske, to wit, of entring in at the straight gate, and there­fore willeth all that heard him to striue to enter in at that gate. For questions or questioning, in néedelesse or intricate matters, Christ saith vnto his owne Apo­stles, Act. 1. 1. It is not for you to know, or to presse into the priuie cham­ber of his secrets whose coun­sell is vnsearchable: wee should praise God in those thinges wee know, & wonder at him in those thinges wee know not: hee hath giuen no man leaue to be ouer cu­rious in his works, much lesse to meddle with depth of his coun­sell. Concerning the number of [Page 389] the elect, or who they are, is more then man should meddle withall, wee know not how soone God in his endlesse mercy, may call those whō we are often ouer proue, to pronounce as vessels of wrath. For such d [...]pths, curiosity is it to examine, presumption to deter­mine, impossibility to conclude, want of charity to censure. While God doth affoord time of amend­ment, and space of turning vnto him, what should we but in chri­stianity hope the best? When Pe­ter saide vnto Christ, Lord what shall hee doe? Christ answereth, Ioh. 21, 22 What if I will that hee tarri [...] till I come, what is that to thee, follow thou mee? Harken vnto that which doth appertaine vnto thy selfe: and let that alone which in the vnserchable purpose of God, doth appertaine vnto others. S. Austen sheweth, that it hath been Aug in Gen. ad lit. the maner of busie heads in all a­ges, because they would not be idle, & specially of the Ma [...]ches, to bring themselues vnto a laby­ [...]inth of a number of vnnecessarie questions: as it is the manner of [Page 390] many now a dayes, vnto whom these answeres of our Sauiour Mat. 19. 17. before mentioned are sufficient? Whē Pilat asketh what is truth, Christ answereth not hee would not shew what was truth (saith one) to a desp ser of truth.

7 When the young man sayde vnto Christ, Good M [...]ister, &c. Our Sauiour saith, Why callest thou mee good? there is none good but onely God? A strange answere we would thinke, why Lord thou art God, and there­fore well might he say vnto thée, good, but when wee consider the matter throughly, wee shall per­ceiue that Christ in this answere had reference to that which this young man thought of him, not what he was, estéeming him on­ [...]e some good and iust man, and no more: againe, we are taught by this answere to turne away the eyes of our minde, when wee are praised of others, & thought to be good of men, saying with our selues, wee are not worthy to be Iud. 16. 2. called good: There is none good but God. Iudeth when shee was [Page 391] praysed of the people, shee turned their prayse to the praysing of God: so the blessed virgine did, as hath béene saide, when shee was Luk. 1, 46. magnified, her soule did magnifie the Lord, other magnified her, but she God. In these and many other answeres of our Sauiour to those that came vnto him, looke how many answeres, so many in­structions haue wee, both for the strengthning of our faith, and the direction of our life: Apertis pas­ [...]ur, obscuris exercemur, sayeth Aug. de ve­ro. Dom. Serm. 11. S. Austen, by plaine scriptures wee are fed, by harder exercised, now in Christs most diuine an­sweres we learne these things.

8 First in that he so answered the chiefe Pharisies, that they could not tel which way to turne them, it might make them well reason, whence is this wisedome, surely it is not of man? S. Ie­rome saith, Qui ad tantam sapi­entiam credere deberent, mirati sunt quod calliditas eorum insidi­andilocum non inuenit: They [...]ho should haue beléeued at so great wisedome, onely mer [...]ailed [Page 392] that their subtilties of deceiuing tooke not place, and so they left him remaining still in infidelitie and hardnes of heart: O sence­lesse men, haue you not heard with your eares the mighty po­wer of God? In steade of reue­rencing him for his wisedome, how could you find in your harts to speake euill of him? The wo­man of Samaria, hauing but a little communed with him by the Iohn. 4. Well side, shee leaueth her water pot, and going into the Citie, and saith: Behold, a man that hath told me all that euer I did, is not he the very Christ?

9 Secondly, for the direction of our life, wee learne by this of our Sauiour, to haue respectiue care in answering others, some­times as he did by silence, and sometimes also as S. Peter spea­keth, being readie to giue an an­swere 1, Pe. 3, 15 to euery man that asketh vs a reason of the hope that is in vs, which our Sauiour did ob­serue Mat. 16. 16. with such coldnes and mo­deration, as he caused his gaine­sayers to be confounded in them­selues. [Page 393] This in part also he ex­horteth, when he willeth his dis­ciples to be as simple as Doues, and wise as Serpents. In con­sideration of both these manner of instructions, we may replie with that of S. Peter, when Christ said, whom say yée, that I am? Mat. 16. 16. Simon Peter answered and said, Thou art Christ the Sonne of the liuing God, as if hee should haue said, the prophets haue fore­told vs of Messias to come, Tu ille es, Lord thou art he.

Chap. 25.
Of Christ our Sauiour, what hee did vpon the Sabaoth, and Fe­stiuall dayes, and what Christi­ans may hence gather, for the obseruation of the same.

FOr the better kéeping in a religious remem­brance from age to age some speciall benefites receiued, as also for the necessary rest of man, sometimes to be at leasure from bodily labours and trauailes of this life: so it was that Almighty God did permit, Leu. 23. 1. nay, expresly enioyne his people from age to age the kéeping of the Sabaoth, and solemne obserua­tion of other Festiuall tunes, and seasons, as memorials of some publike benefite receiued from him, that in kéeping and solemne obseruation of th [...]se times of rest, the people for their parts might not onely call to rembrance [Page 395] Gods goodnes past, but also di­rect their desires to the obtaining of a future rest to come: when that héere in earth did as it were put them in minde of a ioyfull Sabaoth, and festiuall solemni­t [...], they should one day keepe (by the grace of God) in the King­dome of heauen. For this cause [...]ly did the Fasts which are ap­pointed goe before the Feastes, signifie our condition in the life present, but the feasts thēselues our happy estate, to be enioyed in the life to come.

2 As concerning the Saba­oth, and other festiuall times and Theoph. in Luc. seasons, for euery Feast was in a generality called a Sabaoth, we finde [...]ath continued all along [...]till the comming of our Saui­our Christ, who did himselfe ra­ [...] the lawfull vse thereof by his own example vpon the Sabaoth dayes, he was often teaching in the Synagogue of the Iewes, and at other festiuall times, hee Luke. 6. 6. I [...]n. 5. 2. Iohn. 1. 14 resorteth vnto Ierusalem, as we finde in the Gospel, there to kéepe (after the manner and auncient [Page 396] custome of the people of God) their feasts appointed vnto them to be kept by the ordinance of God himselfe. Of this ordinance we reade in the thrée and twen­tieth of Leuiticus, And the Lord Leui. 23, 1 spake vnto Moyses saying, speake vnto the children of Israel, and say vnto them, the feasts of the Lord which you call holy assemblies, e­uen these are my feasts. There mention is made of the Saba­oth, the Passeouer, the feast of vnicauened bread, the feast of first fruites, the feast of tabernacles: concerning all which, Moyses not onely mentioneth that God will haue these obserued, but also setteth downe in particular with what circumstances, and the ma­ner how.

3 When as nowe in the first Table of the law, God had men­tioned both his externall and in­ternall Exo. 20. 1. 2, 3, 4. worship in the two former precepts thereof, and in the third place, placed reuerence and ho­nour to be doone vnto his holie name: that there might also be a sanctified time, separated from [Page 397] others, for the obseruation of these holy duties: therefore in the fourth commaundement doth hee commaund a sanctified and holy time, to shew that as hee had gi­uen lawes for his worshippe, so would hee also ordaine a tune for his worship: which time hee would haue to be holy, which ho­lines hee would haue to resemble his ownerest: the 7: day sanctifi­ed by him, his rest, so called in that hee censed the seauenth day, as it is saide, he rested, or ceased frō the creation of the world, and was created towards the end of the sixth day, that he might begin to leade his life vpon a time san­ctified.

And this cōmandement God setteth down in many words, as if hee were the longer expressing it, to teach his people to be the more carefull in the obseruing of it. The other lawes were onely negatiue, but this is both nega­tiue and affirmitiue, not onelie shewing, what we should bee, but what wee should not doe. Thou Exod. 20. 4. 5. shalt keepe holy, and remember [Page 398] that thou keepe holy, thou shalt not labour, and so forth, as is ex­pressed in the lawe. When the Prophet would shewe eyther wherein a people did honor God, or otherwise dishonour him, they mention it in kéeping or not kée­ping the Sabaoths, wherefore Esay saith, Blessed is the man that Esa. 56. 2. keepeth the Sabaoth. And when the prophet Ezechiel would shew how the people had cast off all re­uerence of God, hee expresseth it in this phrase of spéech, Pollue­runt Sabatha mea: They haue Eze. 02. 16. polluted my Sabaaths.

4 What our Sauiour deter­mineth concerning this, who came not to breake the law, but to fulfill it, wee may easily per­ceiue. Mat. 5. 27 That part of the Sabaoth which was ceremoniall, wee ac­knowledge to cease, but for the law morall, that still to remaine the same for the rest of our verie cattell, and therefore much more the seruants, that liue vnder vs, and principally for the religious vse it hath amongst Christians, that God may still haue a sanc­tified [Page 399] time, cons [...]rated before o­thers vnto his worship and man a vacation from bodily labours, as agréeable to the condition of his estate, which doeth require rest.

Mention is often made in the Gospell, whatour Sauiour did vpon the Sabaoth dayes, be­sides his teaching, he cured ma­nie that came vnto him, and had much adoe with the Pharisies in shewing them their superstitious obseruation of the same. The Luk. 6. 6. Mat. 12. 9 Mar. 3. 1. Lu. 13. 14. right vse whereof hee most truly obserued in doing so many sanc­tified workes therein, in curing diseased creatures, which the Rulers of the Synagogue could not brooke.

In the fifth of Saint Iohn, he Iohn. 5 9. Ambro. de side lib. 4. Cap. 3. sa­natis iam manbabat officium. bids the man that had long time layen by the pooles side, to take vp his bed and walke. Now this (saith the Euangelist) was the Saboath day, if the man had not béene cured, how could hee haue borne his bed, who was before borne of others? If it had not béene vpon the Sabaoth day, [Page 400] happily there had not béene so many eye-witnesses of the po­wer of God. In curing another vpon the same day, Christ tooke occasion to shewe the end of the Mat 12. 9. Sabaoth, that it was made for man, and not man for the Sa­baoth: as also to manifest the workes of the Sabaoth, what they were, and of what nature, to doe good vpon this day, were it but to a dumb creature. Christ did not disallow, and the Phari­sies did not amisse in lifting out an Oxe or an Asse from the ditch vpon this day, but howe much more was it agreeable vnto the sanctifying of the Sabaoth, to helpe a distressed man, and to loose one whom Sa­than hath bound, soe manie peares.

For the superstitious obser­uation of the Sabaoth, which the Iewes vsed, it grew, as wee may perceiue by our Sauiours discourse with them, from very ignorance of the very first insti­tution. It was not saide, Otio celebrabis, Thou shalt celebrate [Page 401] the Sabaoth with rest, but Sanc­tificabis, Thou shalt sanctifie, or thou shalt kéepe the Sabaoth with a holy rest.

Againe, to shew that charitie, which is the summe of the law in generall, is to be preferred be­fore anie Lawe in particular, (for I will haue mercie, and Ose. 6. 6. not sacrifice, sayeth the Lord.) Christ our Sauiour, as wee see chiefelie aymed at dooing good vpon the Sabaoth day, se­cretlie to interuent thy neigh­bour, or openly to enuie a poore mans health, was with the Pharisies no breach of the Sa­baoth, but to doe good vpon him, the Sabaoth is broken. For the kindling of fire, but chiefely the gathering of stickes, was it not punished in a verie high de­gree? and therefore not the least action to be doone vpon the Nū. 15, 36. Sabaoth day? these men con­sidered not how the first institu­tion required strictnes, which in that instance is manifest, for the veterring of others: contempt is one thing, necessitie is another, Luk. 6, 3. [Page 402] which Christ shewed in excusing 1. Sā. 21. 6 his Apostles, when they were murmured at for plucking the eares of corne vpon the Sabaoth day. The ignorance of the Pha­risies did cleaue onely to the let­ter of the Law: Christ addeth a fauorable dispensation, and con­firmes what he had done: Hee that cured me, said, Take vp thy Iohn. 5, 10. bed and walke, or he that bid me, will beare mee out in that I doe, He said vnto me, Take vp thy bed and walke.

5 Doubtlesse with great Re­ligion, did the old Israelites wel obserue and kéepe the holy Sa­baoth Gen. 8. 4. Ex. 12, 41 Lu, 19, 37. Iohn. 2. 11. Mat. 28, 1. of the Lord, which day God himselfe sanctified from the beginning: as this day Noe in the Arke rested on the moun­taines of Ararat: as this day the Israelites were deliuered from Egypt, when they rested from the oppression of Pharao: as this day the people brought in Christ into Ierusalem with Palme boughes a little before his passi­on: as this day shewed he his first myracle at Cana in Galilée: as [Page 403] this day after all his myracles rested he in the Scpulcher, glo­riously arising from the dead the day following, which day by the constitution of the Apostles them Act. 20, 7. Apo. 1. 10 selues (and so Authors against whom no exception can be taken) the Church celebrateth this day as her Christian Sabaoth vnto the Lord. This is therefore cal­led by S. Iohn, Dies Domini, our Lords day, from the resurrecti­on. [...]. Concerning the alteration héereof the prophet O see might séeme to speake, when he sayeth: I will cause their Sabaoths and Ose. 2. 11. Feasts to cease. The day of our Lord, saith S. Austen, which Augu. de ciuit. dei. lib. 22. we kéepe as our Sabaoth, it is not onely a remembrance of his resurrection past, but a type and figure of that eternall Sabaoth which is to come. The alterati­on therefore in part is as thus. They did celebrate their Saba­oth with a remembrace of the cre­ation, we of the resurrection: they as a figure of grace, when they should rest from the seruitude of sinne, wee as a figure of glorie, [Page 404] when we shal rest from occasions of sinning

6 Eusebius sheweth vs of cer­taine men called the Ebionites, Eus. lib. 3. cap. 27. which would keepe the Sabaoth with the Iewes, and the Sun­day with the christians, like men who wold be of all religions, whē they are indéede of none. Others tel vs of the Petrobrutiani, a kind of men which would haue no so­lemne and sanctified Feasts, to the honour of God at all. The Iewes were not so superstiti­ous, as these were irreligious. These men are gone, but yet their fancies in some part re­maine: for the former, to wit, the superstitious manner of the Iewes in kéeping their Saba­oth, we sée it refuted by our Sa­uiour, & the right vse to be kept, how & after what manner. The question hath béene moued whe­ther 1. Mach. 2 34. the Machabees did well in violating the Sabaoth? the que­stion rightly proposed is other­wise: whether the Machabées in fighting that day did violate the Sabaoth? many began to [Page 405] waxe scrupulous, Mattathias a good and godly Captaine saw it was no time to stand vpō points, that now they must eyther fight it out like men, or be murdered like beasts, to be hampering vp­pon nice matters of the lawe, when the enemies of God were readie to destroy the lawe and them, hee thought good to defend themselues, and offend their e­nemies, which was approued, the case standing as it did. For the Sabaothes dayes iourney, which consisted as some say of two miles distance, for that the Act. 1, 12. people placed their tents, or their vttermost parts thereof so farre from the Tabernacle, or that mount Oliuet was about that distance from Ierusalem, whi­ther the people on that day might repaire, the discussing heereof is not so necessary. For the trauel of Phisitions, or any in case of ne­cessitie, so it be not ordinary vpon this day, men néede not be so scrupulous, I wil not say Iew­ish, as to say truth they are, if in this they remaine opinionated. [Page 406] In the Christian obseruation of our Sabaoth to stand vpon a number of curious conceites, is without iudgement & learning, and in part Pharisaicall. It were to be wished that a serious and religious obseruation there­of, were in vse without farther friuolous deuises of running fanciers.

There are other dayes for our vocation, the holy Sabaoth is of our vacation to God, the people Num. 28 9 vpō other dayes offered a Lamb, but vppon the Sabaoth, two Lambs were offered, as if that day our deuotion should be dou­bled: Euery day would Dauid worship God, yea & seauen times Psa. 119. a day would hee call vpon him, this is the day wherin we should call vpon God, more then ordi­narie, a day of prayer and medi­tation of reconciling our selues to God and man, of doing good, and sanctifying a holy time with holy conuersation, therefore called the Lords day, because the Lorde should chiefly be worshipped vp­on this day.

[Page 407] 7 In the second place for the obseruatiō of other festiual tunes, & annual solemnities, it hath béen shewed that Christ our Sauiour went often vnto the Feasts.

A little before his passion his disciples come vnto him saying: Maister where wilt thou that wee Mat. 26, 7. prepare the Passeouer? As if they knewe it was their Maisters manner to keepe the Feast nowe approching. For the feasts of the Iewes there is no question, as they were commaunded of God, so were they euer solemnly kept of the godly: as they had their 1, Cor. 5, 7. feasts, so haue Christians theirs. Christ out passeouer is offered for vs, therefore (saith the Apo­stle) let vs kéepe the feast. They had a passeouer, and wee haue a passeouer too: they were deliue­red out of the bondage of Egypt, and we are deliuered from à bon­dage too: they kept a solemne re­membrance, & we haue as much cause as euer they had to kéepe a solemne remembrance too. By their feast of first fruites, the fif­tieth Leu. 23, 10 day after the passeouer they [Page 408] held a holy assembly vnto God: wee who haue receiued the first fruites of the spirit, by the com­ming downe of the holy Ghost, at the Feast of Penticost vpon the Apostles, holde a holy assembly vnto the Lord also. The other of our Christian feasts which con­cerne the chiefe points of our re­demption, as the birth of Christ, his Circumcision, the Epipha­nie, and his Resurrection from the dead, haue so good vse in the Church as the ancient custome, and Christian maner of the best, and best learned, that haue liued since the Apostles time, is of more sufficiencie to make vs con­tinue the godly vse thereof, then all that the deuisers of nouelties are want to say, to draw vs for­ced texts to the contrary.

Sathan is subtill, and neuer more, then when hee is changed into an Angell of light: to take away a solemne remembrance of him, who shed his blood for our redemption: To passe ouer the memorie of his birth, with­out any solemne and religious [Page 409] obseruation, were the next way to make both dutie and loue [...]re colde in Christians, and by little and little to forget all, (which wee may tremble to thinke) Christ Iesus and all. Wherefore wee cannot but muse whereunto that straunge spirit [...]d tend, which was readie to [...]troule euery Christian con­stitution, which eagerly sought the euersion of our solemne and Christian Feasts. These wee Aug. de ciu. de lib. 10. cap. 4. kéepe (sayeth Saint Austen) least vnthankfulnes or forget­fulnes should grow vpon vs, and therefore a sinne is it for men to spend their time, and trouble the quiet of the Church, in séeking to ouerthrow the Christian vse of solemne and seemely obserua­tions. By our Feastes (sayeth Tertul. ad Psysic. Tertullian) speaking in the be­halfe of Christians against the Heathen) we sanctifie vnto God the memorie of his benefites, E­piphanius taxeth Aerius for deny­ing Epipha. ho. 72. Christian solemnities, they haue litle in them except boldnes, which charge vs that our aunci­ent [Page 410] rites come within the com­passe of S. Paules reprehension. You obserue times and seasons: no, no, there is no such matter, they are farre from fatall sur [...]i­ses of constellation, or any other Heathenish respects. There is Gal. 4. 10. no such feare, God be praysed, in these séemly obseruations: wher­fore vnlesse wee sée them more strongly refuted then so, that is to say, by a few new names for our feasts, there is no ca [...] [...] the Church should still cont [...] them in Christian maner as she doth, and so shall by the grace of God.

Christ our Sauiour himselfe hath honoured these times by his blessed birth, his resurrection, and ascension vp into heauen, at which times we honour him, as at all times, so especially when we haue Feasts consecrated to a co [...]emoration of his goodnes towards vs, when we in loue as­semble, it is also a meane by ho­nest recreation, to encrease amitie amongst our selues.

8 Sometimes wee celebrate [Page 411] the mention of the Martyrs and Saints of God, who haue liued [...] former times, and this we doe by no other end, but onely to set before vs examples of repen­tance, of faith, of piety: Besides, occasion is offered of assembling our selues in publike prayer, which the oftner we do, the grea­t [...] is our deuotion, abuse taken may, we sée the kéeping of these is a commendable and Christian custome.

9 For the manner of keeping our Christian feasts of all sorts [...] generall: first the duties of de­uotion, as prayer, hearing the word of God, receauing the Sa­craments, require our speciall [...]e, with these our laude and praise is offered vnto God, and therefore of the learned they are [...]ied in Hebrew Kaggei, of re­ioycing: secondarily, at these times wee extend as wee may li­berality vnto others, and there­fore saith Saint Austen, festi­uall times would haue liberality, Aug. in A [...]e. Do. which make manie blesse God for his benefites. Last of all, [Page 412] these solemnities orderly obser­ued, they doe sometimes call vs away from the wordinate carke and care of the world, and moue in our hearts many good and comfortable thoughts, in calling to mind, the time will come, When wee shall keepe a Feast of Feasts.

Chap. 26.
Of Christes weeping ouer Ierusa­lem, and what we learne there­by.

THat it went not with the sonne of God héere in earth, as it did with King Salomon, who spent his time in great royaltie 2, Cro. 9. 9 in the world, or as it is saide of Aristoxenus the philosopher, who led all his life amidst instru­ments of musick, we all know it fared otherwise with him, who did seldome laugh in the world, and the world as seldome laugh­ed vpon him. S. Luke tels vs of his sad iourney towards Ie­rusalem, Lu. 19. 41 how he passed the way wéeping, and what small delight he tooke in the peoples Hosanna, or all the troupe about him: for as it is mentioned, while they were singing, hee was mour­ning. Christ was not mooued [Page 414] with that which was without, but respects that which was within, not y^t present, but things to come moue him. Hee casts vp his eyes to Ierusalem, and be­holding the Citie, he had compas­sion vpon it, and wept for it: hee wept for them which would not wéepe for themselues. Dauid saith, Mine eyes gush out with water, because men keepe not thy law. Christes eyes gushed out with watry teares, because they would not kéepe his lawe, nay they would not accept his loue. Hee saw the Citie, and foresaw the ruine and miserie thereof. He wept for it, foreshewing the de­solation, which would be lamen­table, & this he doth not so much by words as by teares.

2 The prophets of olde haue sometimes spoken vnto the sons of men by sorrowfull signes. Sa­muell when hee would manifest 1, Sam. 15, 27. how Sauls Kingdome should be rent from him, hauing the lap of his conte in his hand, hee rent it in the middest. Ezechiel to shew Ezec. 4, 1. the destruction of the people, [Page 415] takes a bricke stone and layes it before them, and portrayes vpon [...] the Ci [...]e, and layeth siege a­gainst it.

Christ at this time spake little, but his teares prophesied great sorrow to come; he came neare the Citie, not so much in motion, as in commiseration. Dauid wept for Absolon, saying, Absolon, 1. Sam. 18. 33. Absolon, O my sonne Absolon, I would to God I had dyed for thee! Christ did as much mourse for Ierusalem, as euer Dauid did for Absolon, Ierusalem, Ierusa­lem, I would to God I had dyed for thée: no Ierusalem, I am now going to die for thée O what should I doe vnto thée, that I haue not done?

Many a time came Christ to­ward Ierusalem, but hee neuer came weeping, as now he did, be­cause Ierusalem was neuer so neare desolation [...] ruine, as now it was, and therefore Christ ne­uer sorrowed more, then nowe, when they were nearest destruc­tion.

Was it for the ouerthrow of [Page 416] the wals, and goodly buildings that Christ wept? no, it was for the sinnes of Ierusalem, which should be the cause of all this, What affection was héere in the eternall Sonne of God, to wéepe for sinfull men? Euen then was hee weeping, when they were most reioycing and laughing.

The Phisition most weepes when the frauticke man is, or séemes to be most merrie, be­cause hee knowes then the daun­ger is greatest, and therefore giues ouer to administer Phi­sicke any more, leauing him to be lamented of his good friends.

3 O that thou hadst knowne in this thy day, those thinges that belong vnto thy peace! Which wordes were weeping wordes, and vttered with an interrup­ted voyce, and as it were for ve­rie sorrowe breaking oft in the middest, by a manner of spéech called Aposiopesis, when there was something more to be spo­ken, but very sorrowe would not suffer him to vtter it. I wéepe, but O Ierusalem, which [Page 417] art now reioycing, if thou diddest know the thinges which doe be­long vnto thy peace, thou woul­dest as well weepe for thy selfe, as I doe weepe for thee. Thou hast had a day of peace, but there is a day comming full of sorrowe and persecution. O Ie­rusalem, because thou wouldest not accept the one, thou art like shortly to rue the miserie of the other! In this Christ lamen­ted their forgetfulnesse of their estate: in prosperitie they re­member not what is to come af­ter all.

And thus heare wee a mourn­full Phisition wéeping for his wilfull patient, which would not be healed, nor receiue help though it were offered with teares.

4 The most dolefull desola­tion that came vpon this Citie, so Egesi. Iose mighty in promesse, so glorious in fame, so rich in all abundance, is set forth by those, who haue mentioned the tragicall ende, which befell about the fortieth yéele after our Sauiour suffe­red, the beholding thereof made [Page 418] Eleazar one of the inhabiters, at the very time to breake out into this, or the like mournfull orati­on. O Ierusalem, thou great and goodly Citie of the worlde, where is now the beauty of Si­on, the ioy of the whole earth? where is thy glory, where is thy magnificence, O Ierusalem? Where is that Sanctum sancto­rum, where are thy Priests who were attendant vpon God as Angels? Where are thy sages, thy young men? O from what glory art thou fallen, to what re­proach and infamie? O Ierusa­lem, Ierusalem! Who can reade with drie eyes, the most wofull ende of this Citie and people? They refused the father and the sonne, and God sent Titus and Vespasian, the Father & Sonne that neuer left them, vntill they were vtterly defaced! O Ieru­salem, strongly did thy enemies besi [...]ge th [...], but thy sinnes did more strongly assault thee. They sold the Sauiour of the worlde for thirty p [...]e, and what follo­wed in the captiuitie, thirtie [Page 419] Iewes were solde for a pennie. The Lord Iesus was appre­hended vpon mount Oliuet, and upon mount Oliuet was Ieru­salem first besieged: the Lord Iesus was crucified at the Passeouer, and at the Passeouer was all Iewrie, as it were shut vp in a prison: Ierusalem sac­ked, and in such sort as the Ro­manes themselues confessed, say­ing, That vnlesse this people had offended the God of heauen, they could neuer haue preuailed against them as they did. A ele­ [...]n hundred thousand, saith the Historie, changed life with death, and that within the circuite of a short time.

Thus haue we heard of Chri­stes weeping ouer Ierusalem, and the cause which moued him to weepe, by which without far­ther application, we may consider (as Gregorie saith) that their destruction is our admonition: If the naturall braunches were cut off, the wild may feare. When Scipi saw Carthage burne, hee wept, being asked the reason, for [Page 420] that, saith he, I know not what shall become of Rome: who can but sorrow when he cals to mind that Ierusalem sometimes the Garden of the world, is come to vtter desolation?

5 For thrée causes did Christ our Sauiour wéepe, and at three seueral times. First, Christ wept that wee should haue by so much the more our hope and confidence in him when wee sée him wée­ping, which procéeded of meere compassion. Secondarily, Christ wept to teach vs to weepe, and bewaile our owne miserie, as hee did the miserie of others. Third­lie, he wept, to shew vs when we should wéepe, euen then when wee thinke our selues in greatest securitie.

At thrée times also did he wéep, first in raysing Lazarus, there he bewayled mans miserie. Secon­darily, ouer Ierusalem, there hee bewayled mans securitie: Thirdly, vpon the Crosse, there hee bewayled mans infirmitie. If our Sauiour Christ were séene to weepe in the presence of [Page 421] others, wee may easily conceiue that secretly in the dayes of his flesh, he often offered vp groanes, as the Apostle speaketh, with Heb. 5. 7. strong crying, and teares vnto him, that was able to deliuer him.

6 Now what may we learne by this weeping loue of Christ: Shall we sée (saith Cassiodor) the Prince himselfe wéeping, Cassidor. in Psal. 50. and we in the meane while solace our selues in pleasure? Is he a good childe, that beholding his father sit in sackcloth and a­shes, will stand by laughing and sporting as nothing mooued? Shall the Sonne of God wéepe for thy sinnes, and wilt thou de­light thy selfe in vaine mirth? O Christian soule mourne a little, when the house is on fire wee bring water, when the soule is [...]lamed with vnlawfull de­sires, wee bring the teares of repentance. Call to minde that doctrine of Christ, Blessed are they that mourne: Harsh do­ctrine, but sweetened with a [...]ssing: It was the prayer of [Page 422] Saint Austen, Aug. in med. O God giue me the grace of teares. And there is in godly mindes, saith S. Am­brose, a certaine delight to wéepe, flendi voluptas.

The vnwise make but a sport of sinne, sayeth Salomon: their heart is as a barren land, where Pro. 14, 9. all remembrance of God is for­gotten: but the wise man is con­uersant in the house of mourning. Pharaoh & his host were drow­ned Exo. 14. 6. Iohn. 5, 2. in the Sea, as sinne and the works of sinne are in the teares of repentance. Those who were diseased, found cure in the trou­bled poole. We lost our felicitie by delightfull eating, and wee reco­uer our selues by mournfull cha­stening.

There is, saith the wise man, A time to reioyce, and a time to Eccles. 2, 1 3 [...] mourne: Many take their time of reioycing, but cannot hit vpon the time of mourning. O that we did knowe at the least in this our day, those things that doe belong vnto our peace, better is it to mourne heere, then heereafter. When wee are moued to mourn­full, [Page 423] passions, let vs remember with how small pompe and plea­sure. Christ passed his time in the worlde, who passed it in often weeping. The two Kine cary­ing 1. Sā. 6, 12. the Arke, they lowed all the way as they went, and yet neuer stayed vntill they came to the place appointed; we goe on wée­ping in this vale of teares, but yet kéepe on the way still, vntill we come vnto our iourneyes end, [...]nd then an ende of wéeping. Heere as in Romah a voyce is heard of weeping, and mourning, heereafter they shall haue all teares wiped frō their eyes. The prophet Ezechiel, when hee came Eze. 44. 4. to sée the glory of the Lord in the Sanctuarie, he was brought a­bout by the North, wee passe a­long by many sorrowes, and then come to sée the goodnesse of the Lord in the land of the ly­uing.

Of mournfull euents, Ieremie said, This is my sorrow, and I will beare it; causes of wéeping and wailing, are somtimes offe­red: Eli saide, it is the Lord, let [Page 424] him doe as it séemeth good vnto him: hee that nowe goeth forth wéeping, shall surely returne, saith the Prophet Dauid, & bring his st [...]aues with him: those that a time mourne with Christ, shall reioyce, when the laughing world shall weepe. Christ sowed in teares, it was, that wee all should reape in ioy.

Chap. 27.
Of Christs passion, & his suffering vpon the Altar of the Crosse, for the sinnes of the world and saluation of our soules, how and with what deuotion all Christi­ans should meditate thereof.

ALthough in medita­ting the holy vertues of Christ our Saui­our, which worthily require our most deuotionate con­sideration: wee are much moued (I doubt it not) yet when we be­gin Math. 26. 36. to call to minde his passion, then ought wee to be euen caried away from our selues, by admi­ring his goodnes towardes vs: And héere is it saide to deuoute soules, as it was to the disciples in the Garden: hic sedete, sit yee here. Let vs not say vnto Christ, with the Iewes, come down frō y^e crosse, but let vs fastē our selues to his crosse Let vs goe with the [Page 426] blessed virgine to mount Calu [...] ­rie, and stand by a while, behol­ding in mournfull manner what is done, and when wee haue be­held vntill they haue done cruci­fying the sonne of God, then with Ioseph and Nichodemus let vs take downe and annoynt his cru­cified body, with the swéetest per­fumes of prayers and prayse our hearts can yéeld, putting it in the new Sepulcher of our holiest meditation: of them who thus doe, it may be saide as Dauid saide to those who brought him word they had honourably bu­ried their maister Saule, Blessed are you of the Lord, the Lord re­compence 2, Sam. 2. 5 you this mercie: The Lord to recompence them this deuotion, that thus doe, And blessed be they of the Lord, &c. who thus reuerence the Lord of Lords.

2 And now to enter a while in­to the consideration hereof, Christ lou [...]dvs, saith the Apostle, and Ephe. 5, 25 gaue himselfe a sweet smelling sa­c [...]fice and oblation vnto God. Wherein wee may consider these [Page 427] thrée thinges: first, the mouing cause, to wit, loue, Christus di­lexit nos, Christ loued vs. Se­condarily, the offering which this loue caused him to offer, Ob­tulit seipsum, hee gaue himselfe. Thirdly, the end why hee gaue this offering. Vt esse [...] propitiatio Dei patris, That hee might be a reconciliation for man with God the Father. For the first, to wit, loue, the mouing cause of all: if a mother loue her child because it cost her paine, neuer Mother bought her sonne with so great paine, as Christ bought vs. What greater loue is there then for one to giue his life for his friend, yet greater was thy loue, O holie Sonne of God, who gauest thy life for vs that were thine ene­mies. Doubtlesse, saith the Apo­stle. one will scarce die for a righ­teous man, and yet one is found to die for vs that were vnrighte­ous, and then too, when it was in his power to die, or not to die. These things may be cōsidered, that his loue that loued sinners, that the Sonne of God his loue [Page 428] to incite our affection to him, hee th [...] had not sinnes of his owne, a signe he suffered for the sinnes of others.

The greatest perfection and force of loue, say the Philoso­phers, is the force vnitiue, and this was neuer in any so force­able as in Christ, when he would vnite vnto himselfe his Church Ephe. 5, 25. or Congregation, which accor­deth with that of the holy Ghost, Let a man so loue his wife, as Christ loued the Congregation, The wife is chargeable, but farre more chargeable was the Congregation to the Sonne of God.

3 For the offering it selfe, it was himselfe, Aaron and all his sonnes, neuer made such an offe­ring as this was: he gaue him­selfe a sacrifice. Why was there nothing in heauen or earth that could haue béene offered else? Was there no other sacrifice to be had but innocent Isaack? Must none be approoued to make a re­conciliation for man, but the sonne of man? was sinne then so [Page 429] heynous, that nothing could [...]eanse the contagion thereof, but the death of an innocent Lambe? Stand and heare a little, O sin­full man, thy Sauiour himselfe speaking vnto thée: For thy sake doe I suffer all this, for thy sake doe I offer my selfe, as thou séest, a sacrifice vpon the Crosse: all this doe I doe for the loue of thée, thy sinnes are the thornes that pearced my head, the speare that opened my side, thy delicates was the vinegar and gall that I dranke, thy libertie and loosenesse was the nailes that fastned mee to the Crosse, sée whither thy sinne, thy vanities, O man haue brought mee? Behold me suffe­ring for thée, to reconcile thée vn­to my Father. Doth hee not by this, O Christian man, enflame thée with his loue, strengthen thée with his merite, and comfort thy sorrowfull heart with his a­boundant mercie, if he were pu­nished for vs, then were we pu­nishable of our selues?

When nowe iustice had taken place; and began to waxe [...]ercer [Page 430] and fiercer, amongst the rest of the people, Aaron makes spéede, takes the censer in his hand, N [...]. 16, 47. puts on fire, & goes quickly vnto the Congregation to make an attonement for them. This at­tonement hath our Aaron made for vs all, whē he offered no other offering then himselfe.

4 What hath man more to of­fer, or to giue then his goods, his honour, and his life, all this hath Christ offered and giuen for vs: his goods, when he left his king­dome in heauen; his honor, when he was reproched of men; his life, when he yéelded vp the same for all vpon the Altar of the Crosse. But how many indignities did he suffer before he came to the ac­complishment heereof, when as like a méeke Lambe hee was ca­ried and recari [...]d from iudge­ment, to iudgement; when hee was mocked and scorned of all forts?

In his suffering it selfe wee may consider, amongst whom, where, and when he suffered: a­mongst whom, euen his owne [Page 431] people: Pilat saide. Thine owne Nation hath deliuered thee vnto Ioh. 18, 35 me. Where? at Ierusalem the Kings Citie, and there without the gate of the same Citie, in a place called Cal [...]arie, where théeues, & murderers were wont to suffer. When was al this done, but in the chiefest solemnitie of the Iewes, at which time no [...]all concourse of people from all places were assembled, & might behold what was done? accor­ [...]ng to that, O vos omnes qui transitis per viam attendite, si est dolor sicut dolor meus, O all you that passe by, beholde and see, if there were euer sorrow like my sorrow? From the houre where­in he was sought for, and taken by Torch-light, and [...]hornes, vntill the sixth hour of his cru­cifying, that hee gaue vp the ghost: one betrayeth him, ano­ther apprehends him, one bindes him, another leades him bound from Pilat to Herod, f [...]om Herod to Pilat againe: one séeketh false witnes against him, another cri­eth out vpon him, he is not wor­thie [Page 432] to liue: one scourgeth him, another strikes him on the face: one clotheth him with purple, a­nother putteth on his heade a crowne of thornes, a third giues him a Réede, mocking him, so they neuer let him rest, vntil they haue no more what to do against him.

5 When we haue séene the ma­ner of his suffering, let vs consi­der how great he was that suffe­red, euen hee it was, to whom Mat. 28. 18. power ouer all thinges in heauen and earth was giuen: he, before whom the 24. Elders fall down: he, whose countenance Iohn a lit­tle after behelde to shine as the Sunne in his strength: when he saw him, and fell at his féete as dead, hearing a voyce, Feare not, I am the first, and the last, and Apo. 1. 18. I am aliue, but was dead, and am aliue for euermore, and haue the keyes of hell and death, And thus who it was that suffered.

6 Nowe for whom suffered hee all this? Euen for none o­ther then sinnefull men. For Christ suffered in the place of [Page 433] sinners, and with sinners, to [...]ewe that hee suffered for sin­ [...]rs. Learn [...], O man to hate [...]ne which was so haynous, [...]d as often as thou art at ley­ [...]re to meditate of the passion [...] Iesus Christ the Sonne of God, (which thou shouldest daylie doe) for it is better, say­eth one, then thy fasting with [...]ad and water: so often, I say, as thou doest meditate of [...]is passion, call to minde as the greatnesse of thy sinnes, so [...]so the greatnesse of his loue, who dyed for thy sinnes, that as in the one thou mayest be­wayle thy owne wickednesse, so in the other, thou mayst acknow­ledge his bountie and mercie to­wards thée.

7 But of whom suffered hee all this iniurie? Euen of his owne kindred and acquaintance the people of the Iewes. After all his myracles, and workes of mercie doone amongst them, in curing their sicke, cleansing their Leapers, and healing all that came vnto h [...]: after his féeding [Page 434] so many hungry people in the Wildernes, teaching so many the way to saluation that came to heare him, now they reward his paines and trau [...]ile with oppro­brious contume [...]es, his vn­speakeable mercy with bitter ha­tred, neuer leauing him vntill they bring him vnto the death of the Crosse. Thus hee sufferes not o [...] str [...]ngers and forrayners, but of his owne neighbours, yea, his [...] brethren, as himselfe calleth them, It is not good to take the childrens bread, and to Mat. 15. 26. giue it vnto dogges: By the one hee vnderstandeth the Iewes, & by the other the Gentiles.

8 Foure thinges there are which wee should meditate vpon concerning the passion of our Sauiour Christ. First, for imi­tation, calling to minde his pati­ent suffering, wee should not ab­horre suffering, or murmure a­gainst tribulations, séeing hee suffered so great thinges as hee did. Secondarily, for compassi­on, wee ought to consider with griefe of minde, that our sinnes [Page 435] were the cause of all this, and [...]refore we should truly repent [...] of them. Thirdly, for admi­ration, when wee call to minde, who, for whom, and what he suffe­red. Fourthly, for resolution, that [...], to giue our bodies, as the A­postle speaketh, a sacrifice to serue him, who hath giuen himselfe a sa­crifice Rom. 12. 1. to saue vs. And so haue we [...] his passion, imitation to direct, compassion to vnite, admiration [...] [...] vp, resolution to perfect our Christian loue and duty towards him.

9 To go forward, and to leaue [...] the indignities offered him in the indgement Hall, his scour­ng, crowning with thor [...]es, [...]eting, spetting vpon, bearing [...]s crosse, and the like.

Now the gréedie Souldiours begin to spoile him of his gar­ments, exposing his sacred body [...] naked vnto the sharpe & colde [...]re, which crueltie was not [...]ont to be offered, but to abiect persons. Then begin they to fa­ [...]en him to the crosse, racking and [...]ning his hands and féete, [Page 436] farther then naturally they w [...]d extend, so cruelly are all parts of his body stretched, that the be­holders might tell all his bones, according to that, dinumeraue­runt omnia oss [...] mea, They tolde Psal. 22. 16. 17. all my bones. Héere is he fastned vnto the crosse with nailes, at the hands and féete, Foderunt manus, They digged my hands and féet. Inexplicable was this suffe­ring, the nailes pearcing those places where the sinewes mé [...]te together, the poise of his body euery moment increasing the paine, nowe they offer him [...] ­gar mingled with gall, according to that, they gaue me gall to eate, and vinegar to drinke. Oh [...] mildly did he suffer all this? How should wee be consent to leaue earthly things, séeing him strip­ped & spoiled of his clothing? how should wee crucifie the flesh, & the concupiscence thereof, when wee remember his spare flesh to be fastned to the Crosse? Sée wee héere Abell killed of his brother, the serpent lifted vp to heale all that are stung: O most louing [Page 437] Sauiour, saith S. Austen, that Aug. me­dit. 7. which the sinner deserueth, the [...]cent suffereth.

10 A superscription is writ­ten by Pilat, vpon the crosse, Iesus of Nazareth, King of the Iewes. Mat. 27. 37. [...]at although ignorant cōmen­ [...] Christ in this superscription in thrée things. First for the re­ [...]ssion of sins, in that hee wrote Iesus. Secondly, for the besto­ [...]ing of grace, in that he saide of [...]areth. Thirdly, for his po­ [...]t, in that hee called him King of the Iewes, & this is written [...] thrée tongues, for that of all [...]ts comming, vnto the Feast, [...]ry tongue might confesse Ie­ [...]s the sonne of God.

It is written in Hebrewe, Gréeke, & Latine. In Hebrew, [...] the Iewes who gloried in the Law. In Greeke, for the Gre­cians who gloried in wisedome, and in Latine for the Romanes, who most gloried in dominion and power, as if Pilate should haue saide: This is the King of all Religion, hauing reference to the Hebrewes: of all wisedome, [Page 438] hauing reference to the Gréeks: of all power, hauing reference to the Romaines.

And these thrée sorts, sayeth S Austen, may challenge vnto them the dignity of the Crosse, to wit, all deuout and religious rich or poore, all signified by the He­brewes: all wise, who are noted by the Gréekes: all mighty, who are resembled by the Latines: So then the Religion, the wise­dome, the power of the worlde, confesse Christ their King, Rex Iudaeorum, King of the Iewes, Iudaeorum, that is to say, of them that confesse him, for so signifieth Iuda, and this superscription is written in their harts: he wrote King of the Iewes, not for that he was onely King of them, but he was King of the Gentiles al­so, euen of all that doe confesse him.

11 And this tryumphant ti­tle or superscription is written in his death, to shew that for all his suffering death, he l [...]t not [...] Kingdome: The Iewes saw it to their shame, and therefore [Page 439] would not haue it altered, which Pilat refused, saying: Quod scrip­si, Ioh. 19. 22. scripsi: that which I haue written, I haue written: it is true, I will not alter it, and Pila [...] [...] the end found it true indéede, to [...] terror of his wretched consci­ [...]ce, who hauing heard of the shouldiours the veritie of the re­ [...]ection liued in continuall an­ [...]sh, vntill at last after disgrace receiued of the Romaines, hee came to a desperate ende, by ca­ [...]ng himselfe away, as histories [...]ntion.

12 While this was doing, to [...]turne vnto the manner of our Sauiours Passion, at this time [...] they not spare to reproach [...], and this was done by ma­nie, first, by them that sate by and watched him: secondarily, by same of the high Priestes that came to marke him: thirdly, by those that passed by, and wagged their heads at him: fourthly, by one of the théeues that was cru­cified with him. S. Mathew saith, they both reuiled him: S. Luke mentioneth one onely. It sée­meth, [Page 440] sayeth Austen, that both of them began to reuile him, of which S. Mathew spake, but one perceiuing the heauens troubled, Mat. 27. 44. Luke. 23. 39. 40. and other signes, moued with re­morse [...]esisted, and then only one of them according to S. Luke re­uiled him.

13 Nowe they begin to re­peate the words of the false wit­nesses: Thou couldest build the Temple if it, were destroyed, If Mat. 27. 40. Mar. 15, 29. thou be the Sonne of God saue thy selfe. No, sayeth Beda, Sesal­uum facere crucem descendere noluit, quod Christus est Dei elec­tus: If thou be the Sonne of God? nay, because hee was the elected of God, hee would not come downe, for therfore came he into the world. Beléeue ye him, rising frō the Sepulcher, which is more then descending from the Crosse.

The other malefactor sayeth vnto him: Remember me when thou commest into thy kingdom. What kingdome was this? su [...] ­lie no temporall Kingdome, In regno tuo, In thy kingdome, that [Page 441] is a better Kingdome then anie héere beneath, or that which Ti­berius now enioyeth.

Great was the fayth of this Chéefe, for neyther the feare of the Iewes now present, nor the sharpenes of his owne paine, the blasphemie of his Fellowe, the flight of the Disciples, the appa­rant in [...]rinitie of Christes flesh, made him any way to wauer, but first he acknowledgeth Christ to be a Lord: secondly, he prayeth to him, and therefore he acknow­ledgeth him to be of power: thirdly, he acknowledgeth him to haue a Kingdome. This theefe could helpe himselfe but in two things, his hart, and his tongue, which he doth, with his heart he beléeueth, with his tongue hee maketh confession of Christ his Sauiour.

14 And now behold wee our redéemer, yéelding vp his life for the sinnes of the worlde. Let vs consider a while his seauen last wordes vttered vppon the Crosse, which by some are de­uided into eight: Two of these [Page 442] he spake for sinners: Pater ig­nosce illis, & mecum eris in Para­diso, Father forgiue them, and thou shalt be with me in Para­dise: Two for the godly, Wo­man behold thy Sonne, and to the same disciple, Behold thy mother: Two for the world, Sitie, consū ­matum est, I thirst, it is finished: Two for himselfe, My God, my God, why hast thou forsaken me? and Father into thy hands I com­mend my spirit.

15 The first of these was spo­ken in the act of his crucifying, when framing himselfe to the Crosse, he saith: Father forgiue them, they knowe not what they doe: Good to mee, but hurt to themselues, & so is it with them that hurt others, they know not what punishment they bring to themselues, and what crown and garland to them whom they thinke they most hurt: They know not what they do: He pray­eth not so much for them who did know, or ought to haue knowne him to be the true Messias, as for the Lay and illiterate people, [Page 443] who of a blinde zeale did, they knew not what: what greater myracle then this louing prayer? héere was a word of all patience and piety, full of loue and vn­speakable sweetnes, they say, his blood be vpon vs, and hee prayes [...]t be not vpon them, Father for­giue them: euen nowe pearced with nayles, crowned with thornes, loaden with scoffes and reproches, and yet héere amongst all, a Pater ignosce illis, Father forgiue them? and it was not without a mysterie that he sayd, father forgiue them. By all this we learne to beare the grea­test iniuries of the world, and to pray withall for our very ene­mies: what should dust and ashes take vpon it to reuenge, when the Lord of Heauen and earth so méekely endureth all? what did the world euer sée more patient, more charitable, then the Sonne of God? Father, forgiue them, [...]ttying those that persecuted him.

16 The second word was spoken to the Penitent theefe, [Page 444] Mecum e [...]is in Paradiso, Thou shalt be with mee in Paradise, which wee vnderstand not to [...] spoken of that earthly Paradise, from which Adam was expulsed, but of that Emperial place, whi­ther Saint Paul was taken vp, where the Saints and Angels are aboue in glory. By this say­ing, comfort is giuen to them that repent them of their sinnes, and call for mercie vpon Christ cru­cified: beholde howe bountifull Christ is, he giues a théefe para­dise that doth but aske it of him. Héere one worthy of punishment, and worthy to suffer death by his owne confession, receiueth mer­cie at the last instant, but yet no man ought by this example, of sette purpose to deferre his con­uersion vnto the last, the priui­ledge of a few, much lesse of one, doth not inferre a common lawe for all. Christ heere giues mer­cie vnto a théefe, and vnto a théefe at the last cast, to shewe there is no place left for desperation: one example makes vs bolde, one findes mercie at the last, that [Page 445] none should dispaire, and but one, that many should not pre­ [...]me, but sée the fayth of this théefe that findeth mercie: a dis­ciple denieth his Maister, this théefe acknowledgeth him, hee séeth Christ hanging vppon the Eus. Emis. de Beat. Latron. Crosse as man, and yet he pray­eth vnto him as God, hee accu­seth his owne defaults, reproo­ [...]th the blasphemie of his Fel­low, hé acknowledgeth Christes innocencie, the Iewes that know the law crucifie him, he see­eth him in all contempt, and yet he confesseth him a Lord, a king: to be a Lorde requireth power, find a King rule, but héere is nei­ther to sée to. Hee beholdeth him suffering death, & yet hee makes request vnto him as the giuer of life: they who had before seene him raysing the dead, wauer, this man dying with him, ac­knowledgeth the resurrection. What fruite, sayeth Saint Au­sten, did Christ héere reape of a [...]le trée: let anie sinner shewe this mannes fayth, and wee dare shewe the remission of [Page 446] his sinnes, hee had before stolen earthly thinges, but now steales heauen: O admirable conuersi­on! That which we should take example of, is an example of com­fort, of mercie, of hope, of forgiue­nes, of confessing our sinnes, and with stedfast faithfulnesse of ac­knowledging the Sonne of God, and crauing mercy to be remem­bred of him in his kingdome.

17 The third worde was, when he said vnto his blessed mo­ther: woman behold thy Sonne. And to consider these two toge­ther, when he said vnto the same Disciple, behold thy mother, as if hee should say vnto the blessed Uirgine, hither to haue I obeyed thée, & cared for thée as a Sonne, from hencefoorth in my stéede, I will leaue thée a Disciple. Unto the other, Iohn thou hast done me seruice as a good seruant, nowe doe it where I will thée, beholde her to whom thou shalt performe obedience, and care, as the sonne to his mother. And thus Christ a Uirgine (saith Saint Ierome) Hier. cont. Iouinian. commits his Uirgine mother, to [Page 447] a Uirgine Disciple. This third word, is a word of pittie, & care, for to sée him now in such dolours and paines, to take care for his mother, was a token of much loue, whereby he sheweth vs, to helpe our parents, and doe them good, what in the world wee can. But what a chaunge dooth the blessed Uirgine make, who hath for the Lord, the seruant: for the Master the man: for the sonne of God, a sonne of Zebede? This change could not but gréeue her, and pearce (as Simeon had be­fore Luk. 2. 35. said) her very heart. Woman behold thy Sonne, not naming her mother, which very name Mother, might haue encreased her griefe, beholding the passion and departure of so déere a sonne, and might mooue her motherly minde to more and more sorrowe. The sonne crucified aboue, the mother mourning beneath, his wounds wounded her heart, his piercing was her piercing, eue­rie stroke of the nayles strooke through her brest, all this while not a word is mentioned, wée­ping [Page 448] would not suffer her to speake, who at any occasion spake seldome, the longest spéech she v­sed that wee reade of, was her Magnificate, her deuotionate speech with God.

The Nurse sees her young­ling dying, the Mother her Sonne. In one day shee is de­priued of a sonne, of a Sauiour, though not lost, yet left for a time, such a parting, such a sonne, such a mother, such teares, such loue neuer was, nor shall be? On the other side, O louing dis­ciple, beloued of the Lorde of loue, thou art nowe left for a time, but neuer cease to menti­on loue; or write of loue! Io­nathan and Dauid, Iacob and Beniamin, wept at parting: it followeth.

18 From the sixth houre, there was a darknesse vnto the ninth, the Sunne of righteous­nes suffereth Eclipse, the visible Sunne, or the most cleare light of the world hideth his beames, as not able to behold the Lord of heauen and earth suffering, all [Page 449] creatures seeme to suffer with him the earth trembleth, the hea­uens are all in black, as in mour­ning manner. The graues open, the rockes or stones cleaue asun­der, the whole frame of nature is disquieted, when as nowe the God of nature suffered. What a solemne and dolefull time was this, some strike their breasts, o­thers stand wondring? The Centurion saith, as it were lif­ting vp his handes to heauen: Surely this was the Sonne of God.

19 The fourth word, was a­bout the ninth houre, when hee cryed, Eli, Eli, Lamasabacthani, My God, my God, why hast thou forsaken mee? Which for that hee spake in the Hebrew, some standing by and hearing this, sayde, hee calleth for Elias. These according to Saint Ie­rome were the Romaine Soul­diours, who vnderstoode not the Hebrew, or peraduenture some of the Iewes themselues, who by reason of the noyse, could not well discerne what was spoken. The doubling of the voyce, [Page 450] sheweth his double nature, his Deitie spake not this, which was impassible: Like as the Sunne shining vpon the wood, the axe cutteth the wood, but the Sunne remayneth inuiolable. His humanitie spake this, which suffered and spake at this time as humaine nature is wont to speake: when it thinkes it selfe forsaken, not that the Sonne of God was any way doubtfull of diuine assistance, but to shew how truly he bare vpon him mans in­firmitie, (sinne onely excepted) which thinkes it selfe forsaken in times of griefe. Héere wee are moued to suffer with Christ, be­holding insensible creatures themselues to suffer with him. S. Ambrose saith, Pro me doluit, qui pro se nihil habuit quod dole­ret. Hee sorrowed for mee which had nothing for himselfe to sor­rowe. Rationall affection cryed, My God, my God, why hast thou forsaken me, Sensitiue affliction cried the same, and yet in Christ, a voyce not of diffidence, or so much of complaint, as of admi­ration. [Page 451] Behold O man what I suffer for thée, behold the punish­ments wherewith I am afflicted, and when thou beholdest the out­ward man, thinke also that the inward man is partaker of sor­row and suffering: wherewith I am pearced, finding the vn­gratefulnes of thée towards me suffering for thy sinnes. Héere we learne in times of extremitie to offer vnto God our sorrowfull sighes & supplications, & though we séeme to the eye of the worlde to be forsaken; yet wee may take comfort in his mercie, who is néere vnto all them that call vp­on him, as the prophet speaketh, yea then, when they powre out faithfully their complaints be­fore him.

20 The fift word was, when Iesus knewe that all thinges were nowe accomplished which were spoken of him, this remai­ned: They gaue mee vinegar to Psa. 69. 2 [...]. drinke, hee saith, Sitio, I thirst, that the Scripture might be ful­filled which was written of him: They gaue me vinegar to drinke, [Page 452] when it is saide that the Scrip­ture might be fulfilled, wee doe not vnderstand this causatiuely, but consequently, as the School­men speake, for Christ did not this, therfore because the Scrip­ture had spoken it, but therefore the Scripture spake it, because Christ in time should doe it. When he saith, I thirst, what was this thirst natural, caused by the ema­nation of his bloode, together with the extremities of his sor­rowes? Which in part also is true, for his blood exhausted, ex­tremitie of thirst followed: but there was withall in Christ a thirst supernaturall, & this thirst was the saluation of soules wherewith he laboured, as with a most vehement thirst, or desire. The Prophet saith, Sitit anima mea ad deum, My soule is a thirst for God. This thirst of Christ was our health, our ioy, O good Iesus, saith Saint Bernard: Si­tis tua salus mea, Thy thirst was my saluation.

21 And heere somewhat is added to his suffering, for when [Page 453] these men had hurt him so much, that they could almost hurt him no longer, they giue him sower wine, vpon a bunch of I sope a bitter harde, mixed with Myrrh and gall, such as they had gi­uen him to drinke, before his lif­ting vp to the Crosse: héere they denie that vnto the Sonne of God, which they were wont to graunt to greatest malefactors, giuing them at these times Wine to drinke, but Christ hath no o­ther but vinegar and gall. Be­holde what a Supper they giue our Lord (for it was now Sup­per time,) héere was the ban­quet, our sinnes gaue him gall to eate, and vinegar to drinke, O myserable men that wee are, to séeke delicates: héere are wee taught to drink with Christ, the wine of deuotion mixed with Myrrh, the mortification of the flesh: and gall, the conpunction of the spirit. On the other side, we must take heede that wee giue not Christ thirsting for our sal­uation, vinegar mixed with gall, as these men did, that is, an euill [Page 454] and sinfull life, which is vinegar mixed with the gal of scandalous conuersation.

22 The sixt word was, when he said, Consummatum est, It is finished, that is, all whatsoeuer was spoken of my suffering is now compleate, the honour of my Father, the good of the faithfull, all that I should doe concerning my obedience to his will, who gaue mee this worke to accom­plish, Consummatum est, It is finished: Nothing remaineth in this suffering but nowe my dy­ing, and now I die. This our sauiour spake, as hauing fought a good fight, & finished his course: this hee spake as one hauing vn­dertaken a iourney, & nowe gone through many passages, at his iourneyes end he saith, Consum­matum est, It is finished: first lifting vp his eyes to heauen, Fa­thy will: then beholding men vp­pon the earth; faithfull men your health: then respecting the brea­king of the Serpents head, Sa­than the vanquishing of thy po­wer: Consummatum est, It is [Page 455] finished, O happy voyce of the Sonne of God!

23 The seauenth word was, father, into thy hands I commend my spirit: S. Luke saith, that hee syed this with a loude voyce: some of the auncient Fathers [...]ke our Sauiour was nowe [...]ditating vpō the one and thir­tieth Psalme, and comming vnto [...]se wordes in the Psalme, In [...]us tuas commendo spiritum [...]eum: Hee vttered them with [...]udible voyce. Into thy hands I commend my spirit, and so gaue [...] the ghost. This was nowe [...] ninth houre of the day, when [...] Sunne was darkened, the [...]th shooke, the graues opened, [...] the Euangelists shewe. At [...]s houre Adam sinned. Hora [...] Adam peccauit, Christus ex­ [...]auit, The same houre of the [...]ay wherin Adam sinned, Christ [...]ed: by dying, Christ opened the gate of Paradise, which Adam [...] sinning had shut vp against [...] and his. Adam in the Gar­ [...]en lost life, and Christ in the Garden restored life, when hee [Page 456] yéelded himself with these words vnto his Father, Into thy hands I commend my spirit: These words being vttered, he gaue vp the ghost, his eyes closed, his countenance pale, his head ben­ded down: heauen nor earth euer saw such a sight, the God of life, the Author of life, and life it selfe becomes dead.

In this word wee may consi­der many thinges: as first, that our departing soules should be commended into the hands of our heauenly Father: Secondarily, somewhat wee haue héere for the strengthning of our faith, Christ bending downe his head, vttered these wordes; not of constraint, but voluntarily: who euer lay downe to sléepe so peaceably, as Christ died, when he gaue vp the ghost? Man whē they are dying, they are scarse able to breath, at this time Christ speaketh with a loud voyce. Father, into thy hands I commend my spirit We sée what Christes example doth teach vs to doe in commending our depar­ting soules into the handes of [Page 457] God, howe at the houre of his death, he prayed, he wept, & spake vnto his heauenly Father.

And héere also may the Chri­stian man enter into a large field [...] meditation, vpon many things together. We were more insensi­ble then the sencelesse creatures, [...] wee should not be moued with the passion of our Lorde; whose death was our life: consider we [...] great thinges the Sonne of God hath done for vs, and suffe­red for our redemption: consider be how great things they were which he suffered, how great his sorrowes were, which shewed the greatnes of his loue, howe [...]eat his iniuries were, when he was falsly accused, mocked, spet­ted vppon, buffeted, whipped, crowned with thornes, berest of [...]s clothes, burdened with his crosse; pierced with nailes, lanced with a speare, and so dyed. They shall sée him whō they haue pier­ced. When Ioseph saide vnto his brethren, I am Ioseph whom you Gē. 45. 34. [...]d into Egypt, they were so a­ [...]onished they had not a word to [Page 458] say: when Christ shall say, I am your brother, I am he whom you crucified, how shall they be con­founded that crucified him? But what ioy shall they haue who be­léeue on him? Up O Christian soule, and with the Doue make thy nest in the holes of this rock. Behold the wounds of thy Sa­uiour. Come to this Arke, whi­ther all creatures repaire to saue themselues. Stand, and behold a little with the deuoute women, the body of thy Sauiour vppon the Crosse, sée him afflicted from top to toe, see him wounded in the head, to heale our vaine imagina­tions: sée him wounded in the hands, to heale our euill actions: sée him wounded in the heart, to cure our vaine thoughts: sée his eyes shut vp, which did enlighten the world: sée them shut, that thy eyes might be turned away from beholding vanity: sée, those eares which were wont to heare the ioyfull hy [...]e of the Cherubins, Holy, holy, holy, now haue heard Esai. 6. 3. a multitude of reproaches: sée, that countenaunce which was [Page 459] goodly to looke vpon, is spetted [...] and buffeted. The blood of [...] cried, iustice, iustice: but [...] blood of Christ crie [...], mercie, [...]: Oh that we had hearts [...] meditate of the passion of our [...]! There is nothing of [...]ch we ought more to thinke, [...] to speake, more to reade, or [...] to meditate of, then of this, [...]ause the remembrance héereof [...]tameth to the saluation of [...] soules, increaseth faith, dri­ [...]th away despaire, giueth forti­ [...]e against the afflictions of the [...]ld, strengtheneth vs against [...]tatious, [...] the minde [...] ioy, causeth a loathing of [...], and after a wonderfull ma­ [...] stirreth vs vp to all deuotion. This our Sauiour Christ him­ [...]fe well thought vpon, when he [...] so high a Sacrament so full [...] hauenly mysteries, for the [...]tinuall renuing in our hearts [...] this his most blessed, passion. [...] swéete Iesus, should euer vn­ [...]fulnes of this loue of thine [...]pe vpon vs? Should not thy [...]ous blood soften our ada­mant [Page 460] hearts, who hast deliuered vs from infinite miseries, pur­chased by thy death? O infinite goodnes, and fréely offered! thy selfe hast offered thy selfe vnto thy Father; a sacrifice for our sinnes, there is no burden heaui­er then sinne, this hast thou ea­sed vs of: O blessed Sonne if God while I liue, saith the Pro­phet, will I call vpon the Lord, yea, as long as I haue any be­ing. Wee will offer vnto God the sacrifice of thankesgiuing, and prayse his name for euer and e­uer.

And thus wee meditate of the passion of our Lord, who suffe­red death, to ouercome death: of which Saint Austen mentio­neth Aug. S [...]rm. de Nat. 3. et in Psal. 34. a double cause, the one, that Christ died for vs to deliuer vs, the other, that those whom he re­déemed by his death, hee might teach by his grace, and by his ex­ample instruct: for why did the head, saith he, suffer, but to giue the body an example? Christ humbled himselfe vnto death, e­uen vnto the death of the crosse: [Page 461] we ought also to humble our [...]es to bee crucified vnto the [...]ld, and the world to vs: vnto [...] were our sinnes imputed, [...]to vs his righteousnesse: hee gaue himselfe a sacrifice to saue vs, and wee giue our selues a sacri­fice to serue him.

Chap. 28.
Of Christs resurrection from the dead, and how the veritie here­of doth much strengthen our Christian faith.

LOue, saith Salomon, Cant. 8. 6. is as strong as death, wee shall see in the re­surrection of our Lord this verified, whom we haue con­sidered in his passion, dying for our sinnes: for héere we find that loue which was stronger then death. Now behold we him, as a Champion returning from th [...] spoiles after so many labours and trauailes, now méete we him with gratulation. Our Dauid 1. Sā. 18. 7 hath slaine his ten thousand, our Eagle is renued, our Phenix is reuiued, our Ionas is come safe and sound from the belly of the Whale. Our Sunne that went downe in a ruddy cloude, is risen againe with glorious beames of [Page 463] light: our graine of corne that was cast into the earth, is sprung up and flourisheth: our Ioseph is deliuered out of prison: our Samp­son Iudg. 16. 3. hath caried away the gates [...] his enemies: our spouse is [...], the voyce of the Turtle is [...]ard in our land, Christ our re­ [...]er is risen from the dead. He is risen early, that was late in the euening layde in the Sepul­ [...]r after his dolefull passion? hee is risen, hee is risen, where­ [...] with the Prophet, wee say, Sorrowe may endure for a night, but ioy commeth in the mor­ning. Psal. 30. 5.

Christ hastened his resurrec­ [...]n, that his disciples might not [...] long dwel in sorrow, he would [...]t their mournful harts should [...] reciue comfort. Christ rose [...]ly the third day, to haue layen [...]ger, might haue bred doubt of [...] rising, to haue rose sooner, of [...] dying. Had only the sorrow­ [...] Apostles, or those women [...]at came mourning vnto the [...]epalcher, the ioy of the resur­ [...]ion? No, this was the ioy [Page 464] of thousand thousandes, which may say with Dauid. This is the Ps. 118. 20 day of the Lord, wee will reioyce and be glad in it. Looke we vn­to the passion before mentioned, there wee sée wéeping, and way­ling, sorrowe, and suffering on euery side. The blessed vir­gine, the Disciples full of heaui­nes, now all is turned into ioy. The Angell appeareth in white, the women runne and tell the Disciples, they scarce beléeue Ioh. 20. 2. 3 either the Angels, or one another for ioy. A little before, the stone is refused of the builders, Deli­uer vnto vs Barrabas: nowe is Ps. 118. 22. Esa. 28. 16. this stone the head of the corner, which ioynes together the buil­ding of two nations, both Iewes and Gentiles. A little before, we haue no other King but Caesar, now is hee a King aboue all Cae­sars: A little before, he trusted in God, let him deliuer him, if he wil haue him; Now is he deliuered, and God is with him, & hee with God: A little before, is he a lamb [...]ed vnto the slaughter, but now a Lion of the tribe of Iuda: A lit­tle Act. 8. 32. [Page 465] before, he was in humility, and Apo. 5. 5. [...]ged of others, now is he risen to appeare the Iudge both of quick & dead, at the right hand of God aboue in glory.

2 Wherfore O faithfull Chri­stian man reioyce in the Lorde, yea, saith the Apostle, againe I say, reioyce, reioyce in the resur­rection Phil. 4. 14. of thy Sauiour: for ma­nie are the benfites that hence [...]rise. Nowe is thy Lorde re­turned from the battaile, nay, from the conquest ouer the de­uill, sinne, hell, and death, thanks be vnto God that hath giuen vs the victorie by Iesus Christ our Lord. Beléeue that his resur­ [...]ion 1. Cor. 15. 57. was the cause of thy re­surrection, for hee which raysed Christ from the dead, shall also rayse these our mortall bodies by his spirit that dwelleth in vs. If thou consider this, thou shalt haue consolation agaynst all feare and dread of death, for thou mayst say, I knowe that my Redeemer liueth. Againe, I will lay me downe to sleepe, and take my rest, for the Lord maketh me [Page 466] to dwell in safety. Because this was so beh [...]uefull a poynt for the stay of our christian faith, Christ appeared so often vnto his Apo­stles, after his resurrection com­muned with them, as at other Lu. 2 [...]. 32. times: so then especially, when their hearts did burne within them as hee opened the Scrip­tures, shewing them the veritie of his resurrection. The Apo­stles whose charge was to teach Act. 2. 24. 32. Act. 3. 26. Act. 4. 33. glad tydings vnto the world, the first tydings they taught, was the doctrine of the resurrecti­on.

The Euangelists doe most diligently set foorth vnto vs the resurrection of Christ, as a thing profitable and ioyfull to all faith­full beléeuers, for in the resurrec­tion, wee sée how Christ is exal­ted, and what hope wee haue in him. This they lay downe with Mat. 16. 21. many circumstances, both by te­stimonies before and after: be­fore, that hee had told his Disci­ples he must die, and rise againe: after, in that he was conuersant amongst them forty dayes, wal­ked [Page 467] in the way with two of them, communing of the thinges that [...]re done at Ierusalem, (and surely in time of sorrow to com­ [...]ne of Christ, and talke of him in our wearisome iourney of this life, shall much comfort vs,) at this time, Christ walketh with them, their vnderstanding is o­pened.

3 The women come vnto the Sepulcher, and view euery place throughly, they finde the stone [...]ed away, the linnen cloathes [...]aining, a signe his body was not taken away, but risen, for these were together laid with his body in the Sepulcher: the body [...]ne, the Angels testifie he is ri­sen, what say the Souldiours to this? First they confesse a truth, afterward corrupted with mony, they giue out, his Disciples had stolen away his body, while they were a sleepe. If they were a sleepe, howe saw they the Disci­ples steale away the body? If they were not a sléepe, how could a fewe weake fishers take away the body from a band or company [Page 468] of armed Souldiours: but let them confesse the truth, as they did before vnto the high Priests, and after when they were char­ged, that they had séene a vision Mat. 28. 13. of Angels, that he was risen in­déede. So the veritie is inuin­cible, and the ioy great of the re­surrection. Wee see a desire and loue to Christ in Peter and Iohn, for why, they runne to the Se­pulcher (affection makes vs dili­gent) the women come with Iohn. 20. 4. sweet odors to annoint the body, we haue no swéet odors, but ma­nie vnsauorie sins to bring vnto the resurrection, & there to offer vp the incense of our praise, which is the swéetest offering our harts can yéeld. Mary commeth néere her Lord, Christ saith vnto her, Woman, touch me not, not but that Christ had a body tangible Ioh. 2 [...]. 17. after his resurrection, but Mary touch me not, doe not so much af­fect my presence héere on earth, as my presence in heauen. By this we learne, to know and ho­nour Christ, as he is risen, & sit­teth at the right hand of God a­boue. [Page 469] S. Paul writing to Timo­ [...]e, saith, [...]: Remember that 2. Ti. 2. 8. Iesus Christ is risen from the [...]ad: When the Teacher giues his Scholler many lessons, if he giue him one amongst y^t rest with [...] Momento, Remember this: he thinks that of all other of most e­special regard, and worthy of the best obseruation, & it seêmeth the Apostle so accounted of the resur­rection: for what is there more necessarie for our christian medi­tation, then héere to call to minde that it was hee who did redéeme Israel, that as he rose powerful­lie in himselfe, so also did hee in those that beléeue on him, that hee rose [...], according vnto the Scriptures, that hee rose by 1. Cor. 15. 4 way of equitie, for first hee hum­bled himselfe, & then God exalted him, giuing him a name aboue all names. That hee rose by way of Phil. 2. 10 power, for being without sinne, death could not holde him: for it Act. 2. 14. was vnpossible he should be hol­den of death.

5 He whom Iohn not long be­fore [Page 470] had séene as a sacrifice offe­red vpon the Crosse, when hee was, as the Prophet speaketh, Esai. 53. 2. without for me to looke vpon, now hee séeth him after another man­ner then amongst théenes, nowe Apo. 1. 13. 14. walking amongst the seauen candlestickes: then cloathed in purple, by way of derision, nowe cloathed as the Sunne: then cal­led a King by those that reproa­ched him, now called the King of Kings by them that honor him. Wherefore as we haue séene him in his humility, so with Iohn also let vs sée him in his glory. As we haue séene him fighting for vs in his passion, so let vs also beholde him tryumphing for vs in his re­surrection, for all was for vs. In the passion and resurrection of Christ our Sauiour, consisteth the summe of all our happines, he dyed for our sinnes, and rose a­gaine for our iustification: vnlesse he had dyed, we had not been de­liuered Rom. 4. 25. from sinne, and conse­quently from death: vnlesse hee had rose from the dead, wee had not receiued comfort of rysing [Page 471] againe from the dead; his passion remoued away that which was euill, his resurrection brought vnto vs that which was good. As in these two wee haue a dou­ble benefit, so haue wee a double example: in his passion, an exam­ple of suffering, in his resurrecti­on of hope, when wee haue suffe­red. Which doth shew in vs two liues, the one in the flesh labori­ous, which we must endure, the other when wee are deliuered from the flesh, which wee must hope.

6 Now we must not onely ac­knowledge with the mouth, or beleeue in the heart this sacred truth of the resurrection, but we must also be raysed vp to new­nes of life: for thus much dooth the holy Ghost require of vs in beléeuing the resurrection. Wee Rom. 6. 4. are (sayeth the Apostle) buried with him by Baptisme vnto his death: that like as Christ was ray­sed from the dead by the glory of the Father: so we also should walk in newnes of life. And this is the similitude which wee doe carie of [Page 472] his resurrection.

This is to set our affection on heauenly things, or thinges that are abaue where Christ fitteth at the right hand of God; and this Colo. 3, 1. is the third thing that we should apply our selues vnto, in belée­uing the resurrection from the dead, that is, first to rise with him from the death of sinne, and con­sequently to be raysed by him vn­to a hope of the resurrection vnto eternall life.

7 It is wonderfull to consider with how many strange enemies Christ had to do at once, with the world, & the Prince of the world, with death, and sinne the cause of death.

Who would haue thought that one shéepe should haue béene able to haue withstoode so manie Wolues, but yet heare the trium­phant voyce of the conquerour. Death, where is thy sting? Hell, 1. Cor. 15. where is thy victorie? the sting of death is sinne, and the strength of sinne is the Lawe. The Apo­stle like a valiant champion goes forth, and offers challenge and [Page 473] combate to all these, or anie of them: Who shall lay any thing to the charge of Gods chosen? If Sathan say, that will I, because they haue followed the wayes of ungodlines: If the world say, I will lay to their charge the ma­nie vanities they receiued of me: if the Lawe say, I will indite them because of transgression: if death say, I will arrest them by reason of sinns: S. Paul answe­reth them all with a short reply: Iesus Christus mortuus est, imo resurrexit: Iesus Christ is dead, Rom. 8. 34. yea, he is risen from the dead, as if hee would say, that same rising of Christ from the dead, hath be­ [...]t you all of all your force, and nowe all your Pleas are fru­strate. Nay, howe is the poore Captiue comforted, when the Iudge himselfe shall say, Who shall detaine this man? I haue pa [...] his ransome.

8 What a ioyous thing is it nowe to be strengthened in the faith of the Resurrection? First, in regard of the calamities of this life, for what shall dismay vs, sée­ing [Page 474] the members hope to be ioy­ned with their head? Secondly, though this life be transitory and troublesome, yet Daniel shall be deliuered out of the Lyons den: The Doue shall returne to the Arke with a braunch of Oliue, when once the flood and waters are fallen: Ieremie shal come out of the pit whereinto hee is cast of his enemies: Our noble Dauid hauing gotten the victorie, is gone triumphantly to raigne in Ierusalem, we all his people and armie tracing and trayning after him, wee were detayned and held as captiues of cruel enemies, but by Christ the enemies are van­quished, and wee deliuered, how are we deliuered but by the sonne of God? was it not his suffering onely that was (as hath beene said) the remouing of euill? Him selfe saith, what profit is there in my blood, if I goedowne to cor­ruption? as if he would tell vs, there were something adioyned héereunto, to make his suffering glorious & beneficial vnto others, and this was his resurrection.

[Page 475] 9 Euery effect naturally doth shew his cause: The resurrection was the effect of his deitie, and therefore gaue euident Testimo­nie he was God. Againe, his re­surrection confirmeth our faith, for so doth S. Paul reason against the Pseudo-Apostoli, if the dead 1. Cor. 15. 13. 14. rise not, then is not Christ risen, if Christ be not risen, then where is our beléeuing? but Christ is risen, therefore there is a resur­rection. The head doth not rise without the body: The head is risen, the body therefore shall rise. So the resurrection of Christ is the cause of our resurrection, and he rising, we all rise.

The Lord is King (sayth the Prophet,) Let the earth reioyce, end the [...]es be glad therof. The first fruites being sanctified, all the other fruits are hallowed vn­to the Lord: Thomas bring hi­ [...]er thy hand, and féele the print of the nailes: Blessed are those that haue not seene, and yet doe Ioh. 20. 27 beléeue. That which befell Chri­stes body (saith S. Austen) the third day, shall befall our bodies [Page 476] in the last day.

10 Foure sortes were there, which behelde & heard the whole manner of our Sauiours passi­on, and resurrection. The first were a kind of men, which onely were present as spectators hea­ring and séeing what was done without further obseruation, and these were many of the common people, which following their owne affaires, little respected that which was then a doing. The second, were the Souldi­ours, who when they had wat­ched the Sepulcher, séene the Angell of the Lord, & the Earth­quake, as men amazed went forth into the Citie, shewing what had happened, yet by and by corrupted with money, did not sticke to tell the contrarie. The third, were the high Priests and Pharisies, these altogether en­deuouring to suppresse the rumor of the resurrection, could in no case abide that any shold so much as mention it. The fourth, were the disciples of Christ, and those beléeued on him: to these did hee [Page 477] appeare, to these brought hee great ioy when they beheld him, and communed with him after he was risen.

11 After the same manner are there in the worlde foure sortes that are diuerslie affected to­wards this Article of the resur­rection. Some as those of the common sort, receiue neither ioy [...] sorrow, as if it did not apper­taine vnto them to haue care or respect to this principall point of their Christian beléefe: These haue the name of Christians, but little consider what euer Christ did for them. Some there are of the second sort, which doe be­léeue that Christ is risen, they think of it, & speake of it, but they [...]seuer not: for going away, they [...] corrupted with the worlde, they speake the contrary, by their works they deny, that there is a­nie resurrection at all. These like the Souldiours that kept the Sepulcher, follow the fauour of the world, and are led from truth to falshood.

O vnhappie men that for vile [Page 478] things of the world leaue the ioy­full tydings they haue heard and seene of the Resurrection. Some there are, who with the high Priests & Pharisies cannot en­dure the same of Christ, or those which would set forth the honour of his Resurrection: And of these what shall wee say? When they heare this happy tydings, they labour to draw the minds of men from the deuotion thereof, these are the worst of all other. But some there are which with the Disciples reioyce, and neuer rest vntil they come vnto the Sepul­cher: for loue resteth not, and these sée it so as it is tolde them, and Christ by faith appeareth vnto them: they are assembled with the faithfull, and not absent with Thomas, who by his absence had not with others at first the ioy of the Resurrection. They goe not with Mary from the Sepulcher, but are there wéeping vntill his grace speake comfortably vnto them, then they reioyce and say: The Lord is risen indeede, and hath appeared vnto vs: And these [Page 479] are those who haue part in the [...]st Resurrection, for on such the [...]ond death hath no power. This first Resurrection is to re­ [...]ne Iesus Christ in true faith, [...] to rise from sinne by newnes [...] [...], and these also shall one day [...] part in the second resurrec­ [...], when they shall sit with [...]ft that is risen before, when [...]ey shall liue with him, & raigne [...]th him in the Kingdome of heauen. In the meane time, Christ still inuiteth them (saith Saint Austen) to that life, where Aug. Ser. de tep. 114 there is no defect, no death: The Angels say, why séeke you the [...]ng amongst the dead? If one [...]ke a mine of gold in some place, where no such thing is to be h [...]d, [...]ee which well knoweth it to be [...], doth he not say, why doth this [...]an digge and del [...]e in vaine? [...] labour is but lost, he maketh [...]ch, whereinto hee may des­ [...]d, as for treasure héere it is [...]ot: In like manner while wee [...]ke our [...]licity héere, well wee may digge and delue, and endan­ger our selues, but héere lyeth no [Page 480] treasure, wherefore we must set our affection in heauen, whither Christ is risen and gone before vs.

Chap. 29.
Of Christes ascension vp into hea­uen: besides many good in­structions, howe heereby the hope of our ascending, is con­firmed.

BEcause the asc [...]ion of our Lord was after all his trauailes, the farewell he tooke of the world, his doings and sayings at this time would haue at least our Christian attention. S. Mark Mar. 16. 15. telleth vs that he was giuing his Apostles their commission, to preach the Gospell to euery crea­ture, that they should haue power as the working of myracles, and the like, to con [...]rme this tea­ching by: so after hee had spoken [Page 481] unto them, hee was receiued vp into heauen. Saint Luke tels us, that he gathered them toge­ther, commaunding them not to depart frō Ierusalem, but there to wayte for the promise of the father, which, said he, you heard of me. And when he had spoken these things, while he was euen Act. 1. 9. nowe (as the same Euangelist sayth in another place) blessing thé, hee departed from them, and was caried vp into heauen, for a cloud tooke him out of their sight, and they returned to Ierusa­lem from mount Oliuet, and when they were come into an vp­per Chamber, they all continued in prayer and supplication with the women, and Mary the mother [...] Iesus.

2 H [...]re we sée a louing Ma­ster taking his leaue of his io­ [...]ng family, h [...]re is blessing and praying on both sides, héere is comforting, and looking vp to heauen: though distance of place id [...] separate them for a time, yet [...]ue should continue them as one for euer. The men of Ephesus [Page 482] wept aboundantly, when Saint Paul departed from them, being Act. 20. 38 chiefely sorrie for the words that he spake, that they should sée his face no more. But two men in white apparell, or Angelles in mens forme aske the Apostles, why stand you gazing or looking vp to heauen, and they tell them, This Iesus shall so come, euen as you haue seene him goe to Hea­uen. Act. [...]. 10.

When Elias was taken vp be­cause his prayers had stoode Is­raell in as good stéede as all the horses and chariots did against the force of their enemies: The text saith, Elisha cried: My Fa­ther, my Father, the chariot of Is­raell, 2. Kin. 12. 12. and the horsemen thereof, and hee saw him no more. The Apostles of our Lord, though si­lent, we may easily conceiue, their hearts cryed, Our Sauiour, Our Sauiour. At the very in­stant, two Embassadours from the Court of Heauen, to preuent dolefull passions, tell them that they shall so sée him come, as they saw him ascend, calling to minde [Page 483] what himselfe had before tolde [...]m: Ascendo ad Patrem me­an, et Patrem vestrum, I as­ [...]d to my Father, and to your father.

3 He that euer gaue his Dis­ciples diuine instructions, ceased [...] at the last, euen vnto the very [...]ant of his departure from [...], to teach them still. His [...]ing them what they should [...], where they should abide, in [...]at manner, in what place, his [...]ing them, his gathering thē [...]her with one accorde: all [...]ch might learne them manie [...]ns. And where doth Christ [...]ue his Disciples, but vppon [...]t O [...]uet, where he had of­ [...] prayed with them, and they [...]th him? from thence he ascen­ [...]. When we haue done our de­ [...]ons in this world, and done [...]th the world, when wee haue [...]ssed our brethren by holy acti­ [...]s, assembled in prayer, giuen [...]m good examples, continued [...]ongst them in one accord, from [...]unt Oliuet, our last deuotion [...] prayers vnto God, or (if pray­ers [Page 484] cannot bee mentioned in wordes) the lifting vp of our hands may suffice, or if that faile, S [...]um corda; let our hearts be on high: Our deuotion & prayer is the mountaine from which we ascend, and for Gods sake (saith Saint Bernard) let it not séeme we arisome to abide long on this Bernar. in ascensio. do. mountaine, let vs raise vp our minds and our hearts, and our hands vnto heauen, and let vs ascend with our Lord ascending. Let vs followe the Lambe whi­ther so euer hee goeth, let vs fol­low him suffering, by mortifying the flesh; let vs follow him rising, by newnes of life, but most ioy­fully of all, let vs follow him as­cending, by setting our affections Coloss. 3. 1. on heauenly things, or things a­boue.

4 Howe this Article of our Christian beléefe, Ascendit in coe­lum, He ascended vp into heauen, whither hee hath caried our na­ture before, doth appertaine vnto the stay of our Christian faith, is best perceiued of faithfull be­léeuers. The death of Christ, [Page 485] saith Saint Austen, is our viui­ [...]ation, his resurrection is our August. in ascen. dom. [...]e, but his ascension is our glo­ [...]cation: when as now the An­gels themselues, might seeme to haue sung Christ with a Psalm [...] heauen, Exultate domine in vir­ [...]e tua, Be thou exalted Lorde in thine owne strength: And his Apostles séeing him ascended vp into glory, returned to Ierusa­ [...]m with great ioy, and there Lu. 24. 53 [...]tinuallie in the Temple, did [...]de and prayse God, because [...]e sure faith had shaken off [...]andalous and doubtful sorrow, remembring his words, I goe to prepare a place for you.

How forceable testimonies are these? euery one telling vs what is the ende of our Christian be­ [...]fe. For as all other things in Christ were for vs, hee was borne for vs, hee was giuen to vs, is for vs also hee ascended, saith Saint Bernard. Where the bo­ [...]e is, thither shall the Eagles [...]so be gathered together: wee are by nature a noble kinde of creature, and of a loftie spirite, [Page 486] naturally desirous to get higher and higher, and therfore we shew of whose stock and linage we are, when wee couet to ascend wh [...] ­ther he is ascended, who is go [...] before vs.

And no small comfort is it, to haue this assured, that howsoe­uer we are kept down for a time: yet we shall one day ascend to the full accomplishment of our good desires.

5 In the meane time, what should wee doe but follow him in whom wee ascend, in the sweete smelling sauour of his perfumes: knowing that pride cannot as­cend whither humility is gone: that hatred cannot come, whi­ther loue is ascended: that [...] cannot approach where vertue is exalted: that impietie may not appeare, where holines it selfe is seated: and therefore to follow him in humility, in loue, in ver­tue, in holinesse, are as it were the steps of ascending, to co [...] vnto the place whither hee is gone before. It was once s [...]ide vnto man, Terra es & in terra [...] Gen. 3. 19. [Page 487] redibis, but now is it said, Terra [...] & in coelum ibis, earth thou art, [...] yet into heauen thou shalt [...], whither since thou art going, leaue in any case those allure­ments, which not onely stay thy [...]rse, but cast thée backe to thy [...]tter perill.

6 And héere it is not amisse to call to mind some seuerall ver­ [...]es of our Sauiour, precedent [...]to his ascension, as first, if euer [...]at of Samuel spoken vnto Saul, Obedience is better then sacrifice, [...]re verified, then most truly in [...] ascension of the Sonne of God. He was obedient vnto his fathers will, we sée after all his [...]ience howe hee is exalted to heauen, as if obedience were the [...]ay thither: Consumma [...] opus Ioh. 17. 4. [...]od dedisti mihi: I haue accom­ [...]ed the work which thou ga­ [...]st [...]e. Secondarily, wee may [...]sider his humility according [...] that, Qui ascendit, descendit, Eph. 4. 10 [...] which ascended, first descen­ [...]d, to shew that humility also in [...]g downe to a lowly conceie [...] our selues, is the second step [Page 488] of following him in his ascensi­on.

Thirdly, we may consider his patient suffering, according to that, If wee suffer with him, wee shall also raign with him. Fourth­lie, we may call to mind, how fa­miliarly this louing shepheard was conuersant with his little flocke, vntill the verie time that he left them: to shew tha [...] [...] passe our time, and to end our time, in charitable and louing manner a­mongst men, is the way where­by we follow the Sonne of God, ascending vp into heauen. Last of all, purenes or sinceritie of life & conuersation, is a degrée of as­cending after him. If wee will, saith Saint Austen, ascend with Christ, we must leaue our faults, for with our Phisition our faults ascend not, Quis ascendit in Psa. 24. 4. montem Domini, sayeth Dauid, Who ascendeth vnto the hill of the Lorde, but hee that hath innocent handes, and a pure heart?

7 Wee would be happie: I Aug. de temp. 141. know it saith Saint Austen, but [Page 489] why séeke wee not the way to happinesse? Many there are that would ascend, but fewe en­deuour themselues to walke the way of ascending, these with the Sonnes of Zebedee, would sit Mat. 20. 21. on the right and left hand in Christes kingdome, but they wil not taste of Christes bitter cup in his passion. Others there are which fearing they cannot as­ [...]d, haue their whole hearts bu­ [...]d in the earth, where they are content to abide. A third sort [...]ere are, which so loade them­selues with the cares of this world, and are so heauy that they [...] lift vp their minds to hea­ [...]n, but euen as the Serpent whose breast is vpon the earth, [...]ere they abide, & goe no farther, [...]d sure a lament able thing is it, that whereas Christ with so much labour, hath laid out a way for vs, yet so few there are that follow him in this way.

O that we wold mark, & mar­ [...]ing kéepe the happie course of Christes ascending, for euen in ascending many erre: the Angel [Page 490] would ascend, but of an Angell he became a deuill: man would ascend in Paradise, but from a happy creature hee became mise­rable: both fell by affecting po­wer, and knowledge, and manie follow this course; nowe Christ hath taught vs a true manner of ascending as we haue heard, hee first descended, and then ascen­ded: hee ascended the mount to pray and to teach: hee ascended Math. 5. 1. Luk. 6. [...]2. the Asse to weepe: he ascended the crosse to suffer, and after all, hee ascended heauen to raigne in glo­rie: These are the true degrées of ascending: first, wee must as­cend to prayer: secondly, wee must ascend the mount, to learne the way to blessednes: thirdlie, wee must ascend the mount to contemplate of glory, as hee did when hee went to be transfigu­red: fourthly, wee must ascend vppon our carnall appetites, to wéepe for our sinnes: [...]ftly, wee must ascend vnto the crosse, to be crucified vnto the world, and so last of all we shall ascend, in good time by the grace of God into [Page 491] heauen, to reioyce with Christ in glory.

8 To all this, saith S. Ber­nard, may be annexed this short forme of ascending. First, wee must ascend to our heart, that is, to the knowledge of our selues: then in our heart, that is, to ac­knowledge our own infirmities: next from our heart, that is, from the loue of our selues: and last of all, aboue our heart, that is, to the loue of Christ. What doth our Christian loue on earth: when Christ our head is in hea­uen? The Lord is my portion, saith Dauid, If wee loue Christ, why are not our affections with him in heauen? Shee saide vnto Sampson, Thou hast saide, thou louest me; if it were so, thy minde Iud. 16. 15 would be with me? For the A­postles, Christ was taken out of their sight, but not out of their hearts, by his corporall presence he departed from them, but for his spirituall presence hee conti­nued with them: and therefore as they in heart ascended with him, so he still in spirit remained [Page 492] with them, by this his spiritu­all presence, which was and is euer the same. And heere wee may obserue, how Christ depar­ted from his Apostles: first, hee leadeth them out of the Citie by way of application, from the [...]on­course of sinne: secondly, hee lea­deth thē to mount Oliuet, a place of prayer: thirdly, hee blesseth them, or endueth them with his grace at parting, this done, he as­cendeth, and this doing, all faith­full beleeuers ascend.

9 Thus we sée how Christ as­cendeth vp vnto his father, how, though hee left them as concer­ning his bodily presence, yet with his loue, his grace, his power, he was still with them.

Concerning the mysterie of his ascension, it is very great and excellent, the high and glorious King cloathed with our nature [...] is entred into his royall pallace. By this wee that are flesh and blood, haue a comfortable and sure trust of our ascending vp into heauen, and therefore wee finde cause of ioy in the meditation [Page 493] héereof, for foure reasons: first, that we haue an Aduocate nowe speaking for vs at the right hand of God: secondly, that where he is, wee shall be, Assu [...]am vos ad me ipsum, I will take you vnto my selfe: thirdly, that as he hath taught vs what to doe, so also what to hope: fourthly, that hee hath left vnto vs a comfortable promise in the meane time: I as­cend vnto my Father and your fa­ther.

10 And nowe as wee haue héere many good instructions, so howe our hope of ascending is confirmed wee sée, that nothing may be more ioyfully thought vpon then this, while wee are here in this mortall body of ours. Esra and Nehemias, shewe with howe great desire the Nation of Nehe. 1. 1. the Iewes were held towardes the earthly Ierusalem, after they had beene a while in captiuitie: with what desire should wee be [...]ed of our heauenly Ierusalem, after our captiuitie héere in this worlde? assuredlie there is no­thing that wee can meditate of [Page 494] with more ioy, then of Christes ascension vp into heauen, to the right hand of his Father, where he sitteth as now resting for euer, which once was in labours of the world: at the right hand of Ma­iestie, which amongst men liued at the left hand of aduersitie. In He. 11. 25 the old law, the high Priest once [...] yéere entered the Holy of Ho­lies: wee haue an high Priest (saith the Apostle) that is ente­red into the heauens, and there maketh intercession for vs.

Chap. 30.
Of the comming downe of the holy Ghost, and how we should in all Christian manner enter­taine this diuine spirit.

IT is expedient for you, saith Christ our Sa­uiour Ioh. 16. 7. vnto his Apo­stles, That I depart frō you, for if I depart not, the com­forter which is the holy Ghost will not come. It is expedient, that I depart from you, that I de­part. No meruaile though the Disciples hearts at these words were full of sorrowe, to heare of their maisters departure: but that this might be expedient vn­to them, they could not but won­der howe: Wherefore Christ by and by tels them the cause why this should be, that is to say, his departure from them was, that the comforter might come, Vn­lesse I depart, the comforter which [Page 496] is the holy Ghost, will not come, It is expedient that I depart, because euery thing hath his time: It was expedient that I should suffer to make a satisfac­tion for sinne: it was expedient that I should die, that you might be deliuered from death; it is ex­pedient that I ascend, that so I may open you the way to ascen­ding: it is expedient that I de­part from you, that so the holy Ghost, which is the Comforter may come. But what is this, saith Saint Bernard? This is a great mysterie, Vnlesse I depart the Comforter shall not come: Was the presence of the holy spi­rit so opposite vnto the presence of Christes humanitie (which was not conceiued, but by the o­peration of the same holy spirit, that nowe the one will not come, without the departure of the o­ther? What is this, Vnlesse I de­part? Ber. in as­ [...]ent. Do. First, the head is glorified, then the members are graced The Ap [...]stles for his bodily ab­sence, shall haue from henceforth the holy Ghost to supply his pre­sence, [Page 497] Behold I am with you vnto the end. Gen. 1, 2.

2. In the creation when the earth was without forme, Spiri­tus super aquas, The spirit mo­ued vpon the waters: in the re­ [...]mption when the mind of man was without forme, the same spirit moued vpon the sinfull wa­ters of our soules, Emittis spiri­tum Ps. 103, 30 tuum, & creabuntur, & reno­ [...]abis faciem eorum: Thou sen­ [...]est out thy spirit, saith the Pro phet, and they are created, and thou shalt renue the face of them. God the Father saide, Fiat lux, Let there be light in this grea­ter worlde: God the holy Ghost saide, Fiat cognitio Dei in anima hominis, Let there be the know­ledge of God in the mind of man, of man this lesser worlde. God the Father sayde, Fiat firmamen­tum, Let there be a firmament. God the holy Ghost sayde, Fir­metur voluntas in bono [...], Let the will of man be confirmed in that which is good. God the Fa­ther sayde, Let the waters be gathered together in one place: [Page 498] God the holy Ghost saide, Let many graces be vnited in one soule. God the Father said, Fiant luminaria in c [...]lo: let there be lights in heauen. God the holy Ghost saide, Let the lights of faith, hope, and charitie, be fixed in the beléeuing soule. God the Father said, Fiant volatilia, Let there be flying fowles, God the holy Ghost saide, Let there be Meditations in the mind of man soaring vpward. God the Fa­ther said, Faciamus hominem ad imaginem nostram, let vs make man according to our owne like­nes? God the holy Ghost hath saide the selfe same: Let him be according to our Image, holy as I am holy, and thus wee sée our Sauiours saying verified, Expe­dit, it is expedient.

3 Againe, if wee respect our regeneration, wee knowe what was our state by nature, when the Apostle saith, [...], The children of wrath, but now being Ephe. 2. 3. borne againe by the holy Ghost we are cast in a new mold, and so are become Filii Dei, The chil­dren [Page 499] of God. If wee respect the powers and faculties of the soule the intellectuall part, and the will: the intellectuall part to dis­ce [...]ne, the will to desire heauenly thinges, these were restored by the holy spirit. If we respect our s [...]nctification, we were as Naa­man 2. Ki. 5. 16 the Syrian, vntill our wa­ [...]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 [...]light­ning of the minde of man. If wee respect the strengthening of our [...]aith against terrours of consci­ence within, The spirit of God Rom. 8. 16 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 Ioh. 14. [...]6. shall come vnto you, to [Page 500] 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 m [...]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 [Page 501] children of God doe finde some­thing within them, that makes them to pray, to repent, that [...]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 [...]scimus, we feele the motion, we know no: the manner. God gaue the people Angels food from hea­ [...]en, they called it Manna, saying, Lord, what is this? Hauing di­ [...]ine N [...]. 16. 19. 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 [...]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 Ana [...]ias, Why hast Act. 5, 3, 4 thou lyed vnto the holy Ghost? he by and by addeth, Thou hast not [Page 502] 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 1. Cor. 6. 19. 20. 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, Esai. 6. 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, Esa. 6. 3. 4. 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 [Page 503] men?

5 A familiar thing is it a­mongst those that loue to leaue pledges of loue, Ionathan to shew 1. Sā. 18. 4 his loue to Dauid, left with him the coate that was vpon him, and other things, his sword, his [...]ow, [...]s pledges of his loue: Elias whē he was taken vp into heauen, left 2. Ki. 2. 14 [...]is cloake with his seruant: our Ionathan hath left with vs a pledge of loue, a pledge of our hea­ [...]enly inheritance that is to come: [...]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 Iohn. 4. 15 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, [...]minate our vnderstanding, [Page 504] 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 Mat. 17, 5. 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, Mat. 3. 16 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 sof [...]eth by the gift of pietie, it a­dorneth by the gift of knowledge, [...]t maketh solid by the gift of for­titude, [...]t lifteth vp by the gift of counsell it [...]lightneth by the gift of vnderstanding, it burneth by the gift of charity. Of tongues, to shewe that these giftes as they [Page 505] burne inwardly so do they speake [...]utwardly: nay of clouen t [...]ngs, [...] it were one tongue deuided in­ [...] many, for to shewe th [...] diuers [...]guages giuen by this spirit.

Furthermore, the appearing [...] the holy Ghost was visible in [...] tongues, and sure it is, wee [...]st shew signes of Gods spirit, [...] as it doth kindle in charitie, so [...] it speake charitably. The [...] Ghost is re [...]embled vnto the Iohn 3, 8. Act. 2. 2. [...], and there was a mightie [...] at the cōming downe ther­ [...] ▪ First, to shewe that the doc­ [...]ino of the Gospell should nowe [...]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 [...]octrine. Secondarily, the wind [...]ceably be [...]reth downe what­ [...]uer do [...]h resist it: so did the [...]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 [Page 506] holy Ghost is resembled vnto water, because it cleanseth. Da­uid calleth it a right spirit, right Psa. 51. 10. Rom. 8. 15. Ioh. 14. 26. Heb. 9, 14. because it leadeth vs the right way. The Apostle calleth it th [...] spirit of Adoption, because it ma­keth vs the children of God▪ Somtimes it is called the Tea­cher of truth, sometimes the e­ternall spirit, all which names [...]oe tend to shew the diuers ope­rations of the holy Ghost▪ as [...] the former appearance of fire, [...] stre turnes all things into fire, be­cause it expe [...]eth the coldnes of our hearts, & bath burneth with inward loue, as also shineth by outward charity. It teacheth, [...] directeth, it comforteth, it clean­seth, in a cloud, in a Doue, in fire, in tongues, in the winde, all which moue vs to pray with the Prophet, Emitte spiritum tuum: Lord [...]end forth thy spirit, and Ps. 103, 13 wee shall be created. The light of Faith shall arise in vs, our [...] shall be confirmed in good, man [...] graces shall be collected in one: our desires shall mount vpwar [...], and last of all, we shall be holy as [Page 507] is holy.

7 Contra [...]ise, without this [...] spirit what are we but as [...] men of Sodome striken with [...]dnesse, not knowing which [...] to goe? sorrowfull is it to 1. Sā 16, 14. [...]ider the case of Saul, who [...]en the spirit of God was with [...], hee was a man of courage [...] va [...]our, able to encounter [...] the enemies of God, but [...] once the spirit of the Lord [...] departed from him, he was [...]ressed as is wonderfull, he [...]es to a Sorceresse, disgui­ [...] himselfe, knowes not in the [...] what to doe, nor which [...] to take, there was not a [...] in the field, nor a corner in [...] house, that could hide him [...] his troubled conscience. E­ [...] [...]ryed, My Father, my Fa­ [...], but Saul might haue cryed [...]en the spirit of the Lorde de­ [...]ted from him: O my ioy, my [...] gone: his body died once, [...] his hart often. The wife of [...]es in her last breath cryed, [...] the same might Saul haue [...] also, O the glory of God is 1. Sā. 4. 22 [Page 508] gone? when the Prince remo­ueth, all the Princes troope and trayne, euery one is remouing to accompanie the person of the Prince: so when the Spirit of the Lorde remooueth, all ioy, all faith, all knowledge, all loue, at once departeth: Wherefore the Church doth well and deuoutly pray, Et spiritum sanctum tuum ne aufer as a nobis, And take not thy holy Spirit from vs. It was Saint Austens prayer, Ve­ [...] [...]ancte spiritus, Come holy spi­rit, the cleanser of the vncleane, Aug. medi. 1, 7. the comforter of the sorrowfull, confirme mee, that I may keepe thee, keep me that I may not loose thee. If Sathan [...]de the house once emptie, hee entereth by a foule spirit: wherefore besée [...]h we God that his spirit may euer keepe possession of our hearts.

Nowe as Christ promised his Apastles the comming of the ho­lie Ghost; so did hee also shewe them howe they should be prepa­red for the receiuing and conser­uing thereof, for albeit this di­uine Spirit, were promised be­fore, [Page 509] and after the Resurrection, [...] he would they should be pre­ [...]red for it: that wee should [...] to vse meanes for Gods [...]ites promised. First, they [...] wait for it: secondarily, they [...] waite at Ierusalem, and [...]re in an vpper roome, what [...] they doe? they are assembled [...]th one accord, what else? they [...] assembled with one accord in [...]: all which doe shewe vs [...] meanes of preparing our [...] for the participation of the [...] Ghost: First, faith is ne­ [...]rie, for the Apostles belée­ [...]: Act. 1. 1. Secondly, hope is necessa­ [...] for they expected the accom­ [...]ment of the promise: Third [...] charity is necessary, for they [...] assembled in loue, the Text [...]eth, [...], with one ac­ [...]d: Fourthly, holinesse of con­ [...]sation is necessarie, they were [...] vpper roome. The Spirit [...] God, sayeth the wise man, Wis. 1. 11. [...]eth not in a body subiect to [...]. Last of all, deuotion is [...]cessarie, they were all assem­ [...] in prayer. The seauentie [Page 510] Elders rec [...]ed of the spirit of the Lord at the dore of the Ta­bernacle, where God was wor­shipped. Nū. 11, 24 When the Disciples were assembled in prayer, the place where they were assembled Act. 4, 31. moued, and the holy Ghost came downe vpon them, and héere wee sée both of receiuing, as also the meanes of entertayning one and the same holy spirit: Gregorie saith, In terra datur Spiritus, vt di­ligatur G [...]c. [...]. 26. proximus: e coelo da [...]ut Spiritus, vt diligatur Deus, The holy ghost is giuen on earth, that we should loue men, and the holy Ghost is giuen from heauen, that we should loue God. This loue of God is neuer idle, but alwaies busie héere beneath, it was Chri­stes owne rule: If you loue me keepe my commaundements, it is a signe we loue the great Em­perour, when wee kéepe his lawes.

Last of all, whereas the recei­uing of the holy Ghost is called 2, Cor. 1, 21. 2, Cor, 6. 5. the earnest of the spirit, how ma­nie comforts are there which doe hence consequently ensue? when [Page 511] [...] substantiail dealer maketh a bargaine or couenant, and in part of payment giueth earnest before [...]and, the residue behind is as [...]re at the day, as if the partie [...]ad it already down: God of his [...]nite loue in Christ Iesus, [...]ath agréed with beléeuers for the receiuing of heauenly trea­ [...]re, or treasure in heauen, his holy spirit is before giuen in part of payment, a good earnest, and of the rest behind, this earnest is [...]fficient assurance, which wee [...] receiue at that [...]ay, when the [...]onne of righteousnes shall ap­peare, and all his holy Angels [...]ith him.

Chap, 31.
How that exhortation of our Sa­uiour Christ, Iohn the twelfth and thirtie siue, doth appertaine to vs Christians: Ambulate dum lucem habetis, vt non tenebrae vos comprehendant, Walke while yee haue light, least darknes come vpon you.

THese wordes of our Sauiour Christ, spo­ken in the first place to the people of y^e Iews, are [...]y way of appropriation ap­pliable vnto all, but most special­lie vnto them on whom the ends of the worlde are come. Walke while yee haue light, least darknes I [...]. 13, 23 come vppon you: For in this remnant of time, Sathan see­keth in malice to destroy men, and God in mercy to saue sin­ners, by whom the day of grace is fitly resembled to a time of light, Walke while yee haue light. [Page 513] The children of God are called the children of light: his Angels 2, Cor. 11. 14. are called the Angels of light: his doctrine is called the doctrine of light: you were darknes, saith Ephe. 5, 8. the Apostle, but nowe you are light, and are called to an admi­rable light. And so after the s [...]me manner the time of grace is Rō. 13. 12 a time of light, our co [...]nuance in this grace, is the light of life, which very life hath sometime [...] the appellation of light, because when death comes as the wise man saith, [...]ur light is lost, that [...]cc. 22. 11 is, the continuance of life, which is light. And so in regard of the true light, which is Christ Ie­sus himselfe, of his doctrine, which is a doctrine of light, of his grace which is the benefite of light: of our con [...]inuance in the world, which is a 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 s [...]ll, least darknes come, therefore the light will not be l [...]ng.

[Page 514] 2 The light, saith Saint Iohn▪ Iohn. 1. 5. shined in darknes, but the darknes comprehended it not. It is no disgrace vnto the Sunne, though Battes and [...]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 contrary [...] yet a little while is the light with vs: It is sayde in the Canticles, I sought him vpon Can. 3. 1. 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. Gen. 4, 3. The stone vpon the top of the hill may be stayed with little, but be­ing [Page 515] 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 s [...] ­nest of all deceiued, and at last wish in vaine, they had beene better aduised. God met with Ex. 14. 28. 1. Sā 4. 18 Iude. 13. 2. Lu. 12. 19. 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 [Page 516] there another, and time is the ea [...]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 D [...]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 Sn [...]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 Exo. 16. 21 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 be [...]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 [Page 517] 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: n [...]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 [Page 518] 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 Ambr. de Agenda penit. 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 Mat. 24. 32. the Sommer: first, for that the Sommer is a lightsome time, so is the kingdome of heauen: se­condly, [Page 519] it is a fruitfull time, so is the kingdome of heauen: thirdly, Sommer is a pleasant and ioy­ [...]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 [...]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, Iere. 24, 3. 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 [Page 520] charge is in their custodie to look vnto while they are h [...]re. The housholder, saith our Sauiour, Mat. 24. 43. 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 h [...] 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 your hearts, or, nowe your hearts and you consider together what to doe, fall to an account with your selues, séeke not life in death, stand with God, and hee will stand with you, lose not the opportunitie of light, for some sensual and perishing delights of [Page 521] the world▪ when these offer them­selues, let the carefull Christian say this thou mayest doe, but this is not that thou shouldest doe: in the morning he s [...]yes to himselfe, what wilt thou doe, and at night, what hast thou done, let him take sometime from the pleasures and profits of the worlde, I say, to consider of these things.

Iudas made the worst bargaine that euer man did, which bought and sold, when for a little earthly profit he parted with heauen, and for thirtie péeces of siluer sold the Sauiour of his soule. Hee had heard Christ was transfigured, Hier. in Mat. cap. 26. and least in such a transfigurati­on hee should be taken from him, be wold make gaine of him while he had him. Let vs neuer follow the trade of so bad a Marchant, leauing for a fewe temporall com­modities, that great and plenti­full storehouse of heauen, and the inestimable treasure which God hath prepared for them that loue him. In this respect all of vs are Marchants, that men would fall to traffique for this pearle. It is [Page 522] not beyond the Sea, that anie should complaine, howe shall wee attaine it, thrise happy are they that come vnto that light, where the light of the Moone shall be as the light of the Sunne, where the light of the Sunne shall be se [...]uen fold, as the Prophet Esay speaketh. Wherefore O Chri­stian man, if thou walke in the Esa. 30. 26 light, whilest thou hast the bene­fi [...] of light, Thy Sunne shall neuer Esai. 6, 20 goe down neither shal thy Moone be hid, for the Lord shall be thine euerlasting light, and the dayes of thy sorrow shall be ended. Sor­rowe thou mayest for a time, but this sorrowe should be heauenly, and heauenly sorrowe (saith the Apostle) causeth life. Of old time 2. Cor. 7. repentant sinners, as wee reade in the Prophets, should put on sackcloath, and sprinkle them­selues Iona. 3. 5. Lu. 10. 13. with ashes. Put on sack­cloath, to shew they haue laide off all pompe and glory of the world: sprinkle themselues with ashes to signifie, they were no other (b [...] ­ing compared to Gods maiestie, who was now readie to take re­uenge [Page 523] vppon them) but dust and ashes. Againe, howsoeuer they had before exalted themselues, ye [...] now they were come to a full con­sideration of their estate, what they were vnder the hand of God. Yet a little while is the light with vs, Onely a little while, and therefore the time of light, the time of walking is not long. O blessed are they that make sure work for a time to come, that ap­ply their haruest while the sunne shineth, that walke while they haue light, that by a good life draw n [...]rer and néerer, vnto that life which is void of all death, vn­to the which the Lord bring vs all in Christ Iesus.

5 The commination, if men walke not while they haue the light, is, Walk least darknes come vpon you. Want of light is a pu­nishment: When many of the Iewes sawe the darknes at our Sauiours Passion, they were much afraide, they smote their brests, & were in a maner at their wi [...]s end. If externall darknes of the world be so terrible, what is [Page 524] the spirituall or internall dark­nes of the minde, to be depriued of the light of grace? Nay, what is the eternall darknes, to be vt­terly dep [...]ued of all light of glo­rie? It was said of him that had not his wedding garment, [...]st him into vtter darknes, O do [...]e­full dome, neuer more to sée the light of that ioyfull Sonne of righteousnes? Who would not be aduertised in this case? our time is but short, our departure vncertaine. What is the ende of our redemption, the fruite of our calling, but to walke before God in holinesse of life? beastes haue eyes of the body to behold things present, but men haue eyes of the minde to foresee thinges to come.

In the second of Samuel, and second Chapter, Abner calleth 2. S [...]. 2. 27 vnto Ioab in the euening, to stay his reuenging hand, Ioab saith, haddest thou called vnto mee, in the morning the people had de­parted backe euery one from his brother: let vs vse this to our commoditie, and for our learning▪ [Page 525] let vs call for helpe early, and not deferre vntill the euening, thinking to strike in with God in our last groanes, when the most sensuall are made so [...]er a­gainst their wils. When Moses Exo. 9, 19. foretolde the Egyptians of a mighty great hayle, such as ne­uer was in Egypt, those that re­ [...]arded not the word of the Lord, left their seruaunts and cattell in the field, and so were destroyed, but such as feared the word of the Lord, amongst the seruaunts of Pharao made his seruants and his cattell flie into their houses. These were preserued, as for the other the tempest destroyed them. Haue we not cause to be carefull? Our sinnes carie vs away as the wind. O Lord, saith the Pro­phet Esay, wee are the Clay, thou Esa. 64. 8. art the Potter.

Chap. 32.
Howe that, inferred vpon the Pa­rable of the ten Virgines, (Ma­thew 25. 23.) Vigilate ita (que) quia nescitis diem ne (que) h [...]ram, Watch therefore, for you knowe nei­ther the day nor houre when the Sonne of man will come, doth greatly concerne all Chri­stians to consider.

SAint Mathew hauing mentioned Christ his comming to iudge­ment, and the manner in paradies, in the next place setteth downe by another para­ble, the suddainnesse of this com­ming, although no mention be made of the time, when it shall be, as the comming of a bridegroome at night, when none would haue thought him néere: At this time suddainly there was a crie. The Bridegroome commeth: When [Page 527] some are receiued in, & other are [...]uded, and for euer shut out: [...] are found wise, & these are [...]ose that prepared oyle in their [...]pes, others foolish, and [...]se were those, who had their [...]ampes, but no oyle in them: all [...]aue the name of virgins, all ex­ [...]t the Bridegroomes cōming, [...]t all are not prouided for his [...]ddaine comming: therefore [...]st any be taken vnprouided as [...]he foolish were, Christ giues [...]is adu [...]onition vnto all: Watch Mat. 25. 13. therefore, for you know not, the [...]ay nor houre.

Man which is gone into a strange Countrey, hauing giuen authority vnto his seruants, and [...]lled his Porter to watch, those seruants must be watching, that at what time soeuer the Maister returne, he may find thē so doing. There is nothing more behou [...]ful [...]nto the state of a christian man, then to arise from the security of a sinfull life, that spirituall Apo­ [...]xie, or dead sléepy disease of the soule: the very word Watch, doth not only import we haue enemies, [Page 528] but also require industrie to pre­uent them, Watch & pray: Watch, and so vse industrie; Pray, and so receiue Gods assisting mercie. We know that while Ionas slept, the ship was in danger of drow­ning: while Ishboseth slept, hee Iona. 1, 5. was surprised suddainly: while the husbandmen slept, the enemie 2, Sam. 4. 7 came and sowed [...]ares: while Holofernes slept, his head was taken from him, all which import many dangers, the ship, the soule, the surprising, the vnexpected cal­ling to giue an account, the enui­ous sower Sathan, the head, Christ Iesus: this considered, Mat. 13. had wee not neede watch? while the foolish slept, suddenly there was a crie at midnight, when they would goe & buy them oyle, the bridegroome was passed, and the gate shut, it was not the title of being called virgines. It was not the repeating of the name Lord, Lord, that now serued the turne: to shewe that the name of holines wil not sustice▪ as the rich mans calling Abraham Father, stoode him in little s [...]éede. It is [Page 529] the watchful care of the wise vir­gin [...] that did them good indeede, the gate was shut to the foolish: what was this gate? Euen the gate of mercie, in respect of indul­gence: the gate of grace, in respect of acceptance: the gate of glory, [...] respect of entrance. Take heed, saith our Sauiour, watch & pray. Dauid might haue slaine Saule [...]hile hee was sléeping, but hee 1. Sam. 27. 17. [...]as pittifull, & would not, wher­ [...] he awakes him, and shewes [...]im the danger hee was in. The goodnesse of Almightie God to [...]an is farre aboue Dauids pitty to Saul. See the patience and long [...]ffering of God, saith the Apo­ [...]tle, Rom. 2, 4. to leade vs vnto repentance. Behold, I stand at the doore, and [...]nocke. God knocke [...]h by his Apo. 3. 10. grace at the doore of our hearts: [...] his worde at the doore of our [...]ares: by his benefites, at the [...]oore of our plenty: by his cha­ [...]sements at the doore of our sor­rowfull hearts, to raise and st [...]rre [...]s vp to vigilancie from the sleep of sinne, wherein hee might haue taken vs, but that his mercie is [Page 530] to spare, for a tune of grace, wher­in we should be prepared for him: hee knockes to awake vs, and striues to enter, if wee sléepe o [...] and shut vp the dore, then hee de­parts, we cannot escape him ey­ther aliue or dead.

2 Watch, for you know not the day, This day shall bee as the dayes of Noe, of Lot, while Noe was building and labouring, the worlde was rioting, and neuer more secure: but Noe and his were saued when the rest peri­shed. In Sodome, there was ea­ting and drinking, as if our Sa­uiour Lu. 17. 27 would haue vs heare what the sinnes of the men of Sodome were, that hearing them, w [...] might take héede of committing the like. It was not their eating and drinking (saith Beda) that condemned these men, but the im­moderate vse of thinges lawfull, neither is it so much mentioned what they did, as whereunto, neglecting the iudgements of God, they wholy gaue them­selues that is to say, to eating, & drinking. Destruction came sud­dainly [Page 531] vpon these, not that their [...]ruction was not foretold, bu [...] [...]t it was not beléeued of any, [...]re was not a stroke giuen in [...]ming the Arke, which did not [...]monish the carelesse world of a [...]d to come: though Noe were [...]nt in voyce, yet hee spake in [...]rke, according to that in the [...]pel, If you beleeue not me, yet [...]eue these works of mine: but [...]uerse men beholding the Ar [...] [...] the building, continued in their [...]s, & were sodainly swallowed [...] by that suddaine destruction [...]t came vpon them. No maruel [...]gh men sin, to say true, it is [...] such wonder, séeing they con­ [...]r so little the end of sinning, & [...] suddainnes of their own end, [...]at security is this?

3 This shall be, saith our Sa­ [...]our, at the time when the Sonne of man commeth, Though it be [...]uer so often foretold, and the [...]ke bee neuer so long a buil­ [...]ng, though many speake by [...]ce, & by works, for al that, no­thing is thought vpon, somtimes a little is spoken of in this world [Page 532] about amendment of life, all is but words.

For the comming of the bride­groome, wee haue in holy Scrip­ture to cōsider these three things: first, the signes going before, as the darknesse of the Sunne, the Mat. 24. 29. trouble of the creatures, and such others: secondly, the signes that doe accompante him, as the con­flagration of the world, the soun­ding of the trumpe, the resurrec­tion 1. Thes. 4. 16. of the dead. Thirdly, those that follow after, the going vpon the right and left hand, the sepa­rating of the shéepe and Goates, Mat. 25. 33. the ioyes of some, and the wofu [...] miserie of others, the one called with a venite benedicti, Come you blessed: the other refused with an [...]te maledicti, Goe yee Mat. 24 4 cursed. Lord, say the Apostles, where or when shal these things be, or what shall be the signes of the comming of the Sonne of man?

4 For the signes precedent, (as so many Heraulds before the comming of the King of glor [...]) amongst other, trouble is descri­bed [Page 533] to be in those superiour bo­ [...]s, as in the Sun, the Moone, [...]d starres, vnwonted signes, & [...]unge sights repugnant vnto [...]ure shall be seene. These are [...] signes, because they signi­ [...] the Sunne and Moone shall [...] obscured, the starres shall fall [...]n heauen, their light shall be [...]rcom of a greater light, which [...] the glorious appearing of [...]ust, like as the stars appeare [...] at the rising of the Sunne. Concerning these signes, let thē [...]e also their mysticall sence. [...]he Sunne shall be darkened, [...]t is, the loue of Christ, the [...]nne of righteousnes, by the [...]s and cloude of unpietie: the [...]oone, or the Church with her [...]ht from the Sunne, shall loose [...] light: the starres or teachers [...]ll fall from heauenly doctrine, [...] so forth. Let them haue their [...]alisence, and so let be consi­ [...]r how the heauens frowne vp­ [...] vs, and the earth trembles [...]er vs. Secondly, there shall [...] trouble in the elements, and [...]eat sorrow of the Nations, the [Page 534] Sea, and the floods shall make a noyse, and men shall bee at their wits ends. The confused noyse of the waters, mouing to and fro, the elements (as S. Peter saith) melting with heate, at all which 2. Pe. 3. 10 the hearts of [...]en shall be smitten with great terror, there is no fly­ing, but all amazed, they shal not knowe what to doe, nay, that which is more, the powers of heauen shal be moued, séeing these Lu. 21. 26. vnusuall effectes to happen, they shall be moued, euen the Angels themselues, at the suddain trans­mutation and the incomprehen­sible maiestie of Christ, what shal the sprigs of the Desert do when the Cedars of Libanon be [...] ­ken with feare? If the pillars themselues shall shake, how may the weaker parts of the building tremble?

5 When this little worlde, to witte man (for so is hee called, [...]) is now vpon the dis­soluing, he suffereth fantasies, & many troubles, euery part is mo­ued, euery sence is altered, the whole body, Lord, how is it trou­bled! [Page 535] how much more shall trou­ble & disturbance appeare when this greater world is vpon disso­ [...]tion, and nowe giuing vp the Ghost? For the signes in par­ticular, as first that the lights of Heauen shall fall, the waters [...]re, mens harts shal faile them for feare, and the rest, all which [...]e shew the violence of all, shall be by the force of fire. The first iudgement was with water, to [...]le and quench the heate of in­continencie, which then chiefely abounded: the second iudgement shal be with fire, against the cold­nes of loue, and charitie, which (the world waxing old) shall, and both more and more decay. All earthly things shal be consumed, for the end ceasing, those thinges which appertaine vnto the end, cease. The Nations shal [...]ourn, or, as Ieremie saith, the tribes of the earth, that is, those that haue not their fréedome in hea­uen, the Iewes shall mourne, the Gentiles shall mourne, Christi­ans that loued the worlde more thē Christ, shal mourn: the tribes [Page 536] of the earth, not the tribes of the Lord: for these, they shall goe (saith the Prophet) to confesse vnto the name of the Lord. The Psa. 102, 4 other shall bewaile themselues in their faults, which they haue committed in their follies, but not corrected, in their glory which they haue lost: and last of all, in their punishments which they shall incessantly suffer.

6 For the signes that accom­pany him, as the sounding of the Trumpe & others, what a noyse shall this be, which the ioyfull creatures aboue in felicitie, and that wofull soule beneath in mi­sery, and (betwéene both) the dead body in the graue shall heare? what a noyse will this be that all shall heare at once in most wonderfull manner? The Cap­taine wakeneth his Souldiours by the sound of the drum: Christ shall waken the whole Armie of the worlde, by the sound of the trumpet; the trumpet to ty [...]o­rous & ill Souldiers is a dread­full hearing, but to good and men of valour it is a chéerefull noyse, [Page 537] saith Saint Austen.

Then shall followe the resur­rection of the dead, Awake thou that sleepest, and come to iudge­ment: The Sepulchers shall o­pen, as they opened at Christes passion, not many, but all: not from the holy Citie onely, but from all Cities, and parts, and corners of the world, all that are in the graues, shall heare the voyce of the sonne of God. When we heare the thunder, we thinke there is a God, when wee heare this, wee shall sée it. Then shall the Sonne of man appeare, and all his holy Angels with him, then shal he to whom the Father hath committed iudgement, come visibly in the cloudes, in that ve­rie forme to iudge, wherein hee was iudged: They shall see him whom they haue pierced: The Apo. 1. 7. good shall sée him to exultation, the euill to confusion, and shame of their owne folly. Nowe is hee called a Iudge, who was before called the Sonne of man: Now is hee called a King, Dicet Rex, The King shall say, Goe into e­uerlasting [Page 538] torment, prepared for the deuill and his Angels: It is said, Benedicti patris mei, not ma­ledicti a patre, as if God blesseth, but reiecteth none, did they not reiect themselues. Then Pilate shall not doubt, and aske the que­stion, Num tu Rex? art thou a King? Then the Iewes shall Ioh. 18, 37 not say. Non habemus Regem, we haue no King: Pilat and the Iewes shal now sée, he is a King indéede, Euen the King of Kings. Then shal he come cloathed with light as with a garment, he shall come with great power and ma­iestie, his Angels shal gather all together from the foure corners of the earth, the whole world shal fight against them, who fought against the Author of all things, such as the King is, such shall be the power of his comming.

Nowe for the day and t [...]e of his cōming, let none busie their heads, seeing it is not knowne to the Angels of heauen.

7 For the signes that followe after, which are these: Then shall the sheepe be separated from the [Page 539] Goates, the tares from the wheat. Then two shall be grinding in the Luke, 17. 35. 36. mill, the one receiued, the other left alone: two in the field, one re­ceiued, the other forsaken.

The very place shall shewe e­uery ones condition, some vnto the right hand, and some vnto the left: Then come ye blessed, when Mat. 25. 37. 38. I was hungry, ye fed me, when I was naked ye cloathed me, coun­ting all done vnto the néedie, as done vnto himselfe. Then shall the righteous say, Lord, when haue wee fed thee, and cloathed thee! by a kinde of admiration, procéeding from the greatnes of the reward, as if we thought not wee had done all this vnto thée. On the contrarie part, the vn­mercifull shall not wonder after this manner, because they knew Christ did hunger in the poore, and want cloathing in the na­ked, then shall not that be gran­ted which is required, because that was not performed which was commaunded. So vnto the iust this comming of the Iudge shalbe as Sommer after Winter: [Page 540] but vnto the vniust, as the Win­ter after Sommer: Salomon to shew the estate of these, taketh an instance from a young man, one that thinks himselfe farthest Eccle. 11. 9 off, the Wise man tels him, iudge­ment will come.

8 In all temptations i [...] auai­leth much to call to mind the day of iudgement, that a remem­brance héereof should sinke déep­lie into our harts: If we would be couetous, & desire that which is other mens: or ambitious, and séeke the glory of the world, let a remembrance of iudgement come into our minds, Let vs say vnto our owne soules: O soule, there is a resurrection, & a iudge­ment that doth expect thée. Hee that would not haue then his wounds séene, let him now séeke to cure them: this is the time when the secrets of all harts shal be reuealed. Adam when he sin­ned had the trées to couer him: when all shall be consumed by fire, what can couer men? surely nothing. The world passeth (saith 1. Ioh. 2. 17 Saint Iohn) and the concupis­cence [Page 541] thereof: Wherefore who­soeuer cleaueth to these wo [...]ldly thinges, is in continuall passage with the world, the whole peri­shing, euery part perisheth. Take heede to your selues, sayeth our Luk. 21, 34 Sauiour, that your hearts be not oppressed with surfetting & drun­kennes, and cares of this life, and least that day come on you vna­wares: for as a snare shall it come Luk. 21. 35 vpon all, which sit vpon the face of the earth, that is, which delight­fully rest vpon the loue of earthly thinges. The godly truly passe [...]uer the earth as straungers and Pilgrimes, but the worldly minded as Citizens and inhabi­tants: to these this day is as a snare, because it takes them vn­prepared, but vnto the other it is a day of expectation, because it finds them ready.

9 If any skilfull Phisition should commaund vs, saying, Take you héede, that any of you eate not greedily of the iuice of such and such an hearbe, if he doe, he shal dye presently: with what care doth euery one kéepe this [Page 542] commaundement, least by ta­sting of the forbidden hearbe hee perish. But nowe the Sauiour of our soules and bodies cōman­deth vs to beware of the hearbes of surfe [...]ting & cares of this life, and howe many of vs notwith­standing doe not onely, not feare to be wounded héerewith, but al­so wholy consumed? will we not beléeue our heauenly Phisition, Watch and pray alwayes, Watch, not that the sense of séeing onely Luc. 21. 36 is héere vnderstoode, but the watchfulnes of the vnderstan­ding: Pray alwayes, not as if our prayers should not be inter­rupted by any necessities of the body, as the Massilians drea­med, but pray alwayes is vnder­stoode euery day, and at all times, that no sinne may hinder vs from God & good works, and therefore it is saide, Vt digni habeamini, that ye m [...]y be accounted worthy Luc. 21. 36 to auoid these things.

10 Watch, for ye knowe not the day nor houre: Nemo quaerat quando venit, sed vigilet vt para­tum inueniat. Let no man (saith [Page 543] S. Austen) séeke curiously when the Iudge commeth, but let him make himselfe ready against his comming: the vncertainty of the time doth cause feare: the igno­rance of the signes may lead into error: so wee alwayes liue, that alwayes wee may be watchfull. Wee may knowe the signes, but ought not search after the know­ledge of the time it selfe: it is vn­searchable. When we see in an old man the signes of age, we gather his time is not long, when hee shall die, we know not: so behol­ding the world troubled, charity waxing cold, we know these are signes of a decaying age, yet som­times age continueth, howe long none knoweth, & this is the very reason our Sauiour himselfe v­seth to stir vs vp to watchfulnes: Watch, because you know not the day, nor houre when the Sonne of man commeth.

If the Housholder watch for the sauing of his substance, howe much more should euery one be watchfull for the sauing of his soule? In the Housholder three [Page 544] things are obserued: first, he en­deuoureth to knowe the deceite of the théefe: secondly, to prouide for the custody of himselfe: third­lie, he careth that his house be not broken vp, and thus he watch­eth, not one, but euery houre of the night, that at what houre so euer he be assaulted, hee may be found stirring.

11 Those who looke for the comming of the Bridegroome, haue their lights in their hands, that is, their shining workes: these lights are burning, that is, ardent in charity: they are shi­ning, that is to say, giuing good example of piety: These watch in the day, that is, open the eyes of their faith, when the light of the Gospell of Iesus Christ shi­neth: these watch in the night, that is, when the world is giuen to all iniquitie, the workes of darknes.

Foure things there are which may make men to wake: the first is, the crowing of the cocks, that is, the calling of those to whom God hath said: O Sonne of man, [Page 545] I haue made thee a watchman: The Cocke beateth with his Eze. 33. 7. wings, and wakeneth himselfe first: and then with his voyce wakeneth others. The second thing to make men wake, is the rising of the Sunne, this Sunne is the light of grace: a shame is it for men to sléepe, when as now long agoe the Sunne is risen vpō them. The Sunne riseth (saith Ps. 104 23 the prophet) and man goeth forth vnto his labour, The night is past, Ro. 13. 12 and the day is come neere, let vs walke (saith the Apostle) as in the day: The third thing to make men awake, to, the feare of the théefe, or the day of iudgement, which is as the comming of a théefe in the night: the carelesse it will seaze vpon and spoile them, but vnto the watchfull it can doe no harme. It was said vnto the rich man, hac nocte, This night shall thy soule be taken from thee. It was said of the bridegroomes comming: At midnight there was a crie made, behold the Bride­groome commeth, goe out to meete him. The fourth thing to [Page 546] make men awake, is care of their goods, wee haue a great charge vnder our hands, and a charge of so great care, that wee had neede watch early and late. For the carelesse, Salomon sayeth, Sleepe on, so shall necessitie come vppon thee like an armed man. Pro. 6. 10. Pro. 24. 33 Many are so heauie a sléepe, that no calling will awake them, there shall a voyce one day sound in their eares that shall awaken them, (I pray God) not affright them, whether they will or no. That which I say vnto you, sayth our Sauiour, I say vnto all: Watch. The night of death may steale vpon men before they be a­ware, the day of iudgement will come when they thinke not of it: Watch, for you know not the day nor houre. Watch, you know not when the Maister of the house will returne: Whether in the mor­ning of childhoode, or in the third houre of youth, or in the sixt houre of strength, or in the eue­ning of age: Watch, for you knowe not the time: Should they sleepe in securitie, vntill [Page 547] they sleepe their last? God for­bid, God forbid.

Chap. 33.
A louing conference had with Christ, and the deuout Christi­an man, touching the state and ioyes of the life to come, pro­mised to them that learne of Christ, and followe him in this life.

AWake, Awake, O Christian soule, and stand vp from the dead, how long wilt thou sléepe in this dangerous se­curitie of a sinfull life? Arise, a­rise, the light of my grace and truth hath shined vnto thee, how long wilt thou preferre the loue of this transitorie world, before the loue of mee thy Redéemer and Sauiour.

O Lorde Iesus Christ, thy mercie is great in staying for my conuersion, in vouchsafing to re­member [Page 549] mee so forgetfull of my loue, and duty towardes thée my Lord, now I wretched creature prostrate my selfe before thee, Lord what wilt thou that I doe?

If thy desire be to knowe my will (O my beloued) this desire of thine doth merua [...]lously please me: for my delight is in thy sal­uation: thou knowest for thy sake I came from heauen, for thy sake endured I the griefes and trou­bles of the worlde, for thy sake suffered I many reproaches of mine enemies: I vndertooke thy dolours, to giue thée my glory: I suffered thy death, that thou mightest receiue life: I was bu­ried in the earth, that thou migh­test be raysed vp to heauen: now thy sinnes are more gréeuous vn­to me, then much suffering I en­dured for thée: this is that I re­quire, séeing thou wouldest know my will, giue me thy life, for whō I haue giuen my life.

Lord I perceiue thy will, and my owne weakenes: how should [Page 550] walke (as I ought) in consecra­ting my life vnto thée?

If thou wilt dedicate thy selfe vnto me, first loue mee alwayes, and aboue all thinges, next to know howe thou shouldst walke after my wil, sée thou often medi­tate of my life once led amongst men: when thou wilt be humble, thinke howe I was humbled: when thou wilt suffer patiently, call to minde with what patience I suffered: when thou wouldst be obedient, thinke of my obedi­ence: when thou art oppressed with enemies, remember I had enemies too, and call to mind that I prayed for them.

I sée most mercifull Sauiour, that thou requirest loue aboue all thinges, which I yéeld thée wil­lingly (as I ought) but Lord, for to beare these crosses of the world, I finde it too difficult to humane nature, so as almost I know not what to say.

If thou loue me as thou sayest [Page 551] thou doest, thou néedest not take scandale at the troubles of the world. Thou knowest I dispose all things swéetly, & great pe [...]ce there is to them that loue mee: shouldest thou be impatient at the least thinges, beholding me suffe­ring great? Wilt thou a worme refuse to endure a word spoken against thée, and sée mee loaden with reproaches? thou canst for the loue of the world suffer tribu­lation, rise early, late take thy rest: and wilt thou doe nothing for my loue?

I beséech thée, O mercifull Lord Iesus, strengthen me with thy grace against all aduersities, for I willingly yéeld my selfe vn­to thy will.

Be not afraide to suffer some­what for my sake, behold I am with thée for whom thou suffe­rest. And behold I come quick­lie, and my reward is with mee. Apo. 22. 12 Consider what I haue saide, In my fathers house are many mansi­ons, there haue I prepared a place [Page 552] for thée. Call to minde that the dearest friends I euer had in the worlde, haue endured the same sufferings.

O my Sauiour, I am more delighted in hearing, and belée­uing this, then I am able to ex­presse: I knowe not whether I may more reioyce to beholde thée dying vpon the Crosse, or raig­ning amongst the Angels, to sée thée subiect vnto all, or exalted a­boue all. O swéete Iesus, howe should I praise thée? I remem­ber that of the Prophet, Rectos decet collandatio, Praise becom­meth the righteous. Lord I am not righteous, shall I not there­fore praise thée? thy poore crea­tures doe the same, and therefore I will not be silent. O my God, draw my minde from all earthly things, that it may onely reioyce in thée. Where are ye all my de­sires, come and enter the Courts of the Lord with ioy.

Thou hast, O Christian man, peraduenture some taste of my [Page 553] loue, in that thou art so desirous to praise mee, in that thou dost as ioyfully behold [...]e borne of a vir­gine, as God from euerlasting: In beholding mee thy redéemer suffering for thy sinnes, thy loue is acceptable vnto me, and shall finde loue againe in thy greatest labours: but the best is to come, when thou shalt reape the fruite of all, then no aduersity shal touch thée, then shalt thou beholde my presence in glory, and therfore let happines moue thee to séeke hap­pines.

O swéete Iesus, when shal I sufficiently loue thée? When shall I duly remember thy benefites, thy méekenes, thy patience, thy bountie with all reuerence and deuotion? If thou be my redée­mer, where is my duty? if my Sauiour, where is my affection? O good Iesus, seeing thou hast done all this for me, what shall I doe vnto thée? Nay, séeing thou hast reserued such ioyes as I am not able to comprehend, let me not liue but to loue and know thée.

It sufficeth that thy wil o [...] in­tention is good, which I respect more then many sacrifices, when thou doest offer me thy obedience vpon the Altar of thy humble de­sires, for which desires I haue recompence, & thou shalt finde as much, when thou commest to re­ceiue the same: when for a cup o [...] colde water, thou shalt receiue a whole fountaine of the water of life: when for two untes thou shalt haue giuen thée the whole treasure of the temple, then shalt thou enioy immediate fellowship with me in my kingdom, & where I am there shalt thou also be, then shalt thou come from the trouble­som sea of this life, to the hauen of rest, there shalt thou sée me, & en­ioy me alwayes, & euery where: blessed shall that life be, for the continuance therof, it is eternall: for the certaintie, it is without change: for the place, it is in hea­uen: for the companions, they are multitudes of saints & Angels: for the greatnes of the felicitie, there is an euerlasting Sabaoth.

I am rauished, O my S [...]ui­our, with the very meditation of thy heauenly reward, when I cōsider that in thy presence there is fulnes of ioy, and at thy right hand are pleasures for euer more. O happy and happy againe, are they which are once freed and set at liberty to come to thy King­dome! O Kingdome of all con­ [...]unce, séeing there is found ioy without sadnes, health with­out sicknesse, aboundance with­out want, light without darknes, life without death, all good with­out any euill: all bitternes, all trouble, all punishment, all dis­cord, all feare is away. O ioy, excéeding all ioyes, when shall I enter into thée! O my redéemer, when shall I behold thée, the ve­rie end of my desires? I nowe perceiue there is a reward for the righteous, and therefore what blindnes doth possesse the minds of men, in loosing the fr [...]ition héere of? O what folly is it in thē, to spende their time in vanitie: nay, in the harsh discord found [Page 556] in the loue of earthly things, and lose that ioyfull harm [...]me of hea­uen, when all the Saints in that blessed societie shall say, The Lambe that was slaine is worthie to receiue power, and riches, and wisedome, and strength, and ho­nour, and glory, and praise. There they enioy that perfect felicitie, where sorrow is neuer felt, com­plaint is neuer heard, losse is ne­uer feared, when all labours and trauailes shall cease, then shall vertue shew her selfe, where vice shall not be able to looke vp or ap­peare, then shall the world which séemed before so glorious, be con­sumed to nothing, onely the iust shal then receiue a crowne of glo­rie. The consideration héereof is able to draw mortall men from all the allurements of a sinfull life, and to enflame their hearts in the fire of the loue of God: for who would not finde in his heart to honor that God which hath pre­pared so excellent thinges, for those that serue and honour him? Who would not turne all his en­deauours, all his desires, to walk [Page 557] before him in holinesse of life, whose reward is without mea­sure in the life to come? This is the profit of this consideration, [...]ely to moue vs to returne loue vnto him who hath first loued vs. And nowe O most mercifull Ie­sus, I beseech thée by thy sor­rowes which thou sufferedst, by thy blood which thou sheddest, yea, by that infinite loue which thou bearest towardes vs, en­crease in vs true loue of thée, O redéemer of the world.

Consider yet a little farther thy creation, and what excellen­cie and dignitie thy Creator be­stowed vpon thée, we [...]gh with what loue and with what wor­ship hee is againe to be honoured. Surely when creating and or­daining the vniuersalitie of visi­ble and inuisible thinges, hee had [...]sposed to make humane na­ture: with high counsaile hand­led he the worthines of thy crea­tion, as one whom he decréed to honour before all the creatures in the world: behold therfore the [Page 558] highnes of thy creation, and re­count more and more, thy d [...]ty of rendring loue. Let vs make (saith God) man after our owne image: Marke therfore diligently, what it is for thée to be created to the image of God: vnderstand, that image is one thing, & similitude is another: for examples sake, vnreasonable beasts may haue a similitude with man, but the i­mage of man none can haue but another man. Man eateth and sleepeth, so doe the beasts, beho [...] a certaine similitude & communi­tie betwéene diuers natures: Nowe the image of man noue i­ [...]ateth, but another man of the same nature: The image then is more wor thy then the similitude. By this meanes shalt thou haue a likenes of the image of God: if considering that he is good, thou studie to be good: knowing hee is iust, thou endeuour to be iust: be­holding his mercy, thou giue thy diligence to be merciful: and now harken howe thou mayest be like vnto him in his image? God is alwayes mindfull of himselfe, [Page 559] vnderstands himselfe, loues him­selfe: thou therefore for thy mea­sure shouldest be continuallie mindfull of God, vnderstand God, loue God, endeuoring to do this, which God alwayes doth, and then begin to magnifie him, as thou hast well spoken of gi­ [...]ing him praise.

O most mercifull Sauiour, I knowe, and truly acknowledge, that it more becommeth mee a wretched sinner, to cast my selfe prostrate before the Lord of hea­uen and earth, wéeping and sigh­ing for my sinnes, rather then to praise him with a polluted mouth. Notwithstanding, trusting in his mercie through thy onely me­rits, O my Sauiour, I desire to praise him, beséeching him not to despise an impure worme, a dead dogge, an vnsauorie car­kasse. If the powers of heauen cannot sufficiently praise him, much lesse man which is no o­ther but infirmitie it selfe, and least of all my selfe, which a [...] worser then others.

To praise thy Creator thou art created, that intending héere­vnto, thou mayest héere alwayes goe forward, and liue blessedly héereafter, for this praise giueth héere righteousnesse, and there blessednesse: when thou praysest him, praise him with thy whole heart, praise him by louing, for he is the rule proposed vnto the Saints of praising. Hee praysed the Lord with all his heart, and lo­ned God which made him. Praise therefore, and praise worthily, to the vttermost of thy power, thy mercifull God. Let no intent, no cogitation be vacant from thée, let no prosperitie recall thée, let no aduersitie with-holde thée from praising him: let him be the end of thy desire, who is the re­ward of thy labour, the solace of thy fading life, and the possession of thy true and blessed life: ther­fore exercise thy self in his praise, to this ende seruest thou and all that thou hast.

O Lorde of mercies, séeing [Page 561] that hee goeth about to catch the shadowe, or follow the wind, that thinketh to praise thée worthilie as thou deseruest, yet séeing the meanest of thy creatures, as the impure Frogges croking in the Fennish Moores, praise their Creator: for although as the Larke and Nightingale, they knowe not howe to sing swéetly, nor as man, are no way able to comprehend the least sparke of knowledge, yet haue they a re­semblance of praise. Now seeing all thy creatures praise thee, I should be sorie to breake the har­monie. O would to God, that all swéet instruments of musicke (for in them did the diuine Psal­mist praise thée) O would to God all earthly melodies could go vp­ward from my heart, and send vnto thée condigne praises. But what shall I say? I knowe my selfe vnworthie to set forth thy praises, wherefore I beséech thée at the least, that other creatures more excellent in place, may sup­plie my imperfection: I wish and desire from my whole heart, that [Page 562] the Or [...]es of the Planets, the starrie heauen shining with most pure light, nay that the supernall Quire of Angels may doe as they doe, neuer cease singing tha [...] ioyfull Alleluia. For my selfe I could wish, that if it were so that my youth ended, my age had e­qualled the age of Methusalem, yet that euery yeere of that long time, and euery moneth of those yéeres, and euery wéeke of those moneths, and euery day of those wéekes, and euery houre of those dayes, & euery moment of those houres, might haue béene wholy spent in landing & praising God the Father who created me, God the Sonne, thée, O my Saui­our, who hast redéemed me, God the holy Ghost who hast vouch­safed to sanctifie me. What shall I say? Because I cannot doe as I would, yet will I endeuour to doe as I may, as long as I liue will I praise the Lord: Yea as long as I haue any being, will I sing praises vnto my God. When the hability of speaking shal faile, and I shall not be able to pro­nounce [Page 563] thy name. O sweet Iesus: [...] at the least, the lifting vp of [...]y eyes, or the mouing of my fin­ [...]rs, shall be a confirmation of [...]y desirous affections to praise [...]ée, O my redéemer. And I be­ [...]ch thée good Lord, remember [...]e, that it may be so. To whom with the Father, and the holy Ghost, be all power, and glo­rie, and honour, for euer and for euer,

Amen.