DISCE VIVERE. LEARN TO LIVE. A brief Treatise of Learning to Live, wherein is showed, that the life of Christ is the most perfect pattern of direction to the life of a Christian. In which also, the well disposed may behold their orderly passage, from the state of Grace, to the state of Glory. Perused and Corrected. EPHE, 5. 14. Awake thou that sleepest, and stand up from the dead, and Christ shall give thee light. AT LONDON Printed by E. Short, for Cuthbert Burby, and are to be sold at his shop in Paul's Churchyard, at the sign of the Swan. To the honourable and virtuous, his very good Lady, the Lady Elizabeth Southwell. AMongst Arts and Sciences (Right virtuous Lady) there is none, without comparison, more beseeming our Christian care, then that which teacheth to live well and godlily whilst we are here, so when we are gone we may live eternally. For most sure it is, that upon this moment of time, depends either an unrecoverable loss, or a happy welfare in the world to come. And from hence is it, that I call the well ordering of life in this world, A learning to live: a learning, because we ought to make it a matter of labour, and study; to live, because without good and godly life, we are said rather to be, then live. To stir up our dullness to this learning, I have thought good to lay before the eyes of the well disposed mind, the Tenor of the life of Christ, the best pattern for imitation that ever the world had. Children will follow their parents. Nature doth teach the Bees to go forth at the very voice of their King or Leader: we may go to School to those small creatures, we have not only the voice of our heavenly King & Leader, but according to his humanity, his example also to call us forth to gather the pleasant sap of several virtues, that so at the eventide of our age, we may return loaden with the sweet honey of holiness, unto that safe Hive of everlasting peace. From this most divine life of Christ our Saviour, there do arise three principal reasons, before other, for our better instruction in this lesson of Learning to live. The first is drawn from the less to the greater, as thus, We should be humble, meek, patient: Christ the Son of God himself was so. The second is taken from his example, We should be helpful unto others, loving to our friends, charitable to our enemies: this our Redeemer did. The third is from the end, We ought to endure the crosses & calamities of the world: Christ endured them, and so entered into his glory. How little this Learning is thought upon, much less practised, we see it too apparently before our eyes. Of this Saint Chrysostom complained long ago, when he willed men either to have opera secundum professionem, that is to say, works according to their profession, or professionem secundum opera, a profession agreeable to their works: for this default, there needs no farther proof but experience, when some have little of Christianity, except the name. Other Treatises (right virtuous Lady) may seem forcibly to call men to the amendment of life; by this, in tabing a survey of the life of Christ, they are rather alured, then called, only when they remember, that of Christ they are called Christians. In the whole Tract, if I shall but adone drop to the main Ocean, I have attained the farthest of my desires. None can sooner reprehend the meanness of my labour, than I willingly reprehend myself. The patronizing hereof I most humbly commend unto your ladyships protection, whose I remain ever in all devoted manner. Your La. in dutiful sort to be commanded, CHRISTOPHER SUTTON. The Preface to the Christian READER. IF to live, were no other but to draw in, and to breath out the soft air (as the Wise man speaketh) a needless labour were it (good Christian Reader) to lay down any instructions unto the world of Learning to live; for this is done naturally both of men and beasts, without any teaching, or learning at all. If to live, were no other but to cast about for the favour, and riches (as some men are wont to call it, the way to live,) then would it soon follow, the greater Machivilians, the better livers. But somewhat more there is required to live Christianly then so, somewhat more, I say (and that all shall one day find) then either drawing in, and breathing out the soft air, or the plotting to compass the pleasures and profits of the world. It was Balaams' wish, Let my soul die the death of the righteous: It should have Num. 23. 10. first been his practice first to have lived the life of the righteous. The time we spend as we do for the most part, consuming our days in vanity, and our years in folly: (to say a plain truth as in the sight of GOD) is rather a death, than life: for life is not that which is measured by the number of years: It is the religious, honest, sober, and harmless conversation, that draweth to an honourable age amongst men here, and to eternal happiness with God hereafter. Now the general decay of this Christian course, is the general course of these sinful days, wherein so many have just cause to cry out, Th●… 〈◊〉 〈◊〉 world, a wretched world, an ungodly would; such as our forefathers before us never saw? With ●…he buyer, every one ca●…isay, It is nought, it is nought: but all this (saith Saint Austen) Professio est, Aug. de Temp. Na. Serm. 30. non emendatio, A profession it is, but no amendment is seen. Religion is become nothing less than Religion, to wit, a matter of mere talk: such politizing is there on all parts, as a man cannot tell, who is who: so little sincerity in regard we have of our souls, as if we had no souls at all. When Plato saw the Argentines live so unreformedly as they did, Surely these men, quoth he, live as if they should never die. What soever men for fashions sake may give out inwords, it is to be feared, there is in some no firm belief of another world settled in their hearts. Eli said, this is not well. Young men without obedience, old men without devotion, Christians without charity, it would make one's heart to mourn, to consider seriously the calamity of our time, when there needs no more, but as Philip said unto Nathaniel, Veni & vide, come and john. 1. 47. see. Without all peradventure Christianity is much out of frame, if we consider things aright: we are generally Christians in name, but in action nothing less: far from the old Christianity of the world, how so ever we are ready to control all that ever lived, and will not stick to censure the blessed Saints of heaven. Our boldness is great, and I pray God our security do not mar all in the end. Cornelius, his Almesgiving and Prayers ascended up into heaven, where are these to be found amongst us here in earth? In times past Christians vowed themselves to all holmes of life, they served God in hunger and thirst, in watching and praying, night and day, they cared not to be poor unto the world, so they might be rich unto God: to be pilgrims, or as banished men upon the earth, so they might be citizens in heaven. These holy friends of Christ, as Confessors, Martyrs, Virgins, devout Christians of all sorts, men fearing God, and eschewing evil, gave evident testimony to the world, whose servants they were. It was once the complaining wish of Caesar, That we had such Soldiers as were in the time of Alexander the great. Vivitur nec Deo, Live we do, is it to God? I would to God it were. We pass on for a while, More nostro, after a fashion such as it is, but is all this to live Christianly? No verily: so a private estate in this world be provided for, let all sink or swim for the world to come. We respect ourselves only, neglecting all others. Christ pleased not himself, saith the Apostle, with us it is otherwise, and yet we think ourselves perfect Christians. In that great knowledge we have (for we sin not so much of ignorance, as of negligence) we know but little as we ought. What availeth it to have Pharaohes glory, and Pharaohes ignominy? ahab's vineyard, and ahab's destruction? The rich man's life, and the rich man's death? What blindness is it in seeking riches or honour; wilt thou perish, sayeth Saint Austen, for that which perisheth? Thus we go on (and that which is worse) we cannot tell when we shall make an end. Thus we live, and thus we die. What other remedy in this estate of things (the disease being so general, then with jairus in the Mat. 8. 18. Gospel, who comes unto Christ with his Domine, veni, et impone manum, Lord, come, lay thy hand on her, and my daughter shall live: or to renew that petition of the Prophet David, It Psal. 102. 13. is time Lord that thou have mercy upon Zion, yea, the time is come. All that men can do in this case, is to observe the manner of loving friends, who in visiting the sick party, every one brings somewhat, by the grace of GOD to further his health: for while GOD doth afford space of repentance, and the happy light of his Gospel amongst us, we may not despair of any one's conversion to advise men for the best, it is their care to whom God hath commended in his own stead a fatherly care of souls. There is a necessity laid upon us all to live well: we run for a wager, we fight for a garland. In seeking to repair devotion & piety, which this world hath well-near lost, we will be as ready as our adversaries themselves, and in honouring our Lord jesus Christ, who hath honoured us all, we will go with them hand in hand, if not before them, in cleaning to the foundation, we hope one day to see the goodness of the Lord in the land of the living, howsoever uncharitable, unpriestly, and unchristian Censurers in many spiteful Pamphlets give out against us. 'tis true, the sinfulness of this age is great, with sighing hearts we wish it were otherwise, and with the Publican say, Now God be merciful unto us, for we are sinners, we are not as we should be, good God make us better. But sirs, are we alone in this defect of godliness? Your own Writers will tell you, no: happily, your own experience can tell you, no, seeing iniquity like the darkness of Egypt, hath spread itself over the face of the earth. Would to God this bitterness were left on both sides, and that contention were once laid asleep, Moses would not have an Hebrew smite an Hebrew. There is a common adversary of us all, let us fight against him who lieth in wait like a subtle spy, his desire is to make discord and trouble in earth, because he can trouble heaven no more. Well, let busy meddlers content themselves, and serve GOD humbly in their calling, let them cease to trouble the peace of this Church and Commonwealth (which jesus Christ long continue) remembering that of Gamiel, If this counsel be of men, it will come Act. 5. 38. to nou●…ht, but if it be of God, you cannot destroy it. Were we no other but plain natural men, God giving us reason and understanding, we are thence moved to pass our time orderly whilst we are here. It is our common saying: Better unborn, then untaught: but being Christian men, merciful Lord, that we should not remember the happy hope we all have, or aught to have. In the Articles of our Creed, we mention an everlasting life after death, and acknowledge a judgement to come: O good God, that we should live, as if hell fire were no other but a Poetical fiction! Assuredly, we do our calling open injury, acknowledging the holy Catholic Christian faith, when our profession promiseth one thing, and our practice performeth another. Is it not wonderful, that we should even forget whose creatures we are? yet this we do, all know their beginning was from God, & that after a while in GOD they must end. Now for to spend this space between our beginning and our end, in undutiful sort toward him, were in very reason unreasonable. When we see a vineyard well manured and ordered, we by and by say, It hath a good Keeper: shall we not say the same of a life well ordered? It is a glory unto the vine, when the branches are fruitful: it is a joy unto the Father, when the Son is dutiful: we are the branches, Christ is the vine: we are his children, he is our Father, Father which is above all, through all, and in Ephe. 4 6. us all. Being Christians, we are the Lords heritage, and the Lords heritage should be holy unto him, wherefore the name Christian, saith an ancient Father, is a name of justice, a name of goodness, a name of integrity, of patience, of humility, of innocency, of piety, and he rightly beareth this name, who never beareth malice in his heart, who followeth Christ's doctrine, and endeavoureth Christ's example, that blessed pattern for imitation. The skilful Painter, having now proposed unto himself some excellent work, all his study & care is to express in as lively manner as he can the form laid out before him: the life of Christ our Saviour according to his humanity, is laid out before us as a goodly table, our best Art and industry is required to work according to this form, and to labour seriously until Christ be form in us, as the Apostle speaketh, that is, until some form or resemblance of him appear in us, who are his children, and bear his name. Rude work, God knows, make they, who never regard the pattern set before them, nor any way respect the well ordering of the pencil, and so draw such monstrous and ugly forms, as themselves may be sorry to see: should I call him a christian, sayeth one, in whom Aug. de vit Christ. there is no act of Christianity, no conversation of justice, who oppresseth the miserable, who maketh many poor to make himself rich, whose mouth is polluted with untruths, and so forth? whom do proud men fashion or shadow out less than the son of God, who humbled himself that we might be exalted? whom do revenging stomachs less resemble than him, who meekly prayed for his enemies? Christ saith, Have I been so long with you, and have john. 14. 9 you not known me? To call ourselves a little to consideration, it cannot be denied that we are as much (if not more) moved by good examples, as we are by good instructions, but what say we to that teacher, who hath both examples and instructions? Then look we unto the life of Christ, sayeth Saint Chrysostome, and we shall find it the Philosophy of the simple, the nurse of young men, the meat of strong men, the buckler of weak men, the physic of sick men, the book full of divine instructions, sit for all men. Those who apply themselves (saith Saint Austen) to any of the liberal Arts or Sciences, are wont to make choice of some especial Author, whose precepts before other they observe and follow: what better Author than the Author of all righteousness? what better learning, then that of which Christ is the Teacher, his Church is the School, those which learn are Christians, that which is learned is religion, and the end of this learning, is to live eternally? Wherhfore in the setting down some plain & brief Treatise of Learning to live, me thought there was no better matter or method, then only to mention the most divine Actions of our Redeemer, that not so much my small labours, as the life of Christ might lay down unto well disposed Christians, a good form of Learning to live. The more ample and exquisite dilating hereof, I leave to greater Clerks, myself am content for this time (being required where I might not deny) as before of Learning to die: so now to treat somewhat of Learning to live, and in both to submit my imperfections to better judgement, and my meaning to the honest minded, who are wont to take good meaning to the best: take therefore in good part, gentle Reader, this Treatise for our better Christian Learning, to Live Christianly as we ought, taken out of the life of Christ, the best pattern for imitation, that ever this world had. To them who are passing through dark places, any light be it never so little, may stand them in stead: To him who wandereth in unknown ways, any small direction is acceptable, be it never so small, so it point him towards the way wherein he should pass: The travailer in a foreign Country, meeting with some body that speaks his natural language, though it be but harshly, yet it is some comfort unto him: We often pass in the darkness of our sensual desires, and are sometimes blinded in the mists of worldly vanities: we stray we know not whither, any small light, the least direction may in this case somewhat help us: We are strangers in this world and from home, as the Apostle speaketh, to 2, Cor. 5. 9 hear somewhat of our native language, that is to say, of heaven, and heavenly things, though it be in the meanest manner, yet it may somewhat affect us, especially, our affections being homeward. If it be said, how should our weakness come near Christ his perfection, to whom all things were possible by reason of his divine power? The answer is, our good endeavours are acceptable. If we fancy unto ourselves a secure estate in that we are called Christians, it is showed we are far wide, and how, (if in devotion we would see our spiritual passage from the life of grace, to the life of glory, and observe that happy Christian course which tendeth unto a thrice happy end) we are directed unto his virtues all along, from virtue, to virtue. Assuredly we honour him who hath so much honoured us, (for of Christ are we christians, to have part with him) When our light doth so Mat. 5, 16. shine before men, as we glorify our Father which is in heaven. Which light showeth that our happiness is folded up in the bosom of hope. And this is briefly the sum (good Christian Reader) of that which is mentioned more at large in the Treatise following, of Learning to live, which learning only teacheth to become good men by the grace of God. It now remaineth that we all apply ourselves to the practice of this learning. Time will away, Hypocrates exhorting some to the study of that learning which doth concern the health of the body, would have them make all possible expedition they could, his reason was, Ars longa, vita brevis: Art is long, life is short. The same may be said of that Art which concerneth the health of the soul. Should we wax white before we begin? God forbid. Would to GOD men would more often meditate of the life of Christ, then ordinarily they do: The birds of the air have nests, and the Foxes have dens, but the Son of man hath not where to lay his head: What's that, saith Saint Austen? Marry ambitious, and soaring desires, subtle and ungodly devices, have nests and dens in our hearts, but a remembrance of our Lord jesus, which should take peaceable possession of our souls, can have no entrance at all, in which case we rather want tears, than cause of tears. That every well disposed christian, who keeps a careful watch over his soul, & is desirous to live worthy of his calling here, until he come to live eternally, would begin with the best attention, his best devotion can yield, to take a dilicent survey of the life of his life, whose soul-saving love, is the Loadstone of our hearts: whose sayings & doings are a law unto our actions, a Lantern to light our steps, the guide to direct our journey, a Compass to steer our Ship, and last of all the judge, for to end our controversies. As the just live by faith, so the just live the life of faith. Now they live the life of grace, one day they shall live the life of glory. It is Christ, and Christ alone, who hath made a full and joyful satisfaction for our sins. The God of patience and consolation, make us followers of God, as dear children: Ephe. 5. 1. and grant that we Rom. 15 5. be like minded one towards another, after the example of Christ jesus, Amen. If ought be worthy of thy observation, good Christian Reader, remember it is Gods: if otherwise, it is mine own. Christopher Sutton. The Contents of the Chapters. 1 AN exhortation mooning every devout Christian to the often meditation of the life of Christ. 2 That the life of a Christian should be passed over in this world, in a holy and virtuous conversation. 3 That the end of a Christian life, is endless felicity in the world to come. 4 That the best direction to this end, is to follow the example of Christ our Saviour, who was not only a sacrifice for sin, but also the most perfect pattern for imitation. 5 That this example of Christ's life should ever stand before the eyes of our mind, for our better direction in all our ways. 6 The first virtue to be learned in the life of Christ, which was his humility. 7 What we learn by Christ's leading into the wilderness, his fasting, and temptation there. 8 Of Christ's great compassion towards the state of man, his continual doing good in the world, and what instru●…ions we hence learn. 9 How little our Saviour esteemed popularity and glory of the world, and how by his example we learn to do the like. 10 Of Christ's continual labours & travails in the world, whereby we may take a survey of our Christian condition. 11 Of his teaching the multitude, and his actions before he taught, which doth also teach us what we should do. 12 Of Christ's visiting the sick, his feeding the hungry, & curing all that came unto him, which doth lay before us a most absolute rule of showing pity and compassion. 13 Of the great meekness of the Son of God, in bearing the reproaches of the world, an instruction unto us of suffering patiently. 14 Of Christ's most mild and penceable conversation amongst men, which is our Christian direction of passing our time so in this world. 15 Of the name of jesus. 16 Of Christ's teaching his disciples to pray, and the tenor of that divine form of prayer, so often to be used of all devout Christians. 17 Of Christ's often praying, & specially in the Garden, when his soul began to wax sorrowful, and what fervency in devotion, we hereby learn. 18 That christian men may take comfort amidst the calamities of this life, by that of our Saviour, john 14. 1. Let not your hearts be troubled: where he armeth his Disciples with consolation against troubles. 19 How that our Saviour exhorting all that would follow him, to deny themselves, and take up their cross daily, doth concern us all that bear the name of Christians. 20 That Christian men ought to live in all orderly and dutiful obedience to Princes and Governors. 21 That Christians may lawfully enjoy earthly commodities, and possess riches, but how they should be affected towards them. 22 how Christ exhorteth to forsake Father and Mother, and all for his sake. 23 Of Christ's many miracles, and ●…hat we learn by them. 24 What we learn by Christ's most divine wisdom in answering his adversaries, and all that came unto him. 25 Of Christ our Saviour, what he did upon the Sabbath, and Festival days, and what Christians may gather for the observation of the same. 26 Of Christ's weeping over jerusalem. 27 Of his passion and suffering upon the Altar of the Cross, for the sins of the world, and salvation of our souls: how often, and with what devotion all Christian men should meditate hereof. 28 Of Christ's resurrection from the dead, and how the verity hereof doth much strengthen our Christian faith. 29 Of Christ's Ascension up into heaven, besides many good instructions, how hereby our hope of ascending is confirmed. 30 Of the coming down of the holy Ghost, and how we shouldin all Christian manner entertain this divine spirit, into the mansion of our souls. 31 How that exhortation of our Saviour Christ, john. 12. 23. Walk while ye have light, least darkness come upon you, doth appertain unto us Christians. 32 How that, inferred upon the parable of the ten virgins, Math. 25. 13. Watch therefore, for you know neither the day nor hour when the Son of man will come, doth expressly appertain to all Christians in this life. 33 A loving conference had with Christ, and the devout Christian man, touching the state and joys of the life to come, promised to them that learn of Christ, and follow him in this life. Disce vivere. Learn to live. The first Chapter. An exhortation moving every devout Christian for his better direction in learning to live, often to meditate of the life of Christ. Whilst I was musing (sayeth the Psal. 39, 3. Prophet) the fire kindled: what was this fire, but the love of God? what was this musing, but the bellows to blow the sparks, and kindle the flame of David's affection? which affection bred destre, which desire caused love, which love moved delight, which delight brought forth labour, Lord, saith he, what love have I unto thy statutes? Psal. 119, 17. all the day long is my study in them. Whereby we see that among the exercises of a devout life, there is none that is wont more to elevate or lift up the mind to a higher degree of perfection than meditation. In meditation, what doth more move man to love God, than the revolving of his benefits? Amongst these benefits, was there ever any comparable to that: So God loved the world, that he gave his only begotten john, 3, 16 son, that whosoever believed in him should not perish, but have life everlasting? So then, to meditate of the life of him by whom we have eternal life, is the very life of life. What is there found that can more arm us against the vanities & allurements of the world, or the tribulations and adversities of the same, then continually to have before the eyes of our mind the memory of his doings, and sayings, of his suffering and satisfaction made for the redemption of our souls? 2 In which Christian meditation so many unlooked for motives to love God do occur, when the devout soul doth recount the joy & inexplicable happiness whereunto all doth tend, as they may see me, not only infallible testimonies of grace present, but after a sort, gladsome presages to the believing heart, even of future glory that is to come. Abraham saw Christ Ioh, 8, 56. when the covenant was but promised, and yet it rejoiced his heart: we see him now the covenant is performed, and shall we not rejoice? Simeon was a happy man, who saw him with the Luk, 2, 30. eyes of his body, and the faithful are happy too, who still by meditation see him with the eyes of the soul. 3 Every man (saith Sen●…a) that listeth to apply himself to reading & meditation, may have private conference with Zeno, Seneca de bre●…tate vitae. Pythagoras, Aristotle, Theophrastus, & the Authors of good Arts, he shall find them all at leisure to commune with him. But a thousand tunes more truly may it be said of the devout soul, that she may daily commune and converse with jesus Christ the Author of her happiness, in calling to mind his love mixed with so many labours, the scars and marks of his suffering, which she may behold, his divine precepts which she may observe, his loving comforts which she may receive in all distresses incident in the life of man. 4 Is it not more acceptable to see God with the shepherds Luk, 2, 16. at Bethelem, when the Angels sing, then with Moses when he was flaming in the fiery bush▪ Exod, 3, 2. Math. 5, 1. To hear him upon mount Tabor to preach blessedness after blessedness, then upon 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 a testimony of the love of God unto the Israelites. Did ever God come so near a Nation? How much more than may it be said when he spoke unto us by Christ jesus his son. Did ever God come so near a people? 5 Wherefore what better mean of enjoying heaven before heaven, then to meditate of the mystery of our redemption, than often to call to mind the incarnation of the son of God, his netivitie, his circumcision, his fasting, his praying, at his labours and trau●…es, his sweet conversation, his behaviour that was so mild and gentle, as all the malice of▪ his enemies could not wrest an angry word from him, his curing the sick, cleansing the Lepers, dispossessing the devils, raising the dead, his preaching, his teaching, his compassion towards all, and after all, his most innocent (yet sharp) suffering, and all for our sins. How should we often in soul go with the wise men to Bethelem, Luc. 2, 16. Mat. 2, 11. being directed by the star of grace, and there fall down and worship the little king, there offer the gold of perfect charity, the frankincense of devotion, the mirth of penetencie, and then return, not by cruel Herod, or troubled jerusalem, but another way, a better way, unto our long and happy home. 6 How should we seek him sorrowing with blessed Mary, and Luc. 2, 48. never leave seeking until we find him? how should we accompany him with the Apostles, beholding him doing wonderful miracles, how should we with the women follow him unto the cross, 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. Sepulchre and see his resurrection, with the men of Galilee Act 1, 4, 10 wonder at his ascension up into heaven, and with joyful admiration expect his coming again in the same form he ascended? Last of all, how should we with the disciples continue in prayer, tarry at jerusalem, or the vision of peace semblably the church, waiting for the coming of the holy Ghost from above? How should we ever hold him as jacob did the Angel, not letting him go until he bless us? 7 The more we love Christ, the more we meditate of his love, where our treasure is (that is, the thing we most affect) there are also the cogitations of our hearts: what greater treasure than Christ the very Mine, where do lie millions of treasure? on whom should we rather bestow our hearts, then upón him who is the joy of our hearts? or where our best labours, than where the best reward of labours is had? But to come to that which concerns the direction of lift, wherein the whole world shalt thou sooner find true humility, perfect charity, obedience, patience without example, prayer, with many coadjoined and allied virtues, then in the life of him who was the Lord of virtues? consider how humbly he behaved hims●…fe in the world, how fellow like with his Apostles, how merciful he was to the poor, who seemed his special family, he despised none although lepers, he flattered none though never so glorious, free was he from the distracting cares of the world, whose care was his father's will joh. 17, 4. and man's good, how patient was he in bearing reproaches, how gentle in answers, thereby to cure ●…alue the envy of his adversaries. Then haste O Christian soul, faith Saint Austen, in the life of Aug. de ver. dom. Christ a most heavenly medicine to help all thy defects: what pride is there, that his humility doth not abate? what anger, that his gentleness doth not le●…e? what covetousness, that his poverty doth not salve? what heart is there so benumbed, that his love doth not inflame? in every way here we have what to behold. What to imitate: what to admire, here we learn what to fly, what to follow. Where shall we find the misery of man better salved, the goodness of God more manifested, love and grace more enlarged, then in meditating of the life of Christ? The loving Captain would that the soldier sometimes behold the wounds received in his behalf, thereby to take comfort and courage. The martyr calling to mind Christ crucified upon the cross, endureth trying and frying flames of greatest persecutions, so patiently, as if the soul exiled from the body by a divine meditation, both body and soul were in part become senseless, and made to live, not where they live, but where they love, that is to say, in Christ. 8 This made the holy men of God so full of devotion, so great despisers of the world as they were, their chiefest care was to care for a time to come, their continual meditation was the mystery of man's redemption, and the accomplishment of their hope in an other world, for this cause, and upon this learning Festus Act. 26, 24 thought Saint Paul had overstudied himself, when all his mind was so often in contemplation, had Festus known the depth of this knowledge, he would have thought the Apostle to have been learned indeed, he might have learned by Christ's nakedness how to clothe him: by his meekness, how to exalt him, by his praying for his enemies, how to revenge him, that his stripes, his spear, his thorns, his wounds, his cross, were more dear and precious than all the diadems in the world. When we behold Christ in his passion, we see innocency suffering for sin, humility enduring torment for pride, righteousness for unrighteousness, what charity was that, which amidst so many pains, besought God for the causers and actors of his persecution? what silence was that, which unto false accusers answered nothing? what love was joh. 19, 10. that, which was prodigal of life, for his friend? no, for his very enemies? Never was there any such love, as the love of the son of God showed? 9 Merciful Lord, what a spacious field do we enter, when we consider the project of Christ's life? In whom we observe two natures, both resembled to Jacob's ladder, whereof the one Gen. 28. 12. part stared upon the earth, which was his humanity: the other reached up to heaven, which was his Deity. The descending Angels by this ladder are God's inercies, the ascending are our penitent prayers, and therefore Christ is the mean whereby God descends in mercy towards men, and men ascend by grace and acceptation unto God. We should often call to mind the life of Christ, but when labours and troubles come, when by calamities we seel that we have offended, than we fall to comparison: when we endure hunger, we think of Christ's fasting: when we are tempted, we think of his leading into the wilderness: when we suffer reproaches, we call to mind his suffering, and lift up our hearts to heaven, and our souls to him, who bore our infirmities, and therefore we hope will best respect the case of the miserable, of whom we may say with the Prophet, Whom have we in heaven but thee? 10 Some are not a little delighted to read the lives of the ancient worthies of the world, of julius Caesar, Scipio, and such other, but these may sooner delight the fancy, then instruct the soul. Come we to the life of Christ, all their conflicts were but shadows, all their glory but froth, all their pomp but misery to his conflicts, to his glory, who vanquished when he was conquered, and overcame death when he suffered death, subduing the Prince of darkness with all his power, & with a few mean Orig. li. 1. con. Cels. men made a conquest over the whole world, by a force in outward show clean contrary to all victory, to wit, by his word, which in the sight of the world seemed feebleness. What heart is not moved at the remembrance of his worthy acts? who would not celebrate unto the Lord a sweet Sabaoth of Meditation, and hither bring all his prayers and praises? Surely we will do little for him, who hath done so much for us, if we keep not, at least a remembr●…nce of so many graces, so many mercies bestowed upon us? should we be weary to meditate of his life, who was not weary to do, and suffer so many things to restore us to eternal life? 11 God saith, Deliciae meae cum filijs hominum, My delight is to be with the sons of men. And the godly say, deliciae nostrae Hiero. in Regula Sanctimo. cum filio Dei, Our delight is to be with the son of God. Saint Hierome writeth of certain holy women, so devoted this way, Vt caro esset pene nescia carnis. That flesh (saith he) almost forgot it was flesh, they did so dwell in the contemplation of jesus Christ, ●…hat they seemed in place only remote, but in affection to join with that holy company of heaven, there beholding in that splendent Theatre the King of Kings, sitting under the state of glory. The Athenians erected a place called Asylum, whither the poor and distressed repairing, ●…ght find refuge. How God hath exalted our Lord jesus unto the right hand of his throne in glory, and there for his sake erected an Asylum of grace, whither all sorrowful and afflicted minds repairing may plead privilege, and a satisfaction against sin, hell, death, and the devil: faith in him doth tell us as much. When the accuser of the brethren doth ●…ay a remembrance of their sins unto the charge of Gods chosen, and thereby seeketh to cast them down by despair, by and by they fly to meditate of Christ's love, and how all-sufficient a sacrifice he was for the satisfaction of their sins, and how ready he is to embrace in the arms of his mercy, and cover under the shadow of his wings, all that cry & come unto him. 12 Would we have a precedent of all perfection to stand before us? why Salomon's wisdom is but ignorance: Sampsons' strength, but weakness: Hazaels swiftness, but slowness: Methusal●…hs age, not a day, being once compared with the perfection of the son of God. The loaves which Christ took were Mar. 6, 38. Lu. 9 16. but few in number, but when he broke them, and his disciples distributed them, they did exceedingly increase and multiply. The life of Christ when at first we consider the same, it seems not so much; but falling to meditate thereupon, and to distribute it as it were amongst faithful believers, it increaseth so wonderfully as we can truly say with them in the Gospel. we never saw it after this fashion, in effect, we never thought it so admirable. 13 The people in the wilderness were directed by a cloud in Exod. 13, 21. their passage towards the land of promise: we have for our journey not a material cloud, but the life of him that sits above the clouds, upon whom the eye of our soul evermore fixed, we may go forward, or stay, as this heavenly direction shall give us aim. 14 Last of all, how mindful, I pray you, we should be to meditate of Christ, not only in respect of the time present, but chiefly for the time to come: this was in Saint Paul's thought, when he thought of his departure hence, desiring to be dissolved, and to be with Christ. jacob leaving the world, his mind was upon Shiloh, or on him whom God would send, when he said, Expectabo salutare tuum, Lord I will wait for thy salvation: O Gen. 49, 18. jesus, saith Saint Austen, whether I speak 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 redeemer did wake with him, and sleep with him. 15 The law was a shadow of good to come, this good was Christ: when the Sun is behind, the shadow is before: when the Sun is before, the shadow is behind: so was it in Christ, to them of old, this Sun was behind, and therefore the law or shadow was before, to us under grace the Sun is before, and so now the ceremonies of the law, these shadows are behind, yea they vanished away: josua succeeded Moses, Christ the law, Moses dies, josua leads the people, josua brings the people over jordan, which Moses could not do. The Fathers eat Manna in the Desert, we have the living 1, Cor. 10, 1. bread which came down from heaven. In blessing their posterities the patriarchs mentioned the promised seed, in comforting the distressed, the Prophet's foretold the Saviour to come, all their solemn sacrifices were but figures, and signs of some excellent subject, their many hymns & divine songs were rejoicings at his coming before he came, in their highest devotions nothing was more mentioned, then that God would respect his people, and Abraham to whom in mercy, the multiplying of the same mercy by the promised offspring, was mentioned: so by this we see, the faithful all a long minded nothing more than him, in whom all the Nations of the earth should be blessed. 16 For the believers under grace, surely they should be so addicted to meditate of him who wrought the great work of their redemption, as that they ought to have their hearts replenished with an incessant revolving of his love, seeing their faith is confirmed by a consideration of his merits, their hope by a remembrance of his promises, their duty by calling to mind his benefits, their fortitude by a contemplation of his assistance, their lives directed by his life, who was the mirror of the world for perfection and true holmes, the Prophet Esay saith, This is the way, walk in it. Esa. 30, 21 Chap. 2. That the life of a Christian should be passed over in this world in a holy and virtuous conversation. IT is the manner of Princes and governors, forthwith upon their investures to places of greatest dignity, seriously to recount with themselves, to what authority amongst men God hath called them, what to do, how to govern, and in conclusion which way to demean themselves, like themselves: th●…t is to say, answerable unto their place and calling. This care we find to have been in king Solomon, who in regard of the dignity whereunto God had 2 Chro 1, 20. called him, besought God before riches and honour, to give him an understanding heart. No less care should a Christian man have, whom God hath in mercy called to the state of grace, a calling of excelle●…cie, no less care I say, sh●…uld h●… h●…ue forthw●…th to sit down and consider for what cause he was redeemed, to what end, what will oned●…y be required at his hands, upon his return by him that did send him hither, and preserved him whilst he is here. 2 When Naaman the Syrian was healed of his leprosy, and saw that by the power of God he was from a ●…aper become a sound man, to acknowledge this benefit, well the knees of his body might bow in the house of Rimmon, a false God, yet when 2 Reg 5. 18. he came there he made a solemn vow, the knees of his soul should bend to the true God, whom he perceived had done him good. When Peter's wives mothér was cured of her Fever, she Mat 8, 15. rose up & ministered unto Christ, when the people saw the care of josuah, which he undertook to bring them into the land of Canaan, josu. 1. 16. they all said as it were with one heart, O josuah, all that thou commandest, we will do, and whither so ever thou sendest us, we will go. We have received a greater cure than ever Naaman did when he received the cleansing from his leprosy, or than 〈◊〉 wives mother, when at Christ's word the fever left her, some bending of our hearts, some ministering unto Christ should be remembered, and let our josuah have his due, who is leading us to the land of promise. 3 When Zacharie mentioned the love of God in visiting and redeeming his people, in raising them up a mighty salvation, in delivering them from the hands of their enemies, first showing what God had done for them, he then consequently annexeth the end of all, and what they should do to God, to wit, To walk Lu●…, 1. 75 before him in holiness and righteousness all the days of their life. This the Apostle showeth in more express words at large, the Tit. 2, 12. grace of God hath appeared, that bringeth salvation unto all, and teacheth us that we should deny ungodliness and worldly lusts, that we should live soberly and godly in this present world, looking for the blessed appearance of the glory of the mighty God, and of our Saviour jesus Christ. Thereby showing 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 we beseech God, that we fall not amongst thieves, as the man that passed between jerusalem and jericho, which would spoil us Luk, 10, 30 of this precious garment, and the true use thereof, Lord (saith David) keep thy servant from Psal. 19, 3. presumptuous sins, that they get not the dominion over me. What should the children of light have to do with the works Luc. 16, 18 Rom. 13. 12. of darkness, what should Christians walk according to the flesh, who are by Christ their redeemer regenerate, and borne●… new according to the spirit? Alexander (saith Quintus Curtius) willed that the Grecians & the Barbarians should be no longer distinguished by garments, but let Grecians, said he, be known by their virtues, and Barbarians by their vices. The application is plain, let Christians be known by Christian behaviour. 4 When Almighty God had brought his people from the oppression of Pharaoh, and that they were now towards a land which should flow with milk and honey: Moses soberly adviseth the people after this manner, and tells them what God doth look for at their hands. And now Israel what doth the Lord require of thee, even Deut. 10, 12. that thou serve him? If he be Deus tuus, then must he have adorationem tuam. Is he thy God, then will he have thy worship? Saint Peter unto the dispersed jews, and converted Christians, saith, you were not a people, but now are the people 1. Pet. 2. 10. of God and therefore should walk as the children of God, the night is passed (saith the Apostle S. Paul) where he resembleth the law unto the night, by reason of the dark mists and figures thereof: the day is come near, where he resembles the state of grace unto a lightsome time: what follows, Let us cast away the works of darkness, and put on the armour Rom. 13. 12. of light. All which, as it inferreth a dignity in that we are called: so withal a duty that is required, a final sin 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. have the first place, and the lowest life, a high calling, and some abject course of living: because the calling to place of dignity, doth challenge unto itself the greater excellency. Quid prodest Aug. de vit. Christiana. (saith Saint Austen) vocari quod non es? What profiteth it thee to be called the thing then are not? To bear the title of a Christian, and to be in action nothing less? To be a Christian in name, but not in deed, to seem, and not to be, to have the voice of jacob, but the hands of Esau, one thing in show, but another in substance: what dost thou (saith Saint Cyprian) rush in with a blind heady zeal thou Cypr. de zelo & livo. knowest not whither, nor how extinguishing peace and charity the true lights of a christian life? certainly these vices, they are as blemishes in the face of our profession. Zeal without knowledge is a blind sacrifice, & knowledge without zeal is a maimed sacrifice, neither blind or maimed should be offered to God. 5 Aulus Fuluius perceiving his son gotten upon the wings of pride, and associating himself with Catiline that firebrand of the common wealth, comes and takes him aside, and schools him after this manner, Thou unthrift, have I brought thee up for such an end? when we find our affections inclining to foul desires, let us say unto ourselves as Aulus Fuluius said unto his son, Is this the end why God hath given us our being, and well being, were we redeemed from sin, to continue in the lusts thereof, were we freed from the servitude of the world, to become servants of so bad a Lord? Why were we redeemed to good works? (should so great a price bestowed for us be cast away? God forbid.) To come to a consideration of ourselves, and to call to mind our adoption, whereby we cry 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 father's honour. We are resembled unto the branches, and Christ unto the joh. 15, 2. vine, every branch that beareth not fruit, which fruit is good life, the husbandman which is God, taketh away. We are compared unto fruitful trees planted by the water, Psal. 1, 3. or pleasant streams of God's graces, and therefore should bring forth fruit in due season. We may remember the curse of the bag tree that bore leaves, some Mat. 21. 19 show only of fruit, and that sentence denounced against the other that bore no fruits at all. The Axe is laid to the root of the tree, every tree that bringeth not Luc 3. 9 forth fruit, shall be cut down, and cast into the fire. The Axe, death, the cutting down, the execution of justice, the casting into the fire, the sentence of judgement. Now is the Axe, there will be a now: the Axe not a rod to the root, not to the branches, cast it into the fire, and so there is somewhat more than a cutting down. Daniel said unto Nabuchodonozor, which john the Baptist in Dan. 4, 19 effect said to every one who were fruitless, This tree is thyself: but for the good tree which our Mat. 7, 17. Saviour saith, bringeth forth good fruit, it shall be like the green jer. 17, 7. Olive planted by the house of God. Blessed is the man (saith jeremy) that trusteth in the Lord, and whose hope the Lord is, for he shall be as a tree that spreadeth out her roots by the river, and shall not feel when the heat cometh, but her leaf shall be green, and shall not care for the year of drought, neither shall cease from Apoc. 10. yielding fruit. And thus as the negligent are resembled unto barrenheath, or trees twice dead, and plucked up by the roots, as vain professors are compared unto trees which bare leaves, or at least fruit goodly and pleasant to the eye, in show like Apples of Gomorrah, which are gone as soon as you touch them: so are the religious and devoted to the worship of God, most fitly likened to good & fruitful trees, grafted upon the true Esa. 5, 1. stock Christ jesus himself, planted in that vineyard, whose keeper is the Lord of hosts, and looks for at their hands better than wild grapes. 6 In the eleventh of the Acts and six and twentieth, were the Disciples first called by this Act. 11, 26 name, Christians, a name of great sanctity, from anointing, a ceremony used amongst the ancient people of God, upon none but those whom they accounted holy, and had an holy calling, as their Kings, their Priests, their Prophets, and therefore should Christians be as john the Baptist, whose name was holy, whose teaching was holy, whose life was holy, all agreeing in one. He was a burning light, not only burning, saith Saint Bernard, as zealous in fervency, but a light Bernard in nal. johan. also as conspicuous in charity. But whence (saith Isidor) have we this title? even from Christ are we called christians, surely a great prerogative, he hath graced us with his own name, ciensed us with his own blood. The Apostle saith, we are bought or redeemed with a price, if it be so, then are we his who hath paid our ransom, & consequently are bound to do his will willingly, who hath bought out our freedom. We are not debtor, Rom. 8, 12. saith he, to the flesh, as if he should have said, we are debtor, and owe dutiful service to another Lord, and to live after his will. Sarah saw but Ishmael playing with Isaac, and she said unto Abraham, put away the bandwoman with her son, it is not safe for the soul to be dallying with the flesh, cast out the bond woman, and her offspring or desires: the playing of Ishmael with Isaac, the holy ghost Goe 21, 10. by the Apostles, called a persecution. One saith, This body of ours will not let us to be right Philosophers, Gal. 4, 29. but sure it is this corrupt nature of ours, unless we did repress the affections thereof, it would not permit us, to be right Christians. There is a serpent within us, saith Macarius, that will entire Macari. ●…om. with an argument, a iucundo, the forbidden tree is most fair, forbidden pleasures, forbidden ways are most delightful. Had we (saith Saint Bernard) stood by, when Adam was between the persuasion of his wife, and the precept of his God, when the one said, Adam eat: and the other, Adam, Thou shalt not eat, would we not have cried out, and said, O Adam, take heed what thou dost, the woman is deceived? The counsel we would give to Adam, let us apply to our selves, and never hearken to the counsel of the flesh, seeing the condition of Christians is to walk Rome 8, 1. not after the flesh, but after the spirit. The Apostle calleth the desires of the flesh, deceivable, because Eph. 4, 22. they deceive: and whereas other sins are mentioned by Gal. 5. 19 one name, this of the flesh is mentioned by many, as adultery, fornication, uncleaneness, wantonness, all these show how vile it is. It is said, fly from sin as from a serpent: but of all sins, she fornication, saith the holy Ghost, for this serpent stingeth to death. He that will eat so often as he is tempted by hunger, he that strikes so often as he is tempted by ●…re, he that will commit the sin 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 any age put on m●…sking attire, and play her part upon the stage, or that those who bore the name of Christians, should endeavour like cunning ●…uglers to cast a must before the sight of the simple, work dissimulation in so fine a web, cast such gloss upon all, as if all were holy, like hot Meteors in the air, which shoot & show like stars, but are in deed nothing less: for these, deceive men they may, God they cannot, nay they may one day find, they deceived themselves: if they spend an hour or two now and then in godly exercises, though all the week after they live in contention and enive, they think themselves good Christians. In the Comedy 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 proclaims a fast, thereby to compass Naboathes 1, Reg. 21, 12. vineyard, but all is not gold that glisters. He is not a jew which is outwardly a jew, neither is Rom. 2, 29. that circumcision which is outward in the show, but he is a jew 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 heart. The Ark, saith Origen, was it pitched without only? no, but Orie. in Numb. within and without. The king's daughter, saith the Psalmist, was glorious, was this glory outward? no, she was glorious within. The coat of Christ was without seam: the conversation of Christians should be plain and honest without dissimulation: lest their calling suffer indignity amongst men. Let vain boasters talk of profession so long as they will, and make religion as they do, a mere talk: unless they show devotion to God, humble and charitable behaviour towards men, are they right Christians? no verily. When one ill affected was now about to be salving his sore fingers, a certain Phisitien, perceiving by his countenance his liver was corrupt: my friend, quoth he, seek to salve that is amiss within. 8 At the end of the day, shall it be said, call those discoursers? Mat. 20, 8. no, call the labourers, give them the penny. S. james saith, show me thy faith by thy works, I am jam. 2. 18. a mortal man, and cannot search the heart. Hast thou faith? let me see it by thy actions of life. Is it a lively faith▪ Why, where life is, there motion is. We are not (sayeth Cyprian) Philosophers in words, but in works: he is not a Physician, which is a Physician in name. It was said indeed unto him that came to the marriage, amice, friend: but if we math Mat. 22, 12. the sequel, it was in effect said, Amice & non amice, Friend in profession, but nothing so in action, in name, but not in nature, how camest thou in hither not Greg. Mor. having a wedding garment? When you see saith Saint Chrysostome, the leaves withered, Chrysost. opere imperfect. ●…o. 32. you may guess the tree is not found at the root: when you see the actions of life but so so, is all will at the root? Are we not rooted in faith, the bud, the leaf, the flower, the fruit, all is from the root. The fire so long as it is fire, it hath heat, and faith so long as it is faith, it hath effects. Wherefore we must take heed that we deal not with our holy calling, as Amon did with David's servants, when he visguised 2, Sam. 10, 4. them, and cut their garments in the midst. Let us not separate those whom God hath joined together, a good profession, & a good conversation, good learning, and good living. A man saith Syrach, may be known by his look, and one that hath understanding may be perceived by his gesture, nay a man's garment, and therefore much more his life declare what he is. 9 Look we into the lives of the former Christians, whose remembrance we honour in our very thoughts, and whose virtues we cannot but ad●…re, if we read how they spent their time, we shall find that their whole course was a continual exercise of piety: they were just in promise, they needed no other surety but their word: they were moderate in diet, plain in attire, keeping a Decorum in all their actions. They did not only with Simeon see Christ with their eyes, but also take him up in their hands, and carry him about in their lives: we are for the most Christians in show, they were Christians in deed: we outwardly profess somewhat, but there is a heart within means nothing less: they inwardly and outwardly were the same. Assuredly he said well that said it, they were happy in respect of us, who received with humility one uniform faith, upon this foundation they did build good life: we are still hampering and hammering about the very foundation, and never settle ourselves to work, not as hirelings for a reward, nor as servants for fear, but as children for love. Tertullian setting down the Tert Apol. hardest censure of their greatest adversaries, saith, That excepting they would not sacrifice unto their Idols: their holiness was such, as it made their very persecutors to stand amazed at them, and to cry out: what a misery is this, that we are more weary of tormenting, than these men are of enduring torments? Nay, it made the greatest Emperors themselves to fear poor Christians, as Herod did john Baptist, because he was a holy man, and one that feared God. Saint Basill affirmeth, that the very beholding of their constancy De quad. Martyr. in suffering, made many heathen men suffer with them. The devout life of a poor Captive Christian women (as Sozo●…ne writeth) Sozomen. lib. 7. made a King and all his family embrace the faith of jesus Christ: and Eusebius showeth, Euseb, li. 9, cap. 8. that Maximinius the Emperor, could not but wonder to see how sedulous they were in doing good, when their very enemies were even consumed with misery, they took from their own sustenance, and small store they had to relieve them, they buried their dead, and never ceased to follow them with the works of charity. They were so religious, so humble, so just, so charitable, as they made great tyrants to give 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 far and wide, by reason of the great beneficence, of those whom they call Christians, do show to 〈◊〉 〈◊〉 ortall men of what religion so ever, whence we see that the greatest enemy of the faith of Christ, could not but acknowledge the sincerity of former Christians. Merciful Lord, to compare our coldness with their servant devotion, our negligence with their industry, our faint love with their burning charity, we shall find such odds, as we may sorrow to see our own defects in this case. Calling to mind the learning of the ancient Fathers, we may think they did nothing but read: seeing their works, that they did nothing but write: considering their devotion, that they did nothing but pray. 10 How was God glorified in these? and how is God glorified in us, when we truly serve him? To this end Christ willed his Disciples, that their light should shine before men, & Saint Mat. 5, 16. Peter exhorteth, that by our good works we glorify God in the day 1. Pet. 2, 12. of visitation, in effect, that we honour Christ by our Christian behaviour, which behaviour, saith Saint Cyprian, is to do the will of God, which will is, Cyprian in orat. Domini. that we have Stabilitatem in fide, modestiam in verbis, in factis institiam, in operibus misericordiam, in moribus disciplinam, cum fratribus pacem, and so forth. Steadfastness in faith, modesty in words, uprightness in action, in works mercy, in manners discipline, and peace towards our brethren. Ought not our uprightness to be inwardly, because unto God, outwardly because unto the glory of God? By this, saith our Saviour, shall men know that you are my Io●…n, 13, 34. disciples, when he spoke of love: which love is the accomplishment of the whole law. Every General in the field hath his colours, whereby he and his company are known. Holiness is Christ's banner, under which we all train and keep a seemly Christian march, following Christ our Captain, & 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 salvation, the sword of the spirit. Our Eph. 6, 17. conquest is a crown of glory: I have sought (saith the Apostle) a good fight, I have finished my 2. Tim. 4. 7 course, I have kept the faith, from henceforth is laid up for me a crown of righteousness. 11 Look we up into heaven, who are there rejoicing? who ●…e now triumphant in glory, but those who were sometime militant in the works of grace? who are now in that celestial society of Angels, and there be●…olo Mat. 5. 8. the presence of God himself, but the pure in heart, and those who sometimes lived godly in the world? To cast our eyes downward: to whom is that woeful dungeon of darkness so often denounced, but unto dissolute and loose servants, who never think on their master's return, and the account which will one day be required at their hands? The schoole●…en do well distinguish of a double punishment, the one Damni, and the other Sensus: The one of loss, and the other of ceiling: of loss, when they lose for ever in glory him, whom they would not receive, so often offering himself unto them for a time: of feéeling, they would not endure the pain of a little repentance, 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 concur in one: such is our holy conversation, which comes from God by grace, and ends in God by the works of grace: all our actions are from him, as the beams from the Sun, as the smell from the flower, as the sparks from the fire. The Sun is dispersed by his beams, the flowers by their smell, the fire by the sparkles from thence proceeding. God is seen in his creatures, ad●…ured in his works, but most glorified in his servants, the sons of men. We know there is in man somewhat more than man, Christ said unto the Pharisees, when the Herodians showed him a tribute penny, Whose Image or superscription is this? when we f●…d Mat. 22, 20. in ourselves a most divine & heavenly resemblance, whose Image is this? me thinks we cannot but reply, assuredly it is our heauen●… Caesar's: and therefore give we ●…nto him the homage of our ●●arts, and if we have a thousand ●●arts, let us pay them all in tribute. The Angels of heaven ●…oke for us, jesus Christ himself the Lord of Angels expects us, whom he hath chosen to be ●…es of glory, should we follow the world, then may we fear Luke. 14, 18. the punishment of the world. What is it to gain a farm, with him who would go to see his farm, & loose heaven? what is it to be married to the momentary pleasures of a sinful life, and for ever and ever to be divorced from Christ? There are in holy scripture promises laid down of a happy state to come, it may be well applied, which was misapplied in the trial of the holy man job, We do not serve God for nothing. As sure as God is God, the righteous shall receive a reward. We know that man is immortal, and that his happiness is not here, though that part which we see (saith Philo the learned jew) Philo de ●…rica 〈◊〉. be mortal, and perish for a time, yet there is a time to come, when it shall be raised, and there is a part in man which abides for ever. 13 Children when they are young, love their nurses more than their true and natural mothers: but coming to riper years, they then love where they chiefly aught: we are a while addicted to the world, and lose ourselves in the love thereof, but upon mature judgement we see, that God only should have our love, and duties of love. It is the manner of some Nations (saith one) for the inferior first to salute their superiors, and it is the custom again of other Countr●…es as a sign of benediction, going downward, for the superior, first to salute the inferior. This custom Almighty God himself observeth with men: first he salutes us by his benefits, and then we salute him by our obedience: first he loveth us as a father, than we honour him as children. Should we with the fed Hawk forget our master? or being full with God's benefits like the Moon, be then most removed from the Sun, from whence comes all her light, and then by her imposition of earthly desires, become dark? Hath Christ done so much for us, and should we seem to be carried away into the land where all things are forgotten? At that dreadful day of doom, the greatest part of the evidence, sayeth Saint Cyprian, that Satan will bring in against careless Cypri. de opere & El●…mo. men is, the neglect of their dutiful serving the Lord jesus, when he shall say, O eternal judge, for these, I never benefited them, I never endured labour or travail to redée me them, and yet have they followed me, I no sooner tempted them to evil, but they obeyed me: Thou camest from heaven, and enduredst many things in the world to win them, and yet they never followed thee, thou didst shed thy most precious blood to save them, and yet they would never worship thee: hitherto Saint Cyprian. 14 Now, can we then omit the performance of our Christian duty? should it be said of holiness, as it was once in another case, Audivimus famam? We have job, 28, 22 heard report of such a matter, and so let it go? will our lip-worship serve the turn? the foolish virgins Ma. 15, 11 〈◊〉. 12. 43. were found with their, Sic dicentes, so saying: but the good servants shall be found with their Sic facientes: so doing. Our Isaac will not only hear Jacob's voice, but come hither my Gen. 27. 22 son, let me have thy hands too, and then receive a fatherly benediction. In the seventh of S. Luke, john sends his Disciples to Luc. 7, 22. Christ, to know whether he were the Messias that should come into the world, or they should look for another? the answer out Saviour returneth is this: tell john what you have heard and seen, what you have heard only●… no, but heard, and seen the blind see, the lame walk, the lepers are cleansed, the poor receive the Gospel. He doth neither affirm, nor deny, saith Beda, but would rather have his works testisse of Bed. in Lu. him, then that he would testisse of himself. Christ came from heaven to do his father's will in earth, and 1. Thes. 4. 3 we here on earth do his will, who is ascended up into heaven: to whom was that applied, but unto Christians? This is the will of God, even your holiness. 15 To comprehend many things with the circle of a short Eccl. 23, 27 conclusion, the sum of all is. There is nothing more sweet then to serve God: when Pythagoras heard a vicious fellow, affirm he had rather spend his time in wanton company, then amongst these sour Philosophers: no marvel, 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 accompany christian conversation. It is said of the Dioscorides, men living far remote, yet professing Christian religion, that dwelling in the midst of the se, yet have not the use of ships: they live with such quiet and content in their estate, or without any desire of seeking superfluity. Who shall ascend (saith the Prophet) Psal. 24, 3. 5, 6. unto the hill of the Lord, but even he that hath pure hands, and hath not lifted up his mind to vanity, he shall receive a blessing from the Lord, and righteousness from the God of his salvation. Nature hath taught the Bombyx, a small worm, providing before for her end, first to wind herself all in silk, and then becoming white and winged in shape of a flying thing, she dieth: let grace lead us in the same course, first clothing ourselves with that precious silk of Christ's merits, and then become white for innocency and holiness of life: and last of all, with the wings of faith & hope, prepare ourselves to fly to that heavenly repose of our everlasting rest. Chap. 3. That the end of a Christian life is endless felicity in the life to come. MOst sure it is that the end of man, or man's felicity which is his end, is not consisting in any thing here below, but in a state supernal, and therefore to be sought above. It here remaineth that we enter a little into the consideration of this end, as also of the mean precedent unto the same. Infinite were it to show how the Philosophers of old, as men in a winter's night, amidst many strange and unknown ways, did run and range they knew not whither: Infinite were it (I say) to set down, how they spent all their life poring in the dark, (if we respect the light of grace) in seeking and searching out man's chiefest end. Some would have it to consist in pleasure: why if pleasure were man's chief happiness, than beasts were happy: if sensual life be man's end, then is he oft ended by his end. Some would have it to consist in riches, in honour, and th●… like: if man's chief happiness, & end were placed in these, than were man worse than a clod of earth, or puff of wind, because the end is ever better than those things which are tending unto the end. Last of all, if man's chiefest good consisted in things mortal, then where becomes the felicity of the soul, which is a substance immortal? 2 To leave these in the maze of their own fancies, and roving in the air at an uncertain mark, our Christian faith (blessed be God) teacheth us to mount higher, and to behold an other end, which cannot be worn out, and therefore is not subject to fear: full of all happiness, and therefore is able to satisfy our desires to the full. The difference then, between those who remained in the foggy mist of Egypt, and them whom God hath in mercy placed in the little land of Goshen, is this: they to an uncertain, but we direct all our actions unto a most sure and certain end: they hope for somewhat in show, we somewhat indeed: they are about the delight of the sense, we in the perfect contentment of the soul, in looking up to those joys, whither all our endeavours do jointly run, as unto the sole period of all our being: well is that state wherein nothing is wanting. Peter cried out (and we may all cry out with him) Domine, bonum est nobis Mat. 14, 4. hic esse; Lord it is good for us to be here: Being freed from sin we are made the servants of God, our fruit is holiness, our reward is everlasting life. 3 Man is never more heavenly, then when he begins to consider his end, which is to live in heaven. Wherefore what should we but take order with our 1, Cor. 9, 10. selves, to bend all our actions to this end? To be indifferent to all creatures, riches, poverty, or the like, as shall be most convenient for the obtaining of this end. Qui arat, arat in spe, all our ploughing tends to the hope of this harvest. in the mean time, what should we do, but often mind a supernal condition? Almighty God hath placed the earth under our feet, whence we may gather, that earthly things should be least thought upon: the heart of man, which is of a triangular figure, comprehends more than the earth that is only round. The Philosophers can tell us, that above the superior sphere, nothing is subject to alteration. But will we hear what the Apostle saith, nay will we hear what he was not able to say, concerning the excellency of this end? Eye hath not seen, ear hath not 1, Cor. 2, 9 heard, heart cannot conceive, the things which God hath prepared for them that love him. The glorification of man is a state inexplicable, and therefore to enter into it, were to wade into a bottomless Sea: faith only is the mean whereby we can approach and see but the backer parts, as Exod. 33, 22. Moses in the cleft, when the glory of God passed by. It doth not yet appear, saith Saint john, what we shall be, 1, joh. 3, 2. but that happy time will come when it shall appear, and then we shall be like unto him: At that day shall the just shine as the Sun Ma●…h. 13, 43. in the kingdom of the Father. A marvelous saying of Christ our Saviour, and in human sense almost incredible, that the children of God shall shine, and become as clear as the Sun: they shall not need the light of the Sun, who shall themselves shine as the Sun. Here we are as the clouds, some higher, some lower, all go too and fro; there shall we be as fixed stars in the firmanient of glory: here we are fight with enemies, there we shall be triumphing without enemies: here striving to overcome, there secure w●…th victory: here in action, there in contemplation: here in the way, but there at the end of the way. 4 The end considered, the mean pr●…cedent unto this end remaineth to be observed. For the mean, only this, Religion is the way leading to a Christian life: a Christian life is the gate, whereby we enter into the confines of this senctuarie, for therein first we take up the merits of Christ in the arms of our faith: and next, walk with Simeon in the Temple or service of God, in all uprightness of life Now whereas we desire the content of our will, naturally to be well, and the exercise of our wit to have a certain end, and this end to be the particular good, benefit, and welfare of all our being: let us in the name of God, resolve upon the counsel of the Prophet Ieremi●…, to seek jere. 16, 6. the good way, and walk therein, that we may find rest unto our souls. Man who is immortal, what should he else tend unto, but an immortal end? Let the Epicure propose unto himself pleasure, the Atheist plots and Castles in the air, the Christian hath where to rest his soul, knowing that the end of his being in the world, was to serve God, and the end of serving God, is to enjoy endless joys in the world to come. For it cannot be, that he for whom the world was made, but that he should have some further end, more excellent than the world, for the accomplishment of which, he never ceaseth until he be there, as all natural things tend unto the centre, and when they are there, they would not be removed. 5 Now whereas it is not a written law, but a law that is borne with us, which we have not read, or heard, but drawn as it were from the paps and dugs of nature herself, to seek a state of happiness, knowing both wherein this doth consist, as also the way of attaining the same; how can we but go forward in that happy course, tending as hath been showed unto a thrice happy end! In which course of a Christian life, saith Saint Basil, there is a reward, a reward indeed, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉: Basi●…i. in Psal. 114. be it far above the work, and not according to the desert thereof, but the magnificence of him that rewardeth the work, as in truth it is, yet can it not but encourage us to go forward in the performance of the same. When King Alphonsus was persuaded, as stories mention, not to attempt war for fear of imminent danger: I fear not danger, quoth he, for who hath ever attained victory, without adventuring dangers? Distrust, and fear of difficulty, doth often dissuade us from the prosecuting and pursuing of this reward. If all difficulty should dismay us, then how should we attain our hoped end? for who hath ever attained the same end, since the foundations of the world, without labour and travail? Christ himself went not up into glory, but first he suffered pain. One being asked whether he would rather be Socrates, or Croesus? the one an industrious and painful Philosopher, the other a man flowing in all abundance: answered, that for this life he would be Croesus'; but for the life to come, Socrates, thereby showing that here rich men are happy, but hereafter good men are happy: now of the two, future happiness is the better. 6 By all this it hath been proved, how desirable a thing it is unto man, to attain his wished end, for the attaining whereof, he must apply himself who●…y hereunto, neither may the christian man of all other, think himself exempted in this case. When Christ cured the blind man in john, 9 11 the Gospel, his least touching, nay, his word only was sufficient to have restored him his sight: yet to show how he required induindustrie, the blind man must go and wash at the pool of Siloam. The Apostle had received it by a divine vision, that none with him in the ship should perish: what then, must all be secure, and wilfully cast themselves into Act. 27, 44 the sea? No, that were to have tempted their preserver, but when the case so requireth, every one must endeavour himself, to use the mean ordained to save himself? We sail in this mortali life with contrary winds, sometime there is a tempest, & anon cometh a calm: the one is ready to make us doubt of God by impatiency, the other, to forget him by security. Therefore four principal virtues we must ever exercise in this passage: The love of God, the hate of sin, the hope of mercy, and the fear of justice, which shall ever guide us in a right Christian course, unto our end, all the way meditating, that God is an Ocean sea of infinite goodness, and that by this he first created the world: by this he still guideth it, by this he suffereth many injuries offered unto his most sacred name, by this he causeth the Sun to rise upon the good and evil, by this he maketh the rain to come down upon the just and sinners, by this he hath ordained man so many means and helps to come unto him: and last of all, by this he would not be alone in a state of high excellency, but hath vouchsafed his creatures, Men, and Angels, to be partakers with him, and in a manner consorts of his glory. Could ever man so much desire his own good, as he is now brought unto by the goodness of his God? No marvel though Satan do so much envy this happiness of man, from which he is miserably fallen. O the depth of the wisdom of the riches of the mercy of God 7 Who is able sufficiently to express the great dignity of our Christian calling, the end whereof is so joyful? All the labour of a religious life, is no way comparable unto the excellency hereof; our fasting, our praying (the chief matter we are to attend) our serving of God is the best time bestowed of all other: those things which are joyful when they come, do comfort us before they come. Faith sayeth, there is a great and costly banquet prepared: Hope sayeth, this banquet is prepared for me. Things of the world are subject to mutability, strife, discord, envy, but the time will come, when the sheep shall no more fear the wolf: the glorification of man in the life to come, is such as he shall cry out with David, Lord what 2. Sam. 7. 18. am I, that thou hast brought me to this? 8 Tell me now, if there be any state or condition in the world, comparable unto a Christian life, passed over in the exercises of devotion and piety, seeing the end thereof is such as it is? what happiness do they lose that neglect so great a price proposed unto them, for the vain pleasures and sensual delights of a sinful life? It is said of one Lysimachus, who being in battle against the Scythians, only for the satisfying of his appetite, and procuring a little liquor to stay his thirst, gave himself over into his enemy's hands: when he was now leading away captive to perpetual misery, he then began to acknowledge in these words, his own folly: O (saith he) for how little pleasure, what liberty, what felicity have I lost? seeing his Countrymen return home with joy, and himself hailed along by his enemies to remain in misery. That men would consider Lysimachus his case, and not lose their eternal liberty, for some momentary and fading delights, what a woeful case will it be to see themselves leading to that rueful servitude, and to behold the servants of God, going in triumphant manner to rejoice, and live with him in glory? wherefore leaving all allurements, Phil. 3, 14. let them go forward to the price of the high calling in Christ jesus, knowing that the trial of their faith (as Saint Peter saith) is much more precious than 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 jesus Christ, whom they have not seen, and yet love him, in whom now (though they see him not) yet do they b●…ue, and rejoice with joy vnspea●…able, and glorious, receiving the end of their faith even the salvation of their souls. The mother of Lemuel exhorted her Pro. 31, 1, 2. son, not to be won with the vanities of the world, for why, he was a man of worth: we are of worth, who are reserved to so happy an end. When the people were in captivity at. Babylon, they ever made their prayers towards jerusalem, whither they did hope one day to return. josuah said, I and my house will jos. 24, 13. serve the Lord. That there is an estate and condition of felicity in the life to come, none will deny, vulesse he deny God: that this estate and condition, is the pearl, for which we should sell all that we have, we know, or cannot but know: that there is no attaining the end, but by the means, God and nature do plainly show us. To conclude, the end of a Christian life, is not as Anaxagoras dreamt, of the life of man, to behold the heavens, but to live in heaven. ostend faciem, et s●…lui erimus, Lord, saith David, show us Psa. 80, 19 thy countenance, and we shall be whole. Chap. 4. That the best mean of direction to attain this endless felicity, is to follow the example of Christ our Saviour, who was not only a sacrifice for sin, but also a most perfect pattern for imitation. CHrist, the Messias & Saviour of the world, as he became a Mediator between God and man: so was he 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, or a partaker of both, for the reconciliation of both: otherwise, merciful Lord, what had become of us sinners? As he was God, the object of our faith, as man, an instruction of life. As he gave himself unto the Father a sacrifice, by whom we were redeemed: so did he exhibit himself unto all believers an example of holiness, of whom he will be followed: so he pleased God by his sacrifice, and bound man in duty by his example. Therefore was he the sum of the Law & Gospel, the Law, teaching us what to do: the Gospel, what to believe: so in Christ both believing and doing concur in one. The scope of the Law was the avoiding of sin, and of the Gospel, a satisfaction for sin: the Law drives us to grace, and grace enableth us to plead in Christ a satisfaction of the Law. To show in the first place that he was a satisfaction for sin, it is an oxjoine so generally received on all parts, as all in a manner join hands in this, Sanguis jesu, The blood of jesus cleanseth 1, john. 1, 14. us from all our sins. This is a sure confession of faith, upon which we stay as the house upon the foundation: Adam eat the Apple, Christ paid the price: the Aug. de civit. dei, lib. 19, 27. foundation we know is first laid, because all stays upon the foundation. The woman in the Apocalyps signifying the Church, she was clothed with the Sun: this clothing was the righteousness of the Son of God. Our righteousness (sayeth Saint Austen) where is it? It is his righteousness that must do us good: Sufficit ad justitiam (saith Saint Ber. epist. 119. Bernard) solum habere propitium cui soli peccavi: It sufficeth for my justice only, to have him reconciled, against whom only I have sinned: yea, saith Saint Jerome, when we confess our sins, which we cannot but do, jerom. in dial. cont. Pelag. when we remember them: our righteousness consisteth not in merit, but in mercy. Men may argue and toss matters to and fro, speaking this or that of merit, but come to the touch, open the closet of the conscience, and ask what is deserved; then the case is altered. The learned in the schools may debate question, pro & contra, but come to their devotions, and there we find Duran li. 2, di●…. 88 quest. 4. Tho. Aduer. Gen. li. 1, ca 44. all meriting ascribed only unto mercy. Ask what may be done of others, happily one thing may be answered: but ask in good earnest what they think of themselves, they will tell us of another. One of the greatest Clerks that this age hath had, when he had long discoursed of the contro versie of justification, and therein left no stone unturned, towards the folding up of all, hath these words: Tutius est oblivisci meritorum, & in solam Dei Bellar. li. 5, de just. cap. 1. misericordiam respicere. It is more safe to forget merits, and to look only unto the mercy of God. So when men have wearied themselves in matters of doubt, they find (O holy Christ!) that thy only merits must stand them in stead. 2 To proceed then, and to show that as Christ was a sacrifice for sin, so also an example of living: let us consider that the more diligently we trace him in the steps of this his most holy life, the more we show ourselves to become true Christians. The chiefest pitch of our perfection, is to have some resemblance of his holiness: he was without sin, and the less we commit sin, the more do we resemble him: at least, let not sin reign in us. We are promised to become like unto him in the state of glory, & what should 1, joh. 3, 2 we but endeavour to have some similitude of him in the state of grace. The jews said unto him, Art thou greater than our Father Abraham? yes, that he john. 8, 53. was by many degrees? 3 In former ages, when Almighty God was removed from man, in the height of his Majesty, ●…ee never required at men's hand, that he should imitate or follow him, (for how could a weak creature any way imitate him, who was higher than the heavens, as the Apostle speaketh?) Heb. 7, 26. than man had only a law, which did bind him to conform his will to Gods will, to will and love nothing but that which God willed, and required. Here might man say, Lord, excepting thy law, how might I learn to be humble, poor, and to despise glory, when thou art high, rich, and all glorious? This complaint is now stayed, see God in another form, and receive, O man, an example for thee to follow, in these and all other virtues. Those whom precepts do not so effectually move, we see them sometime induced by examples: for example, never any of like efficacy, with this which the son of God himself hath given, of whose life it may be said. Respice, & fac secundum primum exemplar, Exod. 25, 40. Look and do after the first sample. Tell men of fasting & praying, they will give you the hearing: tell them the godly in all ages have done this, you begin to persuade: tell them their redeemer hath done it, if any thing move, this will. 4 And now to run a little over the whole life of the Son of God, see we ●…ery age, every action therein (so far as our capacity is able to conceive) and we shall find it a school of instruction, a perfect rule of most perfect discipline: no where do we behold such a precedent of love, of humility, of patience, of chastity, & in a word, of all virtues. Where is there true wisdom, but in the doctrine of Christ; true fortitude, but in the passion of Christ; true clemency, 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 live, as he taught him to believe. Before ever he preached in words, he preached most effectually in works. O sacred Babe, heavens bliss, and hell's bane, lying in the manger at Bethlehem, & brought up in a mean hostage at Nazareth! What else did he teach by all this, than contempt of the world, his exile or banishment into Egypt, his being borne in the days of cruel Herod? What do we hence learn, but patient suffering of persecution? by his fasting in the wilderness, austerity of life: by his conflict with the tempter, h●…w to withstand temptation: behold we his contumelies offered of the jews, calling him a blasphemer, a friend of Publicans, a seducer of the people: what a lesson have we here of patience? let us see his labours, and travails in the world: his journeying from City to City, how he teacheth in the day, and is all the night praying: his chastity, whose virgin mother brought forth chastity itself: his love, who ever more charitable than he, who in the ●…gues of death prayed for his persecutors: his obedience, was there ever greater, as an innocent lamb he became obedient unto death, even unto the death of the cross. 5 By his nakedness we learn to clothe us, by his gall and vinegar how to delight us, by his wounds and pearsing how to pamper us, if we speak of the world and worldly things, who less respected them then he? If we consider the care of heavenly, thither tended all his care. If a●…es, where was there ever such an alms man heard of, that gave his own body and blood to refresh the hungry? if bountifulness, Paradise itself was granted unto a sinful suitor at the very first motion. What can a Christian heart desire, which is not found with spiritual delight in the life of Christ? what virtue can he wish, but there he shall see a lively image thereof? Christ was the eye that was without moat, the white without stain, he was the lamb without spot or blemish. The Prophets show his innocency before he comes, and being come: the Evangelists approve the same: the Chronicles of heathen men are not silent, the Romain●… Register makes report of jesus, which was called of the Nations, the Prophet of truth, a Lentulus' ad senatum. man goodly to behold, having a reverent countenance, his stature somewhat tall, his hair after the colour of the ripe hazel nut, from his ears somewhat cripsed, parting itself in the midst of the head, and waving with the wind, after the manner of the Nazarites, his forehe●… smooth and plain, his face without wrinkle mixed with moderat●…ed, his herd somewhat co●…ous, tender, and divided at the chin, his eyes grey, various, and cle●…re, he is in rebuking severe, in instructing loving and amiable, merry with gravity, he sometimes wept, but was never soene to laugh, in talk sober, and full of understanding, sparing, and ●…dest. Thus as ancient records have laid it down, we may behold him according to that of the Psalmist, Goodly to see to above all the sons of men. Outwardly his graceful behaviour was such, while he walked in the world, that the world itself did behold him with high reverence, and admiration, yet his external feature compared with his inward graces, the external was far inferior to that hidden excellency of his. 6 Enoch is commended for piety, Abraham for faith and perseverence, job for patience, Isaac for meditation, joseph for chastity, Moses for meekness, Phinees for zeal, Samuel for uprightness; Toby for mercy, Daniel for prayer, and devotion: and last of all, 1, Sam. 9, 2 Solomon for wisdom. Saul was higher than all the men of Israel by the head, Christ the head of the congregation is above all: the lights of the stars are many, but all are not comparable to the light of the Sun. Holy men have a measure of grace, but the Son of man had grace without measure: wherefore take the piety of Enoch, the faith of Abraham, the patience of job, the meditation of Isaac, the chastity of joseph, the meekness of Moses, the zeal of Phinees, the uprightness of Samuel, the mercifulness of Toby, the devotion of Daniel, and with these the wisdom Dan. 9, 24. of Solomon, put them all together as a cloud of witnesses, Heb. 12, 1. and Christ's example is in ste●…d of all. Wherefore he is called sanctus sanctorum. The holy of Heb. 9, 3. holies: and in this sacred place (saith the Apostle) was contained the golden censer, the Ark of the Testament, the golden pot that contained Manna, the rod of Aaron, that being dead budded again, the wings of the Cherubins overshadowing the mercy seat. So in Christ is contained the Ark of covenant between God and man, with the censer, the acceptation of the prayers of the Saints, with the golden pot that contained Manna, the blessed Sacrament, with Aaron's dead rod that budded again, the hope of the resurrection. The two Cherubins that look face to face, the two Testaments both looking to one mercy seat, to wit, Christ, whom Esay calleth the Prince of righteousness, Aggai, Esay. 9, 6. Aggai. 2, 8. Mal. 4, 2. Mat. 1, 21. the desire of the Nations, Malachi●…, the Sun of righteousness, the Angel, jesus, who shall save his people from their sins. 7 There was none of those beatitudes, saith Saint Austen, Aug. in servant in mont. which our Saviour spoke of in his first sermon upon the mount, (Matthew the fifth & first) whereof Mat. 5, 1. he was not only a teacher, but also a perfect and full observer, for Christ evermore lived as he taught. He exhorteth to be poor in spirit, who poorer than he who became from being equal with God, far lower than the Angels, yea a scorn of men, as the Prophet speaks? He exhorted to meekness, who more meek than he who was as a sheep not opening his mouth before the shearer? he exhorted to mourning, who hath mourned as he mourned, who in the days of his flesh, did offer up prayers and supplications, with strong crying, and tears unto him that was able to save him? he exhorted to hunger and thirst ofter righteousness, who could hunger & thirst more, than he who gave his life for the righteousness of many? he exhorted to suffer persecution, who ever suffered more, or with more patience than did the Son of God? Last of all, he taught his disciples to leave all for the love of him, but he first left all for their love, when he left his kingdom & throne in heaven. 8 It is said of Caesar, that in his greatest attempts, he used not that word of authority, Ite, go you, but after a more loving and sociable manner he would ever say unto his soldiers, Eamus, come, let us go. It was most true in Christ before all other, he never but lead the way before his Disciples, in all holiness, in all trials and tribulations, in all conflicts which are wont to arise in the life of man. And therefore the Apostle wisheth us to run with patience the race set before us, looking unto Heb. 12, 1 2. jesus, the Author and finisher of our faith. 9 What better example could ever have been given, than the example of Christ? How could our pride be better suppressed, then by his humility? our disobedience better lessoned then by his meekness, our vanities better expelled then by his labours, our impatiency better qualified then by his mildness? where have we, saith Saint Bernard, true justice but in his mercy, true fortitude but in his constancy? Christ was made unto us, saith the Apostle, wisdom, and righteousness, and sanctification, and 1. Cor. 1, 30 redemption. Wisdom by instructing us, righteousness by absolving us from our sins, sanctification by giving us of his spirit, redemption by purchasing us life by his death. That we should not love gold (saith Saint Austen) Christ Aug. epi. 111, ad julianum. taught us to contemn gifts offered: that we should not fear hunger, he fasted: that we should not distrust nakedness, he forbade his Disciples divers change of reyment: that we should not be dismayed at tribulations, he endured tribulation: that we should not fear death, he himself died. 10 Before all these things, saith the same Father, and for our better instruction in all, as he taught us by his word, so was he our forerunner by his works, and hath leveled and laid out the way wherein we should walk, which way leadeth unto life; in the mean time, if we follow his steps so far forth as we may, if his way be our way, his joys shall be our joys. 11 Neither do his divine actions only serve for the direction of our life, but also minister many things tending to the constr●…ation of our faith. His birth was our regeneration: his victory over the tempter, our triumph: his labours, our peace and quiet: his proyers our intercession: his poverty our riches: his sores our salves: his wounds our medicines: his death our life. That which was wanting in vo was supplied in him, & therefore saith an ancient Father, Opera 〈◊〉 merita nostra, his works are our merits. Whatsoever is written of him in the Gospel, whatsoever he did, or said, all tends to our good, that we may together see, & know, in whom we may hope, of whom we may learn. Stories make mention, how Themistocles by the only example of Miltiades, whom he proposed unto himself to follow, of a vicious man he became very virtuous. It was not the least praise amongst the Romans, for the younger of best hope, toimitate such as were men of special note for wisdom and government in the Commonwealth: Hereby an opinion was bred, they would not prove far unlike those whom they had proposed to imitate. It cannot but prevasle much, that Christ should be the centre of our thoughts, about which they should role: the lodestar of our eyes, to which they should bend: the guide of our journey, whom we should follow. 12 Wherefore generally in all our sayings and doings, let us ever have respect to jesus, if we speak to think how he hath spoken: if we are silent, to call to mind how he was silent: and let us do the same in all actons of life, seeing his life instructed our life, who had modesty in his countenance, gravity in his behaviour, deliberation in his speeches, purity in his thoughts, & righteousness in all his doings. His life is the way, by which we must walk, the door whereby we must enter, entering at the last unto our desired end; this end, is, to follow the Lamb, whither Apo. 14, 4. soever he goeth: and therefore here to follow him, is but to begin to do that in earth for a time, which we shall do hereafter in most joyful manner, with that blessed company of Saints and Angels for ever above in heaven. 13 The sponse in the Canticles saith, I am black, but marvel Can. 1, 5. not, the Sun had made me so, the Sun, but what? the Sun of righteousness? And how could that be? yes, his labours and travails in the world, his reproaches and suffering made him, look with a sorrowful hue: He was wounded, saith the Esa, 53, 11. Prophet, for our transgression, and broken for our iniquities, the chastisement of our peace was laid upon him. What needed he to be circumcised the eight day? what needed he fast so long in the wilderness, and pray so often as he did, who was so pure, so innocent, so powerful, but all to show it was for our sakes, whom as he redeemed from sin, so hath he also redeemed from the works of sin: and therefore without all question, the more faithful we are, and the more devoted to his love, the more desirous are we to show duties of love. Why is the holy Ghast so plentiful in registering and enrolling all his divine actions, so many, so singular, but that hereupon should be inferred, These things are written for our example? Now therefore, seeing that God hath given us his son, as a satisfactory sacrifice for sin, and a most absolute example for the direction of life, let us embrace him as our Saviour, hear him as our Teacher, follow him as our Leader, that so he may be unto us as God himself would have him be: Pharaoh said unto the people, Go to joseph, and whatsoever Goe 41, 55. he shall say unto you, do it. Chap. 5. That this example of Christ's life, should stand before the eyes of our mind, for our better direction in all our ways. THe skilful Pilot, as he often casts his eye to the storres, and Planets above; so is his hand busy at the helm beneath. The Christian man between contemplation, and action, faith, and good works, doth the like: by faith he looks up to Christ's deity, by good works, he practiseth the virtues of his humanity: in the one, he worships him as God, in the other he beholds him as the most absolute pattern for imitation, that ever walked amongst men. 2 Why? but is it possible for earth and ashes, any way to come near him, in whom the fullness of the godhead dwelled, or is not his perfection unimitable? Sink is never without a shift, and course wool, is that which will take no die. Though we cannot be as strong as Samson, as wise as Solomon, as holy as Enoch, we must not let all alone. When we cannot be as Mary the blessed virgin, let us be as Mary Magdalen, seeing we cannot have a clean heart, let us have at the least a broken heart. We know there is no water without some mud, no corn so clean, but it hath some weeds, the clearest fire hath his smoke, and while we carry about these bodies of sin, we are Adam's children: This notwithstanding, it is the part of every good Christian man, to say as jacob, Praecedat Dominus, ego paulatim sequar: Let my Gen. 33. 14 Lord go before, I will softly follow after, as I may: or with the holy man job, Vestigia eius secutus est pes mens, My foot hath job, 23, 11 followed his footsteps. Indeed we follow Christ, as Peter followed him, a long, a far off, or as that tender infant did Luk, 22, 54. his aged Father, Non passibus aequis, with short and unequal paces, yet we know that even two mites are acceptable unto him, not what we ought, but Luk, 21, 2. what we can, when a willing heart and good endeavours concur in his service, 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 heat it, shall not with him want a reward. Moreover, the greatest blemishes in the child are but small warts to the loving Father. First, God looks favourably upon Christ, and then upon these who are joined with Christ. 3 Our Saviour used this, a joh. 13, 15. special argument, to persuade his Disciples to huminity and love, Dedi vobis exemplum, I have given you an example. S. Peter speaking of his suffering, saith, Christ suffered, leaving us 1, Pe. 2, 21 an example. When the Apostle would have the Ephesians to follow him, he tells them his meaning was, they should indeed follow Christ: Be ye, saith he, followers of me, as I follow Christ. When he would have them forgive Ephe. 5, 1. one another, he would have them think of him, who hath forgiven us all, saying, Forgive you one another, as Christ forgave you. Saint john lays down Ephe. 4, 32 the matter plainly, He that remaineth in him, aught to walk as 1, john. 2, 6 he walked. Why did Saint Austen say, that every of Christ's actions was our instruction, and Saint Ambrose wish, that the wise men of the world would be wise in deed, and learn to follow Christ in lowliness of mind, that they would ever set before them his example, who is gone before us to heaven? Therefore Gregory, amongst other high and Greg. mor. heavenly ends, Filius Dei (saith he) formam infirmitatis nostrae suscepit, ad hoc contumeliarum ludibria, illusionum opprobria, passionum tormenta toleravit, ut doceret Deus hominem: The Son of God took the form of our infirmity, bore the scoffs of contumelies, the reproaches 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 unto the cross, died, and rose again the third day from the dead, to leave us a double example of suffering, and rising again: of suffering, to conform our patience, of rising to confirm our faith. For the confirming of our faith, we ought to cast off all impediments to come unto 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, ut oculos nostros dirigamus ad te. When we know not what to do, O Son of God, this only is left unto us, to lift up our eyes unto thee. 5 For worldly pleasures, those of the best sort, if they are honest, yet they perish, if otherwise, we perish, only to follow Christ is man's chiefest good. Abimelech the son of jernbaall, in the ninth of judges, goeth to the men of Sechem, and thus seeketh to persuade them, I am of your kindred, of your bone and judg. 9, 1. flesh; the men of Sechem answered, our hearts are moved to follow Abimelech, he is our brother: we have somewhat more to move us, than these men had, if we remember ourselves well, & therefore may more truly say, We will follow the Lord jesus, he is our Saviour. 6 The Eagle to learn her young ones to fly, doth oftentimes flutter over them, all to teach them to raise up themselves by little and little, and so Deut. 32. at last to be able to take their flight, and be gone. What do all the precepts and examples of Christ our Saviour, but hover over us, that we should learn to lift up ourselves from earthly affections, and in time ascend whither he ascended, that is, to heaven? The servant will follow his master, the soldier his captain, the natural child desireth nothing more than to manifest the virtues of his Father. Is he worthy to bear the name of Christ, saith Saint Austen, who doth no way endeavour the imitation Aug. de vita christiana. of Christ's actions? In that we believe in him, we acknowledge him our God: in that we do that which Christ did as man, we do that which Christian men should do. The holy Scriptures were not therefore given us, that we should have them in books, or only read, or peruse them, and so no more, but the folding up of all is, a pronouncing of them blessed that do his commandments, Apoc. 22, 9 and keep the words of these testimonies: Better is it with the Lacedæmonians to do well, then with the Athenians to speak well, or only know what belongs to well doing. 7 Christ hath done his part, and conformed himself to us, our part remains to conform ourselves unto him. In the way of life, whom may we more safely follow, than the way itself? Let the same mind be in you, saith the Apostle, that was in Christ: Phil. 2, 5. the same, that is, in humbleness of mind, a resemblace of the same. Whence is it that we are so soon cast down with every touch of adversity, but that we do not deeply consider Christ's constancy? whence is it that we are so easily carried away with every show of vanity, but in that we lightly pass over Christ's contempt of the world? who, saith Fulgentius, will not despise his Fulgen. de con●…. ad Theod. cottage, when he seeth a Senator despise his large and spacious buildings? and who contemns not earthly things to get heavenly, when he sees a Consul of Rome do the same? yea, much more, what Christian man in the world will place his whole delight upon a transitory estate, when he sees the Son of God pass this life only seeking his Father's glory in heaven. 8 Sure it is, that whereas our lives here are partly guided by precepts, and partly directed by examples, then have we sufficient instruction in respect of both, from the Son of God for the latter, to wit, examples by which we are led, if we respect the general course of men: for (we say a long way by precept, is by example short and easy) had we no precept in the world, the only life of our Redeemer were enough for our guide & direction all the way. The actual observation of whose precepts and manners, to wit, those manners which he proposed unto man (for in his divine works we will admire him as God) the observation of these, I say, is for three causes required at our hands: first, for that they are fruits of our regeneration: secondarily, Testimonies of our love towards him: thirdly, signs of our profession, seeing of Christ we are called christians. Our Saviour reasoned with the jews after this manner, If you were the children of Abraham, john, 8, 39 then would you do the works of Abraham. In the tenth of Saint john, he calleth himself a shepherd, and we are resembled unto joh. 10, 14. sheep: now although sheep, according to the Philosopher, be pecus erraticum, a cattle given to stray: yet, saith our Saviour, Aris. de nat. anim. they will hear the voice of the shepherd, and follow him. 10 Now then awake O christian soul, saith Saint Austen, Aug. de vita Christ. awake, and imitate the footsteps of thy Lord, he teacheth thee, who is the way, the life, & the truth: the way without erring, the truth without deceiving, 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 shall the negligent be one day confounded? the valuptuous, to see him in glory, who once lived in fasting and great devotion? the proud in seeing him exalted, who refused earthly pomp? the covetous in beholding him Lord of heaven and earth, who never followed the riches of the world, but now to live and reign for ever? merciful God, what a strange sight will this be unto them, how shall they be amazed in themselves, how often will they wish with sighs, they had walked in his ways? Dionysius the elder, when he heard of the great folly committed by his son, he calls him unto him, and reasons with him after this manner, Didst thou ever see me do as thou dost, live as thou livest? the same may be said to men who follow their own fancies, did ye ever see Christ do so and so? 11 When Mariners do want in the main sea marks to direct their course by, they take their mark, which is the surest way, from the heavens: in like manner, if we had not examples (as we have many to this effect) yet the surest mark to direct our ship by, is to look to him whose habitation is in heaven, which will keep us between Scylla and Charybdis all the way unto the port of Paradise: we stand in need of a guide, for how should the blind walk, unless he have a helper to lead him? the weak and feeble stand, unless he have an assistant to stay him? the wandering come into the way, unless he have a conductor to direct him, which is Christ. Whom to follow, as whom to know, is life eternal. john, 17, 3. 12 By that vision of Saint john, in the Apocalypse, where Apo. 5, 8. he saw the four beasts, and the four and twenty Elders falling down before him, who sat upon the throne, and pouring out their vials, is understood 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 ever he goeth. First, he is called the Lamb, and therefore they follow him in Apo. 14, 4. humility: this we see by their falling down. Secondly, by mortification, for this Lamb was sacrificed, and they give their bodies a sacrifice to serve him. Thirdly, they follow him in love, he in love gave himself for the redemption of sinners, and they have their golden vials pouring out charity unto men. Fourthly, they follow him in devotion, he often prayed, & they offer sweet odours and prayer unto God. Gedeon said unto all his troops and company, quoth me judg. 7, 17 videtis facere, facite: our Gedeon says the same unto all believers, That which you see me do, do ye. They cannot go amiss, whose guide is the way: they cannot err, whose director is the truth: they cannot perish, whose preserver is life If the children of Israel did learn many things of the Egyptians, only because they dwelled amongst them, how much more should the faithful learn of Christ, who is said to dwell with them, and in them. Chap. 6. The first virtue to be learned in the life of Christ, was his humility. IT is said of those who excel in the Art of elocution, that they never find less to speak, then when the matter is the most c●…pioas, whereof they should speak. Such is the enumeration of thy virtues, O holy Christ, which the more we consider them, the more we wonder at them, and the longer we labour how to express them, the less able we find ourselves how to conceive them: 〈◊〉 these, of all other we stand amazed at thy humility, who being God from everlasting, woulde●… take thy passage from the throne of glory, and here arrived in a valley of tears, wouldst exile thyself three and thirty years from this thy majesty, and what more? wouldst be born man, and what more? even as the meanest amongst men, and what more? wouldst be circumcised according to the law, who wert Mat. 2, 1. Luk, 2, 21. above all law, and what more? wouldst become a servant, and so in subjection, and what more? wouldst be as an offending servant, and so suffer, albeit in thyself far from all offence. And what more? wouldst sustain reproaches, and obloquy in the world. And what more? wouldst undergo death: yea, a most ignominious death, being the God of life, the Author of life, and life itself. Here Saint Austen crieth out. Quo descendit humilitas? Aug. med. sept. O son of God, whither did thy humility descend? If thy own love drew thee to this, it was thy goodness? if our love, it was thy gift. 2 Adam transgressed the law of his maker, and not only that, but Adam, and in Adam, all his posterity (for we have not sin by imputation) not only transgressed the law of his maker, but wilfully rebelled against the wisdom of his God, which wisdom was God the Son, the second person in Trinity. Adam thou and all thy offspring (because all are accessary) shall rue this contumacy offered with so great indignity, unto the Lord of heaven and earth: what says our jonas? for me is this tempest raised, O Father, for me is thy just wrath incensed. Let me jon. 1, 12. be c●…st out into the Sea: for me hath this we begun; by me let it have an end; let me be the Lamb slain, so these Israelites may be Apo. 5, 12 delivered; Sanguine quaerendi reditus, and must that poor posterity of Adam have a return unto their lost Country by bleed? let me be the virginal sacrifice: And wilt thou have an offering? let me be the Isaac that shall go to one of the mountains of Moria. Of the two Goats, let me be the escape Goat, sent to wander in the wilderness. O the humility, and love, and bounty of the Gen. 22, 2 Leu. 16, 8. son of God 3 But to leave that which the Apostle saith, Being equal with God, he became like unto Phil. 2, 7. man, and (sin only excepted) was even as one of us, to see a little his estate and condition in the world: when he was borne, where was the place of his birth, but at Bethlehem a little City? Math. 2, 1. Luc. 2, 16. Luc. 5, 10. Luc. 15, 1. Math. 14, 19 Mat. 8, 24. And where did the shepherds ●…ade him, but in a sorry Cottage, whose seat was above the Cherubins? when he chose Disciples, whom did he choose, but poor fishermen? when he walked up and down, who were his associates, but Publicans, and for the most part the common people? when he would take repast, where was his table, but upon the plain ground? what were his dainties, but bread, and some few fishes? who were his guests, but a company of feeble and hungry creatures? when he would take his rest, where was his lodging, but at the stern of a ship? 4 Thou art deceived, O jew, that expectest in the promised Messias, pomp, and glory of the world: look over all the ancient Prophecies of him, and thou shalt find it far otherwise. The Psalmist will tell thee, that he shall become a worm and no man. The Prophet Esay, Who will believe our report? He is despised Esay. 53, 3. and rejected of men: He is a man full of sorrows. Zachary, Behold the King cometh in meek manner, Zach. 9, 9 and so along: Fear not Herod the loss of thy Diadem, this King is borne, sayeth Fulgentius, Non ut tibi succedat, sed ut in eum mundus universus credat. Fulg. de Epipha. Not to succeed thee, (thou art deceived, if thou thus think of him) but he was borne that all the world should believe in him: Fear not him to become thy successor, believe in him, and he will be thy Saviour. He came not to possess the kingdom of others, but to give the possession of his own kingdom to all believers. He came not by arms to subdue Kings, but by dying to give them all a better kingdom for the time to come. He sought not others glory, who for our sakes for sook his own: he was hungry, and yet he fed many: he was weary, and yet he refresheth all that are heavy laden: he was dumb, and opened not his mouth, and yet was the divine speech of God himself. he 1, Pet 1 12 john, 1, 1. Math. 28, 18. was of mean reputation amongst men, and yet was Lord of heaven and earth. 5 If you ask when he was? Saint john saith. In the beginning? If you ask what he was? he tells us, The word was God: if you ask what he did? he says, john, 1, 1. 2 3, 4, 5. All things were made by him: if you ask what he doth? he showeth that he enlighteneth all that com●… unto him: If you ask how he came? he setteth it down in plain words. The word became flesh. If there were no other testimonies to prove his Deity, yet john, 8, 56. Math. 28, 18. this were sufficient: Before Abraham was, I am. To whom all power in heaven and earth, is given. This same is God, but this was given unto Christ. Mat. 28, 18. If all things were made by john, 1, 2. him, than was he the Creator, for no creature is the maker of all things. Great is the mystery of godliness, saith the Apostle, He 1, Tim. 3, 16. was manifested in the flesh, justified in the spirit, seen of Angels, preached unto the Gentiles, believed on in the world, and received up into glory? When his coming did now approach, Zacharie was stricken dumb, he prophesied, as if the prophecies of old now ceasing, behold him who was the end of them all. john is more than a Prophet, the Prophet's s●…y, he shall come: john says, behold the Lamb of God, as if, he is come. Behold him, from his cradle at Bethlehem, to his cross at jerusalem, Luk, 1, 22. a mirror of true humility, so great, so mighty as he was, to become (to see too) in mean manner a poor pilgrim amongst men? 6 Where are they that seek, and never cease seeking (for were not men happy, if they could ké●…p a mean in their music, which would make better harmony, both before God and man) where are they, I say, that never leave seeking that mountain-like height, Luk, 3, 5. or superiority in the world? let them remember the world itself will have an end. How great, trow you, was the pride of man's heart, when God himself must be humbled to teach humility? Where is that grace that brings low every hill, and makes plain the roughest passages? where is our time spent in the school of Christ, since we took upon us in Baptism the name of christians, seeing we remember so little our masters lesson, Discite ex me, Learn of me to be humble & meek: take Mat. 11, 29. up my yoke, this yoke it is a sweet yoke, for being taken up by humility, it rather bears, than is borne. O Lord (saith Saint Austen unto his f●…miliar friend) Aug. con. 8. we profess much knowledge and learning. (This he spoke a little before his conversion) and yet go on in flesh & blood, looking aloft, and overlooking others: these poor souls, meaning them who lead an humble life, shall carry away heaven from us. We see 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 midst of them, saying, Unless you become as little children, you are not meet for the Kingdom of heaven: Mat. 18, 3. nay, which is more, himself is down at his Apostles feet, washing and wiping them. What humility was this? But hence what would he have his Disciples learn? Ye call me master, and Lord, and ye say well: for so am I, if I than your Lord, & john, 13 5. master, have washed your feet, ye also aught to wash one another's feet. For I have given you an example, that you should do, as I have done unto you. 7 To have seen him whom the Angels do adore, whom the powers & principalities do worship, at whose very name every knee, both of things in heaven, in earth, and under the earth, do Phil. 2, 10. bend and bow, have seen him, I say, kneeling down upon the earth, and do service at the very feet of his servants, could not but have been a sight most admirable. If we ask the cause, himself hath told us, even to teach us this virtue of humility: of which virtue, Saint. Austen thus speaketh. If you ask, what is the first step in the way of truth? August. I answer, humility: If you ask, what is the second? I say humility: If you ask, what is the third? I answer the same, humility: These are as the steps of degr●… in the Temple, whereby we descend to the knowledge of ourselves, and ascend to the knowledge of God. The poor Publican humbly confessing his sins, and striking Luk. 18, 13 Luk, 15, 21 his breast, as if his repentance came from his very heart, found mercy. The prodigal Son humbleth himself in his Father's sight, and is received into favour with him. The Centurion Math. 8, 8 was never more worthy, then when he thought himself most unworthy. Of all other examples, the humility of the blessed virgin, (blessed amongst women, to be his mother who was her maker) an Ambassador comes unto her from the King of heaven with a high message, Hail full of grace, how could not the mother of humility, (and yet Luc. 1, 28. a tender virgin) but with bashful countenance, be told that she was full of grace, and that she was so highly accepted of God? How did modest shamefastness change her colour, so often as her imagination varied; still humbly conceiving of herself? How did she at last acknowledge the goodness of God with all submission: Behold the handmaid of the Lord, with humble obeisance unto that God, which had respected and regarded, as she sayeth in her Canticle, The humbleness of his handmaiden? Thus we see how much humility pleased God; when it pleased him so much to respect this virtue: When in the fullness of time he sent his Son into the world borne of a Gal 4, 4. woman. 8 Being borne, it was said unto the shéep●…heards which were sent to see him, Et hoc vobis signum, and let this be a sign Luk, 2, 12. unto you, you shall find the child wrapped in swaddling clothes, end laid in a manger. In seeking Christ, hoc vobis signum, you shall find him in humility, he betook him to a poor Cottage, that he might teach us where we should sometimes see him: he was not borne in the house of his parents, but in the way, to show us that his Kingdom was not of this world, Et hoc vobis signum, you shall find him in humility, he became meek that we might be made strong. Poor, that we might be made rich. Vile▪ that we might be made glorious. The son of man, that we might be made the sons of God. Et hoc vobis signum, & this shall be a sign unto you, you shall find him in humility. Super quem requiescit spiritus meus? upon Esa. 66, 2. whom, saith God, doth my spirit rest, but upon the humble? to whom do I look but unto these? where did the Dove light? not upon the swelling waters, but cropped a branch of Olive that had lain below. I thank thee, O Father, saith 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 own eyes? What are these Babes, and sucklings, saith S. Austen, but the humble, and lowly? Humble Moses is made a ruler of God's people: humble Exo. 3, 10. jud. 6, 15. 1, Sam. 15, 17. Gedeon, the least in his family (as himself confessed) was by God made the greatest governor. When S●…ule was lowly in his own eyes, God exalted him, but when S●…ule forgot God, then when he should have remembered him, Saul soon comes to ruin. 8 What art thou, O man, that liftest up thyself in pride? know that pride cannot sit so high, but vengeance can sit above it, to pull it down. God and pride, saith Bernar. in medit. Saint Bernard, cannot dwell in the same mind, which could not dwell in the same heaven, and pride fallen from heaven, 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, having by his picture this inscription: Learn by me to fear God, as if they would show the cause, and overthrow of senacharib's pride, as thus, Senacharib feared not God. We●… are wont of all other, to call proud men fools, & not without cause, for they often exalt themselves in their riches, in their honours, in their learning, and what not? Plutarch saith, that on●… Chares a mean fellow, waxed so proud, and began to grow into such admiration of himself, because he had hurt Cy●…us in the knee, that in the end through very prdie, he became stark mad. The church stories ma●…e mention of Arrius a Priest, in the Church of Alexandria, a man of sharp wit, that of very pride he sell to open and fearful heresi●…. Let it be remembered and written in the tables of our heart, God resisteth the proud. jam. 4, 6. 10 The more dire●…t the Sun is over us, the lesser is our shadow: the more God's grace is over us, and in us, the lesser is our shadow of pride, and self-love. Had we Christian hearts to consider the humility of our Redeemer, and how far he was from our haugh●…e and disdainful dispositions, it would pull down our pharisaical humours, I am not as this man, and make us to remember ourselves, remembering Luc. 18, 11 that of the holy Ghost, He that stands, let him take heed l●…ast he fall. 1, Cor. 10, 12. The soul is said to have senses in some manner as the body hath, in steed of seeing, it hath faith: in steed of hearing, obedience: of smelling, hope: of tasting, charity: and last of all, in steed of touching, humility: a sense of a●…l other is this touching most necessary, for this failing, life faileth. The Mole is said to live without seeing, the Fly without hearing, the Chameleon without tasting, the shellfish without smelling, but without feeling nothing sensitive existeth. The same may be considered of the grace of humility, in the life of grace. 11 The mother of zebedees Math. 20, 21. children comes unto our Saviour, as a suitor for her Sons, that they mighthave superiority and sit next him in his Kingdom: she, as yet not fully illuminated, thought, that Christ should bear 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 Sons might be great about him, and bear some sway, as no mean states: but all this while she was far wide. Christ as he never affected superiority in himself, so did he teach others that those who were greatest, should be as the least, and the chiefest as he that served, for he came not into this world to have any high pre-eminence, in regard of worldly dignity: but in lowliness of mind from his first entrance, until his departure unto his Father, was the whole carriage of his life; whereunto, his doctrine accorded, when he pronounced them blessed, who were poor in spirit: his reprehension accorded, when he disliked Mat●…. 5, 3. Luc, 14, 7. their manner, who were wont to thrust, and strive for the highest places, at seasts and other assemblies: he that contented himself with so mean and lowly a condition, was able with one word to have showed as much state, as ever Solomon 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 heavenly leader, then must we humble ourselves. More saf●… 〈◊〉 it to be upon the pavement, where we may walk surely, then to be climbing upon the pinn●…oles of the Temple, where, and whence we may take a fall. Humility is the very honour of honour. Peter in humility and fear, craveth distance from Christ, Lord go from me, for I am a sinful 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 sign of pride. Lord, saith David, I am not high minded, I have no Psa. 131, 1 proud looks: The Sp●…rtans heathen men, were honoured in the world for their great humility and obedience: The counsel of the Angel unto Agar, may be counsel befitting man's insolency, O Hagar, go humble thyself. It is a temptation of Satan, Macha. ho. 27. saith Machariu●…, thou art better than other, wiser than other, worthier than other, hearken not unto it. 13 When as Rebecca understood it was Isaac which came walking upon the ground, down she comes from her Camel, and covereth herself with a vail: she thought it unseemly herself Gen. 34. 65. to be on high, and see her spouse content to go on foot below. When we consider with our selves how our Lord and Master was so lowly & meek, what should we else do, but be ashamed of our conc●…tes, come down from lofty and swelling desires, remembering that of S. james, Humble yourselves under the mighty hand of God, and he will jam. 4, 10. exalt you or that of Solomon, humility goeth before honour: or if Pro. 15, 33 all this will not serve to learn us, to be humble and meek, yet let the fall of Lucifer be a warning unto all, while they have a day to live, to take heed of pride 〈◊〉 for is it likely, that he who cast a proud Angel out of heaven, will place a proud man in heaven? Chap. 7. What we learn by Christ's leading into the wilderness, his fasting, and temptations there. IT cannot but add courage and comfort unto the soldier, when he seeth his Captain in the forefront of the battle, to encounter and foil the enemy: who is not animated in mindé, when he hears of Christ's conflict, and conquest, with, and against the professed enemy of us all? Men are wont to read with delight, and mark with attention, the magnanimity of great champions showed in assaulting their enemies in war, how they have gone forth in the day of battle, and quited themselves like men, for the saving of their lives & liberties: but what co●…bate more joyful unto the Christian man, than this of our Saviour, who undertook hand to hand that great Goliath, which did upbraid the God of Israel. 1 Sam. 17, 10. 2 For the better observation hereof, we are here to consider four things: First, Christ's baptism: Secondly, his departure into the wilderness: thirdly, his fasting: Fourthly, his conflict and conquest over the tempter and temptation. In the first, we call to mind our regeneration in the fountain 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 enemy. If we respect ou●… regeneration in the fountain of grace, we look upward where we see heaven opening, and heart a voice testifying of every one, Hic est filius meus dilectus, This is my beloved Son, in who●… Mat. 3, 18. God was well pleased, and i●… whom we are well pleased. 〈◊〉 we respect the second, (our departure from the vanities of 〈◊〉 world,) we hear that of our saviour, I have chosen you out of the joh. 17, 16. world. If the third, that of the Apostle, Take no thought for the flesh, to fulfil the lusts of it. If the Ro. 13, 14. fourth, that of Saint john: And they overcame him by the blood Apo. 12. 11 of the Lamb: Watch, saith S. Peter, for your adversary the devil 1, Pet. 5, 8 ●…s a roaring Lion goeth about, seeking whom he may devour? Why doth the shepherd watch, but because the wools watcheth? 3 And here, before we enter into consideration of our saviours departure into the wilderness, we may call to mind, how before his preaching the Gospel, or ●…lad tidings of salvation unto the world, he first prepared himself by fasting, being thus prepared, he goeth out against the Exo. 13, 21 enemy. Now, as the Ark of God went before the people in the wilderness, not only to show them the way, but also to strike a fear and terror into the hearts of their enemies: the same hath Christ done for us all, and what he wrought for us, he doth work in us. Having entered o●… names into his family, we ha●… the title and testimony to be h●…▪ having this title and testimony, we are led by his spirit: being led by his spirit we leave th●… world: leaving the world, we f●… to fasting, and other exercises of piety: in these exercises of piety, the tempter will assay us: t●… tempter assaying us, we l●… unto Christ, who is gone be●…, and hath subdued our mortallnemie. 4 By Christ's fasting, w●… see how to arm ourselves ●…gainst this adversary, that t●… flesh may be obedient unto t●… spirit, the spirit to grace, and 〈◊〉 to say as David, I come forth v●…to thee in the name of my God, 1, Sam. 17. This fasting doth much h●… the soul, which is the chief ●…gent in this battle, that 〈◊〉 and body both together, 〈◊〉 withstand the force of the ●…mie. When two are combati●… if one step in to assist either p●…tie, the party assisted is like●… to prevail: Fasting helps 〈◊〉 soul, Christ fasteth, and is strengthened against the force of the tempter. physicians can tell us, then fasting there is nothing better for the body: and Divines can show us, then fasting nothing better for the soul: in this combat it is not the worst policy to weaken the enemy before we ●…ght with him: the flesh is an enemy. For this holy exercise of fasting, it beseems no man more than 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 serve God. Who are to live, not according to the ●…sh, but according unto the spirit, and therefore are not to pass their lives as Epicures, ●…or stuff themselves like wooll-packs: Let us eat and drink, to 1. Cor. 15. 32. morrow we shall die. Thirdly, for that they are men now in the ●…d, and besieged ●…aylie with a ●…full adversary, and therefore should be sober, and watching unto prayer. 1, Pet. 5, 8. 5 Christ fasted forty days, & was armed against the tempter, Christ fasted forty days, and forty nights, whence we may gather, that we must be armed against this enemy, as we●… in the days of prosperity, as nights of adversity. He fas●… truly, giving us an example, and for this cause, saith Saint Basil, is fasting necessary for our spiritual Basil. de ●…ud. jeiu. judic. 9, 1. jon. 3. 6. Exod. 17, 11. Hest. 14, 2. combat. Who overcame the host of the Assyrians, Fasting judith: who mitigated the wrath ready to come upon a gre●… City? Fasting Ninivites: wh●… prevailed for the preservation of the people? Fasting Moses: who stayed the intended destruction of many Innocents'? Fasting Hester. That thou may●… learn, O man, how necess●… a thing fasting is, against the enemies bodily and ghostly, s●… Christ thy Saviour, after his Math. 4, 2. baptism, led of the spirit into the wilderness, where he fasted. 〈◊〉 which brought ruin unto the state of man, began the same by Gal. 5, 24. eating: but he that brought recovery unto the ruinated state of Adam, began the same by fasting. He in whom we all fell, did fall by yielding to temptation, but he in whom we all rose, and being risen, are still preserved from falling, did raise us up by vanquishing the Tempter, and temptation. 6 When one cureth a sick man, he commands him not to do again in any case the things that procured his sickness: Christ hath wrought our cure, and prescribes us a diet, Take heed that your hearts be not overcome with Luk. 21. 34 surfeiting, and thus shows us what is hurtful to our health. The sins of Sodom amongst other, were these, pride, Eze. 16, 49 and fullness of bread, which fullness was the very fuel of foul iniquity, that followed. We must be either Ninivites, or Sodomites: Ninivites, and so those that fasted and prayed, that God would have mercy upon them for their sins: Sodomites, and so those who lived in all voluptuousness, and were consequently consumed in their sins. The more abstinent at the table, the more continent in the chamber. Moses that was fasting, saw God above in the mount: the people Exo. 32. 2. that were eating and drinking, committed Idolatry beneath Deu. 9 16. in the valley. As fasting is a most excellent mean of sharpening our devotion to God: so on the contrary, satiety and fullness, doth often cause us to forget him. They were filled (saith the prophet Ose) as in their pastures, Ose. 3. 6. and their hearts were exalted, therefore have they forgotten me. They who are Christ's (saith the Apostle) have crucified the flesh, & this crucifying is for the Gal. 5. 24. soul's safety. The Champion loves his buckler well, & yet for all that, he cares not how it 〈◊〉 hacked and hewed, so his body be defended. It is no matter for chastis●…ng the outward man, so the man within the man may b●… kept safe and sound. 7 Nourish the flesh, & nourish the vices of the flesh: nourish the flesh, & give thy very enemy weapon to hurt thee: what more seemly than a temperate man? what more unseemly than the untemperate, who is compared unto the bruit beasts, the wolf, the Bear, and such like. There is not (saith Solomon) any great hope in him that loveth banqueting. But how abstinence is a mean to bring us to all virtues, it appeareth in those three children, who being content with pulse & water, increased in wisdom and understanding, above all the delicious wantoness that were in Babylon. 8 A singular example may be seen in Christ fasting, Vt ●…m utilem, non solum verbis, sed etiam exemplis instrueret. For so necessary instruction, saith one, Christ would not only teach us by words, b●… by example also. What a goodly Christian art thou which disdainest Fasting, and seest how the Son of God endured such hunger for thy salvation? Should that flesh fast, that knew not how to rebel against the spirit, and should not thine, that knoweth to do nothing else? But thou wilt say, Christ fasted forty days & forty nights, therefore should I endeavour to fast so long? A thing impossible. Why nothing that goeth into the man, deflieth the man? What Logic call they this, which is a reasoning without reason, and comes from the school of carnal security. Though we●… fast not as Christ fasted, should we do nothing at all? Though no meres are unclean of themselves, if some superstitiously put a difference between time, and time, meat and meat, is there no order to be observed? Is this fasting a matter only of policy? Which serveth first of all to s●…ew our sorrow for sins past: Secondarily, fear of punishment for ●…o come: Thirdly, in that it serves for the castigation of the body: and in the fourth place, for the humiliation of the soul. If we respect the first of these ends, so did the people fast, judges, 20, jud. 20, 26 ver. 26: If the second, so did the men of Niniveh fast, jonah. 3, ver. 5. If the third, so did the jon. 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 have humbled my soul with fasting. Psa. 35, 16 Psal. 35, 16. 9 Can the world better gra●…e the old enemy of man, then to make light of fasting, which Tertullian calleth, A work of reverence to God? should we carelessly Tertul de laud. ie●…. (besides those many precepts & examples in holy scriptures) pass over this one example of our saviours fasting, which being duly considered, doth 〈◊〉 much matter worthy of our Christian observation? Christ, sayeth S. Ambrose, wrought our salvation, not by Ambros. Tom. 3. Epist. 10. riot, but by fasting, and he fasted not to deserve grace to himself, but for our instruction: for them that say we should not fast, let them show me (saith the same Father) why Christ fasted, but that his fasting should be an example to us. And here fitly is the number of forty days mentioned in Christ's fasting: Because the number of forty days, saith S. Jerome, Hieron. in Ezech. is often times in holy Scripture applied unto a time of penitency and affliction for our sins. Forty days continued the waters of the flood, forty years Gen. 8, 4. Psal. 95. wandered the people in the wilderness: Forty days had the Ninivites to repent them of jon. 3, 1. their sins: Forty days slept Ezechiel upon his right side, sorrowing Ezec. 4, 4, for the Tribe of judah: Forty days fasted Elias, when 1, Reg. 19, 8. Exod. 32, 2 he s●…ed before jesabel: Forty days fasted Moses when he received the Law upon the Mount. Moses for the Law, Elias for the Prophets, Christ for the Gospel, which all communed together, saith S. Austen, and accorded in one. Three sufficient witnesses to authorize fasting, & the number of forty days fasting, which time, saith S. Hier. con. Mont. nos secundum traditionem Apostolorum unicam obse●…uamus Quadragesimam. ●…erome, the church hath kept since the time of the Apostles themselves. We have the days of Lent, saith Cyrill, consecrated to Cyrill in L●…. fasting all our life time, saith S. Austen, we should tend to she course set before us, but chiefly in Aug. Serm. 64. de temp. the days dedicated to abstinence: wherefore considering the excellency of Christ's example, the devotion of the ancient Fathers, to both which we may well think novelty should give place 10 And now come we unto the conflict itself. The Tempter saith, If thou be the son of God, as yet doubtful of his Deity: When he heard that a virgin had conceived & born a son, there he thought he was the Son of God: but when he perceived she was espoused to joseph, there he thought he was the son of Mat. 1, 20 23. Luc. 2, 14. 16. man. When he heard the Angels make that heavenly melody at his birth, there he thought he was the Son of God, but when he saw the tender babe in Bethlehem, with Mary his mother, laid in a Manger, there he thought he was the Son of man. When he saw him circumcised, than he thought there appeared a plain sign of his humanity: but when he heard the name of jesus, Luk, 2, 21. than he began to suspect his Deity. When he saw him baptized with the multitude, he thought, sure he was the Son of man: but when the voice came Mat. 3, 16. 17. from heaven, than he heard otherwise, that he was the Son of God. When he saw him fasting so long, and not hungering, than he thought he was the Son of God: but when at the end of forty days he hungered, than he thought he was the Son of man. And therefore in the first place, he assays him by eating, as man, with a conditional, if, to have him show his power, whether he were or no the Son of God. But our Saviour, when he had fasted forty days and forty nights, he proceeded no farther, that the power of his Deity as yet might be hid, seeing that Moses and Elias, men, had afore time fasted so long. Forty days without hunger, was not of man; and yet afterward to hunger, was not of God: and therefore the devil as doubtful what to do, tempted him after this manner, If thou art the Son of God, that natural Son, and so equal to him in power, Command that these stones may be made bread. There is a voice that hath testified of thee from heaven, that thou art the Son of God, canst thou live by this title or testimony? thy Father, either he sees not thy distress, or he will not help thee: the best way is, help thyself, and look thou to thine own safety, while the voice is testifying thou art starving. 11 In this, or the like temptation, great is the subtlety of the old serpent; wherein first he moves to distrust God's providence: Secondarily, to trust in our own power, and thirdly, to neglect fasting and patience, the exercises of true pi●…tie. Command that these stones may be made bread, As if, now shall I see, whether he be the Son of God or no: If he turn stones into bread, assuredly he is the son of God, if not, it shall plainly appear he is the son of man; whereby he would at once both try him whether he were God, as also allure him as man. But the tempter meeting with Christ, met with his match, for he could not gather the certainty of either, Man, saith he, shall not live by bread only, but by every Deut. 8, 3. word that proceedeth out of the mouth of God. 12 Doth the Tempter thus leave? no, he assays him again; this man fasteth, liveth devoutly in the wilderness, is not carried away with the temptation of eating, surely he is good, and better than others, may he not be brought to affect glory? This affectation of glory is wont to move the best. Now he taketh him to the pinnacle of the Temple, setteth him on high, unto the Temple, a show of holiness; on high, a place of eminency, a hundred to one, (thinks he) if a show of holiness, if a place of dignity, be not a mean to tempt: If thou be the Son of God cast thyself down, being the Son of God, thou canst by thine own power save thyself, if not, thou hast the ministery of Angels to save thee. The Scripture itself saith it, and therefore doubt not, throw thyself down, He shall give his Psa. 91, 11 Angels charge over thee: Casting thyself down, & the Angels saving thee, all the world will give thee applause, and thou shalt be so glorious as never was any. We see the drift of this temptation, when intemperancy doth not take place, when a mean estate beneath doth not seduce, yet to be aloft, the tempter thinks it a fitter opportunity of prevailing. But what doth he say, Ego mittam te? I will cast thee down? no. But, Tu te mitte: Cast thyself down, to show that he can hurt none, unless any by consenting to temptation, hurt himself: for he that desireth that all might fall, can persuade, but not cast down, his property it is to suggest, but our duty it is to resist his suggestions a diabolical voice truly provoketh to descend, not to ascend. The tempter saith in desperate manner, throw thyself down, but God saith in hope of mercy, raise thyself up. 13 In that he allegeth scripture, or rather misse-alleadgeth holy writ, it teacheth us Act. 17, 11 with the men of Berea, to try whether it be so or no. We see it hath been the manner of deceivers, following this old deceiver, to forge evidence, and sometimes saith Origen, to show themselves like subtle Pirates, who set up lights near dangerous rocks, that the travailer repairing thither, thinking by the lights all is safe, is by that means entrapped, and taken of his enemies. In this fashion, perverse men to strengthen their fancies use also to deal, and force scriptures to the bent of their own opinions. But consi●…er we a little the place of scripture here alleged, taken out of the ninety and one Psalm, all which Psalm, say the ancient Fathers, concerneth God's protection of the faithful man, over whom he hath appointed the ministery of Angels. Now for Christ, who was God from everlasting, he rather keeps the Angels, than the Angels him, & therefore no way was it appliable unto him. They shall keep thee, that is to say, thyself, O man, which art frail & weak, least at any time thou dash thy foot against a stone, or fall away being stricken at the stone of offence: so in the first place the text is not rightly understood, if we respect the state of the righteous man, as the Prophet meaneth: yet here is a contrary sense, he shall keep thee in all thy ways, true, but not in all thy presumptions: He shall give his Angels charge over thee, well, shalt thou therefore tempt God the Lord of Angels? Christ answered rather, thou shalt not tempt the Lord thy God. In the third verse of the same Psalm, it is said, He shall defend thee from the snare of the hunter, and in the thirteenth verse, Thou shalt go upon the Lion and Adder, both which places concern our preservation from the tempter, which he leaveth out, and only inserteth 〈◊〉 unperfect sentence, which Christ soon answereth, Non tentabi●… Dominu●… deum tuum, thou shalt Deu. 6, 16. not tempt the Lord thy God. 14 Hath the devil yet done tempting? no, he taketh our blessed Saviour into an exceeding high mountain, and there showeth him the Kingdoms 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 give kingdoms, but upon such a condition, as should make any good dealer break off from coping with so bad a bargayner. The condition is, he must be worshipped, what, should man forsake the worship of God, and bestow that upon any but God, for riches or kingdoms themselves? these were dear riches and Kingdoms in deed: no, saith Balaam, I cannot do it if he would give me a house Num. 22, 18. full of silver and gold. 15 Hitherto hath our Saviour showed no sign of his Deity, the tempter takes him to be man, & therefore tempts him as man, in the Desert where is hunger, he tempts him to gluttony: upon the temple where was the chair of doctors, he tempts him to vain glory: upon the high mountain, whence worldly things are seen, he tempts him to covetousness, which is indeed, as the Apostle saith, Idolatry: for here he would have worship. All in vain was it to show Christ the glory of the world, who beheld it no otherwise then Physicians are wont to do ulcers, & diseases of their patients, he offereth earthly kingdoms, to him who had in his own hands to bestow heavenly, he would have worship of him whom all the Angels do worship, & at whose very sight himself did tremble. And here is to be noted, that by this temptation upon the mountain, thou mayst learn, that when thou art great and high, the devil setteth before thee great and high desires, & would have thee fall down, that thou mayest accomplish them. Ambitio, saith Saint Ambrose, domesticum malum, & ut dominetur aliis prius seruit; curuatur obsequio, ut honore donetur; & dum vult esse sublimior, sit remissior. This ambition hath a domestical danger, that it may rule, it serves: that it may be honoured, it bends & bows in giving honour: while it would be above others, it becomes inferior to others. 16 Let men know that all rightful power & pre-eminence is from God, and that all ambitious power is of the tempter. In this temptation consider we Christ's answer unto the tempter, Dominum Deum tuum adorabis, Deu. 10, 20. et ei soli seruies: Thou shalt worship thy Lord thy God, and him only shalt thou serve. And this answer Christ giveth him with authority, commanding him to depart, at which commanding the tempter leaveth him, finding himself every way confounded, and that his combat with Christ was impar congressus, he was not able to stand in this champions hands. Now concerning the last assault, we may call to mind how quickly our saviour rejects him, when once he begins to mention God's worship, whereby we are taught to bear injuries offered to ourselves, but no ways to tolerate injury offered unto God. For the other temptation, saith Saint Chrysostome, Mitte te deorsum, Cast thyself down, Christ was not so much moved, did not rebuke the tempter, but when he began to meddle with Chrysot. hom. in 4, Math. God's worship, and speak of casting that away upon worldly glory: Christ sends him packing with a vade Sathana, annoyed Satan, and tells him, for worship it was Gods only, and none but Gods. 17 Against the temptation of intemperancy, we learn these things, first, not so much to respect the life of the body, as the life of the soul: for should we regard the house, and let the householder pine away in misery? Should the servant be adorned, and the Master himself become an abject? Secondarily we learn, not to yield unto any persuasion of the tempter, for the necessaries of a frail, momentary & transitory life. Thirdly, that man doth not live by bread only, but by Gods sanctifying his creature, by his word. Fourthly, that for the want of bodily sustenance we should not break out into impatience, but depend upon God's providence, and use the order that God hath ordained to maintain his creatures. 18 Against the temptation of vain glory, we learn, not to believe the embracings of this deceitful joab, who when he knows any one to be given 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 as yonder Publican. We see when he hath men on high, how he there moves them to tempt God by presumption, and seek by submission, but we learn also in this case what to do. I am a man, and therefore can otherwise descend, then by casting down myself, I will not tempt God, and neglect the means he hath ordained for my preservation, for a little glory I respect it not. 19 Against the temptation of desiring the greatest things in the world, I learn to prefer God's worship before all, and so to break off by his good grace from evil motions of the ●…end. Against all temptations in general: I learn by this of our Saviour, to resist temptations when they come. S. Basill likeneth the tempter unto the Leopard, Basil. in aliquot s●…ript. loco. hom. 21. which hath such a natural hatred against man, that if he see but man's picture, he is ready to fly upon it, & all to tear it. Such is the enmity of the red Dragon whom Christ vanquished, if he see but a picture or resemblance of Christ in a good man, he is ready to rage against it: we see him assaulting, but not prevailing. 20 By the order of these temptations, it is manifest, that the tempter first beginneth with lighter, than cometh to greater. First, he began with eating, than he goeth to the affectation of glory, and last of all, falleth to flat Idolatry: in all these Christ meeteth with the temptation in the beginning, kills the serpent in the egg, ●…ps vice in the blade, strangles sin in the first motion. For the old serpent, saith Jerome, is slippery, and unless we keep 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 special lesson for our Christian learning: if we are tempted with a desire of sinful delights, we may call to mind, we have a Scriptum est, to answer this temptation: Not in chambering & wantonness. Rom. 13, 13. If we be tempted with an inordinate desire of riches, we have 〈◊〉 Scriptum est, Godliness is great 1, Tim. 6, 6 gain, if a man be content with that he hath. If we be tempted with a vain opinion of ourselves, we have a Scriptum est: Behold, I am but earth and ashes. If we be Goe 18, 27. tempted with a carelessness of our estate and condition, we have a Scriptum est, It is appointed for all men once to die, and after that Heb. 9, 27. comes judgement. Furthermore, we see Christ would not turn stones into bread: to learn us not to consent unto the Tempter in any thing, no though it have a show of good. There were many high places in jerusalem, yet the temptation of the casting down was from the Temple, the best, the holiest estate of all. Christ would not cast himself down, though he might have saved himself without the ministery of Angels: to show us not to seek supernatural means, when God doth lend us natural; we tempt him when we seek health without a medicine, or victory without a combat: we tempt him when we may by reason or counsel avoid some evil, and will notwithstanding explore his power: and last of all, we tempt him, when we inquire too far into his wisdom, or require that of him unlawfully, which he is wont to offer by means. 22 Christ would not hearken unto the temptation of win●… praise, whereby the tempter seeks to draw many from God, and godliness, nor unto a desire of having Kingdoms of the world, whereby he is wont to draw many for a great deal less, & need not be at cost to offer so much to withdraw them from God's worship. What Christ did we see, and hence all may learn what they should do. 23 At the end of this conflict of our Saviour, the Angels come unto him: at the end, for so long (saith Saint Chrysostome) as he was combating, he suffered them not to appear, nor to come near him, lest he might have seemed to have put the adversary to flight, by the help of Angels. At this time the Angels minister unto him, as appliable to his Deity, in his agony they are said to comfort him, as having reference to his humanity. Another thing we here learn is, that the Angels do congratulate at resisting the temptations of the devil. We see we have a great adversary, but a greater Captain to stand with us in the combat. For the adversary, he doth assail the children of God by many means: in that w●…ch is good, by pride: in that ●…h is evil, by abject fear: for the meek, he is over them: for the stout and wilful by persuading good for evil, he is under them: he hath nets for every disposition: For the ambitious he hath glory, for the covetous gain, yea, for the most religious themselves he hath some mean or other to assail them. 24 I would you should know (sayeth Saint Bernard) that no man whilst he liveth in this body can live without temptation. When the Apostle says, God is faithful, which will not suffer you 1, Cor. 10, 13. to be tempted above 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 above that you be able. Satan sleepeth not, but is busy to tempt, and specially when thou art in the desert of the contemplation, and even carried by the spirit of God in the wilderness, that is from the delights and pleasures of this world: but we may be of good courage, our josuah goeth in & out before us; he was tempted, that we might not think much to endure temptation: he overcame temptation, that in him we might have power likewise to overcome. The tempter come unto him, not once, or twice, but the third time, to show that our temptations are many: but how many so ever they ●…re, we have these comforts, which are more and of more efficacy: First, that Christ hath subdued the force of our enemy: Secondarily, that he taketh compassion upon the tempted, having himself endured temptation: Thirdly, that from henceforth he will overcome him in his members, whom he overcame in his own person, being the head of the body. Wherefore, as Moses Deut. 29, 30. said unto the people, Dread not, nor be afraid, for your God fighteth for you: So may it be said unto every Christian man, whose armour is the shield of faith, the sword of the spirit, whose battle is temptation, whose grand Captain is Christ jesus our Saviour, whose conquest is an immortal crown of everlasting glory: be of good courage, pluck up a good heart, the Lord of heaven & earth, is with thee, and for thee, in the conflict. Chap. 8. Of Christ's great compassion towards men, his continual doing good in t●… world, and what instructions we hence learn. WHen we enter into consideration of the great compassion of the son of God, towards the distressed state of man, we find it a work of inspeakable mercy. In the creation, Dedit te tibi, O man, God gave thee thyself, but in the redemption, Dedit se tibi, God gave thee himself. In the creation of all things necessary for man, only six days were passed: but in man's redemption three & thirty y●…res were expired: in the creation, pauca dixit, he spoke few things; in the redemption of man, multa dixit, mirabilia fecit, he spoke many things, he did wonderful things. Adam in the state of innocency, for perfection left all his posterity far behind: his reason was uncorrupt, his understanding pure, his will obedient: he was for knowledge of heavenly matters, an excellent Diuin●…: for the nature of things, a deep Philosopher, for power, he had a whole world to command. Adam had nothing which was necessary now wanting unto him, that when he saw he had all things which he could desire in earth, he might then turn his desires towards heaven: his duty for all, is to keep the law of his God. He hath one precept amongst these many blessings, this one precept is most undutifully broken: Adam, unless mercy step in, thy felicity and the felicity of all thy posterity is at an end: therefore behold a helper when thou art now in the paws of the Lion, The seed of the woman shall break the Serpent's head. Here the Serpent's hope is turned into a curse, and in Christ (who was to come) Adam's dread is turned into a blessing. Behold love, which affected Adam more, than Adam did affect himself. 2 Now Christ the promised seed being come, he compares himself unto that Samaritan, Luk, 10. 33 who took compassion upon the wounded man. This wounded man may resemble human nature: the Priest and the Levite that passed by, the offerings and sacrifices of the law, the Samaritan Christ, who beholding man in this case with the eye of mercy, bound up his wounds, poured in the softening oil of grace, and searching wine of contrition, layeth him upon his own nature, and righteousness thereof, 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 find, they have not lost their labour. 3 In consideration of man's fall (saith Saint Bernard) mercy began to knock at the bowels of God the Father, which mercy brought with her peace as a companion: on the other side, truth accompanied with justice, began to approach and contradict mercy. Between these sisters began a long controversy: Mercy sayeth unto God: O God, man, this creature of thine would have compassion showed him, being now so miserable. No, saith Truth and justice, Lord fulfil thy word: Adam, that day thou eatest, thou shalt die, Mercy replies, Gen. 3, 3 but thou hast made me mercy, but if thou show no mercy, I am not: on the contrary, Truth saith, and I am truth, & unless I take place, I abide not for ever. God the father commits the deciding of all unto God the son, before whom Truth and Mercy speak the same things. Truth saith: if Adam perish not I perish: and Mercy saith, if Adam be not conserved I languish. Well, let death be good, and let both have that they desire, let Adam die; and yet for all that, let Adam have mercy and live. O admirable wisdom! but how can death be good, seeing the death of sinners is worst of all? Let one be found which of love may die, and yet is not subject to death. The motion seemed good, but where may any such be found? Truth seeks about the earth, and cannot find one clean from sin, no not an Infant of one day: mercy goeth up to heaven, and there finds none that hath this love, as to leave life for sinners; these sister's return at the time appointed, not finding that which was required. At the last, peace calling them aside and comforting them, sayeth: You know there is none that doth good, no not one: he that gave Psal. 14, 3. you this counsel, when all is done, must surely give you help: whereat the umpire began to proceed, and calling the Angel Gabriel, said, Go tell the daughter Mat. 21, 5. of Zion, Behold, her king cometh. Let these sisters now accord in one, and let that of the Prophet be confirmed, Mercy and truth are met together, righteousness Psa. 85. 10 & peace have kissed each other: now, Truth thou shalt have thy right, for Adam shall die: and Mercy, here is thy desire, Adam shall be restored to life. O happy harmony, who ever read of such wisdom and love! it was God's goodness to think upon us, it was his bounty to relieve us: this is the fountain from whence our rivers come, the Sea from which all our waters arise. Here mercy is the wine that gladdeth man's heart, and love is the oil that makes him to have a cheerful countenance. Martha said, Lord, he whom thou lovest is sick, john 1, 3 as if the love of Christ were enough to move him to a work of love. Thus much of Christ's compassion towards the state of man in general. 4 For his continual doing good in the world, his pity was ever pardoning, his wisdom was ever teaching, his liberality was ever giving, his compassion was ever helping, all his teaching, whereunto did it tend but unto the remission of sins? all this tends to our consolation. For his sincerity of life while he walked in the world, Tertullian Tertul●…ia Apologet. bids the romans but read their own Registers, there they should find mention of the faultless conversation of jesus the son of the virgin Mary: his doing good was in effect our good: look what was due to his obeence, to wit love: to his desert, to wit reward: to his humility, to wit honour: to his sorrow, to wit joy: to his death, to wit life: to his victory, to wit triumph: all is attributed unto us. His merits became our merits, his suffering our satisfaction, his joys our joys: he fed many in the wilderness with material bread, and he imparted the bread of life unto whole multitudes that came to hear his most divine doctrine. If we respect his goodness, he was 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, goodness itself; if his clemency, he was 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, placability itself: for curing the diseased, a Physician both of body and soul: for relieving those that were miserable, he was a privileged place, whereunto all might repair: as infants unto their mother's lay, where the dugs of mercy are never dry. Steadfast was he in love without change: sufficient without want: free without desert, & ever more ready to do good unto all, his love was over all, would all have accepted of his love. 5 This is a true saying (saith the Apostle) that Christ came into 1. Ti. 3. 9 the world to save sinners Was this benefit restrained unto some before others? no, saith S. john, it was for all sinners: he is the reconciliation for our sins, and 1, joh. 2, 2. not only for our sins, but for the sins of the whole world; saith he. The further any good reacheth the more nobler it is, the commission of the Apostles was, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Preach glad tidings: as it could not be Mark. 16, 15. but acceptable, so was it large also, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, preach it to all creatures, according to that of the Psalm, their sound went out into all Lands: Samuel said unto Psal. 19, 4. 1, Sam. 29 Saul, thou hast cast away the Lord: there is the very cause of thy rejection. God, saith the wiseman, hath not made death, neither delighteth Wis. 1, 13 he in the destruction of sinners: he that would have all men to be saved, and come to the 1, Ti. 2, 4. knowledge of the truth, would not have the work of his own hand miscarry, for he desireth nothing more than the good of all. Wisdom lifteth up her voice to all that pass by: Turn you, Pro. 1, 20. saith the Prophet, from your unrighteousness, and you shall live: Eze. 33, 11 why will you die, O you house of Israel? The rich man sendeth his servants, to call in all unto the Luk, 14, 23 great supper: his revealed will, calleth all, and his will of well pleasing respecteth all, Come receive the Kingdom prepared for you. Go into everlasting fire, which is prepared for the devil & his Angels: a Kingdom is prepared of God for men, not destruction, this is from men themselves: he hath hath given a law to all, doubtless he excludes none. He who would have gathered jerusalem, as the Hen Math. 23, 37. doth her chickens under her wings, showeth how much he respected her welfare, if she would have hearkened unto him. The Sun, saith Saint Chrysostome, Chrys. hom. in Io. hom. 1. extendeth his beam universally, if any wilfully shut their eyes, and will not behold the light of the Sun, is the fault in the Sun? no verily, of this mystery dispute he that will. 6 But to come to the life of our Saviour, he went about, saith Saint Peter, doing good, Act. 10, 38 and healing all that were oppressed of the devil, for God was with him: Nay, his goodness showed itself towards his very enemies: for while they were seeking to slay him, he sought to save them, he never regarded 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, his own, but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, the common welfare, and benefit of others. The candle being enlightened, with what carefulness did he seek the lost groat? what mountains and deserts did he wander to find, and finding, to bring home man the stray sheep, leaving the ninety & nine, or companies Luk, 15. 4. of Angels in glory. 7 By this we learn, that we live not in the world for ourselves, but setting Christ's example before our eyes, how we ought, to endeavour that we may in any thing we can be helpful unto others. Of all living creatures there is none created to a more loving, and sociable end, than man: but amongst men none more ordained to do good each to other than Christians: while we are in the way, saith Saint Austen, let us bear one another's burden, that we may rest together at the end of the way. In artificial buildings one stone doth bear up another, much more should the same be done in that building, wherein, saith Saint Peter, All the faithful are as lively stones. Nature hath taught 1. Pet. 2, 5. the Beavers to help one another in swimming, and the Crames flying over the mountain Taurus, when the foremost is weary in beating the air, that the next should succeed, and so in order every one to labour for the safety of them all. Grace doth teach us the same lesson, or rather the Author of grace: live coals will 1, Cor. 12. kindle the dead, the holy gift of God's spirit, S Paul tells us we receive it, to profit withal. And nothing is good unto us (sayeth S Austen) unless we communicate the same good to others. 8 We show whom we resemble, when we have compassion on some, and others save with fear, jud. 23. pulling them out of the fire. We know not, how soon we may st●…nd in need of God, and therefore should desire nothing more than to show ourselves helpful unto others, a token we are living members, when we feel the infirmity of sore parts in the body. Christ our Saviour doth not say, be mighty, or wise, or workers of miracles: but be merciful as your heavenly Father is merciful. It was the voice of Cain: Num quid ego Gen. 4, 9 fratris custos? am I my brother's keeper? it was the answer of those that conspired the death of the Son of God, Quid ad nos? Mat. 27. 4 what is it to us? ●…ooke thou to it, as if they cared for no more but themselves. It is the practice of worldlings, only to respect themselves, and make no conscience like greedy Harpies how they spoil others. In Pharaoes' dream the lean devoured the Gen. 41, 3. fat, but in the course of these men the fat devour the lean, like flshes in the Sea, where the greater do eat up the less; we are enemies one to another, like the Madianites. It is a hard winter (they say) when one wolf devours another, yet this is usual with men. For these, saith Origen, that punishment, (misisti Origen. in illud Psal. iram & terra devoravit ●…s, thou didst send forth thy wrath and the earth devoured them) is verified in them: hath not the earth devoured them, which waking, do talk of earth, sleeping dream of earth? Inopiae multa, rapacitati plura desunt. The poor man wanteth many things, but yet greedy ●…aking rich men lack more: Terra devoravit eos, the earth hath devoured them, Satan came from compassing the earth: & these are compassing of earthly things, but never think of compassing heaven. 9 David saw a poor woman but look with a sorrowful countenance, and she needed not wait 2, Sa, 14, 5. long for a day of hearing, himself cometh & demands the cause of her sorrow, saying, Woman what aileth thee? For examples nearer home, the good benefactors of old, that have left us so many monuments, were not their minds set upon doing good? This saith Philo, is to imitate God the fountain of all goodness, when Philo de mund. fab. we are rich, not to be rich unto ourselves: when we are wise, not to be wise unto ourselves: to conclude, when we have all done, this shows whose servants we are. Christ said, I have compassion on the multitude, a speech like him that spoke it. Chap. 9 How little Christ esteemed popularity, & glory of the world; and how by his example, we learn to do the like. ANd now, let us call to mind a little, how far Christ was from seeking the glory of this world, to whose greater glory it was (saith Origen) that Orig li. 1. cont. Cels. he appeared without glory: to whose strength, that he c●…me in weakness. In the sixth of S. john's Gospel, when the people john, 6, 15 would have given him the title and dignity of a King, he got away into a solitary place, nothing at all regarding that weather cock blast of popular applause. Christ was no way inclinable to their disposition, who as Milles go & grind no longer than the puff of wind holds: he fled from a kingdom amongst men, for his kingdom was not (as him joh. 18, 36 self told Pilate) of this world. 2 And here we may in the first place observe, that even in this his humility flying from glory, glory followed him: he was circumcised as a sinner, yet named as a Saviour of men; lying Luk, 2, 21 Mat. 2, 8. in a manger at Bethlehem, he is adored of grave sages, dying as man, yet is he worshipped & believed on as God: after many of his miracles, he specially charged the people to conceal them: sometimes he steals away from Mat. 9, 30. joh. 16, 15 the multitude, lest per adventure they should magnify him. 3 O holy Son of God (saith one) when the candle is lightened, why wilt thou have it put under a bushel, why wilt thou not show thy glory unto men? was it because thy kingdom was not of this world? True Lord, & therefore I rejoice to see thee in humility. Until the age of thirty Bernar. in servant de ver. years we find, saith Saint Bernard, (excepting only his disputing with the Doctors in the temple) no other, but that our saviour led a silent & a solitary life. What, did he fear vainglory, who was the glory of the father? He feared indeed, but was it in regard of himself? No, it was for us, who were to be feared, and therefore would draw us by his precept and practice from ambitious desires. 4 Although it was but seldom that he used reprehensions, yet we find that there were none whom he did more often reprove, or more openly rebuke, than a kind of men, Pharisei (so called) the pharisees, h●…uing their name of separating themselves from other men. These we●… those whom he resembled to painted sepulchres, as being fair without, but foul within, whose vizard was better than the face, all their holiness was no other but a show of holiness: their corner counterfeit praying, to be seen of men: their Trumpet blowing alms, to have a little glory. Our Saviour could not away with this fashion, & therefore willeth his Disciples to pray in secret, that is, with a mind (although seen) yet not caring to be seen of men, and to give their alms plainly, without any respect had, either of reward or praise. 5 It is a wonderful case to consider, how we make this our chiefest jewel, how all the sheaves of the field do fall down before a conceit of pre-eminency, where as nothing is more fickle, nothing more uncertain. All that was showed, when all the glory of the world was showed: the word is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, which signifieth no Mat. 4, 8. other but a shadow, an opinion, a show. What is praise but a puff of wind, which sometimes bloweth one way, and sometimes another, or as the Echo, which makes a sound, but is indeed no substance? what is our mirth, but a little Sunshine before a storm? What is our peace, but a calm before a tempest? What is the praise of men, but a shadow of small continuance? a little after look for it, it is gone. Those who are overcome with a little wine, show they are men but of weak brains, so are those, who for some little praise for virtue, wax high minded. If in any thing a Christian man show himself what he is, then surely 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 upon the cross together, two malefactors, and Christ in the midst: and three there are to be crucified in Christ's members: the flesh, and the world, as the two thieves, the spirit, as Christ in the midst. The flesh as the thief upon the right hand. They that are Christ's, have crucified the flesh: The Gal. 5, 24. world is the thief upon the left hand, according to that: The world is crucified unto me, and I unto the world. In the midst 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 thief on the left hand was not saved, this is the state of the world, from whence Christ hath taken 1, Cor. 11, 32. his, That they be not condemned with the world. The thief on the right hand is saved, so is the crucified flesh with the spirit, when ●…th are remembered of Christ in ●…s kingdom, and are with him 〈◊〉 Paradise. When nothing delights but God than is the world crucified to us: when as we seek co●…tend in none but in God, than 〈◊〉 we 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 attain unto the perfection of a Christian ●…ate and condition of life. If there were no other reason to ●…e us to seek after heaven, and heavenly things, this one ●…ight suffice, that Christ did only this. Coming into the world, he never followed the shows and shadows thereof. Again, if there were no other cause, to make us little esteem of worldly vanities, yet that the continuance of them is so mutable, this only were enough. What is it, saith S. Austen, Au. ep. 111 to be lifted up in this world, and in another world to be cast down? what, for a short time to shine in glory, and hereafter to consume in misery? 7 hereunto 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 son when he was dying: Fear not (said he) the words of a sinful 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 deceitful, according to that of Baruch, Where are they that sometimes had glory amongst men? as if he Bar. 3, 16. should have said, they are nowhere to be found, their glory hath deceived them. Fourthly, because it is subject to alteration, according to that of Ose, Commutabo gloriam eorum in contumeliam, Ose, 4, 7. I will change their glory 2, Same 17, 23. Hest. 7, 10 into ignominy. A chitophel for all his policy, Haman for all his sway, these found the uncertainty hereof. What was the cause (sayeth Chry. hom. 4 ad pop. Antioch. Saint Chrysostome) that the house spoken of in the Gospel, 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 upon the sand: the foundation was not good. To ●…ld upon hope of riches, or glory, is a weak foundation, the house may seem goodly in fair weather, but when a storm comes, it is gone. To let riches and glory go, and to build upon the Rock, Our trust in God only, is that building which well never fail, what wind, what storm, what waters so ever swell and rage against it: excepting our trust in him, all human respects are but froth. 8 Fie upon that folly that delights more to seem unto men, then to be in truth & verity unto God: doth not that wife displease her husband, who adorns herself to please others? the same do they, who by these actions only seek to please men. A strange practice there is in the world, that goeth about to alter that countenance which God hath form, so, and so, as if he had not done as was meet, they think they would teach him how, and how he must have made them. Christ said of the tribute money, whose image is this? the same may be said concerning some, whose visage or countenance is this? The workman is wont to grow out of love with his work, seeing it deformed by others. How can we pray or look up to God, when we are not of that form he hath given us, or how can we lift up our eyes to heaven, but think impiety shall not enter there? These think to deceive others, whereas indeed they deceive themselves, and I pray God they do not one day find as much. Pictures desire to make somewhat in show, they respect not any thing within, but what is it to have a foul guest in a fair house, or a little praise and glory with men, and to loose praise and acceptation with God? Saint Ambrose saith of joseph, ●…ulcher corpore, sed pulchrior animo, he Ambrose de joseph. was fair in body, but fairer in mind, which is best of all. 9 To glory in honour & praise of men, in building, in banqueting, is as frivolous as to account none worthy of honour, but ourselves. To seek for ostentations sake to excel others, is mere vanity: Thy words, said Photion to a boasting companion, are like a cypress tree, tall enough, but without fruit. Go to the sepulchres (saith Saint Austen) & there show me a difference if you can amongst the bones, between the rich and poor, between the master & the servant, between the greatest senator & lowest subject? Lo this Psa. 52, 7. is he (saith the Prophet) That put his trust in riches, as if he would infer, you see what comes of putting trust in earthly things. It is said of Herod in the Acts Act. 12, 23 of the Apostles, that he that gloried to himself of applause given him, what became of this? the holy Scripture telleth us, he was eaten up with worms: and josephus also writing of his end, acordeth with the holy scripture, that it was miserable: but first, saith he, there appeared an Owl sitting upon his head, & after he joseph. lib. 19 de Ant. jud. was taken with the before named torments: he was a little before called a God, now it appears he is a miserable man: where were all his Physicians? they could not ease his pains, no, all his servants cannot defend him from silly worms. 10 Christ told them that sought superiority above 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 unto them: the just man (saith Gregory) when he is praised is then humbled, fearing he is not unto God, as he is esteemed of with men: when he hath done any thing amiss, he accuseth himself: if any thing well, he giveth all the praise only unto God, according to that of the Prophet, Non nobis, Psa, 115, 1 Domine, non nobis: Not unto us, O Lord, not unto us, but unto thy name give the praise. The Prophet teacheth us to speak twice against our own praise, we are so ready to praise ourselves: yea in our best actions (saith S Ambrose) take heed of that same thief, glory, which would steal away from us all acceptation with God: Si putavi aurum robur meum, saith job, if I job, 31, 24 have thought gold my strength, if I have lifted up my hand against the fatherless, if I have said to treasure, My trust, if I have exalted myself in riches: by which kind of speech the holy man in effect saith, I have not thought gold my strength, or said to treasure my trust, or exalted myself in riches, or lift up my hand against the fatherless. 11 Plutarch writeth that it was the manner of vain glorious men, to have a kind of jester sing their praises in great assemblies, but how far godly men have been from this foolishness, who could not abide such jarring interludes, we may easily perceive. Moses would not be counted the son of Pharaohs daughter, Heb. 11. 24 though he might: Saint Paul would not count himself 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 excess, he in being content: all the instruments with their noise, could not make the three 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 soon it vanisheth. Those who from some high Turret or Tower, behold things far beneath under them think they are great, but those above account them small & little: in like manner those whose minds are elevated to heavenly things, and have their affections on high, worldly glory seems to these so little, and so little worth, as they cannot but wonder, why men near these in affection should so much desire it as they do, being so transitory and variable as they are. 12 Where is Pharaoh, that gloried in his Chariots: doth not Ex. 14, 48 his overthrow tell boasting Champions, that an host is nothing without the God of hosts? Where are the Giants that would Gen. 11, 4. build so high, & glory in a name, doth not God's word tell us, they were scattered and defeated of their purpose? Is glory then so fleeting ' then may worldlings say, farewell world, for as much as there is no trust in thee, which failest them whom thou most favourest, they soon fall when they think themselves surest. Farewell world, thou that quarrelest, but dost not pacify, in thee there is no joy without trouble, no peace without discord, no love without suspicion, no rest without fear, no abundance without blemish, no honour without discontent, no estate without carefulness of mind. Farewell glory of the world, for in thy delights promises are made and never kept, in thy vineyard men labour, but are never rewarded. Farewell world, which callest the rash, valiant: the proud, seemly: the covetous, good husbands: the babbler, eloquent: the wanton, youthful. Farewell world, which deceivest all that trust thee, which dost promise to the ambitious, honours: to the greedy, rewards: to the covetous, riches: to the young, tune: farewell, I say, vain glory, which because thou art not of God, failest all. 13 It was before said, that our Saviour told them that Math. 20, 22. sought superiority, they knew not what they sought: we see the same true in the condition of the world. When Gyges a great worldling, would fain know if any man were more happy than himself (thinking him most happy which had most riches, and most glory) it was answered him, that one Psophidius a poor old man of the Arcadians (who was rich with a little, and had never gone all his life time from the place where he was bred and borne, but there lived peaceably) that this man was far happier than he. If heathen men could so little esteem of earthly glory, what should christians do? whom should they think most happy, but those who most mind the state of happiness to come, and for worldly glory in the name of God let it go. The Church of Christ is not triumphant, & glorious in earth, but triumphant and glorious above in heaven. Toby sat musing upon the shore of the river Tigris, which Tob. 6, 1. 2. with a swift stream ran by him; we sit down by meditation of the inconstancy of worldly glory, which runneth a long with a main current, calling to mind that glory which is everlasting in heaven. Chap. 10. Of Christ's continual labours & travails in the world, whereby we may take a survey of our Christian condition here. THe sick man that is about to take some bitter medicine, when he sees but the Physician himself begin unto him, it makes him the more willing to receive the potion how bitter so ever: the labours end travails of this transitory life have no doubt a very unpleasing taste to human palate, but seeing Christ the Physician of our souls, not only took an assay thereof, but even drunk a full draft for our redemption, we should be the more willing to admit the receiving of this medicine. When we consider his long watchings, wherein he passed Luk, 6, 12. whole nights in prayer, his often journeying from place to place to instruct and teach in every City; his fasting, his suffering all a long from his very infancy, his flying into Egypt, what shall we else behold in him, but a life full of labours and travails, never ended but with loss of life? was it not thy birth, O Christian soul, which was then to be brought forth, when our Rachel Goe 35. 18 travailed unto death? was it not thy cause, for which our jacob endured Goe 29 20. so many years servitude? he who with one drop of blood could have redeemed a world, would notwithstanding suffer so many labours, so many travails, that no labours whatsoever might dismay us. 2 At five several times did he so far proceed in labours, as there ensued the effusion of his blood: first in his circumcision, there he began to redeem us: secondly, in his prayer in the garden, there he showed how he affected us: Thirdly, when he was scourged; there he cured us by his stripes: fourthly, when he was fastened to the Cross, there he paid the price and ransom for our sins: five, when his side was opened with the spear, there was an issue made for the streams and rivers of grace: all these were done for our redemption, and yet remain for our instruction. By the first we learn to labour in cutting off the unlawful desires of sin: by the second, to mourn with sighs and groans for our sins: by the third, to mortify the pleasures of the flesh: by the fourth, to be crucified unto the world: by the fl●…t, to have our hearts wounded with a daily remembrance of his unspeakable love. 3 The holy man job suffered as gre●…t trials and troubles (we think) as great might be: but for all that, Christ's were greater, for look we into his whole life, see we therein every age, go we to every place, where he was conversant in, nay, take we a view of his sacred person, and therein see we every part suffering. Every age: in his infancy how cold and hard was his cradle at Bethelem, how busy was he with the doctors in the Temple? To come to further years, what hatred did he endure most undeservedly of the jews, even hatred unto the death? Every place: he suffered hunger in the Desert, resistance in the temple, sorrow in the garden, contumelies in the judgement Hall, and erucifying itself without the City. Every part: his eyes suffered tears, his ears reproaches, his taste suffered gall, his head pricking of thorus, his hands, the piercing of nails, his whole body is sacrificed as an offering for sin. Now there is no reason that Math. 10, 25. the servant should be above the master. When Jonathan's Armour-bearer saw jonathan go 1, Sa. 14, 7. up the hard and steepy rocks, he told him he would go with him: when we see our jonathan go before us in the travails & labours suffered for us, should we not be emboldened to endure labours, though no way answerable unto his? yet such as are agreeable with the condition of our life, seeing we are going into the land of promise by the desert of this world. 4 Strange it was, that David a man after Gods own heart, Psa. 142, 2 as the scripture speaketh, should be so much afflicted as he was: Strange it was, that Daniel a Dan 9 23 man beloved of God (as the Angel told him,) strange it was, I say that these of all others should be so much in labours and travails of the world, as they were? But considering that the life of man is but as the days which go before the Sabbaoth of rest, we do the rather less marvel. We see the Son of God himself treading the wine press alone, Esa. 53. 3. and a man full of labours, as the Prophet speaketh we see his dearest friends in the world, his own Apostles, yea the blessed virgin herself found this life, no other but a state subject to many and great sorrows. What should we otherwise think of it, saith one, Tota vita Christiani hominis secundum evangelium, Crux & martyrium. All the life of a Christian man, according unto the Gospel, is no other but a Cross, and martyrdom. 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 virtue, that is, a mind ready to suffer But how is it, saith S. Austen, that Christ calls those that labour, to refresh them? How is his yoke sweet when he calls from rest, to labour, and sends those that are at qu●…et to work in his vineyard? The rest that he gives (saith the same Father) is spiritual: john is banished into Patmos, but john hears melody from heaven. 5 Besides these spiritual labours, we know Adam in the Gen. 2, 15. time of innocency laboured, and that God hath made nothing to be idle, that he will have no Ciphers in his Arithmetic, or slothful servants in his vineyard. Every thing in nature doth accomplish his end, by a kind of motion, and therefore much more man of all other, who by slothfulness doth become a very burden of the earth. For in this vice, wit, understanding, and all honest endeavours lie buried, as it were, in a loathsome sepulchre, from whence ariseth the unsavoury smell of corrupt manners. In that Christ our Saviour called Peter and Andrew while they were fishing, james and john while they were mending their nets, we may gather how he liked of labour, and thought them fit for a laborious profession. Homo natus ad laborem, man is said to be borne to labour, and therefore not to rest while he is here. Scipio banished all idle Soldiers, and unprofitable people from his camp: he sound it true by experience in the course and continuance of his wars, which the romans had with them of Carthage, that whilst they had enemies in Africa, they knew not what vices meant in Rome. The Christian man's life, as it should of all others be far from vice, so withal should it be from this slothfulness, the cause of vice. It was the Apostles rule, If any 2, Thes. 3, 10. would not labour, he should not eat. 6 New between these two, to wit, the labours of the mind and body, we see what we must frame ourselves unto for the time of our continuance here: we have set our hand to the plough, and in the first place let us take care of all other things, that God's husbandry go forward well with us, howsoever the world go. This is the difference between the labours of the righteous, and theirs, who weary themselves in the way of vanity. When the Prophet speaks of trouble, which the first of these shall have, he speaks of deliverance. The Lord delivereth them, Psa. 34. 19 saith he, out of all: but of the other he speaketh after this manner, Great miseries remain for the ungodly, and there is no mention at all made of their deliverance. When he speaks of sensual men, he saith, Non sunt in Psa. 73, 18 laboribus, what was the sequel? Ideo superbia tenuit eos. 7 Wherefore when the labours and sorrows of this transitory life grieve us, we may think of deliverance, and of our arrival to that place where no labours and sorrows are. The husbandman, saith S. james, waits for the fruits of the earth, & should not we wait for the fruits of heaven? We see Merchants for gains, soldiers for triumph, to put themselves into many dangers, and yet neither doth the Merchant always compass his gain, nor the soldier always triumph: put case they do, yet are they not long to enjoy either, if the earthly soldier do this, what should the heavenly soldier do? It falleth out otherwise in our labours, the gain is certain, the triumph everlasting: Quodhbet opus (saith S. Jerome) leave fieri solet cum eius praemium cogitatur: Every work is made light, when the reward of the same work is thought upon. But here is a reward so great, that it cannot be measured, so precious, that it cannot be esteemed, so permanent, that no continuance of time can diminish it. Let us call to mind how sweet freedom is after a tune of bondage: It is said of the faithful, that they shall sit with Abraham, & sitting presupposeth rest. The state of happiness to come, is called in the Reucla●…ion, The Supper Apoc. 19 9 of the Lamb. The supper, and so the last refection after the labours of the day. travailers having but sorry usage at their first bait in their journey are wont to say, well, the best is we shall say at an other place: So when we perceive we have not much rest here, we may say, we shall come one day where the entertainment will be ●…etter. God knows what is sittest for passengers; labour in the way, rest at the end of the way: it was the sentence of almighty God, the woman labour in the fruit of the womb, the man labour in the fruit of the earth. 8 Though joseph spoke a little hardly to his brethren, and made them for a time to travail Gen. 42, 7. to and fro, yet he loved them never the worse. But these travels and sorrows are surely hurtful unto men. King Cyrus was not of that opinion, when for a punishment to the people of Sardis; he commanded them to spend their time in gaming & feastings. Whereas the contrary hath the contrary effect, eight persons entered into the Ark, and eight only Gen. 7, 7. came forth again at the end of that sorrowful deluge. Noah and his children all this time little Gen. 8, 16 ●…hought of any other thing, then how the world was now in the chastising, and therefore it was not a time for any other cogitations. 9 Having given our names unto Christ, it remaineth that we look for labour; to them assigneth he the crown, who fight the battle. When we suffer and endure travails in the world for righteousness sake, it showeth that we are under Christ's standard, our watchword is, Be constant unto the end. It makes men suffer the more patiently, when they see others suffer before them, but most of all Christians, who behold Christ suffering before them, and for them. Is it meet that thy servant should live in pleasure, when thou art full of toil and travail? Is it fit that he should lie at ease, and thou sweat in labours? What reason is it then, O man, that seeing the Lord jesus, who is so far above all earthly monarchs, as the greatest Lord is above his meanest servants: Is it meet that he who is not only thy master, but thy maker, should pass his time in continual travail, and thou in continual e●…se? Heathen men were wont to say, that the Ants who live, and travail, and make provision together, & have no law neither, as S. Ambrose speaketh, to command them, do show men how to become fit members of a Commonwealth. But the care indeed of holy men, who were ever watchful, provident, industrious, do teach us to become fit members in that mystical body, which is here only militant. It was said unto that laborious servant, O thou good servant, Thou hast been faithful over little, I will make thee ruler over much, enter thou into the joy Mat. 15, 25. of thy Lord. Thus we see Christ in labours, and travails of the world. job is fasting and sacrificing, while his children are job, 1. 5. banqueting. Such as repine at labours & travails, show they make no other account, but to live at all ease, and at quiet in the world, and forget how Adam hath left this heritage to his posterity, Labour, and sorrow. Certainly the labouring man's life is commendable, his estate is a remembrance of Adam created to work, his body is refreshed with rest, his health is maintained by travail, his hungry morsels make him more thankful to God, than the greatest delicates of the rich, his course bread, and small drink bring healthful nourishments. It was not Adam's case alone, but it is the case of every one in his calling. In sudore vultus tui, in the sweat of thy brows thou shalt eat thy bread. When the people were delivered out of Egypt, God might have soon brought them by a nearer way, into the land of promise, but it seemed good in his most divine ordinance, that first they should for a time travail in the wilderness: 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 heaven, and heaven we know suffereth violence. Chap. 11. Of Christ's teaching the multitude, and his actions before he taught: which doth also teach us what we should do. AT sundry times, and in divers manners (saith the Apostle) did Heb. 1. 1. God speak in old time to our Fathers by the Prophets: but in these last days hath he spoken unto us by his Son, whom he hath made heir of all things, who was the brightness of his glory, of whom also the divine voice from heaven testified, Mat. 17, 5. Audite illum▪ Hear him. Come we unto his first Sermon upon the Mount, which if we devoutly consider, saith S. Mat. 5, 3, 4, 5, etc. August. in servant in mon. Austen, we shall find therein contained whatsoever doth appertain to the perfection of a Christian life: there see that poverty, which at one stroke doth cut down by the root all the solicitous desires of earthly things: there see that meekness, that doth utterly exclude all hatred & contention amongst men: there s●… those tears that do rebaptize the sorrowful & repentant soul: there see that hunger and thirst which doth bring everlasting sa●…ietie: there see that mercy that is ever helpful to the necessity of men, and shall also receive mercy from God: there see that peace that causeth all concord, and unity amongst the faithful members of Christ jesus. Last of all, there see that patience that lifteth man above the stars of heaven, to whom these misty clouds of this inferior Region, and storms here beneath are as it were under his feet. 2 To proceed with his form of teaching, which was, Tanquam habens potestatem, as one Mat. 7. 27. that had power and authority to pierce the very heart, as may appear by those words: but I say unto you, where he spoke as one that had power to command, and enjoin the heart. Who could look into man, but the maker of man, or who could enjoin a law to man's thoughts, but he which knew their thoughts? The jews think, that only a false oath was unlawful: no, Christ will not have them swear at all, Let your communication be, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, yea yea, Mat. 5, 37 nay nay. Whereupon Saint Basill, Yea in speech, and yea in heart: nay in speech, & nay in heart. Being asked of the pharisees, whether it were lawful for a man to put away his wife for every Mat. 19, 7. cause? They could soon answer him themselves out of Moses' law, concerning the giving a b●…l of divorce: our Saviour showeth the original of this, That it was permitted only by reason of the hardness of their hearts, & therefore openeth the matter unto his Disciples, and setteth down as it were a full determination of this doubt, that he who putteth away his wife, (except it be for fornication) & marrieth another, committeth adultery: and Saint Paul so taketh it without further scruple: The woman is bound unto the man so long as the man liveth: By the law of coveting, the jews understood the outward signs, Non concupisces, id est, signa concupiscentis non facies, thou shalt not covet, that is, thou shalt not do the signs of him that coveteth: Christ tells them there was more required in this law then so: for why, not only the outward, but also the inward man must concur in the observation of the same, & therefore the very intention of the mind was to answer the default in God's consistory. But whence had our Saviour this authority of teaching to move all that heard him? First, from a profound habit of heavenly wisdom: next from a most sincere manner of life he lived amongst men, this moved all that heard him. 3 To wade deeper into his doctrine, (which was all along lively, grave, and full of majesty) the Evangelists themselves do sufficiently declare, and manifest as much, according to that reply of the messengers sent from the high Priests, Never man spoke as this man speaks, or that of john 7, 46. Saint Peter, Tu Domine habes verb●… vitae, Lord thou hast the Io●…, 6, 68 words of life. For the subject of his first doctrine, it tended to repentance, to prepare the way to Christ. john preacheth repentance, as if repentance were the way to come to him: repentance makes us find the disease, & finding the disease, we run unto the Physician: repentance makes us feel the burden, and when we feel the burden, we fly unto him that can ease us: repentance makes us accuse ourselves, & if we accuse ourselves here, saith S. Austen, Satan shall have nothing to accuse us hereafter. john preached health; Christ brought health: john was a light, and a light is necessary before day: john was a voice, and the voice goeth before the word, the voice vanisheth, the word abideth for ever. As john taught repentance, so Christ also taught the same, to show that this is necessary doctrine for the state of man, who by repentance should oft times common with himself, debating God's cause against himself, and his own cause with the mercy of God. Genus mortis est (saith Saint Austen) sine paenitentia vivere, a kind of death is it to live without repentance. Ahab thought Elias and his prophesyings 1, Reg. 18. 17. did but trouble him, as in any think of the doctrine of repentance: but he found, and they shall find, it will be their own sins that at the last shall trouble them. 5 But to go forward, as his doctrine in this calling of sinners to repentance was most peaceable, so was it also easy, plain, and perspicuous, even when he treated of the profoundest mysteries: wherein he used neither pomp nor pride of affected eloquence, yet was it ponderous, without either fear, flattery, or by-discourses mixed with gall and bitterness: this plain and perspicuous manner of speech bare with it a majesty, declaring from whom it came, manifested in that, hoc fac, et vives, do this, and thou shalt live. He disannulled not the law of Moses, but rather ratified the same, that, speaking of the circumcision of the flesh, which was the sign: he, of the circumcision of the heart, which was the thing signified: in all which there was a powerful operation: the Disciples reasoned, Did not our hearts burn while he opened the Scriptures? Lu. 24, 32. In this his teaching he also used parables, a form of instruction taken (saith Saint Jerome) from resembling one thing by another, which by a thing known, is wont to draw the hearers to a more plain understanding, of things unknown unto them, notwithstanding unto the perverse more intricate, & mystical, according to that in S. Matthew, Unto you it is given to know the mysteries of the kingdom of Mat. 13, 11. heaven, unto others in parables. 6 This one thing we may withal learn for our Christian observation, that Christ's actions were every way answerable unto his doctrine, his words preached holiness of life, his works preached the same, Coepit facere & docere (saith S. Luke) Act. 1, 1. he began to do and teach: a long way by precepts, is by example oftentimes made short and easy. He fulfilled in his own person whatsoever he taught others to do, that in him the world might have a light, both of good teaching, and good following. 7 For the application hereof, and what we may observe by Christ's teaching: first, that he was the very Prophet, whom Deut. 18, 18. God had promised by Moses to raise, whom all should hear, and hearing follow. We often marvel at their hardness of heart, who having Christ amongst them, their ears were so dull they would not hear him, their eyes so blind they would not see him, who came as he ought to have come according to all the prophecies of old, let the Scriptures themselves in this case manifest as much, and let all gainsayers for ever be silent. In the next place, we may consider that jesus Christ is the same for ever: many Christians would have been glad, if it had so pleased God to have been present with those eye-witnesses, in beholding their Redeemer: For what a joy would the 〈◊〉 have offered the beholders, his ●…enerable countenance, his graceful behaviour, and to have heard his most admirable man? of exhortation, which would have made a Christian soul to dissolve itself, as it were, into commisera●…. 8 〈◊〉 〈◊〉 〈◊〉 ●…t all, for he had not so soon 〈◊〉, but there was somewhat more behind, which was, an et custodiunt, that is, a keeping of those instructions that they hear: to show that the scope of his teaching was not to have his Auditors to hear only or admire, but to keep and follow; not to discourse, but to practise; for he shows that hearing, and keeping, and blessing go together. In the law were those clean sacrifices which did chew the cud Levi. 11. 4, 5. only? no, they must chew the cud, and divide the hoof. 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 speaks of the Testimonies of God's law, he addeth this, In custodiendo merces Psa. 19 11 magna, In keeping of them there is great reward, he doth not say, in audiendo, in only hearing. The promises of salvation in holy scriptures are not so much laid forth to the hear●…, as to the 〈◊〉▪ practise to do his Father's will that sent: 〈◊〉. Thus▪ ●…he joined in one, doing and teaching; so should we, believing and following: that so a right faith, and a christian life, which are as it were coupled together, we should in no case sever: You know these things, happy are you if you do them. What soever we profess, we must not think to come to heaven 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 reigning, yet are they, via ad regnum, the way to the kingdom: they do 〈◊〉 inst●…e before God, yet sure they do glorify God in his servants. Chap. 12. Of Christ's example in visiting the sick, feeding the hungry, and curing all that came unto him, doth lay before us a most absolute rule of showing mercy and compassion. WHether it were to behold our saviours miracles, (for so came many of the people, john, 6, 2.) or to be cured of their corporal maladies, so came a multitude, Luke 6, 17. Whether it were of desire to commune john. 6, 2. Luc. 9 17. john. 3. 2. Luc. 11. 3. with him, so came Nichodemus, john, 3. 2. or of an affection to see him, of whom so great fame went abroad, 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 Saviour in great abundance, as when some skilful Physician repaireth to any populous City, the diseased of all other draw unto him: so came they unto Christ, who was able, not only to cure their sick bodies, but even to raise to life again their sick (nay respecting the life of grace, their dead souls) looking upon all with the eye of mercy, showing he 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 unto the States & Senate of Rome, in which he shows them, of one jesus, who appeared in jury, going about, doing good, and healing all of what infir●… y so ever they were taken. josephus affirmeth he was a holy man (if I may, saith he, call him a man.) julian the Apostata himself confessed thus much of him, indeed, saith he, he cured certain blind men, and recovered some few that were diseased in body: yea julian, and that was enough to have made thee see him to be the son of God, hadst thou not been obstinately blind. For was it ever heard since the beginning of the world, that any, gave sight john, 9, 32. unto men borne blind, except Christ the redeemer of the world? The great power he showed in healing only by his word, the diseases of the body, might have moved thee to believe on him for joh. 14. 11 the health & welfare of thy soul. Sae him, julian, doing such works, and if for no other cause, yet believe him for his works sake. The Centurion had authority over his Soldiers, if he Mat. 8, 9 said to one, go, he goeth: to another, co●…e, and he cometh. Christ's authority was as absolute over all diseases: if he said, go, they departed: if come, they Mat. 8, 32 Luk. 8, 29. Mar. 5. 8. obeyed, but chiefly was he wont to command them to depart: and not only diseases, but even his authority was the same over the devils themselves, whom he cast out, bringing many tormented creatures into their right minds again. 3 Well did our saviour Christ compare himself unto a Physician, and so was he, for there was no disease so desperate but he could s●…e it. He wrought many 〈◊〉▪ 〈◊〉 when he cured the soul of 〈◊〉 he wrought a cure indeed 〈◊〉 effecting whereof, he 〈◊〉 〈◊〉 〈◊〉 kinds of medicines: 〈◊〉 〈◊〉, by diet, when he fa●…d forty days and forty Mat. 4, 1. nights. The seeg●…▪ by Electuary, wh●… 〈◊〉 most precious Mat. 26, 26. Luc. 22. 44. Mar. 15, 65. Isa. 19, 29 Luc. 23. joh. 19, 34 〈◊〉 〈◊〉 〈◊〉 his last supp●…. 〈◊〉 〈◊〉 〈◊〉 sweat, at his ag●…e in the 〈◊〉. The fourth, by 〈◊〉, 〈◊〉 his face was ●…etted 〈◊〉 by th●… Iewes. The fifth, by p●…tion, when he tasted vinegar mixed with gall. The sixth, by letting of blood, when his hands and feet were pierced, yea, when his heartvaine was stricken, his side gored with the spear. Heir was a cure of all cures, which all the Galenists in the world may admire with reverence, and become his patients, who was such a Physician for us all. A strange kind of prescription he enjoined, every one of his patients must keep it, Behold thou art made whole: sin no more, john, 5, 14. lest a worse thing come unto thee. Christ hath wrought thy ●…re, thy c●…re must be to observe a good diet, for the time to come, because the relapse is wont to prou●… dangerous. 4 And here we may not omit to observe the 〈◊〉 of Christ's curing: he saith unto the sick man in the second of Saint Mark, ●…nne, thy sins are forgiven th●…. The woman of Canaan Mar. 2, 9 〈◊〉, Some of 〈◊〉, have ●…cy 〈◊〉 me: my daughter is Mat. 15. 22. ●…rcy on c●…se of her 〈◊〉 〈◊〉 sickness. The prophet David saith, propter jud. 5. 20. i●…quitatē corripuisti hominem, Thou hast corrected man for iniquity. Achior said to Holofernes, inquire if this people have offended their God, otherwise all our warring will come to nothing, unless he send a punishment upon them for their sins. Which made Saint Jerome to say, Nostris Hieron ad He●…dor. peccatis barbari fortes facti sunt, By our sins are these Infidels made strong: and therefore a mean to lessen our punishments, is to lessen our sins. 5 But to consider a little farther Christ's taking pity and compassion upon the miserable, when some earthly King will visit his subjects, and people under him, they all by way of gratulation bring him presents, and offer the best gifts they can devise: but when the King of heaven came to visit his people, they bring him in beds (saith the Evangelists) all that were diseased, Mar. 2. 4. Mar. 9 2. Luc. 5, 19 those were Christ's presents, and he took them in good part too, when they were presented unto him. It is said of David in the first of Samuel and two and 1. Sa 22. 2. twentieth, that all who were indebted, distressed, or of a sorrowful mind, came unto him. When we come unto Christ, we come unto him, to whom David himself came, when he was distressed. Mar. 10. 50. The blind man threw off his sorry cloak to run to Christ. The Centurion comes for his Luc. 7, 6. Mar. 7, 34. sick servant, it was a thing commendable to have a care of his servant in time of his sickness. A man that was deaf & dumb is brought unto him, Christ openeth Mar. 7, 43. his ears, looseth his tongue, showing him the best use thereof, Go, and give glory unto God. When the Leper came unto him and said, Lord, if thou wilt, thou canst make me clean: why Leper? Mar. 1. 40. Mar. 8, 2. hadst thou come near any of the pharisees, there was no other to be looked for, but away: thou mayest not approach towards the Congregation, I will in no case touch thee. Leper, Thou art unclean. What doth Christ? he gently stretcheth out his hand, which was liberality against the covetous, which was humility against the proud, which was pity against the envious, and last of all powerful against the incredulous. If thou wilt (sayeth this Leper) thou Mar. 1. 14 canst make me clean? yes, he would, nay would to God we were but so willing as Christ is. He touched him, he healed him. When the Physician recovers the sick, who hath the benefit, the sick party, or the Physician? The Centurion thought Christ's word was enough, and this Leper that his will was enough: how willing he was to do good, we may see in that when the sick were not able to come unto him, he went himself to visit them, as he did to Peter's Mat. 8, 14. Mat. 9, 25. wives mother, and the ruler's daughter. 6 Amongst other works of mercy, his delivering those who Mar. 5, 8. Luc. 8, 29. Mat. 8. 32. were possessed of devils was most admirable, and none knew the benefit hereof better, than those who were partakers of this benefit. The evil spirits cry out: jesus, thou Son of God, what have we to do with thee? Sure indeed: They had nothing to do with Christ, but Christ had to do with them, to wit, to cast them out from men into Swine. Questionless (saith S. Austen) unless men did live like Swine, Satan could never enter into them, Christ once cast out evil spirits, and there are (saith Cassianus) many evil spirits which Cass. de spi. ine. we beseech him daily to cast out as the spirit of pride, the spirit of fornication, and such other. Christ cast out seven devils out Luc. 7, 38 of Marie Magdalen, and so many soul vices, as 1. pride, 2. covetousness, 3. luxury, 4. envy, 5. Luc. 8, 2. wrath, 6. incontinency, 7. sloth, doth his grace daily cast out from us, and still he is casting forth evil spirits. 7 Another testimony of his most loving affection toward the Mar. 8, 2. Mat. 15, 32. sons of men, was his often refreshing the hungry: for he would not send them away without refreshing, and specially in the wilderness, a place otherwise far 〈◊〉 to procure food for a multitude, and therefore he used the word, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, misereor, I have compassion: this he spoke when the people had now far to go, and therefore without relief might have fainted by the way. By all that which hath been laid down, the nature of the son of God is discovered unto us, how much he tendereth man's welfare, and specially how ready he is to be helpful to all distressed persons, what infirmity so ever they have. 8 Hence we learn, first of all to acknowledge his goodness: secondarily, to have recourse unto him in time of need, and thirdly, to be merciful unto others by his example, who hath been merciful unto us. The Apostles of our Lord saw by his deed, and heard by his doctrine, how much he would have them respect the Luc. 6, 36. necessity of the miserable. Beati misericordes, blessed are the merciful Ma●…. 5, 8. (●…th he) and if he say . It shall be said unto those naked clothers, Come receive the kingdom prepared for you. The holy Mat. 25, 35. Ghost compares our deed●… of charity unto seed sown; they that sow plentifully, that is, poe give plentifully. Now we know that after sowing, in time comes Gal. 6, 7. the harvest, and when the harnessed comes, there are many for one, & the husbandman's sowing is recompensed: ●…éepe our seed by us, it will corrupt: cast it forth, we shall have increase. By this, there is a kind of giving, which may be called gaining. The rich man in the Gospel, Lu. 12, 20. cared for ●…ing his Barns, the Scripture calleth him fool, he never cared for ●…ing the best Barns, to wit, the bellies of the poor. We may not think (saith S. Chrysostome) that God made rich men for the profit of the poor, but God made the poor 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 received into everlasting habitations: for God (saith Gregory Nisen) seems for to make them Porters of heaven. Luc. 16, 23 Abraham and Lazarus, rich and poor, both together by the grace of God, and heed taken in time, shall rejoice together in the kingdom of heaven. 9 What more praise worthy in a Christian man, then where God hath blessed, industry gathered, and frugality saved; there by charitable deeds of mercy, to pity the distressed case of others, seeing Christ accounteth this as done unto himself? When I was hungry, you fed me: if this may Mat. 25. 35. not move us to be charitable and show mercy; good Lord what may? Whence is it (saith Nazianzen) that we live, that we Nazian. de pauper, amandis. know God, that we look for another world, and joys in the same? Who hath granted us to look up and behold the heavens, the circle of the Moon, the m●…titude of the stars? who hath given us the course of times and seasons, the spacious air, the showers, fruits, meats, mansions, laws, ordinances to contain us within the bounds of civil society? who hath given us lands, hereditaments, cat-tail, goods possession? but even he who would have us merciful unto others, as himself hath been merciful unto us? And therefore to conclude with the same father, O man, give some what unto man: nay, give something unto God. Chap. 13. Of, the great meekness of the Son of God, in bearing the reproaches of the world: which may be an instruction unto us of suffering the like patiently. IN all discomforts of the world we learn by this to comfort ourselves, when we call to mind that Christ and we are partners: & that he hath vouchsafed to make us (unworthy that we are) his fellow sufferers, of which suffering of his, how great that was which he showed with all meekness in bearing the reproaches of the jews, that of the Prophet doth specify, They rendered Psal. 35, 12 me evil for good, and hatred for my good will. And here consider we these together, when he did miracles, he john, 8, 32. was a sorcerer: when he cast out devils, it was done by the power of the devils; when he reproved sinners, he was a seducer: when john, 8, 48 he received sinners, he was their favourer: when he healed the sick, he was a breaker of the Sabbaoth: what, and how many unjust contumelies endured Luk. 15, 1. john, 5, 14. 15, 16. Lu. 23. 14. Luk. 4, 29. joh. 10, 36. Math. 27, 65. he of the pharisees, who sometime cast him out of the City, accused him of blasphemy, cried out upon him, that he was a man not worthy to live amongst them? Reading the evangelists, we shall find, that all this Christ patiently put up at his adversaries hands, when he was reviled he reviled not again, but was as a Lamb before the shearer, as the Esai. 39, 7. Act. 9, 32. Prophet Esay speaketh. 2 Come we to his passion, and what heart is able to conceine the mild suffering of the Son of God? there shall we find his eyes full of tears, his mouth full of gall, his ears full of contumelies, his heart full of sorrows, and amidst all, himself praying for his persecutors: there is he derided and scorned, Come down Mar. 15. 30. Mat. 27. 42. from the cross, if thou be the Son of God. Whence (saith Gregory) si tune descendisset, nimirum insultantibus cedens, virtutem patientiae non ostendisset: expecta●…t paululum, toleravit opprobria, i●…isiones sustinuit, patientiam seruavit, distulit admirationem, & qui de cruse descendere noluit, de sepulchro resurrexit: plus igitur est de sepulchro surgere, quam de cruse descendere; plus fuit mortem ●…surgendo destruere, quam vitam descendendo servare: If Christ when he was reproached, had come down from the cross, giving place to those who insulted over him, where had the virtue of patience been? he expecteth a while, suffereth a little reproaches, and derisions that were offered him, and he that would not come down from the cross, rose by from the sepulchre, and that was a greater matter to arise from the sepulchre, then to come down from the cross, to destroy death by rising, then to save ufe by descending. Of whose patience also Cyprian speaking, saith, Oh how Cypr. de bono patient. humbly did he give place to his persecutors? how quietly bore he the reproaches offered? he was crowned with thorns to crown martyrs with glory, he was fed with g●…l to give us Manna from heaven, he was loaded with reproaches to clear us of blame: in the ninth of S. Luke, when his Luk. 9, 54. disciples would have had him call for fire from heaven as Elias d●…, he answered them meekly, nescitis cuius estis spiritus, you know not of what spirit you are, or you cannot discern between spirit, and spirit. That of the old Testament, and this of the new: that of requiring punishment upon our enemies, this of forgiving them. In the Gospel by Saint john we read, for all that the people a john, 11, 8. little before were ready to stone him, yet Christ goes by and by to teach and instruct them, as if he clean forgot any wrong intended at all against him. 3 If ever we call our best attention to observe, then let us do it in observing Christ's patience, in bearing the reproaches of the world, seeing we live not without some contuinelies amongst men, for howsoever we live we may look for no other. The people, though Moses did never so Num. 21, 5 much entreat for them, yet they stung him with their tongues, but God stung them for it with the tongues of fiery serpents. joseph (saith Saint Ambrose) had two great troubles at once, Ambro. de josep. the one was temptation, the other calumniation: the temptation he overcame, but the calumniation was sorrowful for the time. David had many hard words when Shemei did curse him: David bears all and bethinks himself, if this were not 2, Sam. 16 11. a chastisement sent from God. Fulgentius a reverent prelate being much injuried by some Arrians, when he was willed to convent In vita B. Fulg. these malicious men before the magistrate: no, quoth he, I refer my cause to another tribunal: Tertullian showeth how the Christians bore with admirable patience all reproaches, 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 rejoice with them for ever in heaven. Thus after the example of Christ, have the godly endured the hard usage of the world, though the Seas rage, and the waves beat against the rock, they hurt not the rock, but are themselves turned into froth. Mention is made of those who write the natures of things, that the herb Dyanton, though you throw water never so often upon it, you shall notwithstanding, ever find it dry. The waters of tribulation may be poured out upon the patient, but they evermore are the same. When certain heathen men asked a Christian, what fruit he had by Christ? is not this fruit, said he, not to be moved at your reproaches offered? 4 In this case, men must refer all to God, Si tu tacueris, Deus loquitur: if thou hold thy peace, God speaketh for thee, & if God speak for thee, it shall be better than thou canst speak for thyself. Christ willed the man that was cured to carry his bed, and as he carried john. 5, 8. his bed, he carried reproaches too; who being a diseased man, lay without any one grudging against john 9 18. 19 him, as the blind man, he, nor his parents were ever troubled of the jews while he continued in this blindness. Ezechiel must be a companion of Scorpions: the prophet David showeth that his enemies had sharpened their tongues like swords. God remove envy from the minds of christian men, for it is a diabolical vice, & bringeth forth malicious contumelies, and the enemy of man hath his name of Aug. de doct. chris. Leviticus. 19 14. accusing, or speaking 〈◊〉 of others. In the law it is said, Non male dices surdo, thou shalt not curse or speak evil of any deaf man: and what else is he whom thou ●…amest in his absence? The leper was kept up seven days, that none should unadvisedly Levi. 1 ●…9. say he was a leper, without trial: nay, he must be kept up seven other days, that it might plainly appear whether it were so or no: to show, it must be long before we censure others. Seest thou any fast, saith S. Austen, praise him not by and by, it may be done for glory: and take heed on the other side thou dispraise him not, for this may be of his devotion to God, and true holiness to him. They were the wicked Philistines that paid jud. 16, 25 out Sampsons' eyes, to mock and scoff at blind Samson. It was the speech of the proud Pharisey, Non sum velut hic publicanus: I am not as that publican: a fancy Lu. 18, 11 there is crept into the minds of many, to discourse of their own profession, and to discover other men's faults; like some kind of flies, that if there be any sore part in a sound body there they light: The prophet David likens these to the Asp, a beast that is quick of hearing, but very ill sighted, weak, and yet full of poison: let these men remember the malediction of Cham, and the curse Gen. 9, 22. 2, Reg. 2. 24. Ro. 14, 10. that came upon the mockers of Elisha, and the reproof of the Apostle, Why dost thou judge thy brother? much more, speak evil of him. 5 Trees well rooted bear all storms, & good men know how to bear the reproaches of the world. Bene sibi conscius (saith Saint Ambrose) a good conscience Ambro. de officiis. at home, is not so much moved with rumours abroad. The wind doth not carry up and down the massy wheat, but the light chaff. We cannot better bestow our patience then upon rebukes, or more show how we have profited in the school of Christ, then by enduring evil sayings against us. The three children walked up and down the fiery flames Dan. 3, 25. praising God. The Apology of the righteous man, is, Lord, whom have I in heaven but thee? Truth Psa 37, 25 (saith Tertullian) is a stranger in earth, where it hath many enemies, and but few friends. Patience is that sovereign virtue that overcomes all; if patience be in our calamities, they are no calamities: this is that virtue that keeps the heart from envy, the hand from revenge, the tongue from contumely, and often overcomes our enemies without weapons. 6 When thou seest the master of the house himself called Belzebnb, why complainest thou of being injuried and maligned? Let God be God, and do as seems him best in bringing us to heaven. Behold our Redeemer, when false witnesses came in against Mar. 14. him, how he was silent, and spoke never a word. Hast thou been stricken? Christ received first many strokes: art thou mocked▪ so was he of the Soldiers, & Herod's servants? Art thou betrayed of thy friend? so was he of his own Disciple. Art thou falsely accused? so was he who was innocency itself. O ye slow of heart, saith our Saviour to his Disciples, know you not that he must suffer these things? (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 beloved is white and ruddy, for (ex millibus, of thousands) some translations say, sub sign is ●…abens exercitum decem millium. Having under his banners an army of ten thousand: This whiteness is purity, this ruddiness his passions, the ten thousand under his banners, the faithful that follow him enduring afflictions. In the law, the Goat that must Leuit. 16. 22. go into the wilderness, must first be presented unto the priest, who laying his hands upon the head, and confessing the sins of the people, the Goat forth with must wander in the Desert: upon him the iniquities of us all were laid, how he wandered in the desert of this world, we are not ignorant, and what reproaches he endured amongst men, we may not look for other, but to endure sometime the hard censure of the world, which is for the most part ready to interpret all to the worst. If any be humble, he is an hypocrite: if of a plain meaning, he is of no capacity: if merry, he is dissolute: if silent, he is melancholy: if he labour to do good, he seeks praise: if he will not flatter, he is proud: if he give little, niggardly: if much, prodigal: if he by mildness exhort others, he is but lukewarm: if he have friends, envied: if enemies, pursued: so what so ever he doth, he must have now and then at least some censure or other, it is no new custom for envy to wait upon the best of men's actions. He that was borne after the flesh, persecuted him that was borne after the spirit; & even so is it now, saith the Apostle. What this persecution was, Moses Gal. 4, 29. telleth us, surely no other but that Ishmael was mocking Isaac. Gen. 21, 9 whence we see that mocking and speaking evil is a kind of persecution, which we should suffer, sayeth Saint Peter, and why? Christ suffered for us, leaving 1, Pet. 2, 23. us an example, that we should follow his steps, who did no sin, neither was there any guile found in his mouth: who when he was reviled, reviled not again. Of all miseries in general it is true, moriuntur miseriae, vivit homo: the miseries die, the man lives, the faithful see the end of miseries, as Abraham did the day of Christ, a long, a far off, or some long time before it came. Chap. 14. Of Christ's most mild and peaceable conversation amongst men, which is our Christian direction for passing our time in this world. Father's are much delighted when they see in their children, and offspring, the feature & similitude of themselves, when we are humble and meek, we bear a similitude & resemblance of him who was the mirror of all meekness. Moses' was the ●…ldest amongst the children of Num. 12, 3 men, yet in mildness far inferior to the son of God, whose Angelical life in the world was such, as all the world may admire. Behold (saith Zacharie) the King cometh in meek manner. Zach. 9, 9 And Esay sayeth, He shall not quench the smoking fl●…x, or break Esa. 42, 3. the brusen Reed. When the Angel Gabriel brought message from the Court Luc. 2. 6. of heaven, concerning his conception and birth, the Angel came to Nazareth, which signifieth as set apart, so in some sense, & flower, convement was it, that Christ so odoriferous a flower, should be conceived at Nazareth which signifieth a flower, & there too of a virgin, so pure a flower; and then too, when the spring began, a time of flowers. Christ was a flower for the seemliness of his peaceable conversation, for the swéere savour of his love, for the fruit 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 again in his resurrection. If thou wilt gather this flower; follow then the steps of his sweet and peaceable conversation: If thou wilt have the operation hereof, apply unto thy faith the comfortable savour of his passion. 2 The Prophet Esay in the person of Christ, saith, Spiritus Esay, 61, 2 Domini super me, The spirit of the Lord is upon me, for he hath anointed me, and sent me to show peace. This was spoken long before he came, and this of the power of his coming, then shall the Lamb and the wolf fée●…e together, even nature & grace. Now when was he borne, but in the reign of Augustus, which, as histories show, was a time of peace? his doctrine that should be taught in the world, Luc. 2, 1. the Apostle calleth it the Gospel of peace: his Messengers that promulgate this doctrine, are said to be the Messengers of peace: and he himself the Author thereof, is called the Prince of peace. To come a lit●…le to his conversation, which was answerable Eph. 2, 14. to all this: When the blessed virgin began a little to expostulate the matter with him, for losing himself (as she thought) in jerusalem, he mildly answereth her, That he must go about Luc. 2, 49. his Father's business. When Peter Luc. 22, 52. drew out his sword, and struck a servant of the high Priests cutting off his ear, Christ cured this servant, and parted the fray with a peaceable admonition, Peter put up thy sword. When the feast came that all went to jerusalem, Christ stayed a little behind, john 7, 10. but for conformities sake he shortly followeth after: when he spoke of paying toll or tribute, Peter are the children free? Mat. 17. 27. Yes Lord, yet go Peter (that we may offend no body) Pay custom for thee and me. 3 Merciful Lord, how mild a demeanour was this? The Apostles were sorry when they heard him tell that he should shortly depart from them, and so john, 14, 1. might they well be, respecting the great benefit they had by his presence: for if at any time they were fearful, he strengthened them; if ignorant, he instructed them: when they were moved to wrath, he appeased them: when he saw they were sorrowful, he comforted them: when he foresaw their troubles in the world, he prayed for them: when they were doubtful what to do he directed them: when they did well, he praised them: in a word, he governed them as a Father, counseled them as a friend taught them as a master, & in all his conversation so bare himself, as he won their hearts both to love, & fear him. 4 For other sorts of men, and first for the Pharis●…es themselves, he would not refuse to eat and commune with them. When Nichodemus came unto him, be entered Luc. 14, 1. john 3, 2. Mat. 2●…, 35. into a familiar colloquy concerning regeneration, how he should be borne again, a mystery to humane reason. When another questioned with him of the chiefest commandment in the law, he showed him the summ●… of the law, which was, Love God with all thy heart, and thy neighbour as thyself. For the inferior 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 unto him, he received them, nay, when he saw Zacheus Luc. 15, 2. Luc. 19, 5. one of the chief of these Publicans, was but desirous to see him, he would go & abide in his house, more than be seen of him. What shall we say? how meekly john 4, 21. sat he upon the ground talking with a poor woman of Samaria? How graciously did he speak unto the woman diseased with an issue of blood, she said within herself, yet Christ heard; if I may but touch his vesture: she touched Christ, and Christ by a saving grace touched her. 5 By all this of our Saviour, we learn many things, we see that he who could have called thousands of Angels in a moment, to avenge him of his enemies, would notwithstanding quietly remit all. We may observe that he who was Lord of heaven and earth, would for all that converse in sociable manner with the meanest of men, yea with sinners themselves: that he who was freed from the law, would for conformities sake show all obedience to the law: that he was none of those crossing and tossing dispositions, who will live and die in a strange mood of contradiction. Poor sheep will live peaceably together, and men by unnatural bitterness seek the ruin oftentimes one of other. A heathen Emperor forbade a couple of troublesome fellows to take upon them any more the name of Christians. These of all other should live peaceably within themselves: First, because Christian men are members of one body, and members are joined together, and members suffer together, rejoice together. Secondarily, for that they are heirs of one hope, which is to be partakers in one of the Kingdom of heaven, should an Hebrew smite an Hebrew? 6 Christ restraining the letter of the Law, which permitted the hating of our enemies, saith, Whosoever shall say unto his brother, Racha, which word of indignation Mat. 5, 22. ah, signifieth a mind set upon revenge and trouble, shall be in danger of a council, as if he would have our very passions pacified, and therefore much more our implacable humours, our choleric and hasty motions ever fretting & fuming, and set upon revenge: which make men in a heat and rage become furious, and in a manner Cass. de spi ritaracund (saith Cassianus) mad men. This was far from his manners, from his spirit on whom the holy Ghost came in the similitude of a Dove. God never dwelleth any where but in the Mat. 3, 16 house of peace, where his spirit taketh up residence as in his proper mansion, say peace be unto this house, was the Apostles salutation. 7 How much it concerneth the condition of Christian men to be given to peace, and to pass their time in this world in withdrawing themselves from contentious desires, we may from hence easily perceive. O happy life void of continual storms, which being far from boiling envy, and a restless desire of revenge, with setting nought by the vain pleasures of this world, can sit down in a calm & quiet contemplation of God. Stories make mention of Cato, that after the age of slew and fifty years he left Rome, and withdrew himself to a little village near to Picen, there he passed the residue of his life, for the most part accompanied with his books, only sometimes he would go & labour in the fields and vineyards near adjoining: being on a time forth, one comes and writes with a coal upon his door, O Cato, tu solus scis vivere! O Cato, thou only knowest how to live! The like is said of Scipio Affricanus, in the greatest wars he enterprised, he never lost battle: and yet he made war in Asia, Europe, and Africa, sacked Carthage; when age came on, he betook him to a quiet and peaceable kind of life, and therein passed the rest of his days, esteeming that course of life more commendable than all the other. If heathen men have so much addicted themselves unto peace, what should they do whom God hath called to a calling of peace, and therein to serve him truly all the days of their life? 8 This notwithstanding, when the cause is just, the authority lawful, the intent good, that God may be glorified, a right continued, and imminent dangers avoided, it is and may be lawful for Christians to take arms, and so to do is nothing contrary (as some have dreamt) to Christian peace. God hath assisted just war, the cry of the people was, Gladius Domini judg. 7, 20 & Gedeonis, the sword of the Lord and the sword of Gedeon, but say these men, He that Mat. 26, 51. Ro. 12. 19 Psal. 45, 6. strikes with the sword shall die with the sword: and vengeance is mine, I will revenge: Indeed in the old testament it was true, accinge gladium tuum super femur, Gird thy sword upon thy thigh: but in the new it is, pone gladium in vaginam, put up thy sword into thy sheath: then the people entered into Canaan by weapons, but we into heaven without sword or shield, & therefore in no case we admit war amongst Christians. True indeed (saith S. Austen) Bellum necessitas, pacem voluntas, Aug. 107. a●… Boni●…. Contr. Fa●…. lib. 22. war of necessity, peace voluntary: and of the two, our Christian desires tend rather to peace, for war is no blessing, but a punishment: but yet the premises observed, then vade & percute Amaleck, Go and strike Amaleck, but in any case let not that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 desire of superiority be the cause. To answer the fancy of those men before mentioned, he which strikes with the sword, whose condition is private, may feel the stroke of the sword. To take vengeance in a cause of justice, is appertaining properly unto the public magistrate, and so much do those testimonies of holy scripture infer. For the lawfulness of war, Euse. lib. 8. de vita Const. the practice of Constantine (who by the assistance of God prospered herein, and prevailed against Maxentius, not so much in multitude, strength, or knowledge, as by the divine assistance) doth manifest the same; yet ever so, as Christians rather desire peace, and deliverance from the disturbance, either of defensive, but most specially of unnecessary and offensive wars; That there be no leading into captivity, nor no Psa. 144. 14, 15. complaining in their streets, happy 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 material temple began to go forward, Esra. 3, 3. all Israel came together as one man: when the spiritual temple began to be erected, Credentium Act. 4, 32. erat unum cor; of the believers there was but one heart: O that peace and unity might so prevail, that strife and contention might be laid at rest, that once Christ's last departure from the world might be remembered: pacem meam relinquo vobis, my peace I leave unto you. Let this be Christians rule at enmity with the serpent, at unity within ourselves. If we will needs be crossing, would to God we would cross our evil affections, which are too ready to move us upon every light occasion to revenge, to ●…r passionate, and to infame any that hath a show of honesty. Pacem habeto cum hominibus; cum vitiis bellum, have peace with men, be at war, (if thou wilt needs war) with thy own vices. The oblations of the peaceable man are as Abel's were, acceptable unto God: wherefore, for all unquiet passions, for all ambitious desires, or for all hasty of revenge amongst us Christians, may that of the Apostle be applied: I would to God they were cut off that trouble us. Gal. 5, 12. Sweet is the life that is free from boiling envy, happy is that man that beareth misery and hideth the s●…ine, that neither waxeth proud in prosperity, nor is too much cast down with adversity, but with that tranquillity of mind which is wont to thank God for all, passeth along peaceably to his eternal happiness. While Solomon reigned, there was peace in Israel: while the grace of God doth rule and reign in our hearts, there is peace and unity in our lives. Chap. 15. Of the name of jesus. Jesus in Hebrew is interpreted a Saviour, a name attributed unto the son of God, a name had in much honour (saith Eusebius) amongst the old patriarchs, Eus. lib. 1. Chap. 5. a name brought from heaven by the Angel Gabriel, for Mat. 1 22. though in the old law, others had the appellation of this name, as josuah the son of Nave, and the high Priest which came jos. 1, 1. Zach. 3. 3. forth with the people after their captivity, yet had these their names no way comparable to this of our Lord and Saviour: for they were only saviours of the body, but Christ was a Saviour of souls: The Prophet Esay saith, vocabitur tibi nomen Esay, 62, 2. quod os domini nominavit. 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 given, they had it of men at the tune of their circumcision, this was given of God before the conception, in their names was included the saving of a multitude of people from some worldly servitude, but in this, of saving people from their sins, et vocabis nomen eius jesum, And thou shalt call his name Mat. 1, 21. jesus. O sweet name, who is so deaf that his ears are not filled with joy; who so dead, that hath not his senses raised up with delight, when he remembreth the message of the Angel, And thou shalt call his name jesus? This name jesus (saith S. Bernard) it is honey in the mouth, Ber. in can. serm. 15. harmony in the ear, melody in the heart: this name jesus (saith Anselm) is a name of comforting sinners, when they call upon him, therefore himself saith: jesus, esto mihi jesus, jesus, be my jesus: this name is above all names, First, for that it was consecrated from everlasting. Secondarily, for that it was given of God. Thirdly, for that it was desired of the patriarchs. 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 believers unto the world's end. This name jesus, it is compared unto oil; and oil hath these properties, it suppleth, it cherisheth, it enlighteneth, it maketh look cheerfully; so doth this name of jesus, it suppleth the hardness of our hearts, it cherisheth the weakness of our faith, it enlighteneth the darkness of the soul, dispersing the foggy mists of discomfort: & last of all, it maketh man look with a cheerful countenance, as the Prophet David speaketh, it makes him look cheerfully towards the throne of grace. Our Lord hath many divine resemblances in holy scriptures, or names to express his nature, sometimes he is called a shepherd, for that he watcheth his flock; sometimes a Captain, because he defendeth his army; a Prince, in that he governeth his people; a light, because he illuminateth those that are in darkness; a door, by which men do enter; a rock upon which they do build: but in brief, this name jesus includes all. 2 This name jesus, is a name of intercession: Whatsoever you ask the Father in my name: joh. 14, 13. and therefore may that of the Prophet be remembered, Not unto us, Lord, not unto us, but unto Psa. 115, 1 thy name give the praise; If God did so much for Abraham, for Moses & David's sake, what shall he do for jesus sake? This name jesus, is a name of power, for in this name the Apostles gave strength unto the weak, health unto the sick, and wrought many other great miracles. Domine quam admirandum est nomen tuum? Psal. 8, 1. Lord how wonderful is thy name in all the world? This name jesus, is a name of invocation, not only in a time of distress, while we are living, to say with the blind man, jesus thou son of David have mercy Lu. 18. 38. upon me: but with the blessed martyr Saint Steven, in our last extremities when we are dying, Domine jesu accipe spiritum meum, Act. 7, 59 Lord jesus receive my spirit. 3 But how is it that at the hearing of other names of God, as Elohim, Elohah, El, Eli, Elion, jehovah, ●…ah, Adonai, Shaddai, Zebaoth, which signify his name, essence, power, omnipotency, we are not so much moved: and at this name jesus (the Apostle saith) every knee shall vow, not only the k●…s of our heart (which Phil. 2. at this name should bow & tend indeed) but every knee? the Apostle goeth further, saying, Of things both in heaven and earth, and under the earth: but why at this name of God above other? because this name cost much when it was bought by the blood, by the honour, by the life of the son of God himself, and seeing it cost such a price, we ought with all reverence to be thankful for it, he humbled himself in procuring it, and we therefore in receiving it. jesus, a Saviour, therefore God; Christ anointed, and so the holy one of God: jesus in Hebrew for the jews, Christ in Greek for the Gentiles: jesus to save sinners, and Christ in respect of us to kill sin, saith Bonaventura. It is the property of a Saviour, first to encounter with the enemy. Secondly, to help with counsel: thirdly, to give strength: fourthly, not to save once but still: five, not one, but many: sixtly, not for a time, but for ever: all which our Lord jesus hath fully accomplished. And sure most conventent was it, that he who came to save sinners, should have a name answerable thereunto. For names (saith Isidore) were given of old Isuor. Etym. lib. 7. cap. 7. according unto the properties of the persons named. And therefore Abraham was so named, because he should be the Father of many Nations. Esau rough, because such were his manners, & actions, & conditions. Abishahar, brother of mourning, 1. Chro. 7, 10. Act. 12, 29 because such were his passions. Aristarchus a right & good governor, who was companion to S. Paul. So to omit many other, we see names were given to express the principal properties of those who were named, & therefore this name jesus, a name of saving, of which the Apostle saith, There is no other name given under Rom. 10, 9 Act. 4, 12. heaven, wherein we may be saved. The blind man said in the ninth of Saint john, The man that is called jesus did so, & so unto john 9, 11. Act. 25. 29. me. Festus speaking of Saint Paul's doctrine, and the sum thereof: It is, saith he, of one jesus, who was dead, & Paul affirms to be alive. Yea Festus, this one jesus was he, that lives and reigns for ever. 5 In this name (saith Saint john, when he sayeth for his name) are our sins forgiven 1, john 2. 12. us, & they circumcised the child the eight day, & called his name jesus. The child what humility Luc. 2, 21. was here, when so high a Lord accepted so small a name? They called his name, not gave him this name. We read in the Gospel, that the evil spirits did shake & tremble at his presence, and no marvel, for assuredly his very name is a terror unto them, and men of experience, and good proof do affirm as much of this blessed name, jesus. 6 In the old law jesus was the expectation of Nations, but in the new, jesus is the salvation of the Nations. If at any time we have lost jesus, what should we but with Mary and joseph seek him sorrowing? O sweet Saviour (saith S. Bernard) Si non inventus es inter cognatos tuos, quomodo inveniam te inter cognatos meos? If thou wert not found amongst thy own kindred, how should I look to find thee amongst my kindred; or if thine own mother found thee not but sorrowing, shall I find thee in rejoicing? but what are we without jesus? and therefore how should we seek him? When jesus is present, all is well, nothing seemeth difficult, but when jesus is absent, all is hard and uneasy: when jesus speaketh not inwardly, vile is all our consolation, but when jesus speaks one word only, there is felt great comfort. Did not Mary Magdalen strait arise from the place whereon she wept, when Martha said unto her, The Master cometh, & calleth for thee? Happy honour when jesus calleth from tears to joy. How dry and hard art thou without jesus? How foolish and vain, if thou covetest any thing without jesus? Is not this greater loss then if thou hadst lost the whole world? What can the world bestow without jesus? to be without jesus, is a grievous hell, and to be with jesus, is a sweet Paradise: If jesus be with thee, no enemy can hurt thee: if jesus be from thee, no friend can help thee: he is most poor that liveth without jesus, and he most rich who is well with jesus. There is great Art to know how to be conversant with jesus, and wisdom to learn how to possess him: be humble and at peace, and jesus will be with thee: be devout and quiet, and jesus will not depart from thee, thou mayest drive jesus away, and lose his grace: if thou decline to external things, and if thou hast lost him, to whom wilt thou fly? what friend wilt thou seek? without a friend thou canst not long continue: and if jesus be not thy friend before all, thou wilt be heavy and desolate. Thou dost therefore foolishly, if thou repose or rejoice in any other, thou oughtest rather to have the world thine enemy, then to offend jesus: wherefore of all things dear unto thee, let jesus be especially beloved. All things for jesus, and jesus for himself: for him, and in him let all be alike unto thee. See thou never desire to be praised or loved singularly, for this appertaineth only to jesus, who hath not his equal: neither let another possess thee, or dwell in thine heart. Be pure, and at inward liberty, without the implicatures of the world, if thou wilt bare thy heart to jesus, and see how sweet the Lord is. 7 Finally, thou oughtest not to be cast down by any adversity, but patiently to endure all that shall happen, remembering this happy name, jesus, to which thou mayest fly, as to a City of refuge. jesus is the joy of us Christians, he was Deu. 4. 43. borne for us, given to us: he was the price of our ransom, & therefore our redeemer: he was the Author of our being, the worker of our well being, & therefore whatsoever we do (saith the Apostle) let us do all in the name of the Lord Col. 3, 17. jesus, In nomine jesu, must be the beginning: In auxilio jesu, must be the prosecuting: In laudem jesu, must be the concluding. It was once said unto the blessed virgin, and it is still said to the believing soul, Ecce conci●…ies, behold, thou shalt conceive and bear a child, and thou shalt call his name, jesus. Chap. 16. Of Christ's teaching his Disciples to pray, and of that divine form of prayer, so often to be used of all devout Christians. Three principal exercises there are before other of our Christian piety before God and man, alms, fasting, and Prayer. These we use as medicines, to cure evils past, to drive away those that are present, and to prevent such as are to come; Alms, and fasting as two wings, cause our prayers to soar upward: yet, saith Saint Austen, we see that all cannot give alms, for that some labour with want: all cannot fast, for some are faint by reason of nature's imbecility: but all may pray, if not with sound of words, yet with the affection of the mind, according to that of the Prophet. My sigh are not hid from thee. Whence we see that by our very groans, our devotion hath a vent, and the sparks go up to heaven. 2 Wonderful was the providence Exod. 39 9, 10, 11. 12. 13. of Almighty God, in ordering all things that did appertain unto the Tabernacle, there was not any particular thing about it, but an express form was set down, how, and after what manner it must be done. Now we have not a material Ark or Tabernacle, (for these were shadows of things to come) we have a form of worshipping God more excellent, with all things appertaining to this worship. Christ our Saviour hath set all things in order about this Tabernacle, and first of all concerning our first sacrifice here 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 widow, to pray with importunacy, by his commendation of the woman of Canaan, to Luk. 18, 13, 4, 5. Mat. 15, 28. Mat. 6, 6. pray with fervency, by his refuting the pharisees, for their desire to be seen praying, to pray secretly in our chambers, & other such like directions for prayer: Whereby we may see that our devotion is no bymatter, whereabout the son of God is long instructing us. 2 Now Christ beginneth, to teach his Disciples a form of prayer: when you pray, Sic orate: Pray after this manner, Our Father, and so forth. Surely a most divine form of prayer above all other in the world, and so much the more excellent, by how much the more the Author thereof Aug. Ser. 2. post pentec. Tertull. in Orat. Do. Cyprian in Orat. Dom. is above men, and Angels. S. Austen calleth it, A prayer of prayers, Tertullian, a Breviary of our faith. O what prayer (saith Saint Cyprian) is more gracious with the father, than that which is delivered unto us of the son? and how comfortably may we pray, when we do not only use his own name to countenance our suits, but even his own words: And here we may observe, that Christ setteth down a prescript form of prayer, to show unto us that all our prayers should not run upon indigested words, and senseless Tautologies, as many unwisely have dreamt of voluntary praying, which doth much detract from this excellent part of God's worship. In the sixth of the book of Numb. 6. 24, 25. Numbers, almighty God laid down unto the Priests a direct form how to bless the people: In the second of joel, the very joel, 2, 12. words are mentioned, which penitent finners should use in their conversion to God, and here Christ (we see) prescribes a form of prayer, which for division sake, may branch itself into a proem, and seven several petitions adjoined unto the same. When you pray, say after this manner, Our Father which art in heaven. This poem may inclusively be understood at the beginning of every petition. In that Christ teacheth us, to call God Father, we are in the first place emboldened to make our suits unto him: lest we might say as Abraham, what be we which are but dust & ashes, to speak unto God? but when we consider him as a Father in the very beginning of our prayers, we acknowledge his bounty, and grace. For first this name of Father, is a name to move us to come unto him: The wandering son said, Ibo ad patrem, Lu. 15. 18. I will go to my Father. Secondarily, it is a name of privilege, he hath given us (saith the Apostle) his spirit whereby Rom. 8, 15. Mat. 9, 22, we cry, Abba, Father. Thirdly, it is a name of providence, your heavenly Father careth for you. But how come we to call God by a name of love, of privilege, of providence? surely he that willed us, to call him Father, hath john 1, 12. made him our Father, Potestatem dedit, etc. He hath given us power to become the sons of God. In the old law, God is called by the name of a Lord: ego Dominus, I the Lord, there his people are called servants; now from the name of Lord he is called Father, his people, from servants are become sons, and all by the means of Christ: Ascendo ad patrem meum & patrem vestrum, I ascend to my Father and your Father. joh. 20. 17 Now calling God Father, as it is a name of dignity (for it is thought to go well with children of a rich and loving Father) so is it a name of duty, and as he hath the properties of a Father, to love, to care for, to pity: so should we have of children, to honour, to serve, to obey: lest it be said as it was once of some, Nutrivi filios, I have nursed children, Esai. 1. 2. and they have rebelled against me. 4 Again, 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 form of prayer presupposed to be said of many: Let not the rich or mighty despise the poor, it pleaseth Christ to have us all together to call God our Father, and therefore none ought to disdain other, and as we say our Father, so in that we mention him to be in Heaven, we confess what manner of father we mean, to wit, heavenly, and that we be not degenerate children, we should be heavenly too. In heaven, what more powerful then to have a Father in heaven? In heaven, & therefore howsoever we are distressed in earth, the comfort is, we have a Father in heaven: In heaven, and therefore if our Father be in heaven, than is our inheritance in heaven. In heaven, and therefore praying Psa. 121. 1 we lift up our eyes unto the h●…s, as the Prophet speaketh. In heaven, not as placing his divine power only there, which filleth heaven and earth: but we say in heaven, because there chiefly his glory doth show itself, there he blesseth the Saints and Angels: Well then (saith S. Austen) we have a Father in heaven, let us not cleave to things here in earth, and thus much of the poem. 5 In the first of the seven petitions, we say. Sanctificetur nomen tuum, Hallowed be thy name. Beginning to pray, we forget our own necessities, and make a petition for God's glory, we remember we have the dignity to be children, being children of such a Father, therefore by and by we pray for our Father's glory, Sanctificetur nomen tuum, hallowed be thy name: Christ sought his Father's glory, and Christians seek his glory, and the hallowing of his name: it is Io●…. 17. 4. said of the wicked, polluistis nomen meum, you have polluted my Esa. 52 5. name. In that we pray that God's name should be hallowed, it is not but that God's name was holy from everlasting, Be you holy, as I am holy, but in this, we pray that the name of God may be hallowed both of us. and in us: of us, when we say, unto thy name give the praise, in us when we live worthy of him. Many have had a great & mighty name, but none a holy name, except God, & therefore we pray, hallowed be thy name, not so much that we hollow it, as Sanctificetur, let it be hallowed, that all jews, and Infidels may honour God, that his name may be hallowed, From the rising of the Sun unto the going down thereof. 6 In the second petition we pray, adveniat regnum tuum, thy kingdom come, and this petition we utter and mention (saith S. Chrylostome) animis elevatis, with winds lifted up. Seeing Chryso. in Orat. Do. we have a Father, and a Father which hath an inheritance for us, & this inheritance is in heaven, we therefore pray that we may once come to the enjoying hereof, saying, adveniat regnum tuum, thy kingdom come. Seeing we are here in the way where all is weariness, & on the contrary side, knowing our inheritance is above, love which is impatient of delay, makes us desire the coming of this kingdom. Now as there is regnum gloriae, a kingdom of glory: so is there also regnum gratiae, a kingdom of grace. And as we do pray, bidding all earthly riches and delights and honours farewell, for the coming of the kingdom of glory above us, so also do we pray, leaving all sinful desires for the coming of the kingdom of grace within us, that is, that his spirit may rule & reign in our hearts, and there have the pre-eminence, ruling and governing us as his subjects. And herewithal we pray also, pro regno ecclesiae suae, for the kingdom of his Church, that whereas Christ is called a King, and his kingdom in the world is spiritual, we pray that his Sceptre may sway, that all may yield obedience & faith to his government, rejecting the tyranny of the prince of darkness, & for all these severally, or altogether, we pray, adveniat regnum tuum, thy kingdom come. 7 In the third petition, we pray, Fiat voluntas tua, thy will be done: this may be called a petition of duty: for seeing we expect in time to come a kingdom in heaven, our dutiful desire is to do his will, who gives us this kingdom while we remain here in earth. Like that of the Apostle, Lord what wilt thou that I do? as if he were ready to do Act. 9, 6. his will who called him. Thy will be done, that is, not our obstinate & rebellious wills, but Lord thy will: Impiorum est (saith S. Chrysostome) volumus, & nolumus: we will, and we will not (say the wicked) but thy will be done, the godly say. There is nothing either more fond loved, or more hardly resisted then our own wills, therefore our desire is that we may cross our own wills, 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 heaven: This doth show the ferventness of our desire to do the will of God: those of that joyful assembly do thy will above, and we desire to do thy will beneath, or to begin for a time to do that here on earth, which thy Saints & Angels do for ever in heaven. 8 Because we cannot continue the doing of Gods will here in earth, without things necessary for our earthly condition, therefore in the fourth place we pray, Panem nostrum quotidianum da nobis hody, give us this day our daily bread: wherein first we acknowledge, that we wholly depend upon God's providence, to receive all things necessary for the preservation of the life present. Secondarily, that we crave them at his hands, when we say, da nobis, give us, according to that of the Prophet, Te dante nos colligimus, thou giving, Ps. 145. 15 we gather. And therefore with his giving, our endeavouring; with God's increasing, Paul's planting. Give, an action of liberality and love, give us our bread, panem nostrum, panem filiorum, our bread, not ours as due, but our bread, or the bread of us thy children, which thou art want to bestow, and in mercy to give, quotidianum, daily bread: or as some say, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, super substantialem, our supersubstantial bread. We pray to day, Give us this day our daily bread, and if we live till to morrow, we pray the same again, as if every day we look up unto God, that he in sending things necessary for the life present, may in mercy look down upon us. Some think this petition to be poor men's petition. No, rich and poor must pray for this bread, for what are earthly creatures to maintain life without his blessing. Who is the Author of life? Last of all, when we pray, Give us this day our daily bread, We pray, Neque pro divitiis, neque pro delitiis, sed pro necessariis Chryso. in Orat. do. (saith an ancient Father) neither for riches, nor for delicacies, but for things necessary unto life: according to the wise man's prayer, neither too Pro. 30. 8. much, that we do not forget God, nor too little, that we forswear him not: only a competency, and so be thankful unto the giver of all. 9 Having begged at the hands of God things necessary for the life present, because (as the Prophet jeremy saith) our sins do make God take these jer. 5. 25. good things from us; in the fifth place therefore, we pray for the forgiveness of our sins, saying: dimit nobis debita, nostra: Forgive us our debts and trespasses. Whence we may learn, that our sins are debts and trespasses: for when we sin, we run in debt, and commit trespass against God. We owe him obedience, and therefore are indebted by our sins: we do him wrong, & therefore are trespassers, which we beseech him in mercy to forgive, and so this petition is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, an acknowledgement or confession what we are, to wit, sinners: We say not with him, spare us, and we will pay all, but Lord forgive, and this we all pray (saith Cyprian) because we all sin, dimit nobis debita nostra, Forgive us our trespasses: ours, and therefore of our own committing: we may not post off the matter as Adam did, with a mulier quam dedisti: The woman that thou gavest me caused me to sin, Gen. 3. 12. whereas indeed the sin was his own, in giving consent. This forgiving of our sins, we crave with a clause annexed, Sicut & nos dimittimus debitoribus nostris, As we forgive them that trespass against us: whereby we show of what spirit we are, in that we can find in our hearts to forgive others, and therefore beseech God to forgive us. Cassianus writeth, that some in his time would leave out this Cassi. in orat. dom. clause, as the Pelagians would have done the former, for which they were taxed by a Council Con. Milevit. sub Innoc. 1. can. sept. for this foul default: we must think, Christ taught us a most heavenly form of prayer, and impiety were it to alter the same: we must show mercy that look for mercy, and forgive that look for forgiveness: wherefore with charitable minds we say, Forgive us our trespasses, as we forgive them that trespass against us. 10 When we have craved pardon for our sins past, we begin to be careful for the time to come, and now in the sixth petition we pray against leading into temptation, Et ne nos inducas in tentationem: The forgiving of our sins is a procuring of good; the not leading into temptation, is a removing away of that which is evil. In this petition, first we acknowledge our own infirmity, ready to be led into temptation: and secondly we pray for a preventing grace, that when temptation comes, we be not overcome of it. Saint Cyprian reads it, And lead us not, and suffer us not to be led: not that God doth lead us, but we rather lead ourselves, 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 ancient Fathers understand it, that in this petition we pray to be delivered from all temptations whatsoever, because we know not how soon we may fall: others by leading into temptation, that we be not willing to consent, and be led or carried away by temptations and so seduced, and this may be our humble petition, either for preventing temptations before they come, or when they come, that they do not prevail. 11 And this is an entrance to the seventh and last petition. Sed libera nos a malo: but deliver us from evil. We pray to be delivered from all evil, that, be it sometimes we fall into temptation, yet that we do not fall like the Elephant, who falling riseth not again. Being fallen, we pray to be delivered, or to come forth. In praying to be delivered from all evil, doth include all dangers both of body and soul, present, or to come, that may befall ourselves, or others, (when we say, Deliver us) which we also insert in the other petition, as not praying for ourselves alone: and praying to be delivered from all evil, we understand all mischances which may befall us by Sea, or land, sleeping, or waking, from bodily or ghostly enemies: from fire & water, from sudden or unprovided death, and any manner of danger, Et libera nos a malo And deliver us from evil: to all which petitions we beseech God to give his blessed grant, and so seal up all with a devout Amen. For the clause of giving honour unto God, acknowledging his kingdom, power, and glory, his glory being mentioned in the first petition, his power, and kingdom in the second, we leave that clause unto a Christian meditation. 12 And thus have we heard Christ's form of prayer, which of all other is most worthy of our continual Christian practice: First, for the authority thereof, because it was taught by the son of God: Secondly, for the efficacy, for no prayer more likely to prevail with the father, then that which is taught by the son: Thirdly, for the divine order of the petitions: fourthly, for the compendiousness thereof, our devotion consisting not in a multitude of wards, but in the affection of our hearts. We need not now say as one did unto Christ our Saviour, Lord teach us to pray as john taught his Disciples, meaning a form of prayer: But Lord give us grace to direct all our prayers by this divine form of prayer, and never cease to lift up our hearts and hands unto thee. Chap. 17. Of Christ's often praying, and specially in the Garden, when his soul began to wax sorrowful, and what fervency in devotion we here learn. IF ever the world were occasioned to call to mind the high devotion of the Son of God, his often praying, and with that fervency too, as never any prayed, then most especially in these days, when Satan, evermore envious of man's felicity, most seeketh to possess the world with a dumb spirit: we may call to mind that when the Wolf most layeth wait to stop the sheeps throat, that no voice be heard of the shephe●…rd, there in time the danger is very great. For the passion of jesus Christ, let us remember ourselves, and think a little more of calling upon God, by religious and devout prayer, remembering who it was that spent whole nights in prayer, when he was labouring for the sins of the world, & the salvation of our souls. If the eyes of God do at all times, and in all places behold us, then most especially when we present ourselves before him in prayer, when both attention of mind, and humiliation of body concur, actions most befitting humble suitors. We often repeat that of the Prophet, O come let us worship, and fall down before the Lord our maker, but do it not, by humbling of our bodies, for to sue pardon for our souls. To approach and enter unto the place of prayer, as if we came to sit in commission with God, or would countenance him in his own house, is as unseemly a custom as Christianity can yield. To dehort men now a days from long prayer, we are eased of that labour, (which Christ used in refuting the pharisees) when so many care not how little they pray at all: nay which is more, when some seem not to make so much account of this holy duty unto God, wherein Christians assemble themselves in public prayer. And yet for all this not only to speak of prayer, but of fervency in prayer, may be helpful to our Christian desires in serving God, seeing our devotion is often so remiss, as we may seem rather to speak then pray; seeing the very house of prayer is almost made nothing less, whereas our repairing thither, minds us of a duty to be performed: therefore he that prays not in the Church doth as he that eats not at a banquet, that learns not at the School, that fights not at the war, that walks not when he is in his journey. There is a matter of moment to be performed, that we pray, and after what manner. In consideration hereof, let us observe at this time Christ's praying in the Garden, when his Mat. 26, 31. soul began to wax sorrowful, as the Evangelist testifieth. In this his praying, we may consider these circumstances. First, that it was solitary, for that he now left his Disciples, as he had oftentunes before done, when he went out alone to pray: which doth commend unto us solitary praying. Secondly, he prayed with humiliation of Lu. 22, 41. body: S. Luke saith, he kneeled down and prayed; S. Matthew Mat. 26, 39 Mark. 14. 35. and S. Mark, that he fell prostrate upon the earth: The Evangelists may soon be reconciled, for it may seem he first kneeled, and afterward for faintness he was fain to fall prostrate: and this commends unto us humiliation in praying. When he raised Lazarus, & restored the dumb joh. 11, 41. Mar. 7, 34 man to the use of speaking, we find he lifted up his eyes to heaven, which was sometimes his gesture in praying. When Moses prayed, he held up his hands until the going down of the Ex. 17, 12. sun, which holding up of the hands, David called his evening Ps. 141. 4. sacrifice. When Steven prayed, he kneeled down according to Christ's example, here in the second Acts. 〈◊〉. 60. pl●…ce mentioned. 3 The third circumstance to be observed in this our saviours praying, is, that it was just, and right: for he subjecteth his will to the will of his Father, saying, Situ vis, If thou wilt: which doth teach us to commend ourselves, & all our petitions, wholly to the will of God. The fourth, that it was with sorrow, for he was in an agony, and this doth put us in mind of that of the Apostle. The spirit helpeth our infirmities, for we Rom. 8. 26 know not what to pray as we ought, but the spirit maketh intercession for us with sighs, which cannot be expressed. The fifth, that it was with perseverance: for he came three times unto his Disciples, three times and in three places was he tempted, and three times did he here pray, and willed his Disciples to pray, that they enter not into temptation. O what devotion was here? his last supper being ended, he goeth forth accompanied with his Disciples, & speaks unto them (as a loving father upon his death bed, when he hath not much to say) gives his children precepts at parting which they should remember, when he is gone from them, of which precepts, this was not the least, Watch & pray, that you enter Math. 26. 41. not into temptation. Peter, james, and john go with him: for those to whom he had before showed the glory of his transfiguration, to them would he now show the humility Mat. 17. 1 of his passion, that as they had seen glorious things, so now should they see humble things, to these he sayeth: My soul is sorrowful, usque ad mortem; unto death, even to begin to fear death: or usque, until, may be taken indefinitely, and so, my soul is sorrowful unto death, that is, until a satisfaction for the sins of the world be made by death: or usque, until, may be taken inclusively, and so, My soul is sorrowful unto death, that is, until the scandal of my death be turned again to the life of faith: Tristis est anima mea, My soul is sorrowful. Here Anselm crieth out, unde hoc Deus mi? How cometh it to pass, O my God, that thou taking upon thee the nature of m●…n, shouldest begin to forget thou art God? 4 Christ assumed this fear and sorrowfulness for many causes: First, to prove the truth of his humanity, for it is natural unto man to fear death, and of this natural sorrow was our Lord sorrowful: yet so do we Mark. 14. 68 understand him to be sorrowful, and to fear, not with that fear and sorrow, which ordinarily drowneth reason, and causeth man to overshoot himself, as Peter for fear of death denied his Mar. 8, 33 Master. This manner of fear was far from Christ, for he came for this intent to suffer, and reproved Peter when he dissuaded him from going to jerusalem, and suffering there. There is a kind of stepping back, naturally incident unto all, which at this time appeared in Christ as other humane actions did, his eating, his sleeping, his hunger, & the like, all which were in Christ (fin only excepted) properly as in man: now this sorrow & fear was otherwise in Christ, then in us. In us for the most part the passion of fear doth go before the rule of the will, and the judgement of reason; but in Christ it did follow after, for both the will and the judgement of reason went before: for when he hungered and thirsted, he did it willingly, and of judgement, he feared willingly, he sorrowed willingly, and of judgement. By this then, there is nothing to be considered in Christ as constrained, but all is to be believed as voluntary, and therefore fear and sorrow, as they were natural, so were they voluntary and rational. Wherefore, the original of the text saith, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Mat. 26. 37. Coepit contristari, he began to fear, he began to be sorrowful, and not he was fearful. Fear and sorrow began in the part sensitive, but came not to the mind or understanding. For when the Evangelists say, His soul began to be sorrowful, there the soul is taken for the part sensitive, in which are passions. And here we may consider, that Christ could not die by nature, as Adam could not die until he committed sin: (For the reward of sin, saith the Apostle, was death) but as he took upon him human nature, so did he also without our infirmities, suffer that voluntarily which was incident to our nature, yea to our fall. 5 A troubled passion ariseth in the mind, either besides the decree of reason, or in opposite manner against the decree of reason: The former of these two is sometime incident unto men; although the best amongst men: the second, to the imperfect only. A perfection far surmounting both was in Christ, for that in him, sense was subject unto reason, reason unto will, the will to the understanding, the understanding to God. Christ was sorrowful, saith Saint Jerome, not for any fear Hiero●…. in Mat. cap. 26. of death, which nature refuseth, but for the scandal of his Disciples, the infelicity of judas, the ruin of the jews, and thus it is not dissonant from truth, sayeth Saint Ambrose, if he Ambr. in Lu. cap. 10. were heavy in soul for his persecutors. We see according to the judgement of the ancient Fathers, how far our saviours fear was from distrustful thoughts or weaker passions, which to think to be in him, were most impious: but in these sufferings being rightly considered, we see a most admirable conveniency in all, without fancying of unlearned and irreligious conceits. 6 To come to matter of instruction, for that is most hehoveful of all: In this sorrowing of our Saviour, we learn these things: First, to keep down by the rule of reason, sorrows, and passions that arise in us, to restrain them, and keep them in obedience unto the will. secondly, no: to despair if sorrow and fear at any time surprise us, even unto the suffering of death. Thirdly, to be sorrowful for the state of others, after Christ's example. Fourthly, amidst all our sorrows to repair only unto God, and commend ourselves unto him as Christ did, by prayer, & thus uniting our sorrows with his sorrows, we shall the better bear them. 7 This done. Christ departed a stones cast from them, and there prayed, Father, if it be possible remove this cup: he saith Abba, Mat. 26. 39 Father, and we too (saith the Apostle) say Abba, Pater: twice Father, both according to the Hebrew & Greek, showing that God is now Father of jew and Gentile. He saith, If it be possible, referring the grant of his petition to the will of God: if it may stand with the same will, and not otherwise. He prayeth for the removing 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 human desire he before mentioned, he now in action proceedeth to relinquish, as if he would say, Let not that be done which I have spoken according to human 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 removing of the Cup, he now leaveth, as resolving wholly to proceed with the will of God. But was the will of Christ any way differing from the will of his Father? No verily, for he saith, Non quaero voluntatem meam, sed voluntatem john 5. 30 eius qui misit me. I seek not my own will, but the will of him that sent me, and this manner of conditional prayer should be remembered of us in praying, not our wills, but Lord, thine be fulfilled. 8 He prayeth the third time the same thing, showing that he goeth to pray, and to pray the self same thing too: not of forgetfulness, but of very fervency. Whereby we may observe, that to pray and pray again, is a part of high devotion: The Dove went forth of the Ark the Gen. 8. 11. first time, and returned sorrowful as she went out, still the waters were up: she goeth forth the second time, than the flood is abated, and she brings a branch of Olive, a sign of quiet & peace, First, a sorrowful prayer goeth forth, still the waters of adversity are up: the prayer goeth forth again, behold the waters are fallen, prayer brings a crop of Olive, joy, and tranquillity of mind. 9 At the end of Christ's praying, the Angels appear comforting him, they who at this time seem to have presented themselves in the presence of God the Father, astonished at the agony of his Son, came forth, and pray for the removing of this Cup: answer is made, my son hath of mere love and mercy, undertaken the redemption of man by the effusion of his blood, which could be brought to pass by no other means: which the Angels hearing, they returned to Christ, and in honouring, they comfort him; and in comforting they honour him. And here observe we three things: First, that our Saviour prayeth long before he receiveth an answer: to show, we must not by and by give over. Secondly, that the greater his agony was, the longer his prayer was: to show that in greatest agonies we should continue long in prayer. thirdly, in that the Angels came and comforted him, to signify that if we continue with constancy, the Angels rejoice over us: In that the drops of blood came down, it showed the greatness of our saviours conflict, wherein he seemed both to do, and to suffer: his blood was true blood according to his natural existence, but yet miraculous and supernatural, if we respect the manner: for it is above nature to pour out together water & blood, which Christ did both alive, and dead: behold, O Christian soul, thy redeemer and Saviour cast into sweat for thy sins. In this it is manifest how bitter his passion was, whose only thought so much changed nature. Of this our saviours sweeting may be gathered these several observations, first, the greatness of his agony: secondly, that this agony caused sweat, when it was a cold night: thirdly, this sweat falling upon the earth, we may gather that the earth or men inhabiting the earth, have benefit hereby. 2 Now was presented before the eyes of the Son of God, on the one side, God's just judgement and wrath towards man, yet unappealed: on the other side, death and hell as yet not vanquished: himself left as it were alone to enter the conflict, putting forth his hand to receive the cup, and yet he beginneth to pull it in again, but after a little while, goeth forward with full resolution to the work well begun, which he brought to a most happy end. Let the devout man learn, in all the pressure of adversity, to set before him Christ's agony in the garden; be it that doubtful objects between fear and sorrow do much obscure our natural delights: here have we for times of trouble a precedent to follow, but chiefly in the aganie of death, when sick man are panting and labouring for life, they are said then, especially to endure an agony, for than beginneth a conflict, nature drawing one way, and obedience to the will of God another: the spirit goeth forward, and the flesh draweth backward: beside, many thoughts occur about leaving the world, and going to answer for our time here spent, with many other things seldom before thought upon. Our Saviour was in an agony when death approached, whence Gregory saith: Appropinquante Greg. moral. morte certamen adest, nec immerito: tune enim anima terretur, cum post pusillum hoc invenit quod in aeternum mutari non possit: Death approaching an agony is present, and not without cause: for than is the soul put in great fear, when after a little while she finds that which never will be changed or altered. 1 In this agony of agonies and all other, we learn by our saviours example, to have recourse unto prayer, he prayed in the Garden, he prayed on the Cross, to show that in times of distress, we should principally apply ourselves to prayer. Moses' prayed at the Sea: Daniel prayed sitting amongst the Lions: Dan. 6. 16 job. 2, 8. Act. 16, 25 job on the dunghill: Paul at midnight, when he was in the prison: and here Christ our Saviour in his agony, when he not only prayed, but with great fervency, alone, to show that the mind is best elevated unto God, when sometimes in our sorrows we go aside to pray, as he himself here prayeth, he withal exhorts his Disciples to pray, that they enter not into temptation: and surely no better remedy against temptation then prayer: which prayer is the very whip & scourge of evil motions. When the thief heareth the good man of the house to cry and call for help, he thinks there is no tarrying for him, if good friends be within hearing. Cornelius, Cornelius, Thy prayers are come up before God: wouldst thou Act. 10. 4. exercise thyself in a spiritual life? pray: wouldst thou attain the sweetness of heavenly things? pray: wouldst thou have God help thee in time of extremity? pray: wouldst thou be delivered from temptation? pray: Between Babylon and jerusalem there is a trusty messenger that often passeth thither, which is well acquainted in the King's Court, and is very gracious with the King himself, for he shall have audience and dispatch as soon as he comes. This messenger is prayer, that even in the silence of the night ascendeth into secret places, and cometh unto God himself. Moses' praying upon the mount, hath the rod of God in his hand, we praying have hold on the Cross of Christ crucified: The brethren of joseph besought him to show them favour, if not for their own Goe 50, 17. sake, yet for their Father's sake, joseph heard them and wept. Chap. 18. That Christian men may take comfort amidst the calamities of this life, by that of our Saviour, john, 14. 1. Let not your hearts be troubled, where he armeth his Disciples with consolation against troubles. Give wine, saith Salomen, to those that have grief of mind: Pro. 31. 1. Christ seeing his Disciples to have grief of mind (for why the shepherd being taken away, the sheep will be scattered) he gives them the sweet Mat. 26. 31. wine of consolation in these words, Let not your hearts be troubled. By which, he that knew their troubled hearts, partly john. 14. in that he had said, One of them should betray him, & partly in that he had told them he must shortly depart from them, began now to comfort their hearts after this manner, You believe in God, believe in me also. Christ knowing that his own Apostles were left unto the injuries of the world, that they had undertaken a military profession, and were to ●…ght under the red colours of his Cross, he here comforts them against afflictions, not so much by taking away afflictions, that they have them not, as by strengthening them when they come, that they faint not: to the outward man he foretelleth a cross, but to the inward man a stay, or fortress: a cross 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 Saviour, we see whereunto this his e●…hortation tends, not that they should not be troubled at all, for that is above human nature, himself (as we have heard) was troubled in his agony: but the trouble here spoken of, is that which hindereth reason, dis●…ayeth the understanding, is opposite to peace and tranquillity of mind. When the soul is cast down by distrust and heaviness, to shake off all this, Let not your hearts be troubled: you believe in God, believe in me also. When an earthly Captain doth comfort his soldiers, the uttermost he can do is to strengthen them, as judas Machabeus did by exhortation: Christ not only doth strengthen his Soldiers, but he puts strength into them. 3 A noble Prince sometime of great devotion and valour, seeing his Army much dismayed, when they beheld the huge multitude of their enemies coming toward them, perceiving by their co●…tenances that their hearts began to fail them, ascending to an eminent place, he makes them a very hearty oration, which he drew unto three heads: first, he shows, their cause was just, and that God was went to prosper ●…st enterprises: secondly, that their enemies were those whom his, & their ancestors who now bare arms with him, had often foiled: Thirdly, that being so few, if they prevailed against that huge multitude, the v●…orie would be glorious; howsoever, for himself he would die in the battle, or return with triumph. His oration was no sooner ended, but a voice was heard through out all the Army, every one crying, forward, forward, the event was, they happily prevailed. A multitude of crosses are ready to ass●…e us in open 〈◊〉, which may cause our hearts to be troubled, but a most noble Champion have we that assures us that our cause is just, that our enemies are those whom all God's servants have ever resisted; if we prevail, our conquest will be heavenly. Our Champion himself 〈◊〉 live and die in our defence, why should our hearts be troubled? Nay, we have won the day: you shall have troubles in the world, but be of good comfort, I have overcome the world: joh. 16. 33 forward, forward, in the name of God: our enemies are foiled enemies, our battle is not so much to overcome, as to cleave unto him, who hath overcome in the assaults made against us: we are rather seduced, then vanquished in these assaults, that we should not like job's wife stumble at the adversities of the world, as at a rock of offence, think ourselves the rather out of God's favour, we may perceive we have undertaken a condition of life subject to suffering. 4 Because Christ knew the hardness of suffering, therefore where he spoke of suffering with him, there he spoke also of sitting with him in his kingdom, You shall sit upon seats, judging the Lu. 22. 29 30. twelve tribes of Israel. Like the Physician, who is wont to mix sweet syrups with his bitter potions, that the patient may be the more willing to receive them: so our Saviour here comforteth his Apostles, not by promising to take all troubles from them, but when troubles come, to assist and aid them. Simon, Simon, Satan hath desired to winnow you Lu. 22. 31 as wheat, as if he would say, toss and winnow you he may, he shall, but make thy faith fail he shall not? No, Simon, I have prayed for thee, Believe in God, believe in me also. By faith (saith the Apostle) Moses passed the red Sea, and Heb. 11. 29. by faith we pass the red Sea of many tribulations in the world: it was not Peter's body, but Peter's faith, saith Saint Ambrose, that walked upon the waters. That which he said unto some, the Son of God sayeth unto all, for he ever spoke to the heart: Let not your hearts be troubled. 5 We may not promise unto ourselves better things than our fellow servants have tried, nay, than our Lord himself hath suffered: Marvel not at this (saith Saint john) if the world 1. joh. 3. 13 hate you Men might have been encouraged by the example of Camillus, Scipio, and others, which have been hated even when they did well in the Commonwealth; and Christian men might have for examples, the suffering of Esai, jeremy, Micheas, and other of the old Prophets, a cloud of witnesses might be collected in this case, to show how they must look for troubles in the world, but our Saviour ●…rgeth his own case only: You know that it hated joh. 15. 18. me before you. Marvel not at this, There be three things, sayeth Thomas Aquinas, which we are wont to Tho. Aqui. in 1. Epist. joh. cap. 3. marvel at: The first, when any thing is great: the second, when it is new: the third, when it is seldom. Now that the world, that is to say, the lovers of the world, do not affect the children of God, it is no great thing. The Physician thinks it no great matter if the Lunatic man, whom he binds do strike or kick him, alas he is frenzy and knows not what he doth. Secondarily, it is no new thing, to have trouble in the world, we find it so in Abel, and Isaac, and all from the beginning: Thirdly, it is no rare thing: for there is nothing more common, & therefore our hearts should not be troubled (that is to say, over much troubled) with the griefs of the world: we must not cast away the Nut for the bitterness of the ●…ind, Si non tribularis fortass●… non invocares, If thou wert not troubled, peradventure thou wouldst not devoutly have called upon God, which is a principal part of God's worship. 6 The world, and the tempter, both beast of giving pleasures unto carnal men, but come to the performance, & these pleasures are very torments: Christ promiseth tribulation in the world, but come to the inward man, and there we find a world of joy. The root of the tree is bitter, but the fruit is pleasant: Christ promiseth rest, Inuenietis requiem: you shall have rest, but it is Requiem animabus, rest unto your souls: his burden it is light by love, and we are made strong by grace, a burden this is w●…nt to unburden sinners. He that sets us in this journey, knows what is fittest for passengers, and therefore we may endure with comfort these outward adversities when they come. Foelix Lepra, (sayeth one) happy leprosy was it that made 2, Reg. 5. 6. Naaman worship the God of Israel in his heart. The sharp storms of the winter, they make the trees bare, and the winds scattering the leaves, they for a time stand as dead, yet there remains still life in the root: In like manner afflictions of the world make the members of Christ seem desolate, & the stormy winds of persecution scatter abroad the leaves of worldly prosperity, yet there is life in the root, there is faith and joy in the heart. 7 There is a difference between the joy of worldly men, and the joy of those whom Christ hath, as it were, taken out of the world, that is, from the love of the world: The former think felicity to consist in abundance of riches, in pleasures, in glory, and such like, all this is but outward and momentary, like a little Sunshine in Winter, for one fair day it hath oftentimes ten foul, and such a number of troubles as almost the former pleasures are dashed, and vanish to nothing. For the latter of these, they have indeed often outward adversities, but such joys within, as if all adversities were nothing, & this principally cometh to pass by Christ's means: for whatsoever he touched, he did sa●…d 〈◊〉 it, and therefore hunger, thirst, persecution, they are not now so grievous, but work all for the good of the faithful. The waters of Mar●… which were so bitter that none could drink them, Moses but Ex. 15. 23. 25. casting in the wood that God appointed him, they became sweet: the crosses of the world were grievous until Christ's Cross was put in amongst them, now their taste is altered: A strange sight was it in times of persecution, to see a few lambs to overcome by no other weapons than patience and faith a multitude of Wolves, and to rejoice (as Tertullian sayeth) in the midst of Tertul. ad Scap. torments. Wonderful is it to hear how Saint Paul endued with grace from Christ, doth even challenge and prou●…ke tribulation, and anguish, and hunger, yea life and death, shall any of you all: and if he would speak like a man of courage to all the adversities of the world: Shall you all separate me from the love of Christ? Rom. 8. 38 〈◊〉, you shall not: And thus we see how in Christ, we are armed with inward grace against the world without, and all the troubles thereof. 8 Another reason which our Samour useth, is, I go to prepare john 14. 3. a place for you, and therefore ●…e of good hope: Moses' to stir up the people in times Deu. 11. 10. of their distress, speaks unto them after this manner: The land you go to po●…esse, is not as Egypt, but a champion Country, and goodly to enjoy, which the Lord visiteth with the early and the latter rain: We have promise of a better land Gen. 46. 1. than ever Moses promised: In my Father's house are many mansions. joan. 14, 2. The journey was long and wearisome for jacob, a weak and feeble person as he was, yet by reason of inward joy he had conceived in his heart, he well endured it. Be it (saith S. Austen) that we have not temporal deliverance Aug. lib. 22 cap. 22, de civitate dei from troubles, this showeth that we do not embrace Christian Religion for the commodities of this world, but for the joys of a life to come, which will make amends for all. The benefit of a calm is best welcome after a tempest, liberty is wont to be most pleasant after a time of bondage, you shall sorrow (saith our Saviour) but your sorrow joh. 16. 20 shall be turned into joy, your sorrow, and therefore not every one's sorrow: yours, who have been faithful unto the end. When the Prophet David spoke of the sorrows of this world, he calleth them waters: Save me O God, Psa. 69. 1. for the waters are entered even to my soul: Lord (saith Peter) bid Mat. 14. 28. me come unto thee on the water. The same Prophet in another place goeth farther, saying: The floods are risen O Lord, the floods Psa. 93, 4. have lift up their voice, the floods lift up their waves, the waves of the Sea are mighty, and rage horribly, but yet the Lord that dwelleth on high is mightier. And surely unto trouble as unto the raging water hath he said, Huc job. 38. proceeds, 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 heat, cleanse corruption, and they serve to temper. In the nine and thirtieth Psalm, he uttereth with what great grief & bitterness of mind he was urged to complain: yet remembering himself by whose providence it came, he 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 Saviour exhorting all that would follow him to deny themselves, and take up their Cross daily; doth concern us that bear the name of Christians. BEing forewarned, and armed against the trials of the world before they come, it remaineth that we be ready to undergo them when they come. Christ shows us plainly what we must look for if we will be his Disciples, when he giveth out in open Proclamation, Who soever will follow me, let him deny Mar. 8. 34 himself. In the text of the Evangelist, having before spoken of his own suffering, he by and by speaks of their s●…ring, who would follow him: First, that they should not think that his suffering did absolutely exempt them from all crosses of the world, for Ego meam, vos vestram: I have taken up my cross, and you must take up yours. Secondly, he showeth himself as a careful Governor in the ship, who in a calm is wont to instruct the Marrivers against the tempest likely to follow, and this he doth as it were in familia●… manner, by showing what himself had done, and then what his disciples should do: First, what he would suffer, and then what they should suffer. What Peter? and should I not go to jerusalem? yes, it is not only my case but thine, & the case of you all: Whosoever will follow me, let him deny himself, & take up his cross daily & follow me. 2 here Christ speaketh generally unto all, of what estate and condition so ever, high and ●…ow, rich and poor whosoever. When he spoke of some special mysteries, their turning him to his Apostles, he sayeth: Vestrum est scire: It is for you to know: but speaking of the way to follow him unto his kingdom, he speaketh universally unto all, Whosoever, omnium est scire, it is for all to know. Again, as he Mat. 13. 11. speaketh universally, so doth he speak lovingly: Whosoever will, not as ●…orcing any, but lovingly inducing all, leaving his followers to their own willingness. Whosoever will, by which he doth more effectually draw them, then if he had used all the threatenings in the world. The stayed men & grey heads in Israel, said unto Roboam, if 1. Kings. 2. 7. thou speak kind words unto this people, this people will be thy servants: Christ speaks kind words unto us all, & deals most bountifully with man, according to the dignity of his person. He which having laid up rich treasures to bestow amongst his friends, if he will or command the public crier to say, this and this treasure is ready, to be bestowed by a bountiful Lord, may it please you now to come and receive it: doth he not now more persuade, then if he should by a sharp Edict pull and draw men to receive this treasure against their wills? 3 Again, he which hath in his household two sorts of servants, the one free borne and of his alliance, the other slaves and bondmen, when he requireth any service of the former, he speaks unto them mildly according to their ingenuous disposition, but the other he commands absolutely as common servants: We are as of the chiefer sort of Christ's family, if not having free will, yet will freed by grace, nay, we are of his own alliance, & therefore when he speaks unto us, he speaks lovingly unto them that love him, Whosoever will: but unto his other creatures, as the heaven, the earth, the sun, the Moon, he doth not require but command them: so in the time of josua he commanded the sun josu. 10. 1●… to stand still, in the time of Elias, 1. K●…ngs. 17. 1. he commanded the heavens to be shut: When some rebelle●… against Moses, he commanded Num. 16. 30 the earth to open and swallow them, but with man, to win his heart he deals most gently, & calls after a mild manner, whosoever will: The antecedent showeth the manner of calling, the consequent a duty of him that is called, Let him deny himself, and take up his Cross daily and follow me. 4 In this consequent we see that somewhat is required at our hands, if we will be Christ's followers, as also what this is: to wit, the denying of ourselves, and the taking up of our Cross daily: and surely most aptly doth out Saviour Christ after speaking of his own cross and passion, speak in the next place of our crosses and suffering, least presuming of his suffering, we should be over ready to flatter ourselves, and count of nothing but liberty of the flesh, and security of state, thinking that his suffering was enough: therefore to take away this dangerous conceit, Christ speaks at one time, both of his suffering and our suffering, of his passion as also of the means, how we shall come to be partakers of the benefit of his passion, that is, by following him. This following must be in the giving him the full possession of our hearts: this giving must be with all willingness, for he will have voluntaries too march under 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 inquire Gen. 25. 22 of the Lord, whither went she? from the place where he was not, to the place where he was? No, I the Lord 〈◊〉 heaven and earth, she went not from place jer. 21, 24 to place, as it is not required to do in following Christ, but she went from life, to life, from manners, to manners: from good to better: from grace, to grace: and this is to follow him. diversly, faith S Austen, did our August. de verb. Serm. 7. Saviour deal with thr●… sorts of men concerning their following him, one offers himself, and is refused, Master I will follow thee; another that says 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 said little, & was received to grace: the third mindeth temporal things, when he might have had eternal. In the world, suit is made to be followers of men that have countenance above others, but to be one of Christ's followers, in sincerity and truth, is far better, yet for this few care little at all. The poor followers of him in humility, shall one day ha●… more countenance than all this world's pomp is able to afford. Small suit is made for this, nay, Christ himself becomes a suitor to us when he calleth, Whosoever will, the people said unto josua, the Lord is our God, and we will serve him: so may we say, Christ to our redeemer, and we will follow him. 5 Now what is to be done of him that will follow Christ? Marry two things, the first, Abneget seipsum, Let him deny himself: the second, Toll●… crucem suam quotidie, And take up his Cross daily. For the first, he that will follow Christ, must love Christ, for he which requireth a cheerful giver, requireth a cheerful follower: but how must he love Christ? as himself, yea more than himself, for he must even deny himself, Abneget seipsum. And how must a man deny himself, marry as Abraham did in forsaking his Father's house, Adam's natural desires, that seem pleasant unto him. We best see, saith Saint Chrysostome, what it is to deny our Chryso. in hom. Mat. 16. selves, when we behold what men are wont to do in denying others: when any casteth off an unfaithful companion he neither rejoiceth at his prosperity, nor is grieved at his adversity, he respects not at all what pleaseth him, or what displeaseth him, as one that will have no more to do with so bad a nature: the like is done in denying of our selves, that is, our sensual desires, to grow out of love & liking of them, and cleans reject them. To deny our goods, our friends, yea our very pleasures is very much: and yet to follow Christ, we must go a step further, that is to ●…it, we must Deny ourselves. 6 First of all we deny ourselves, when we yield obedience in all things unto God, 2. Sam. 15. 12. which obedience is better than sacrifice. In obedientia, sayeth Gregory, voluntas propria, in sacrificio caro aliena mactatur, In obedience our own will is sacrificed, in these external oblations the flesh of some other creature is offered. In the old law they had many kinds of sacrifices which were killed and offered. Now, saith Origen, this manner is altered, in stead of a Origen. in ●…euit. ●…ain, we kill our i●…efull passions: in stead of a Goat, our unclean affections: in stead of flying fowls, our idle thoughts and wandering cogitations. All these must we kill in denying our selves, and the faithful surely by suppressing the motions of sin, make Martyrs of themselves. Secondly, we deny ourselves, when we resist the provocations of sin offered, as joseph did when Gen. 39 7. he withstood evil, of whom it may well be said, that it was as great a miracle to see him chaste in that present provocation of his mistress, as it was to see the three children walk without hurt amongst Dan. 3. 25. the ●…erie flames, so excellent a thing is it: so acceptable unto God, to deny ourselves, when provocations of sin are offered. thirdly, we deny ourselves when we put up wrongs & injuries of the world, saying with Steven: Lord forgive them, or lay not this to their charge. Fourthly, Act. 7, 60. we deny ourselves when we cross our own wills, & relinquish our natural desires, and when we begin to be Centurions over our own affections, & say to this or that, Go, or come, referring ourselves to the will of God, that so not so much we live as Christ Gal. 2. 20. by grace, may be said tè live in us: Last of all, we deny ourselves when we cease to sacrifice unto the Net, or attribute any thing to our own ●…ctions, much less to our own merits, & therefore lest of all in the high mystery of our justification, every one to say with the Apostle, By the grace of God, I am, that I am: 1. Cor. 15. 10. And again, Not I, but the grace of God in me And this is the sum of denying ourselves, being the first degree in following of Christ, Abneget seipsum, Let 〈◊〉 deny himself. 7 The second, Et tollat crucem suam quotidie, And take up his Cross daily Le, him deny himself, and this denying must be done indeed: The word is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, that is, deny for all together, or deny for good and all. Let him deny himself, by declining from evil: Take up his Cross, by suffering evil: and follow me, by conforming himself unto me, and my laws pray scribed him. Let him 〈◊〉 himself, by renouncing his own will: take up his own Cross, by bearing patiently lesser or greater persecutions: & follow me, by walking in my ways. Et tollat crucem suam, And take up his cross: It is not said, et ferat crucem s●…, And carry his cross, but tollat, let him take it up, to signify, a voluntary and willing suffering, because evil men may have crosses, but they bear them, & do not take them up: they bear them grudgingly & impatiently, not willingly and thankfully, as those do that follow Christ. This Cross is said to be daily, because we can never live without crosses, and therefore must daily prepare to suffer, or at leastwise have a mind ready to suffer: It was not without cause our Saviour pronounced a blessing to those that suffer persecution, because to the judgement of the world they are subject to a curse. There is none lives, or can live, but he shall find either from himself, or others, a cross to take up: The cross of humble men is injury, the cross of religious men, is fasting and watching: the cross of rich men, is the contempt of the world: of the poor, want and scarcity: so every one hath his cross. The days of Christ himself in the world were as job spoke before of the days of man, few and full of miseries, knowing that his Disciples should be subject to the hatred of men, he tells them of taking up a cross. In this we see that our Saviour doth not deal after the manner of worldly rulers, who to have troops and trains follow them, are wont to tell of pleasures and profits, and such like: Christ speaks of taking up a cross, of suffering, of denying himself, if any will follow him. One would think that this persuading were a kind of dissuading, & a mean rather to make most men sooner forsake him, then follow him; & yet such was that power of his cadling, so great was the hope of ●…ortalitie, as this calling of Christ styled the world full of christians, not withstanding these cold rewards the manifold crosses they were before promised to endure, yet they left all 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 adversities of all: to follow Christ, what else is it, but the greatest felicity that can happen unto man? 8 But here we see we must expect a cross, as our Saviour foreshows us, that we take not offence thereat when it cometh. We see Christ suffered his own Apostles to hunger to be in danger of tempests, to go forth in the world amongst many enemies. Let it not green us to hear the gate is straight, & the way narrow, because the end thereof leadeth unto lift. The crosses of the world are many, as we see in Abraham, Gen. 12. 1. who was fain to forsake his own Country, and live in fear among strangers: in judg. 10. ●…0 1. King. 25 7. Samson, who was taken of his enemies, & scornfully handled: in Zedechias, who in his old age had his eyes pulled out, and was sane to end his days in sorrow heathen men make mention of Polycrates, of Samio, & of Cambyses, who after much glory, suffered sorrowful crosses: but for the faithful, let not the world's crosses dismay them, the natural Sun is profitable unto us, not only in Summer when it ripeneth our fruits, and is nearer unto us, but in winter also when we sow our seeds, and the heat thereof is farther off: so is it with the Sun of righteousness. Unto Toby the bitter gall opened the eyes of his body, but unto Nabucho donosor the bitterness of affliction opened the eyes of his soul. The crosses of this world they are unpleasing to human palate, yet they are often medicinable: the engine is laid to the bulwark, but the fortress is not won: the tree is beaten with sto●…es, but the root is sure, afflictions assay the outward man, faith within it remains safe. In all these, Christ sends first the oil of gladness in the state of grace, than a full deliverance in the state of glory: first a reficiam is given to the languishing soul, than a Satiabere, when it shall see God in glory. Chap. 20. That Christ's example doth teach Christian men to live in all orderly and dutiful obedience, to Princes and governors. THe saying of the Greeks is true, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Order is the mother and preserver of things: for sure it is that the society of men consisteth in ●…ling and obeying, obedience is the virtue that teacheth all their duty to God & man. Government & governors are from him who ruleth and governeth all. Where none do guide others, what order can be looked for? where order is not had, confusion will follow, and the success of confusion is plain ruin. Where ●…en shake off obedience, and live as they list, what peace can be preserved? Where peace is not, what state either in Church or commonwealth can long stand? some run headlong they well know not whither, in the bent of their own wills, others are waving up and down in opinions, all are as a body clean out of course, and subject to a dissolution: on the contrary, where governors ordain a law, and all hearken unto the law (because a law without partiality, doth speak indifferently unto all) there is obedience, there is concord, there is continuance in well doing. 2 Now for those of all other who live under the law of laws, to wit, the law of grace: for those I say, before all other, to show all dutiful obedience to rulers and governors, placed over them by God, what more seemly, more Christian? branches of one vine, stones of one building, fellows in one family, children of one Father, members of one head, nay, heirs of one Kingdom: what more beséeming then amongst these people to obey rulers, and rulers to obey God? When Moses is praying, josua leading, Israel obeying, God blessing and prospering all, O happy are the people that are Ex. 17. 17 in such a case! The water, saith Saint Cyprian, that is separated Cyp. de uni. from the fountain, drieth; the bough that is cut from the tree withereth; the light that is removed from the Sun vanisheth; the people all say, he josu. 1. 18. that will not obey josuah let him die. Christian Religion as it doth bind men in duty and devotion to God, so doth it also contain 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 only example of our Saviour Christ's obedience doth overthrow at one touch, the lofty and babylonical building of stubborn spirits, who refuse conformity and obedience to government amongst men. At his very birth obedience was Luk. 2. 4. 27. Ma●…. 17. Mat. 22. 21. showed, when the B. virgin 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 showed how much he allowed and established civil obedience to superiors and governors, in giving every one his due. The Apostles Saint Peter and Saint Paul exhort hereunto: the one willing us to obey for God's sake, the other for conscience sake. The practice of the Primitive Church, not only in laying down their lives when rulers were tyrants, but when the Church had the countenance of authority under those good Emperors, Constantine, joviman, Theodosius, Valetninian, & others, showeth how dutifully and orderly Christians lived, for obedience Epist. Eleu. citatur inter leges. Edu. prim. above all Nations and people of the world. Eleutherius commendeth Lucius a King of this land, for his governing the people according to the laws 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 themselves freed from obedience by a vain surmise of Christian liberty: surely it is so slender, as almost Sleyd. in come. de Anabapt. it is not worth the refuting, the misunderstanding of some Scriptures, which they have hammered in the forge of their weak brains, have caused them to rove and range into humours, forth are they wont, to be stricken with a spirit of giddiness that would be singular and above others. Princes of the Nations bear rule, amongst you it shall not be Lu. 22. 26. so. What a far set consequent is this, and a silly reasoning, The Apostles must not have a tyrannical authority one over another, as Nero, Caligula, and such tyrants had, therefore Christian people should not live in obedience to superiors? We are freed from the law, therefore called to Christian liberty, but subjection taketh away liberty? If free, then where is restraint? S. Peter tells us that ignorant men pervert scriptures, the answer 2. Pe. 3. 16. is plain: Christian liberty fréeeth us from the bondage of the law, and the servitude of sin, but most fitly agreeth with obedience to rulers, and in rulers to God himself, who saith: By me Princes reign. The Apostle telleth 2. Ti. 3. 4. us that in the latter days, Men shall be lovers of themselves, disobedient, heady, high minded, having a show of godliness, and from such, he saith, Turn away. Saint Jude also saith, These are jud. 16. 17 murmurers and complainers, walking after their own lusts, but edify yourselves, saith he, in your most holy faith. 4 The first precept is, Pear God: the second, Honour the King: as if the wiseman would say, both go together. To show that we must homage our hearts to our heavenly Father: It is so manifest as none cannot but know it, yet seeing we live in that calamity of times, wherein men forget almost whose creatures they are, we had need to be put in mind of this duty which we owe unto the king of kings: Faith saith, he is our Father; obedience saith, Ergo worship him. Our allegiance towards him is devotion & love, & nature hath taught us to acknowledge as much. The light which is borne with us doth show us, we have a duty to perform to the God of heaven. The greatest Emperors of this world are his subjects, they have Dan. 7. 10 God over them, & men beholding what they do. Ask the poor and naked Indians, they will tell us that religion is no matter of policy, & that there is another magistrate than the magistrate of this world, to whom in nature they yield obedience. We are all God's creatures by existence, his Clients by law, his children by adoption, his people by obedience. Thousand thousands serve him in glory, who knows as verity, sits as majesty, loves as charity, and rules as equity. Heathen Philosophers can tell us, it is engrafted in man to pray, to offer sacrifice: If we are distressed, we seek unto God: if we have want, we crave succour of him: the submission therefore of our souls is the tribute we should give, while the soul is the soul. 5 Now as we show our obedience to God, so ought we show obedience also to those who have a subordinate power, and are set over us by God: it is not thee, said the Lord to Samuel, but it is 1. Sam. 8, 7 me whom this people have refused. It is not so much the ruler set over them by God as God himself, whom disobedient people refuse to obey: he that resisteth the power, saith the Apostle, resisteth the ordinance of God: Rom. 13. 3 7. because there is no power but of God. For the confirmation of this, we find 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: and the Apostle S. Paul hath reference to this, when he saith, Neither murmur you as some of them murmured, and were destroyed 1. Cor. 10. 10. 11. of the destroyer. These came upon them for an example. Wish no evil in thine heart unto the ruler of the people, for the bird of the air shall disclose it: Should we not honour them whom God hath honoured? And love them whom God hath loved? Do we not sit down under their government as under a shadow, keeping us from the heat, and storms, when we are defended from invasion abroad, and oppression at home? When the Queen of the South came from far to hear the wisdom of Solomon, beholding his princely order, & magnificent state, she had heard much, but saw more: what doth she, but by and by begin to magnify the Author of Salomon's estate? O blessed be the Lord thy 2. Chron. 9 8. God (saith she) which loved thee, to set thee on the throne as King in stead of the Lord thy God: because thy God loveth Israel for ever, to m●…ke thee King to do equity and righteousness. As if she would have said: O Solomon, such a state, such a government, such a peace, such a time, such a temple, such wisdom, it is not of man, nor from man, Blessed be the Lord thy God which loved thee, to set thee on the throne of Israel. 7 Affectionate were the hearts of the people to David their king, whom God had set over them, what should David adventure himself? O no, better it were 1▪ Sa. 18. 3 that many miscarry, yea, ten thousand, say the people (as it were with tears of thankfulness:) God save our David, for i●… David go, 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 suitors seemed to beg his preservation at the hands of God. Those of Be●…hulia said to judith; thou art the rejoicing of our jud. 14. Nation, good judith, thou hast done much good in Israel, blessed be thou of God. The Apostle willeth that prayers 1. Tim. 2. and supplications and giving of thanks be made for all, for Kings and all that are in authority, that we may live a peaceable life under them, in all godliness and honesty. Great cause had the men of Israel to beseech God, that josias might continue with them: for if he were taken away, it was because he should not see the evil to come. O, saith the Prophet, save and deliver David from the Psa. 144. 10. hand of strange children, that there be no leading into captivity, nor no complaining in our streets. And thus should we add unto obedience love: to love prayer, for whom God amongst men hath set in commission with himself, to rule for him: His debetur (saith Tertullian) honour, propter Tertul. ad Scap. excellentiam: timor, propter datam potestatem: obedientia, propter morale debitum: amor propter affectionis operationem: To these honour is due, for their excellency: fear, for their power given them: obedience for civil duty: tribute for the preservation of peace: love 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 own room for the establishing of his own laws, & worship here beneath amongst men, and specially appointed over his Church, which is the company of Christian people, for the quiet, and conservation thereof, according to that of the Prophet spoken ●…ong before, Kings shall be thy nursing Fathers, and Queens thy Esa. 49. 23 nursing Mothers. Chap. 21. That Christians may lawfully enjoy earthly commodities, and possess riches: but how should they be affected towards them. MAn, who consisteth of two parts, the one earthly, the other heavenly, hath answerable hereunto means allotted him of God for the preservation of either: and therefore first temporal things for the state being, and in good tune eternal, for the time to come. Before God created man he first made him provision: and God said, Adam have dominion over the fish of the Sea, the fowls of the air, & every thing that moveth upon the earth: and again, Adam, I have given thee every herb bearing seed, and Gen. 1. 28. 29. every tree in which is fruit: and so every thing serves Adam, and Adam is only to serve God. Abraham's servant said, God Goe 24. 35. hath blessed our Master Abraham marvelously, he hath given him Sheep & Oxen, silver and gold, men servants and maid servants. jacob (speaking of his two bands or great herds of sheep, and Camels that went befo●…e him) saith, With my Gen. 32. 10. staff, (or without any provision at all, a poor lone man as it were) came I over this jordan: Lord I am not worthy of the least of thy mercies. As if jacob should have said, these Kine and Bullocks, these Asses and foals, all this substance round about me, They are the mercies of God, and so come from the great storehouse of heaven. There was a man in the land of Uz, called job, an upright and just man, and one that feared God and eschewed evil, saith the holy Scripture: The next thing mentioned of job is, his substance job. 1. 〈◊〉. was very great, yea, he was the greatest of all the men of the East, he was withal just, upright, & one that feared God; he did not forget God, when he should most have remembered him, that is, when he was blessed and prospered by him: but as he abounded in riches amongst men, so did he also increase or abound in devotion towards God, whom he feared: job did sacrifice every day: Here was right possessing of earthly substance, rich & godly together, rich in godly actions: this was a rich man indeed, when both met together. If riches increase, there is the increase of riches, which are given from God himself: Set not thy Psalm. heart upon them, there is the use of riches, and with what proviso we do enjoy them. 2 To call in question whither God's people may possess earthly commodities, is an invention more strange than true: he which would have every Tribe a part allotted for an inheritance, for them and theirs amongst his people, did intend no other, but that they should successively have an inheritance to possess: jos 14 1. 2 and why? he hath given the earth and earthly things unto the sons of men. The laws of nature and Nations tell us, 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 allotted thee out, and given thee to enjoy: The Apostles say, where shall we buy, so there was possessed wherewithal to buy. It was a mere irreligious, rapinous, and scoffing devise of julian, to spoil and pray upon both the goods of the Church, and people of God, after this manner, If thou wilt be perfect, leave all that thou hast: only Nazi. Orat. contr. julia Mat. 19 21. seek treasure in heaven, this is fittest for men of your profession, who have renounced the world. The like said Foelix that was a great agent under the before named Theodoretus lib. 3. cap. 11. 12. julian, beholding the munificence, and ornaments of the Church, with what sumptuous vessels is the son of Marie ministered unto? in short time this unhappy Foelix did come to wretched end. The like said Auxentius, when he would have the Church and Church possessions to waste and consume them as he list: but S. Androse tells him, if Naboth would not leave his Father's inheritance, should I (quoth he) leave Christ's 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 things transitory: wherefore they did them good, in unburdening them of these troublesome possessions, and as for greater revenues down with them, down with them even to the ground. 3 There was no fitter way (as these men thought) of ruinating Christ's religion, then by taking away those means whereby the exercise of Religion was continued; and surely it was so, for soon would the public practice of religion decay, were there not some means by temporal commodities for the continuance thereof. To this end therefore endowments were first allotted out by God to the t●…e of Levi, and jos. 13. 14 since hath he stirred up good men, to show great bountifulness this way. The people never thought it a burden to bring unto the tabernacle, Ex. 36. 5. and the well disposed have been glad they had somewhat to dispose for the setting forth of the service of God; accounting it a mercy of God, they had the honour to do good. For the use therefore and exercise of Christ's Religion, we see in the first place, not only how lawfully, but how religiously these temporal and earthly possessions may be enjoyed, and that the Church may use lawfully those benefits wherewith God hath blessed her. For the state of Christians in general, both the hungry conceit of those (of whom Epiphanius Epiph. haer. 61. maketh mention in former times) and the running fancy of the Anabaptists of latter time, who would bring in a mingle mangle, partly consisting of a platonical community, and affected poverty, is most dissonant from the state and government of Christians, who should rather be helpful then chargeable to others, & by works of devotion, hospitality, and such like honour God. Pharaoh cries upon the Israelites Ex. 5, 10. 11. to have them make their stint and number of brick, and yet takes away that which might yield them means to accomplish their work: Christians must feed Christ in the hungry, cloth him in the naked, harbour him in the harbourless, let these men show how this should be done, if earthly riches be not possessed? but riches (say they) are the Mammon of iniquity, Luk. 16. 9 and the possession of them is the root of evil. True, some men have hurt themselves with weapons, not using them as they ought, as these do in misapplying of holy Scriptures, therefore take away the use of both generally from all? This is a far 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 themselves so, but the default is, that oftentimes they become so by the fault of those that possess them. It is not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, the matter of money, but it is, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, that same love of money, that is, the root of evil. Satan soonest prevailed with judas that bore the bag, yea that loved the bag. This was the cause of that our Saviour spoke: How hard it is for rich men to enter into the kingdom of heaven, because rich men for the most part are so carried away with the love of riches: so that they oftentimes forget & forego the love of God for a little dross and baggage of the worth. This was the cause that made the young man in the Gospel sorrowful, every word of our Saviour Mat. 19 16. was a sword that did pierce his heart, Go, and therefore make no delay: sell, & therefore depart from hence out of hand; All that thou hast, and therefore thy whole substance: Give, and therefore freely bestow: unto the poor, and therefore to them that cannot recompense thee again. The text saith, He was rich and went away sorrowful: and surely so it is, that rich men in these cases are much sorrowful. Christ our Saviour likeneth Mat. 13. 22. riches to thorns, and if riches be in covetous men's hearts, no marvel though they have many sorrows, for the nature of thorns is, they are pricking, and choking, and they grow thick. 4 Now though riches sometimes, and to some men are the occasion of evil, (when we seek them to follow vanities, and live without controlment) it doth not therefore follow, that they are so generally unto all. True it is, that we should not trust in such uncertain riches, nor stay ourselves upon these inferior and transitory things, but mind a state of all continuance to come: yet this renouncing of the world in affection and love, doth not enjoin an utter contempt of all earthly benefits, which we may use to the good of ourselves & others, & yet sometimes forsake for the love of heavenly things. When Christ our Saviour said, Fear not them which can kill the body, he doth not exclude all reverence and fear to be given unto such, but the meaning is, do not so fear them, as you neglect to fear him, which hath power to kill both body and soul. When he sayeth, Labour not for the meat that perisheth, john 6. 27. but labour for the meat which perisheth not: He doth not th●…eby dehort us from labouring for the meat which perisheth, but this is spoken per modum comparationis, by way of comparison, that is, do not so labour for the meat that perisheth, that you neglect to labour for the meat that perisheth not: So when he sayeth: First seek the Kingdom of God, and the righteousness Mat. 6. 33. thereof: It is not contradictory to that of the Apostle: Provide afore hand things necessary: 2. Cor. 8. 2. Provide for things necessary, hath his time: so that our saviours, Primum quaerite regnum Dei, be first remembered: First seek the Kingdom of Heaven, and the righteousness thereof. It was not said in solicitudine, in carefulness, but in labour, that is, in labour, thou shalt eat thy bread: nay, it is not so much the care, as the inordinate care of earthly things, which the Greek text hath, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, that is there dehorted. The care for the life present and things necessary thereunto, is in the Apostle 1. Cor. 7. 38 commended, but in the Evangelist the care of heavenly things is preferred: he that provideth afore hand for things of this life, as he that giveth his virgin into marriage, doth well: but he that provideth for things appertaining to the life to come, as he that giveth not his virgin, doth better: The desires of things necessary for our abode here are many, but the desire of and for our heavenly being is more commendable: Rachel was the fairer, though Lea was the fruitfuller, Gen. 29. 17. our only care to possess heaven and heavenly things, is like Martha's part, which Christ said, should never be taken from Lu. 10. 41. her. 5 This notwithstanding, a sufficiency for the maintenance of life, the lawful use of worldly goods & possessions may be continued, so we use them as Mariners do their oars, to help them along till they come to the Haven, or as wayfaring men do their staves, which willingly they lay aside when their journey is done, the scope is, that we be indifferent unto riches, & think of them in Christianity, as the Philosopher himself did concerning the state of felicity: Si Arist. Eth. lib. 1. adsunt, ornant; si absunt, non tollunt. If we have them, they help us; if not, they do not undo us: because Christians can be rich with a little, and content howsoever, having learned with the Apostle both to abound and to 1. 〈◊〉. 6. 〈◊〉. went; knowing that they brought nothing into this world, neither shall they carry any thing out. Think, and think again, Epist. ad julia. 11. 1. (sayeth S. Austen) That we Christians are not borne for this world, or to enjoy the riches of the same: but we look for farther & better riches to be received and possessed in the world to come. 6 It is the insatiable desire of riches which is so often reprehended: take heed to yourselves, least at any time your hearts be Luk. 21. oppressed with the cares of this life, and that day come upon you unawares. The Eagle died not so much of age, as of hunger: of all vices none doth more wax old with us then covetousness, what should we be so earnest upon the world, which we must shortly leave? how should we use the commodities thereof, but as the Egyptians did their bondmen for use only, evermore looking of greater riches else where? When judas Macabaeus saw his men overgréedy of a little gain, and thereupon to begin to desist from the battle they had in hand, judas willeth them to follow on 1. Mach 4. 17. the pursuit of the enemy now flying; for, quoth he, in the end you shall safely take the spoils, or at last you shall have riches enough: Let us not stay upon these transitory things too long, forgetting the present occasion we have in hand, but let us go●… forward in the course of Christian profession we have undertaken, there will come a time when we shall take the spoil, and have treasure to the uttermost of our desires. 7 The touchstone is said to try gold, and gold is said to try men: if one should have offered Alexander the great a commodity to the value of twenty pound, & showed him the mean and manner how to gain it; Alexander would scarce have hearkened, or given ear to such a motion, because his mind was up 'pon gaining kingdoms & Empires. In like manner tell a heavenly minded man of compassing great possessions, and laying up much treasure, he will not much respect the discoursing of these matters, for why? he minds the getting of greater matters, or the laying up of treasure in heaven: and after this manner did Abraham and jacob, and many others possess riches, having their minds ever set upon better riches to come. And here is the manner, how Christian men may enjoy riches, and hold earthly possessions, Si nihil amando possidetis (sayeth Gregory) etiam possidendo relinquitis: If you do not love them as you possess them, you do leave them in possessing them, Relinquere possumus etiam retinendo: We may leave them even when we possess them. The reason is, we do not love them, or set our hearts upon them, we rest content with that God hath bestowed upon us, & for that insatiable desire of game in the name of God let it go. A misery is it under the Sun, men live poor, that they may die rich, and make no end of gathering (they know not themselves for whom) so they may leave rich Executors, but they respect not the state of their needy souls, there are riches that no shipwreck can take from us. Chap. 22. How Christ exhorteth to forsake Father and Mother, and all for his sake. WHen we hear by that of Simeon, that Christ our Saviour Was Luk. 2, 32. john, 1. 17. 1. Cor. 1. 30. the light of the Gentiles, That by him came grace and truth, that he is our righteousness, we rea●…ily hearken unto all this, and can find in our hearts to believe it, and we do well in so doing: but when we hear on the other side, that in following Mar. 8. 34 Lu. 14. 26. john. 6. 60 of him we must take up our cross, deny ourselves, leave 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 persuade ourselves we love Christ, and think we have discharged this love in a little believing in him: No, it is not so: if we did love Christ indeed, then would we forsake all strange love for his sake. When Goe 29. 27. jacob loved Rachael, he left his kindred and Country. If we love Christ indeed, then where are the properties of true love, in forsaking all for his sake, and giving him ●…ur hearts? 2 All creatures (say the Philosophers) desire their centre, and do nowhere rest but in their proper spheres; the spark of fire tendeth upward, the floods and all waters have many turnings, and windings, but they never cease until they come into the Sea, that common receptacle of all waters: the soul of man hath her centre, which is God: she never resteth until she be there, and when she is there, she would not be removed, Fecisti nos domine propter te, & inquietum est Aug. medi. cor nostrum donec perveniat ad te: Lord thou hast made us for thyself, and our heart is unquiet until it be with thee: we need not marvel to see men, which are addicted to the love of the world or the flesh, or any thing (except God) how they are often troubled and vexed, how they are weak, weary, and full of discontent: the reason is, they are not in their proper sphere, which is in the love of God. It is said, that when Christ came into Egypt at his flying from Herod, that all the Idols there fell down: and sure it is, that when the love of Christ doth come into our hearts, all the Idol desires of the world, & the flesh will fall to nothing: No man can serve two Mat. 6. 24 masters, that is, at one time two masters, commanding contrary things, so doth the love of Christ, & the love of the world. Wherefore let us leave the one, & cleave unto the other: lest leaning unto the one, we forsake the other, and ourselves be forsaken of him. 3 And should we not forsake all the world, for Christ's sake? Should we not leave chaff for gold? Puddle water, for the fountain of life? Straw and stubble for precious stones: nay, vile earth, for the heaven itself? when Elizeus followed Elias his master, he left his Oxen ploughing, 1. King. 11 20. as if he 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 have left all: what was this All, but some old Boat, and a few rotten torn nets, for these were now in the mending? Was this that all? yea, & Peter left more too at this time than Alexander the great could desire: for Peter left the love of the world for the love of Christ, which was more, and of more worth, than many worlds. The Apostles indeed, saith Saint Austen, left not much, but yet look what they were willing to ●…eaue for the love of Christ, and we shall find it more than many kingdoms. By this example of the Apostles, we learn to forsake three things, for the love of Christ: by their Nets, the pleasures of the flesh, which are wont to take men and snare them: by the ship, the riches of the world which doth carry us away from the haven of true rest: by their father and mother, those things that are nearest and dearest to us in the world: all these must we leave for the love of Christ. 4 There is a nearer conjunction between Christ & the faithful, then there is with father and mother: of them we have 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 honour Ex. 20. 1. 2 father and mother is the fist commandment, but to honour God is the first commandment of the law: to show, that to honour God is above all. It is said, Man shall leave father and mother, Mar. 10. 7 and live with his wife: but he must leave father, and mother, & wife, and all to dwell in love with jesus Christ. S Jerome saith, if my father stood weeping on his knees before me, and my mother were behind me, pulling me back; I●… all my b●…hren, sisters, k●…folkes, and children on every side were about to 〈◊〉 ●…e in a sinfu●… life, I would despise them all, fling o●… my mother, run over my Father, to go to Christ, who calleth me. Whosoever hateth not his Father for my sake: a strange speech 〈◊〉 14. 26. to hear charity itself speak of hate, and much more to exhort it: but consider how it is spoken not literally or simply to hate (for how could he speak so, that so much honoured his Father and ●…k. 2. 51. mother, and gave a law for the performance of this duty of love?) but if Father and mother will be loved more than Christ, or draw us from his love, than (as God Gen. 12. 1. said unto Abraham, get thee from thy own Country and kindred) so get thee in this case from Father and mother, yea, go a step farther, & animam tuam, a God's name forsake thy own life; forsake Lu. 14. 27. all rather than forsake the love of Christ: O take not away Benjamin says jacob, for if Benjamin be gone, the joy of Israel Gé. 42. 38. is gone: O leave not the love of jesus Christ, for if that forsake us, all the world cannot comfort us. In the eight of S. Mathewes Gospel, one excuseth himself for not following Christ, saying, Master, suffer me to bury my Father, he had a love to Christ, marry regard of his father stays him from the performance of any duty, but our Lord admits no excuse of carnal affection when he calls: the father, saith S. Austen, is to be honoured, but evermore God is to be preferred, the father in earth should have honour, but the Father in heaven more. 5 One compareth the state of a distressed man unto that steward Luk. 16. 3. Damasc. in the Gospel, who was called by his master suddenly to give an account of great substance committed to his charge: this man not able in the world to make any account, being afraid (his dealings had been so slender) to look his master in the face, in this distressed condition he knows not what to do, he must give an account, a great account, and a great account suddenly, at last he be thinks himself of three friends he had, and he resolves in this necessity to make trial of them, what they would do for him. He comes unto the ●…rst of these friends, opening his grief: this friend tells him that he could find in his heart to do him good, but he had so many to pleasure, that he must n●…des be pardoned for this t●…me, and so leaves him. This done, he cometh unto his second friend, and showeth him as unto the first his miserable estate, prays him to speak a good word for him: surely, saith he, I would speak for thee, but to tell thee a plain truth, when I come before thy M. I shall rather speak against thee then for thee: now was this distressed man more sorrowful than ever, he hath one only friend which he had often injuried, and therefore was ashamed to go unto him, yet at last he comes and makes his moan unto him: This friend had no sooner heard the case of this miserable distressed man, but forthwith he goes and makethfull satisfa●…tion, and account in his own person for all the debt. The first of these three friends is the world, which hath so many to pleasure, as the distressed sinner finds little comfort, if at any time he crave help of it. The second friend is the law of God, which will rather speak against him then for him. The t●…ird is our Lord jesus, the surest friend of all, whose love is more dear unto us then heart can conceive; this is the friend that will stand by us, when all fail us, & should we 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 than Paul? No, S. Paul's crown of glory will make amends for all. 6 What should possess our hearts wholly, rather than the love of Christ? The soul is as an house possessed of a tenant which is the love of God, that when the desire of earthly things doth come, there is no room, the house is taken up before. Way faring men, when they see the I●…ne fu●…, they pass along: wandering desires, when they see our hearts full of the love of God, away they go. In the Gospel by S. Luke, a certain m●…n says unto our Saviour, Lord, I will follow thee: Christ telleth him that the Foxes had holes, the birds had nests, but the Son of man had Luk. 9 58. not where to hide his head. In effect if thou wilt follow me for pro●…s sake, and a little comm●…dity here, thou art not fit to be one of my Disciples: for if thou do follow me, it must be for loves sake, and this love for my sake, must make thee forsake all: Non Gre. in ill. 1. Sam. 7. attenditur quantum relinquitur, sed qua voluntate: It is not so much regarded how much we leave, as with what will we leave all things in the world. 7 We read that so●… heathen Philosophers have left all earthly cares for the love of learning: but much ●…ore ●…uld we do it in following Christ, because too many cares of this world do much trouble us, as much serving did Martha. Chap. 23. Of Christ's many miracles, and what we learn by them. THat we might learn to know him to be the true Messias, which was sent into the world, Christ confirmed his heavenly doctrine by many heavenly deeds, that those whom his teaching could not move, at least his d●…uine working might compel. The people were content to hear his sermons, so they might see his miracles, and Christ was content they should see his miracles, so they would hear his Sermons. If I do not the works of my Father (s●…yeth joh. 10. 38. he) believe me not; If I do them, though ye believe not me, yet believe me for my works sake. The works, which I do testify of me. By which we may gather, whereunto tended the miracles of the son of God. These things are written that ye might believe. Let wavering minds but consider a little his admirable works in the world: was it known from the beginning, yea, john, 9 32 since the world began it was not heard, that ever any man opened the eyes of one that was borne blind? Nichodemus saith Rabbi, we know that thou art a teacher john. 32. come from God, for no man could do these myr●…cles that thou dost, except God were with him: nay that which is more, Nichodemus, none could do them except God were in him, and he in God. To manifest that he had power in earth to forgive sins, he says unto the sick of the Palsy, no more but this, fi●…, d●…mittuntur peccat●… tua, Son, calling a poor miserable man son, and bidding him to be of good comfort. To confirm that he was the bread of life, he feeds a great multitude with five barley john. 6. 9 Mat. 8. 26. Lu. 18. 43. loaves and two fishes, to show that he had authority over Sea and land, he commands the waters, and they obey him. To make his power known over the power of darkness, he chargeth soul spirits, who had taken up their dens in many distressed creatures, to come out, and they beseech him not to cast them into the deep. To declare plainly that he was the resurrection from the dead: he raised Lazarus, who had laye●… four days in his joh. 11. 43 Ex. 7. 22. grave. The Magicians of Egypt did some wonders before Pharaoh, but they came not near to Moses' doings, for they were but slender illusions: yet Moses' miracles ca●…e far behind these of our Saviour, they were so many, they were so wonderful, as none but God could effect them. 2 And this order did our Saviour Christ observe, that from the power of his doctrine he proceeded to show miracles, that if his words could not prevail, yet his works might. By which works it was evident how willing he was to heal our infirmities, and how able to help all that still call upon him to this end, therefore in the first place serve his miracles to show his power, that he was God, and that there is no disease so desperate, which he by his only word cannot cure: and in the second place, his goodness, that there is none so miserable whom he will exclude, who excludes none. josaphat the King, when he was at a great strait, and knew not what to do, at last he resolved upon this: Ask counsel 1. King. 22. 5. of the Lord, I pray thee, as if he should say, I will go seek help of God: when we know not what to do, or which way to turn us for help, we may resolve upon this, we will go to Christ, he was merciful on earth, and showed many miracles in helping all that came unto him, and he is the same still, sitting at the right hand of God in heaven. 3 But now observe we the manner of his working myr●…cles, at one time he speaketh the word only, at another, he toucheth the diseased, sometimes Mat. 8. 13. Mat. 9 24 Mar. 7. 36 he cures in presence, at another time being far absent. In some he is lifting up his eyes to heaven, in others he prayeth openly, all which want not a mystery, and appertain as well to the instruction of our faith, as the direction of our life, and are as part of the Gospel, because they show unto us good and joyful things. When the Prophets wrought miracles, they were always praying: but we hear Christ commanding, 2. Ki. 4. 35. 1. Ki. 17. 2 and speaking the word only, and it is done. He commandeth the winds, and the Seas, he chargeth diseases to cease, and devils to depart. Unto the Leper he saith, I will, be thou clean. Unto the man john. 5. 1. that lay by the pool Bethesda, Take up thy bed & walk: Unto the widows son, Young man arise: And we may observe by the way that unto whom he gave remedy, he oft times enjoined a duty. The Church story doth mention Eus lib. 1. cap. 14. a certain Letter written by one Agbarus an Edissean unto our Saviour Christ, the form whereof was this: Agbarus the Edissean to jesus the good Saviour in the Country of jury. etc. It is showed unto me, that thou and thy Disciples do give health to mortal men without herbs, or medicines: for as the fame goes of thee, thou dost bring to pass that the blind see, the lame walk, the Lepers are cleansed, that thou dost cast out foul spirits, and even raisest some dead amongst the people, these things when I heard them of thee, I began to conceive this, to wit, that either thou wert God, or at the least the Son of God, come down from Heaven. In this we see that the miracles of our Saviour made the world to stand amazed at him, and the faithful to believe on him. 4 In the second of S. john, when Christ had turned water into wine (for that was his first miracle) who did turn sorrow into joy, the law into grace, the Evangelist saith, he began to show forth his glory, & his Disciples john. 2. 11. believed on him: for his miracles, they saw them and believed on him, we hear them and believe on him: Blessed are they that believe, and have not seen. joh. 20. 29. And what else doth the daily hearing of his divine miracles, but daily increase in us faith more and more: The jews reasoned within themselves, If this man were a sinner, he could not do these joh. 15. 24. things. And Christ himself saith, for the removing of their incredulity: If I had not done the works which no other had done, they should have had no sin, but now they have no excuse. Some will say, holy men of old wrought miracles, at the prayer of josuah, the Sun stood still. jos. 10. 11. 2. King. 2. 4. 35. 1. King. 1. 17. 22. Elias, and Elizeus did many great and wonderful works. It is so indeed, saith S. Austen, but if you mark the manner, these were far inferior to Christ's miracles: These wrought by prayer, Christ by his own power: they as holy men, he by authority as God: they when they raised one from the dead did no more, Christ did many, and of all sorts. It was but Lu. 18. 34 his word, and his deed, unto the blind man, Receive thy sight. 5 Compare we a little Christ's miracles, with the testimonies of the Prophets long before his coming: he hath given medicine to heal our infirmities, saith Esai. The eyes of the blind, the ears of the deaf are opened, Esa. 35. 55. 56. Dan. 12. the lame shall leap as a Hart, the dead men shall live, then shall he preach the acceptable year, all which accord with his miracles in the Gospel. Our Saviour upbraideth the Cities of Bethsaida, and Chorazin, wherein he wrought many miracles, which were so perspicuous testimonies of his Dettie, that if they had been done in tire and Sydon, they would Mat. 10. 20. 21. have repent sitting in sackcloth and ashes. Why did the pharisees so much envy him, but for his glorious works, for which they should have loved him? never did they pursue him joh. 11. 48. Lu. 23. 35. more eagerly, then when he had now lately raised Lazarus from the dead. Those who scorned him upon the Cross, could out of their own mouths judge themselves, He saved others. 6 For those miracles of our Saviour they ceased not in him, either alive or dead. See what his power did: He was crowned with thorns, & now Kings and Emperors do cast down their Crowns at his feet. What a death was that which did such things which all the living could not do, by weakness he overcame power? Twelve Fishermen in short time subdue the world unto him, by suffering and teaching men to suffer, by dying, and teaching men to die, he wrought miracles in himself, and (as he before promised) he wrought by his power miracles in his Apostles, he cured a woman that touched the hem of his vesture, and Peter Mat. 9 21. Act. 5. 15. cured divers by his very shadow: Verily I say unto you, he that believeth in me, the works that I do shall he do also, and greater than these shall he do. joh. 14. 20 Whence we see what was done in believing on his name. The Primitive Church had many miracles, trees newly planted are wont to require watering, Th●…. in Epist. 10. but having once taken roole, that labour ceaseth. We rejoice, (saith Thomas Aquinas) that we are passed the beginnings, not to require signs again: Now the faith of jesus Christ is established in our hearts, dumb and deaf flesh is not opened, but the dumb and deaf heart, by the operation of his word: neither is Christ still without miracles, for he cured visibly and invisibly the blindness of the body, and the blindness of the understanding: he raised three from the dead, and so doth he still three sorts of dead sinners: The first was the Ruler's daughter, whom he raised, Aust. putting forth the multitude in the presence only of her Parents: these are those whom he raiseth from secret sins, known only to God and themselves. The second was the widows Son, which was now carrying Mat. 9 24 Luk. 1. 14. joh. 11. 39 forth of the City, and Christ met him by the way, and raised him: these are those who are going on in an evil course to the pit of destruction, but Christ happily meets them, preventing them with his grace: being delivered to their mother the Church, they become new men, and so live. The third was Lazarus, who had been four days dead, and Christ comes and weepeth, groaneth, and calleth at the Sepulchre: Lazarus come forth. These are those that have lain long in their sins, and begin to savour, for these Christ groaneth and weepeth, and these he calleth by his grace at their dead hearts, ready to restore them to life, and at last they revive, and when Christ raiseth these, he works a miracle indeed, and yet blessed be his name, for he often works this miracle. In the time of Elias the child neeled seven times that was raised from death, they leave seven capital sins that Christ thus raiseth to life. In the Gospel by Saint Matthew, the woman of Canaan says unto him, my daughter is distressed; but we say unto him. Son of David, thy daughter our redeemed soul is distressed. In the Gospel by Saint Mark, Christ said unto one that lay languishing, Take up thy bed and walk: this doth he say to many, the bed may resemble the body, wherein we lie languishing while we do serve the desires of sin; we walk; when we serve him in newness of life; we go to our own house, when we prepare ourselves towards heaven. 7 By six works of mercy, Christ wrought miracles ●…an: the body, and by those s●…e also doth he work miracles upon the soul, blindness is ignorance and error, ●…menesse is infirmity and way●…rdnesse of the will, Leprosy is concupiscence of the flesh, ●…eafenesse, is obduration of the heart, the separation of grace from the soul, is death: pou●…tie is the defect or want of the knowledge of God, the poor receive the Gospel. Some are blind by ignorance, these he ●…inateth by the light of faith: some are same by unperfection, these he enableth by the strength of hope: some are Lea●…ers by contagion of sin, these, he cleanseth by the merits of his death: some are hardened by the obduration of heart, these he wakeneth by the calling of his word, some are dead by reason of sinful life, these he raiseth in the inward man to a spiritual life, some are needle and destitute of help, these he adorneth and clotheth with grace. Christ (as was before showed) reproveth those Cities for their unbelief, wherein his miracles were done, by a woe: woe be unto thee Chorazin, woe be unto thee Bethsaida, by Chorazin may be understood the state of rich men, by Capernaum, of carnal Mat. 10. 20, 21. men, by Bethsaida, the wise men of the world: some of these miracles doth Christ work in Bethsaida, in Chorazin, in Caparnaum, these should have believed, but did not, these aught to believe, but do not: The men of the old world were overwhelmed in the flood for their sins, when they had no other law, nature was a law unto them: and of the Heathen, the Apostle saith, that the invisible things of him, that is, his eternal power and godhead Rom. 1. 20 are seen by the creation of the world, being considered in his works, to the intent they should be without excuse, because that when they knew God, they glorified him not as God. But what should we speak of miracles? if we open our eyes and look abroad into the world, there we see them: If we enter into a consideration of ourselves, there we find them. The jews required a sign of Christ, when Mat. 12. 38. they saw nothing but signs from him. Paulus Sergius in the Acts saw but one miracle of Paul the Act. 13. 12 Apostle wrought upon another, and by and by he received. Paul's preaching. We see not one, but many miracles wrought not on Mat. 10. 21. others, but upon ourselves. Christ began to upbraid the Cities wherein his miracles were 〈◊〉, Incepit, he beg●…n, as if he doth still the same: but to the use. 8. A diligent consideration of Christ's miracles doth offer up unto our religious thoughts many things worthy of observation, as first, they move to give praise and glory unto God: so Exo. 15. 1. did the Israelites when they saw themselves delivered by a miracle in the red Sea: so did the people in the Gospel, when with astonishment they cried out; We never saw it on this fashion: he hath done all things Mar. 7. 37 well, he hath made the blind to see, and the lame to go. When tenacity is brought to be liberal, than a withered hand is restored: when the means of believing is given, the blind and Chrys●…om. 41. in Ma. L●…. 15. 31. the dumb in soul are cured: when a sinner is brought from going astray, and now called from an evil custom of life, than the deaf hear: when a sinner is converted, one dead is raised: and for these miracles we give glory unto God. Secondarily, they reach us to have recourse unto him in all time of necessity: for when we see him full of pity & compassion, we learn not to despair, but to trust in him: when we see he canforde whole multitudes in the Desert, where otherwise there was little hope of succour, we learn how powerful and how pitiful he is to relieve. Thirdly, these and the consideration of them may serve as an invincible truth, for the confirmation of our faith. The Centurion said: Surely this was the Son of Mat. 27. 54. God. Chap. 24. Of Christ's most divine wisdom in answering his adversaries, and all that came unto him, and what we learn thereby. TO come in order from his doings to his sayings, for he began to Luk. 2. 48. Mat. 7, 28 john. 7. ●…6. do and teach in these, such was the divine wisdom of the Son of God, that it moved all that heard him to admiration, for why, he always spoke to the heart of man. When he was disputing in the temple, the Doctors were astonished at his understanding, when he exhorted the multitude, the people were amazed at his doctrine, when some should have apprehended him, they say, never man spoke as this man speaketh. And now Mat. 12. 42. behold a greater than Solomon. In the two and twentieth Chapter of Saint Mathewes Mat. 22. 16. Gospel, the Herodians sent by the pharisees, thinking men unknown unto him, might sooner intray him, and that he would not so much beware of these as of themselves, being men known unto him. These Herodians come with a question of tribute, Master, thou teachest the way of God truly, neither carest thou for any man, how sayest thou, is it lawful to give tribute unto Caesar? They call him master when they mean nothing less than to be instructed by him: they praise him, saith Saint Chrysostome, Chrysost. in Mat. hom. ●…en their intent is to entrap 〈◊〉, as flatterers are w●…nt when they ●…uld br●…e men ●…hither they 〈◊〉. We know (as if they ●…ld say) thy ●…eritie is such, t●… sp●…est none, no not Caesar himself; Dio nobis, Tell us, thy ●…ledge is such as thou canst 〈◊〉 re●… v●…. Christ percei●… well rnough this ●…eight proceeding, 〈◊〉 their praise, re●… their hypocrisy, & calling for a tribute penny, bids them go & do their duty in the name of God to Caesar as they ought to do, for that very inscription of Caesars did show them as much. These men being answered, the S●…douces came unto him with a captious question, putting Mat. 22. 25. the case of a woman which had seven husbands, now to which of these should she appertain in the resurrection? If unto any one of them, than ●…urie was offered unto the rest, which was eui●…: if unto all, then must he admit a plura●…e, polyga●…e, which was worse: and therefore they thought by this 〈◊〉 kind of question, to have strongly inferred against the resurrection, and to have grounded our Saviour at first dash. Christ soon disappoints them of their purpose, which they miss of, and by and by shewe●… than they erred, not knowing the Scriptures, that the resurrection was not to be considered with any carnal conceit, that there was neither marrying nor giving unto marriage, for they were as the Angels of God in Heaven. By which answer they were at a Non plus, whose wife of all? why nonce at all: to which of them? to none of them, There is no marrying: The text saith, they were put to silence, as if now they had no more to say. 2 After this a Doctor of the Law asketh him which was the Mat. 22. 36. greatest commandment in the law, a question at that very time in controuer●…e amongst the jews, concerning the precepts of the law moral, judicial and ceremonial: Christ comprehends all in brief, as Salomon●…d ●…d when he said, The sum of all is, fear God, and to keep the Ecc. 11. 13 commandments. Thou shalt love the Lord thy God with all thy heart, with all thy soul, and with all thy mind, this is the first and the greatest commandment: The second is like unto this. Thou shalt love thy neighbour as thyself. Thereby showing him that the scope of the commandments, did tend principally to love, and in this love ●…od did chiefly require the very affections of the heart, and therefore that they should not so much basic their heads about peerless questions, as apply their hearts to keep the precepts of the law, which in a generality did consist in the love of our God, and our neighbour, a short lesson, and yet we are all our life about it. 3 In the eight of S. john, the Scribes and pharisees bring him a woman taken in adulteris, and set her in the midst, saying: Master this woman was taken in john. 8. 4. adultery in the very act. Now Moses commandeth in the law that such should be stoved, what sayest thou therefore: This they did to tempt him: If he should have condemned her, then where is that mercy that all the world speaks of to be in thee? If he should not have condemned her, then lo thou art clean contrary unto Moses' law: thus by a Dilemma they thought to catch him. Christ sounds the secrets of their hearts, and willeth them after examination of themselves, to proceed to execute the sentence of Moses' law upon the woman. In effect the law is just, but let just men perform the equity of this law. By which divine answer, they all stand mute and confounded in themselves, fin●…ing not where to reprove him, they slink away: which answer saith S. Austen, was just & 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 themselves, he blasphemeth, Ter. lib. 5. adver. Marcio. who can forgive sins, but God only? Christ knowing their thoughts, saith: whether is it easier to say, thy sins are forgiven thee, or arise, take up thy bed and walk; here, saith Tertullian, he showeth he was the Son of man. 4 In the sixth of Saint Luke, a diseased man is brought unto Luk 6. 6. him upon the Sabaoth day, not to heal him, were want of compasiton: but yet to heal him, were to give occasion to the pharisees of murmuring against him: murmur or not murmur. Christ doth the poor man good upon the Sabaoth day, & shows 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 Gospel, Pilate the judge asketh him. If he were the Son of God, Christ's answer is. Tu dixisti, Thou hast said it, Mat. 27. 12. neither affirming or denying of himself. When he was in the Temple, the chief Priests and Elders of the people, came unto him as he was teaching, and said, By what authority dost thou these things, and who gave Mat. 21. 25. thee this authority? For Christ's authority to teach in the temple, there is found this History. In . the temple of jerusalem, there were 〈◊〉▪ ordinary Priests, and as soon as any of them died, the residue chose another in his place: now it happened that jesus for his singular doctrine and godliness, was chosen to be one: and there is great likelihood that this should be true, considering that jesus, at this time and other times did preach in the Temple, which thing, the pride of the pharisees would otherwise have hardly endured it, and therefore we perceive at this time, they did not long stand about denying his authority. Christ asketh them a question about johus Baptism. The Baptism of john, whence was it? from heaven, or of men? they reasoned among themselves, saying: If we shall say from heaven, he will say unto us: why did you not believe him? and if we say of men, we fear the people, for all hold john as a Prophet: then they answered jesus, and said, We cannot tell, and he said unto them, neither do I tell you by what authority I do these things. 5 The like question to this, proposed he at another time unto the pharisees, saying: What Mark. 12. 35. think ye of Christ, whose son is he? They said unto him, David's: he said unto them, How doth David Lu. 20. 42. Psa. 110. 1 in spirit call him Lord, saying, The Lord said unto my Lord, sit at my right hand, till I make thine enemies thy footstool: If then David call him Lord, how is he then his Son? And they could Mat. 22. 46. not answer him, neither durst they from that day forth, ask him any more questions. Thus our Saviour Christ, whether he were answering or opposing the pharisees, they saw his divine wisdom was such, as they could not but wonder at it, and no marvel, seeing he was the divine wisdom of the Father himself. When the jews objected unto him, that he cast out devils by the power of Belzebub. First he Lu. 11. 15. asketh them by whose power then did their children cast them out? secondarily, he showeth their great error or malice, in obi●…ting this against him, for if he by the power of Belzebub should cast out devils, than was Satan divided against himself: if so, then could not his power stand, and therefore the sum if our saviours answer was this, Whosoever casteth out de●…s, the same is cl●…ane opposite or contrary unto Satan: But I, is you seen, cast them out, it followeth therefore contrary unto pour assertion, that I do this not by the power of Satan, but by a power opposite unto his, and thus they saw themselves sna●…d in their own snare: And in the trap, as the Prophet speaketh, they laid for other, is their own foot taken. In the twelfth of S. Luke, when one said, M. speak unto my brother to divide the inheritance with me, Christ sayeth, man, who made me a judge? though he were a judge both of quick and dead, yet he refused to judge in a private inheritance, to show that his first con●…g was not to judge, but to be ●…dged, this notwithstanding Christians may be judges in matters of controversy, as the 1. Cor. 6. Apostle requireth. In the 13. of the same Gospel, he went through all Cities and Towns, teaching and journeying towards jerusalem, then said one unto him, Lord, are there few that shall be saved? And he 〈◊〉▪ 13. 23 said unto them: Strive to enter in at the strait gate: This man asketh of a high mystery onelit known unto God, about which he needed not have troubled his head: Christ answereth not to what he asked, whether there were few, or no? but to what he ought to ask, to wit, of entering in at the strait gate, and therefore willeth all that heard him to strive to enter in at that gate. For questions or questioning, in peerless or intricate matters, Christ saith unto his own Apostles, Act. 1. 1. It is not for you to know, or to press into the privy chamber of his secrets whose counsel is unsearchable: we should praise God in those things we know, & wonder at him in those things we know not: he hath given no man leave to be over curious in his works, much less to meddle with depth of his counsel. Concerning the number of the elect, or who they are, is more than man should meddle withal, we know not how soon God in his endless mercy, may call those whom we are often over prove, 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 afford time of amendment, and space of turning unto him, what should we but in christianity hope the best? When Peter said unto Christ, Lord what shall he do? Christ answereth, joh. 21, 22 What if I will that he tarri●… till I come, what is that to thee, follow thou me? hearken unto that which doth appertain unto thyself: and let that alone which in the unsearchable purpose of God, doth appertain unto others. S. Austen showeth, that it hath been Aug in Gen. ad lit. the manner of busy heads in all ages, because they would not be idle, & specially of the Ma●…ches, to bring themselves unto a laby●…inth of a number of unnecessary questions: as it is the manner of many now a days, unto whom these answers of our Saviour Mat. 19 17. before mentioned are sufficient? When Pilate asketh what is truth, Christ answereth not he would not show what was truth (saith one) to a despiser of truth. 7 When the young man said unto Christ, Good M●…ister, etc. Our Saviour saith, Why callest thou me good? there is none good but only God? A strange answer we would think, why Lord thou art God, and therefore well might he say unto thee, good, but when we consider the matter thoroughly, we shall perceive that Christ in this answer had reference to that which this young man thought of him, not what he was, esteeming him on●…e some good and just man, and no more: again, we are taught by this answer to turn away the eyes of our mind, when we are praised of others, & thought to be good of men, saying with ourselves, we are not worthy to be jud. 16. 2. called good: There is none good but God. judeth when she was praised of the people, she turned their praise to the praising of God: so the blessed virgin did, as hath been said, when she was Luk. 1, 46. magnified, her soul did magnify the Lord, other magnified her, but she God. In these and many other answers of our Saviour to those that came unto him, look how many answers, so many instructions have we, both for the strengthening of our faith, and the direction of our life: Apertis pas●…ur, obscuris exercemur, sayeth Aug. de vero. Dom. Serm. 11. S. Austen, by plain scriptures we are fed, by harder exercised, now in Christ's most divine answers we learn these things. 8 First in that he so answered the chief pharisees, that they could not tell which way to turn them, it might make them well reason, whence is this wisdom, surely it is not of man? S. Jerome saith, Qui ad tantam sapientiam credere deberent, mirati sunt quod calliditas eorum insidiandilocum non invenit: They who should have believed at so great wisdom, only mer●…ailed that their subtleties of deceiving took not place, and so they left him remaining still in infidelity and hardness of heart: O senseless men, have you not heard with your ears the mighty power of God? In stead of reverencing him for his wisdom, how could you find in your hearts to speak evil of him? The woman of Samaria, having but a little communed with him by the john. 4. Well side, she leaveth her water pot, and going into the City, and saith: Behold, a man that hath told me all that ever I did, is not he the very Christ? 9 Secondly, for the direction of our life, we learn by this of our Saviour, to have respective care in answering others, sometimes as he did by silence, and sometimes also as S. Peter speaketh, being ready to give an answer 1, Pe. 3, 15 to every man that asketh us a reason of the hope that is in us, which our Saviour did observe Mat. 16. 16. with such coldness and moderation, as he caused his gainsayer to be confounded in themselves. This in part also he exhorteth, when he willeth his disciples to be as simple as Doves, and wise as Serpents. In consideration of both these manner of instructions, we may reply with that of S. Peter, when Christ said, whom say ye, that I am? Mat. 16. 16. Simon Peter answered and said, Thou art Christ the Son of the living God, as if he should have said, the prophets have foretold us of Messias to come, Tu ille es, Lord thou art he. Chap. 25. Of Christ our Saviour, what he did upon the Sabaoth, and Festival days, and what Christians may hence gather, for the observation of the same. FOr the better keeping in a religious remembrance from age to age some special benefits received, as also for the necessary rest of man, sometimes to be at leisure from bodily labours and travails of this life: so it was that Almighty God did permit, Leu. 23. 1. nay, expressly enjoin his people from age to age the keeping of the Sabaoth, and solemn observation of other Festival tunes, and seasons, as memorials of some public benefit received from him, that in keeping and solemn observation of th●…se times of rest, the people for their parts might not only call to rembrance God's goodness past, but also direct their desires to the obtaining of a future rest to come: when that here in earth did as it were put them in mind of a joyful Sabaoth, and festival solemnit●…, they should one day keep (by the grace of God) in the Kingdom of heaven. For this cause ●…ly did the Fasts which are appointed go before the Feasts, signify our condition in the life present, but the feasts themselves our happy estate, to be enjoyed in the life to come. 2 As concerning the Sabaoth, and other festival times and Theoph. in Luc. seasons, for every Feast was in a generality called a Sabaoth, we find ●…ath continued all along ●…till the coming of our Saviour Christ, who did himself ra●… the lawful use thereof by his own example upon the Sabaoth days, he was often teaching in the Synagogue of the jews, and at other festival times, he Luke. 6. 6. I●…n. 5. 2. john. 1. 14 resorteth unto jerusalem, as we find in the Gospel, there to keep (after the manner and ancient custom of the people of God) their feasts appointed unto them to be kept by the ordinance of God himself. Of this ordinance we read in the three and twentieth of Leviticus, And the Lord Levi. 23, 1 spoke unto Moses' saying, speak unto the children of Israel, and say unto them, the feasts of the Lord which you call holy assemblies, even these are my feasts. There mention is made of the Sabaoth, the Passeover, the feast of unicavened bread, the feast of first fruits, the feast of tabernacles: concerning all which, Moses not only mentioneth that God will have these observed, but also setteth down in particular with what circumstances, and the manner how. 3 When as now in the first Table of the law, God had mentioned both his external and internal Exo. 20. 1. 2, 3, 4. worship in the two former precepts thereof, and in the third place, placed reverence and honour to be done unto his holy name: that there might also be a sanctified time, separated from others, for the observation of these holy duties: therefore in the fourth commandment doth he command a sanctified and holy time, to show that as he had given laws for his worship, so would he also ordain a tune for his worship: which time he would have to be holy, which holiness he would have to resemble his ownerest: the 7: day sanctified by him, his rest, so called in that he censed the seventh day, as it is said, he rested, or ceased from the creation of the world, and was created towards the end of the sixth day, that he might begin to lead his life upon a time sanctified. And this commandment God setteth down in many words, as if he were the longer expressing it, to teach his people to be the more careful in the observing of it. The other laws were only negative, but this is both negative and affirmitive, not only showing, what we should be, but what we should not do. Thou Exod. 20. 4. 5. shalt keep holy, and remember that thou keep holy, thou shalt not labour, and so forth, as is expressed in the law. When the Prophet would show either wherein a people did honour God, or otherwise dishonour him, they mention it in keeping or not keeping the Sabbaths, wherefore Esay saith, Blessed is the man that Esa. 56. 2. keepeth the Sabaoth. And when the prophet Ezechiel would show how the people had cast off all reverence of God, he expresseth it in this phrase of speech, Polluerunt Sabatha mea: They have Eze. 02. 16. polluted my Sabaaths. 4 What our Saviour determineth concerning this, who came not to break the law, but to fulfil it, we may easily perceive. Mat. 5. 27 That part of the Sabaoth which was ceremonial, we acknowledge to cease, but for the law moral, that still to remain the same for the rest of our very cattle, and therefore much more the servants, that live under us, and principally for the religious use it hath amongst Christians, that God may still have a sanctified time, cons●…rated before others unto his worship and man a vacation from bodily labours, as agreeable to the condition of his estate, which doth require rest. Mention is often made in the Gospel, whatour Saviour did upon the Sabaoth days, besides his teaching, he cured many that came unto him, and had much ado with the pharisees in showing them their superstitious observation of the same. The Luk. 6. 6. Mat. 12. 9 Mar. 3. 1. Lu. 13. 14. right use whereof he most truly observed in doing so many sanctified works therein, in curing diseased creatures, which the Rulers of the Synagogue could not brook. In the fifth of Saint john, he john. 5 9 Ambro. de side lib. 4. Cap. 3. sanatis iam manbabat officium. bids the man that had long time lain by the pools side, to take up his bed and walk. Now this (saith the Evangelist) was the Sabbath day, if the man had not been cured, how could he have borne his bed, who was before borne of others? If it had not been upon the Sabaoth day, happily there had not been so many eye-witnesses of the power of God. In curing another upon the same day, Christ took occasion to show 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 works of the Sabaoth, what they were, and of what nature, to do good upon this day, were it but to a dumb creature. Christ did not disallow, and the pharisees did not amiss in lifting out an Ox or an Ass from the ditch upon this day, but how much more was it agreeable unto the sanctifying of the Sabaoth, to help a distressed man, and to loose one whom Satan hath bound, so many pears. For the superstitious observation of the Sabaoth, which the jews used, it grew, as we may perceive by our saviours discourse with them, from very ignorance of the very first institution. It was not said, Otio celebrabis, Thou shalt celebrate the Sabaoth with rest, but Sanctificabis, Thou shalt sanctify, or thou shalt keep the Sabaoth with a holy rest. Again, to show that charity, which is the sum of the law in general, is to be preferred before any Law in particular, (for I will have mercy, and Ose. 6. 6. not sacrifice, sayeth the lord) Christ our Saviour, as we see chiefly aimed at doing good upon the Sabaoth day, secretly to intervent thy neighbour, or openly to envy a poor man's health, was with the pharisees no breach of the Sabaoth, but to do good upon him, the Sabaoth is broken. For the kindling of fire, but chiefly the gathering of sticks, was it not punished in a very high degree? and therefore not the least action to be done upon the Num. 15, 36. Sabaoth day? these men considered not how the first institution required strictness, which in that instance is manifest, for the veterring of others: contempt is one thing, necessity is another, Luk. 6, 3. which Christ showed in excusing 1. San. 21. 6 his Apostles, when they were murmured at for plucking the ears of corn upon the Sabaoth day. The ignorance of the pharisees did cleave only to the letter of the Law: Christ addeth a favourable dispensation, and confirms what he had done: He that cured me, said, Take up thy john. 5, 10. bed and walk, or he that bid me, will bear me out in that I do, He said unto me, Take up thy bed and walk. 5 Doubtless with great Religion, did the old Israelites well observe and keep the holy Sabaoth Gen. 8. 4. Ex. 12, 41 Lu., 19, 37. john. 2. 11. Mat. 28, 1. of the Lord, which day God himself sanctified from the beginning: as this day Noah in the Ark rested on the mountains of Ararat: as this day the Israelites were delivered from Egypt, when they rested from the oppression of Pharaoh: as this day the people brought in Christ into jerusalem with Palm boughs a little before his passion: as this day showed he his first miracle at Cana in Galilée: as this day after all his miracles 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 selves (and so Authors against whom no exception can be taken) the Church celebrateth this day as her Christian Sabaoth unto the Lord. This is therefore called by S. john, Dies Domini, our Lord's day, from the resurrection. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Concerning the alteration hereof the prophet O see might seem to speak, when he sayeth: I will cause their Sabbaths and Ose. 2. 11. Feasts to cease. The day of our Lord, saith S. Austen, which Augu. de civit. dei. lib. 22. we keep as our Sabaoth, it is not only a remembrance of his resurrection past, but a type and figure of that eternal 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 servitude of sin, we as a figure of glory, when we shall rest from occasions of sinning 6 Eusebius showeth us of certain men called the Ebionites, Eus. lib. 3. cap. 27. which would keep the Sabaoth with the jews, and the Sunday with the christians, like men who would be of all religions, when they are indeed of none. Others tell us of the Petrobrutiani, a kind of men which would have no solemn and sanctified Feasts, to the honour of God at all. The jews were not so superstitious, as these were irreligious. These men are gone, but yet their fancies in some part remain: for the former, to wit, the superstitious manner of the jews in keeping their Sabaoth, we see it refuted by our Saviour, & the right use to be kept, how & after what manner. The question hath been moved whether 1. Mach. 2 34. the Maccabees did well in violating the Sabaoth? the question rightly proposed is otherwise: whether the Machabées in fight that day did violate the Sabaoth? many began to wax scrupulous, Mattathias a good and godly Captain saw it was no time to stand upon points, that now they must either fight it out like men, or be murdered like beasts, to be hampering upon nice matters of the law, when the enemies of God were ready to destroy the law and them, he thought good to defend themselves, and offend their enemies, which was approved, the case standing as it did. For the Sabaothes days journey, which consisted as some say of two miles' distance, for that the Act. 1, 12. people placed their tents, or their uttermost parts thereof so far from the Tabernacle, or that mount Olivet was about that distance from jerusalem, whither the people on that day might repair, the discussing hereof is not so necessary. For the travel of Physicians, or any in case of necessity, so it be not ordinary upon this day, men need not be so scrupulous, I will not say jewish, as to say truth they are, if in this they remain opinionated. In the Christian observation of our Sabaoth to stand upon a number of curious conceits, is without judgement & learning, and in part Pharisaical. It were to be wished that a serious and religious observation thereof, were in use without farther frivolous devices of running fanciers. There are other days for our vocation, the holy Sabaoth is of our vacation to God, the people Num. 28 9 upon other days offered a Lamb, but upon the Sabaoth, two Lambs were offered, as if that day our devotion should be doubled: Every day would David worship God, yea & seven times Psa. 119. a day would he call upon him, this is the day wherein we should call upon God, more than ordinary, a day of prayer and meditation of reconciling ourselves to God and man, of doing good, and sanctifying a holy time with holy conversation, therefore called the Lords day, because the Lord should chiefly be worshipped upon this day. 7 In the second place for the observation of other festival tunes, & annual solemnities, it hath been showed that Christ our Saviour went often unto the Feasts. A little before his passion his disciples come unto him saying: Master where wilt thou that we Mat. 26, 7. prepare the Passeover? As if they knew it was their masters manner to keep the Feast now approaching. For the feasts of the jews there is no question, as they were commanded of God, so were they ever solemnly kept of the godly: as they had their 1, Cor. 5, 7. feasts, so have Christians theirs. Christ out passover is offered for us, therefore (saith the Apostle) let us keep the feast. They had a passover, and we have a passover too: they were delivered out of the bondage of Egypt, and we are delivered from à bondage too: they kept a solemn remembrance, & we have as much cause as ever they had to keep a solemn remembrance too. By their feast of first fruits, the fiftieth Leu. 23, 10 day after the passover they held a holy assembly unto God: we who have received the first fruits of the spirit, by the coming down of the holy Ghost, at the Feast of Penticost upon the Apostles, hold a holy assembly unto the Lord also. The other of our Christian feasts which concern the chief points of our redemption, as the birth of Christ, his Circumcision, the epiphany, and his Resurrection from the dead, have so good use in the Church as the ancient custom, and Christian manner of the best, and best learned, that have lived since the Apostles time, is of more sufficiency to make us continue the godly use thereof, than all that the devisers of novelties are want to say, to draw us forced texts to the contrary. Satan is subtle, and never more, than when he is changed into an Angel of light: to take away a solemn remembrance of him, who shed his blood for our redemption: To pass over the memory of his birth, without any solemn and religious observation, were the next way to make both duty and love ●…re cold in Christians, and by little and little to forget all, (which we may tremble to think) Christ jesus and all. Wherefore we cannot but muse whereunto that strange spirit ●…d tend, which was ready to ●…troule every Christian constitution, which eagerly sought the eversion of our solemn and Christian Feasts. These we Aug. de ciu. de lib. 10. cap. 4. keep (sayeth Saint Austen) lest unthankfulness or forgetfulness should grow upon us, and therefore a sin is it for men to spend their time, and trouble the quiet of the Church, in seeking to overthrow the Christian use of solemn and seemly observations. By our Feasts (sayeth Tertul. ad Psysic. Tertullian) speaking in the behalf of Christians against the Heathen) we sanctify unto God the memory of his benefits, Epiphanius taxeth Aerius for denying Epipha. ho. 72. Christian solemnities, they have little in them except boldness, which charge us that our ancient rites come within the compass of S. Paul's reprehension. You observe times and seasons: no, no, there is no such matter, they are far from fatal sur●…ises of constellation, or any other Heathenish respects. There is Gal. 4. 10. no such fear, God be praised, in these seemly observations: wherefore unless we see 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 manner as she doth, and so shall by the grace of God. Christ our Saviour himself hath honoured these times by his blessed birth, his resurrection, and ascension up into heaven, at which times we honour him, as at all times, so especially when we have Feasts consecrated to a co●…emoration of his goodness towards us, when we in love assemble, it is also a mean by honest recreation, to increase amity amongst ourselves. 8 Sometimes we celebrate the mention of the Martyrs and Saints of God, who have lived 〈◊〉 former times, and this we do by no other end, but only to set before us examples of repentance, of faith, of piety: Besides, occasion is offered of assembling ourselves in public prayer, which the oftener we do, the great●… is our devotion, abuse taken may, we see the keeping of these is a commendable and Christian custom. 9 For the manner of keeping our Christian feasts of all sorts 〈◊〉 general: first the duties of devotion, as prayer, hearing the word of God, receiving the Sacraments, require our special ●…e, with these our laud and praise is offered unto God, and therefore of the learned they are ●●●ied in Hebrew Kaggeis, of rejoicing: secondarily, at these times we extend as we may liberality unto others, and therefore saith Saint Austen, festival times would have liberality, Aug. in A●…e. Do. which make many bless God for his benefits. Last of all, these solemnities orderly observed, they do sometimes call us away from the wordinate cark and care of the world, and move in our hearts many good and comfortable thoughts, in calling to mind, the time will come, When we shall keep a Feast of Feasts. Chap. 26. Of Christ's weeping over jerusalem, and what we learn thereby. THat it went not with the son of God here in earth, as it did with King Solomon, who spent his time in great royalty 2, Cro. 9 9 in the world, or as it is said of Aristoxenus the philosopher, who led all his life amidst instruments of music, we all know it fared otherwise with him, who did seldom laugh in the world, and the world as seldom laughed upon him. S. Luke tells us of his sad journey towards jerusalem, Lu. 19 41 how he passed the way weeping, and what small delight he took in the people's Hosanna, or all the troop about him: for as it is mentioned, while they were singing, he was mourning. Christ was not moved with that which was without, but respects that which was within, not that present, but things to come move him. He casts up his eyes to jerusalem, and beholding the City, he had compassion upon it, and wept for it: he wept for them which would not weep for themselves. David saith, Mine eyes gush out with water, because men keep not thy law. Christ's eyes gushed out with watery tears, because they would not keep his law, nay they would not accept his love. He saw the City, and foresaw the ruin and misery thereof. He wept for it, foreshowing the desolation, which would be lamentable, & this he doth not so much by words as by tears. 2 The prophets of old have sometimes spoken unto the sons of men by sorrowful signs. Samuel when he would manifest 1, Sam. 15, 27. how Saul's Kingdom should be rend from him, having the lap of his conte in his hand, he rend it in the midst. Ezechiel to show Ezec. 4, 1. the destruction of the people, takes a brick stone and lays it before them, and portrayes upon 〈◊〉 the Ci●…e, and layeth siege against it. Christ at this time spoke little, but his tears prophesied great sorrow to come; he came near the City, not so much in motion, as in commiseration. David wept for Absalon, saying, Absalon, 1. Sam. 18. 33. Absalon, O my son Absalon, I would to God I had died for thee! Christ did as much mourse for jerusalem, as ever David did for Absalon, jerusalem, jerusalem, I would to God I had died for thee: no jerusalem, I am now going to die for thee O what should I do unto thee, that I have not done? Many a time came Christ toward jerusalem, but he never came weeping, as now he did, because jerusalem was never so near desolation 〈◊〉 ruin, as now it was, and therefore Christ never sorrowed more, than now, when they were nearest destruction. Was it for the overthrow of the walls, and goodly buildings that Christ wept? no, it was for the sins of jerusalem, which should be the cause of all this, What affection was here in the eternal Son of God, to weep for sinful men? Even than was he weeping, when they were most rejoicing and laughing. The Physician most weeps when the frauticke man is, or seems to be most merry, because he knows then the danger is greatest, and therefore gives over to administer Physic any more, leaving him to be lamented of his good friends. 3 O that thou hadst known in this thy day, those things that belong unto thy peace! Which words were weeping words, and uttered with an interrupted voice, and as it were for very sorrow breaking oft in the midst, by a manner of speech called Aposiopesis, when there was something more to be spoken, but very sorrow would not suffer him to utter it. I weep, but O jerusalem, which art now rejoicing, if thou didst know the things which do belong unto thy peace, thou wouldst as well weep for thyself, as I do weep for thee. Thou hast had a day of peace, but there is a day coming full of sorrow and persecution. O jerusalem, because thou wouldst not accept the one, thou art like shortly to rue the misery of the other! In this Christ lamented their forgetfulness of their estate: in prosperity they remember not what is to come after all. And thus hear we a mournful Physician weeping for his wilful patient, which would not be healed, nor receive help though it were offered with tears. 4 The most doleful desolation that came upon this City, so Egesi. Iose mighty in promise, so glorious in fame, so rich in all abundance, is set forth by those, who have mentioned the tragical end, which befell about the fortieth ye'll after our Saviour suffered, the beholding thereof made Eleazar one of the inhabiters, at the very time to break out into this, or the like mournful oration. O jerusalem, thou great and goodly City of the world, where is now the beauty of Zion, the joy of the whole earth? where is thy glory, where is thy magnificence, O jerusalem? Where is that Sanctum sanctorum, where are thy Priests who were attendant upon God as Angels? Where are thy sages, thy young men? O from what glory art thou fallen, to what reproach and infamy? O jerusalem, jerusalem! Who can read with dry eyes, the most woeful end of this City and people? They refused the father and the son, and God sent Titus and Vespasian, the Father & Son that never left them, until they were utterly defaced! O jerusalem, strongly did thy enemies besi●…ge th●…, but thy sins did more strongly assault thee. They sold the Saviour of the world for thirty p●…e, and what followed in the captivity, thirty jews were sold for a penny. The Lord jesus was apprehended upon mount Olivet, and upon mount Olivet was jerusalem first besieged: the Lord jesus was crucified at the Passeover, and at the Passeover was all jewrie, as it were shut up in a prison: jerusalem sacked, and in such sort as the Romans themselves confessed, saying, That unless this people had offended the God of heaven, they could never have prevailed against them as they did. A ele●…n hundred thousand, saith the History, changed life with death, and that within the circuit of a short time. Thus have we heard of Christ's weeping over jerusalem, and the cause which moved him to weep, by which without farther application, we may consider (as Gregory saith) that their destruction is our admonition: If the natural branches were cut off, the wild may fear. When Scipi saw Carthage burn, he wept, being asked the reason, for that, saith he, I know not what shall become of Rome: who can but sorrow when he calls to mind that jerusalem sometimes the Garden of the world, is come to utter desolation? 5 For three causes did Christ our Saviour weep, and at three several times. First, Christ wept that we should have by so much the more our hope and confidence in him when we see him weeping, which proceeded of mere compassion. Secondarily, Christ wept to teach us to weep, and bewail our own misery, as he did the misery of others. thirdly, he wept, to show us when we should weep, even then when we think ourselves in greatest security. At three times also did he weep, first in raising Lazarus, there he bewailed man's misery. Secondarily, over jerusalem, there he bewailed man's security: Thirdly, upon the Cross, there he bewailed man's infirmity. If our Saviour Christ were seen to weep in the presence of others, we may easily conceive that secretly in the days of his flesh, he often offered up groans, as the Apostle speaketh, with Heb. 5. 7. strong crying, and tears unto him, that was able to deliver him. 6 Now what may we learn by this weeping love of Christ: Shall we see (saith Cassiodor) the Prince himself weeping, Cassidor. in Psal. 50. and we in the mean while solace ourselves in pleasure? Is he a good child, that beholding his father sit in sackcloth and ashes, will stand by laughing and sporting as nothing moved? Shall the Son of God weep for thy sins, and wilt thou delight thyself in vain mirth? O Christian soul mourn a little, when the house is on fire we bring water, when the soul is ●…lamed with unlawful desires, we bring the tears of repentance. Call to mind that doctrine of Christ, Blessed are they that mourn: Harsh doctrine, but sweetened with a ●…ssing: It was the prayer of Saint Austen, Aug. in med. O God give me the grace of tears. And there is in godly minds, saith S. Ambrose, a certain delight to weep, flendi voluptas. The unwise make but a sport of sin, sayeth Solomon: their heart is as a barren land, where Pro. 14, 9 all remembrance of God is forgotten: but the wise man is conversant in the house of mourning. Pharaoh & his host were drowned Exo. 14. 6. john. 5, 2. in the Sea, as sin and the works of sin are in the tears of repentance. Those who were diseased, found cure in the troubled pool. We lost our felicity by delightful eating, and we recover ourselves by mournful chastening. There is, saith the wise man, A time to rejoice, and a time to Eccles. 2, 1 3 〈◊〉 mourn: Many take their time of rejoicing, but cannot hit upon the time of mourning. O that we did know at the least in this our day, those things that do belong unto our peace, better is it to mourn here, then hereafter. When we are moved to mournful, passions, let us remember with how small pomp and pleasure. Christ passed his time in the world, who passed it in often weeping. The two Kine carrying 1. San. 6, 12. the Ark, they lowed all the way as they went, and yet never stayed until they came to the place appointed; we go on weeping in this vale of tears, but yet keep on the way still, until we come unto our journeys end, ●…nd then an end of weeping. here as in Romah a voice is heard of weeping, and mourning, hereafter they shall have all tears wiped from their eyes. The prophet Ezechiel, when he came Eze. 44. 4. to see the glory of the Lord in the Sanctuary, he was brought about by the North, we pass along by many sorrows, and then come to see the goodness of the Lord in the land of the living. Of mournful events, jeremy said, This is my sorrow, and I will bear it; causes of weeping and wailing, are sometimes offered: Eli said, it is the Lord, let him do as it seemeth good unto him: he that now goeth forth weeping, shall surely return, saith the Prophet David, & bring his st●…aues with him: those that a time mourn with Christ, shall rejoice, when the laughing world shall weep. Christ sowed in tears, it was, that we all should reap in joy. Chap. 27. Of Christ's passion, & his suffering upon the Altar of the Cross, for the sins of the world and salvation of our souls, how and with what devotion all Christians should meditate thereof. ALthough in meditating the holy virtues of Christ our Saviour, which worthily require our most devotionate consideration: we are much moved (I doubt it not) yet when we begin Math. 26. 36. to call to mind his passion, then ought we to be even carried away from ourselves, by admiring his goodness towards us: And here is it said to devout souls, as it was to the disciples in the Garden: hic sedete, sit ye here. Let us not say unto Christ, with the jews, come down from the cross, but let us fasten ourselves to his cross Let us go with the blessed virgin to mount Calu●…rie, and stand by a while, beholding in mournful manner what is done, and when we have beheld until they have done crucifying the son of God, then with joseph and Nichodemus let us take down and anoint his crucified body, with the sweetest perfumes of prayers and praise our hearts can yield, putting it in the new Sepulchre of our holiest meditation: of them who thus do, it may be said as David said to those who brought him word they had honourably buried their master Saul, Blessed are you of the Lord, the Lord recompense 2, Sam. 2. 5 you this mercy: The Lord to recompense them this devotion, that thus do, And blessed be they of the Lord, etc. who thus reverence 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 gave himself a sweet smelling sac●…fice and oblation unto God. Wherein we may consider these three things: first, the moving cause, to wit, love, Christus dilexit nos, Christ loved us. Secondarily, the offering which this love caused him to offer, Obtulit seipsum, he gave himself. Thirdly, the end why he gave this offering. Vt esse●… propitiatio Dei patris, That he might be a reconciliation for man with God the Father. For the first, to wit, love, the moving cause of all: if a mother love her child because it cost her pain, never Mother bought her son with so great pain, as Christ bought us. What greater love is there then for one to give his life for his friend, yet greater was thy love, O holy Son of God, who gavest thy life for us that were thine enemies. Doubtless, saith the Apostle. one will scarce die for a righteous man, and yet one is found to die for us that were unrighteous, and then too, when it was in his power to die, or not to die. These things may be considered, that his love that loved sinners, that the Son of God his love to incite our affection to him, he th●… had not sins of his own, a sign he suffered for the sins of others. The greatest perfection and force of love, say the Philosophers, is the force unitive, and this was never in any so forcible as in Christ, when he would unite unto himself his Church Ephe. 5, 25. or Congregation, which acordeth with that of the holy Ghost, Let a man so love his wife, as Christ loved the Congregation, The wife is chargeable, but far more chargeable was the Congregation to the Son of God. 3 For the offering itself, it was himself, Aaron and all his sons, never made such an offering as this was: he gave himself a sacrifice. Why was there nothing in heaven or earth that could have been offered else? Was there no other sacrifice to be had but innocent Isaac? Must none be approved to make a reconciliation for man, but the son of man? was sin then so heinous, that nothing could ●…eanse the contagion thereof, but the death of an innocent Lamb? Stand and hear a little, O sinful man, thy Saviour himself speaking unto thee: For thy sake do I suffer all this, for thy sake do I offer myself, as thou seest, a sacrifice upon the Cross: all this do I do for the love of thee, thy sins are the thorns that pierced my head, the spear that opened my side, thy delicates was the vinegar and gall that I drank, thy liberty and looseness was the nails that fastened me to the Cross, see whither thy sin, thy vanities, O man have brought me? Behold me suffering for thee, to reconcile thee unto my Father. Doth he not by this, O Christian man, inflame thee with his love, strengthen thee with his merit, and comfort thy sorrowful heart with his abundant mercy, if he were punished for us, than were we punishable of ourselves? When now justice had taken place; and began to wax ●…ercer and fiercer, amongst the rest of the people, Aaron makes speed, takes the censer in his hand, N●…. 16, 47. puts on fire, & goes quickly unto the Congregation to make an atonement for them. This atonement hath our Aaron made for us all, when he offered no other offering then himself. 4 What hath man more to offer, or to give then his goods, his honour, and his life, all this hath Christ offered and given for us: his goods, when he left his kingdom in heaven; his honour, when he was reproached of men; his life, when he yielded up the same for all upon the Altar of the Crosse. But how many indignities did he suffer before he came to the accomplishment hereof, when as like a meek Lamb he was carried and recari●…d from judgement, to judgement; when he was mocked and scorned of all forts? In his suffering itself we may consider, amongst whom, where, and when he suffered: amongst whom, even his own people: Pilate said. Thine own Nation hath delivered thee unto joh. 18, 35 me. Where? at jerusalem the King's City, and there without the gate of the same City, in a place called Cal●…arie, where thieves, & murderers were wont to suffer. When was all this done, but in the chiefest solemnity of the jews, 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 pass by, behold and see, if there were ever sorrow like my sorrow? From the hour wherein he was sought for, and taken by Torchlight, and ●…hornes, until the sixth hour of his crucifying, that he gave up the ghost: one betrayeth him, another apprehends him, one binds him, another leads him bound from Pilate to Herod, f●…om Herod to Pilate again: one seeketh false witness against him, another crieth out upon him, he is not worthy to live: one scourgeth him, another strikes him on the face: one clotheth him with purple, another putteth on his head a crown of thorns, a third gives him a Reed, mocking him, so they never let him rest, until they have no more what to do against him. 5 When we have seen the manner of his suffering, let us consider how great he was that suffered, even he it was, to whom Mat. 28. 18. power over all things in heaven and earth was given: he, before whom the 24. Elders fall down: he, whose countenance john a little after beheld to shine as the Sun in his strength: when he saw him, and fell at his feet as dead, hearing a voice, Fear not, I am the first, and the last, and Apo. 1. 18. I am alive, but was dead, and am alive for evermore, and have the keys of hell and death, And thus who it was that suffered. 6 Now for whom suffered he all this? Even for none other then sinful men. For Christ suffered in the place of sinners, and with sinners, to ●…ewe that he suffered for sin●…rs. Learn●…, O man to hate ●…ne which was so heinous, ●…d as often as thou art at ley●…re to meditate of the passion 〈◊〉 jesus Christ the Son of God, (which thou shouldest daily do) for it is better, sayeth one, than thy fasting with ●…ad and water: so often, I say, as thou dost meditate of ●…is passion, call to mind as the greatness of thy sins, so ●…so the greatness of his love, who died for thy sins, that as in the one thou mayest bewail thy own wickedness, so in the other, thou mayst acknowledge his bounty and mercy towards thee. 7 But of whom suffered he all this injury? Even of his own kindred and acquaintance the people of the jews. After all his miracles, and works of mercy done amongst them, in curing their sick, cleansing their Lepers, and healing all that came unto h●…: after his feeding so many hungry people in the Wilderness, teaching so many the way to salvation that came to hear him, now they reward his pains and trau●…ile with opprobrious contume●…es, his unspeakable mercy with bitter hatred, never leaving him until they bring him unto the death of the Crosse. Thus he sufferes not o●… str●…ngers and foreigners, but of his own neighbours, yea, his 〈◊〉 brethren, as himself calleth them, It is not good to take the children's bread, and to Mat. 15. 26. give it unto dogs: By the one he understandeth the jews, & by the other the Gentiles. 8 Four things there are which we should meditate upon concerning the passion of our Saviour Christ. First, for imitation, calling to mind his patient suffering, we should not abhor suffering, or murmur against tribulations, seeing he suffered so great things as he did. Secondarily, for compassion, we ought to consider with grief of mind, that our sins were the cause of all this, and ●…refore we should truly repent 〈◊〉 of them. Thirdly, for admiration, when we call to mind, who, for whom, and what he suffered. Fourthly, for resolution, that 〈◊〉, to give our bodies, as the Apostle speaketh, a sacrifice to serve him, who hath given himself a sacrifice Rom. 12. 1. to save us. And so have we 〈◊〉 his passion, imitation to direct, compassion to unite, admiration 〈◊〉 〈◊〉 up, resolution to perfect our Christian love and duty towards him. 9 To go forward, and to leave 〈◊〉 the indignities offered him in the judgement Hall, his scourng, crowning with thor●…es, ●…eting, spitting upon, bearing ●…s cross, and the like. Now the greedy Soldiers begin to spoil him of his garments, exposing his sacred body 〈◊〉 naked unto the sharp & cold ●…re, which cruelty was not ●…ont to be offered, but to abject persons. Then begin they to fa●…en him to the cross, racking and ●…ning his hands and feet, farther than 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, dinumeraverunt omnia oss●… mea, They told Psal. 22. 16. 17. all my bones. Here is he fastened unto the cross with nails, at the hands and feet, Foderunt manus, They digged my hands and feet. Inexplicable was this suffering, the nails piercing those places where the sinews mé●…te together, the poise of his body every moment increasing the pain, now they offer him ●…gar mingled with gall, according to that, they gave me gall to eat, and vinegar to drink. Oh 〈◊〉 mildly did he suffer all this? How should we be consent to leave earthly things, seeing him stripped & spoiled of his clothing? how should we crucify the flesh, & the concupiscence thereof, when we remember his spare flesh to be fastened to the Cross? See we here Abel killed of his brother, the serpent lifted up to heal all that are stung: O most loving Saviour, saith S. Austen, that Aug. medit. 7. which the sinner deserveth, the ●…cent suffereth. 10 A superscription is written by Pilate, upon the cross, jesus of Nazareth, King of the jews. Mat. 27. 37. ●…at although ignorant commen●… Christ in this superscription in three things. First for the re●…ssion of sins, in that he wrote jesus. Secondly, for the besto●…ing of grace, in that he said of ●…areth. Thirdly, for his po●…t, in that he called him King of the jews, & this is written 〈◊〉 three tongues, for that of all ●…ts coming, unto the Feast, ●…ry tongue might confess Ie●…s the son of God. It is written in Hebrew, Greek, & Latin. In Hebrew, 〈◊〉 the jews who gloried in the Law. In Greek, for the Grecians who gloried in wisdom, and in Latin for the Romans, who most gloried in dominion and power, as if Pilate should have said: This is the King of all Religion, having reference to the Hebrews: of all wisdom, having reference to the Greeks: of all power, having reference to the romans. And these three sorts, sayeth S Austen, may challenge unto them the dignity of the Cross, to wit, all devout and religious rich or poor, all signified by the Hebrews: all wise, who are noted by the Greeks: all mighty, who are resembled by the Latins: So than the Religion, the wisdom, the power of the world, confess Christ their King, Rex judaeorum, King of the jews, judaeorum, that is to say, of them that confess him, for so signifieth juda, and this superscription is written in their hearts: he wrote King of the jews, not for that he was only King of them, but he was King of the Gentiles also, even of all that do confess him. 11 And this triumphant title or superscription is written in his death, to show that for all his suffering death, he l●…t not 〈◊〉 Kingdom: The jews saw it to their shame, and therefore would not have it altered, which Pilate refused, saying: Quod scripsi, joh. 19 22. scripsi: that which I have written, I have written: it is true, I will not alter it, and Pila●… 〈◊〉 the end found it true indeed, to 〈◊〉 terror of his wretched consci●…ce, who having heard of the shouldiours the verity of the re●…ection lived in continual an●…sh, until at last after disgrace received of the romans, he came to a desperate end, by ca●…ng himself away, as histories ●…ntion. 12 While this was doing, to ●…turne unto the manner of our saviours Passion, at this time 〈◊〉 they not spare to reproach 〈◊〉, and this was done by many, first, by them that sat by and watched him: secondarily, by same of the high Priests that came to mark him: thirdly, by those that passed by, and wagged their heads at him: fourthly, by one of the thieves that was crucified with him. S. Matthew saith, they both reviled him: S. Luke mentioneth one only. It seemeth, sayeth Austen, that both of them began to revile him, of which S. Matthew spoke, but one perceiving the heavens troubled, Mat. 27. 44. Luke. 23. 39 40. and other signs, moved with remorse ●…esisted, and then only one of them according to S. Luke reviled him. 13 Now they begin to repeat the words of the false witnesses: Thou couldst build the Temple if it, were destroyed, If Mat. 27. 40. Mar. 15, 29. thou be the Son of God save thyself. No, sayeth Beda, Sesaluum facere crucem descendere noluit, quod Christus est Dei electus: If thou be the Son of God? nay, because he was the elected of God, he would not come down, for therefore came he into the world. Believe ye him, rising from the Sepulchre, which is more than descending from the Crosse. The other malefactor sayeth unto him: Remember me when thou comest into thy kingdom. What kingdom was this? su●…lie no temporal Kingdom, In regno tuo, In thy kingdom, that is a better Kingdom than any here beneath, or that which Tiberius now enjoyeth. Great was the faith of this Chief, for neither the fear of the jews now present, nor the sharpness of his own pain, the blasphemy of his Fellow, the flight of the Disciples, the apparent in●…rinitie of Christ's flesh, made him any way to waver, 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 have a Kingdom. This thief could help himself but in two things, his heart, and his tongue, which he doth, with his heart he believeth, with his tongue he maketh confession of Christ his Saviour. 14 And now behold we our redeemer, yielding up his life for the sins of the world. Let us consider a while his seven last words uttered upon the Cross, which by some are divided into eight: Two of these he spoke for sinners: Pater ignosce illis, & mecum eris in Paradiso, Father forgive them, and thou shalt be with me in Paradise: Two for the godly, Woman behold thy Son, and to the same disciple, Behold thy mother: Two for the world, Sitie, consummatum est, I thirst, it is finished: Two for himself, 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 himself to the Cross, he saith: Father forgive them, they know not what they do: Good to me, but hurt to themselves, & so is it with them that hurt others, they know not what punishment they bring to themselves, and what crown and garland to them whom they think they most hurt: They know not what they do: He prayeth not so much for them who did know, or aught to have known him to be the true Messias, as for the Lay and illiterate people, who of a blind zeal did, they knew not what: what greater miracle than this loving prayer? here was a word of all patience and piety, full of love and unspeakable sweetness, they say, his blood be upon us, and he prays ●…t be not upon them, Father forgive them: even now pierced with nails, crowned with thorns, loaden with scoffs and reproaches, and yet here amongst all, a Pater ignosce illis, Father forgive them? and it was not without a mystery that he said, father forgive them. By all this we learn to bear the greatest injuries of the world, and to pray withal for our very enemies: what should dust and ashes take upon it to revenge, when the Lord of Heaven and earth so meekly endureth all? what did the world ever see more patient, more charitable, than the Son of God? Father, forgive them, ●…ttying those that persecuted him. 16 The second word was spoken to the Penitent thief, Mecum e●…is in Paradiso, Thou shalt be with me in Paradise, which we understand not to 〈◊〉 spoken of that earthly Paradise, from which Adam was expulsed, but of that Imperial place, whither Saint Paul was taken up, where the Saints and Angels are above in glory. By this saying, comfort is given to them that repent them of their sins, and call for mercy upon Christ crucified: behold how bountiful Christ is, he gives a thief paradise that doth but ask it of him. Here one worthy of punishment, and worthy to suffer death by his own confession, receiveth mercy at the last instant, but yet no man ought by this example, of set purpose to defer his conversion unto the last, the privilege of a few, much less of one, doth not infer a common law for all. Christ here gives mercy unto a thief, and unto a thief at the last cast, to show there is no place left for desperation: one example makes us bold, one finds mercy at the last, that none should despair, and but one, that many should not pre●…me, but see the faith of this thief that findeth mercy: a disciple denieth his Master, this thief acknowledgeth him, he seeth Christ hanging upon the Eus. Emis. de Beat. Latron. Cross as man, and yet he prayeth unto him as God, he accuseth his own defaults, reproo●…th the blasphemy of his Fellow, he acknowledgeth Christ's innocency, the jews that know the law crucify him, he seeth him in all contempt, and yet he confesseth him a Lord, a king: to be a Lord requireth power, find a King rule, but here is neither to see to. He beholdeth him suffering death, & yet he makes request unto him as the giver of life: they who had before seen him raising the dead, waver, this man dying with him, acknowledgeth the resurrection. What fruit, sayeth Saint Austen, did Christ here reap of a ●…le tree: let any sinner show this man's faith, and we dare show the remission of his sins, he had before stolen earthly things, but now steals heaven: O admirable conversion! That which we should take example of, is an example of comfort, of mercy, of hope, of forgiveness, of confessing our sins, and with steadfast faithfulness of acknowledging the Son of God, and craving mercy to be remembered of him in his kingdom. 17 The third word was, when he said unto his blessed mother: woman behold thy Son. And to consider these two together, when he said unto the same Disciple, behold thy mother, as if he should say unto the blessed virgin, hither to have I obeyed thee, & cared for thee as a Son, from henceforth in my steed, I will leave thee a Disciple. Unto the other, john thou hast done me service as a good servant, now do it where I will thee, behold her to whom thou shalt perform obedience, and care, as the son to his mother. And thus Christ a virgin (saith Saint Jerome) Hier. cont. jovinian. commits his virgin mother, to a virgin Disciple. This third word, is a word of pity, & care, for to see him now in such dolours and pains, to take care for his mother, was a token of much love, whereby he showeth us, to help our parents, and do them good, what in the world we can. But what a change doth the blessed virgin make, who hath for the Lord, the servant: for the Master the man: for the son of God, a son of Zebede? This change could not but grieve her, and pierce (as Simeon had before Luk. 2. 35. said) her very heart. Woman behold thy Son, not naming her mother, which very name Mother, might have increased her grief, beholding the passion and departure of so dear a son, and might move her motherly mind to more and more sorrow. The son crucified above, the mother mourning beneath, his wounds wounded her heart, his piercing was her piercing, every stroke of the nails struck through her breast, all this while not a word is mentioned, weeping would not suffer her to speak, who at any occasion spoke seldom, the longest speech she used that we read of, was her Magnificate, her devotionate speech with God. The Nurse sees her youngling dying, the Mother her Son. In one day she is deprived of a son, of a Saviour, though not lost, yet left for a time, such a parting, such a son, such a mother, such tears, such love never was, nor shall be? On the other side, O loving disciple, beloved of the Lord of love, thou art now left for a time, but never cease to mention love; or write of love! jonathan and David, jacob and Benjamin, wept at parting: it followeth. 18 From the sixth hour, there was a darkness unto the ninth, the Sun of righteousness suffereth Eclipse, the visible Sun, or the most clear light of the world hideth his beams, as not able to behold the Lord of heaven and earth suffering, all creatures seem to suffer with him the earth trembleth, the heavens are all in black, as in mourning manner. The graves open, the rocks or stones cleave asunder, the whole frame of nature is disquieted, when as now the God of nature suffered. What a solemn and doleful time was this, some strike their breasts, others stand wondering? The Centurion saith, as it were lifting up his hands to heaven: Surely this was the Son of God. 19 The fourth word, was about the ninth hour, when he cried, Eli, Eli, Lamasabacthani, My God, my God, why hast thou forsaken me? Which for that he spoke in the Hebrew, some standing by and hearing this, said, he calleth for Elias. These according to Saint Jerome were the Roman Soldiers, who understood not the Hebrew, or peradventure some of the jews themselves, who by reason of the noise, could not well discern what was spoken. The doubling of the voice, showeth his double nature, his Deity spoke not this, which was impassable: Like as the Sun shining upon the wood, the axe cutteth the wood, but the Sun remaineth inviolable. His humanity spoke this, which suffered and spoke at this time as humane nature is wont to speak: when it thinks itself forsaken, not that the Son of God was any way doubtful of divine assistance, but to show how truly he bore upon him man's infirmity, (sin only excepted) which thinks itself forsaken in times of grief. Here we are moved to suffer with Christ, beholding insensible creatures themselves to suffer with him. S. Ambrose saith, Pro me doluit, qui pro se nihil habuit quod doleret. He sorrowed for me which had nothing for himself to sorrow. Rational affection cried, My God, my God, why hast thou forsaken me, Sensitive affliction cried the same, and yet in Christ, a voice not of diffidence, or so much of complaint, as of admiration. Behold O man what I suffer for thee, behold the punishments wherewith I am afflicted, and when thou beholdest the outward man, think also that the inward man is partaker of sorrow and suffering: wherewith I am pierced, finding the ungratefulness of thee towards me suffering for thy sins. Here we learn in times of extremity to offer unto God our sorrowful sighs & supplications, & though we seem to the eye of the world to be forsaken; yet we may take comfort in his mercy, who is near unto all them that call upon him, as the prophet speaketh, yea then, when they power out faithfully their complaints before him. 20 The fifth word was, when jesus knew that all things were now accomplished which were spoken of him, this remained: They gave me vinegar to Psa. 69. 2●…. drink, he saith, Sitio, I thirst, that the Scripture might be fulfilled which was written of him: They gave me vinegar to drink, when it is said that the Scripture might be fulfilled, we do not understand this causatively, but consequently, as the Schoolmen speak, for Christ did not this, therefore because the Scripture had spoken it, but therefore the Scripture spoke it, because Christ in time should do it. When he saith, I thirst, what was this thirst natural, caused by the emanation of his blood, together with the extremities of his sorrows? Which in part also is true, for his blood exhausted, extremity of thirst followed: but there was withal in Christ a thirst supernatural, & this thirst was the salvation of souls wherewith he laboured, as with a most vehement thirst, or desire. The Prophet saith, Sitit anima mea ad deum, My soul is a thirst for God. This thirst of Christ was our health, our joy, O good jesus, saith Saint Bernard: Sitis tua salus mea, Thy thirst was my salvation. 21 And here somewhat is added to his suffering, for when these men had hurt him so much, that they could almost hurt him no longer, they give him sour wine, upon a bunch of I soap a bitter hard, mixed with Myrrh and gall, such as they had given him to drink, before his lifting up to the Cross: here they deny that unto the Son of God, which they were wont to grant to greatest malefactors, giving them at these time's Wine to drink, but Christ hath no other but vinegar and gall. Behold what a Supper they give our Lord (for it was now Supper time,) here was the banquet, our sins gave him gall to eat, and vinegar to drink, O miserable men that we are, to seek delicates: here are we taught to drink with Christ, the wine of devotion mixed with Myrrh, the mortification of the flesh: and gall, the conpunction of the spirit. On the other side, we must take heed that we give not Christ thirsting for our salvation, vinegar mixed with gall, as these men did, that is, an evil and sinful life, which is vinegar mixed with the gall of scandalous conversation. 22 The sixth word was, when he said, Consummatum est, It is finished, that is, all whatsoever was spoken of my suffering is now complete, the honour of my Father, the good of the faithful, all that I should do concerning my obedience to his will, who gave me this work to accomplish, Consummatum est, It is finished: Nothing remaineth in this suffering but now my dying, and now I die. This our saviour spoke, as having fought a good fight, & finished his course: this he spoke as one having undertaken a journey, & now gone through many passages, at his journeys end he saith, Consummatum est, It is finished: first lifting up his eyes to heaven, Fa-thy will: then beholding men upon the earth; faithful men your health: then respecting the breaking of the Serpent's head, Satan the vanquishing of thy power: Consummatum est, It is finished, O happy voice of the Son of God 23 The seventh word was, father, into thy hands I commend my spirit: S. Luke saith, that he syed this with a loud voice: some of the ancient Fathers ●…ke our Saviour was now ●…ditating upon the one and thirtieth Psalm, and coming unto ●…se words in the Psalm, In ●…us tuas commendo spiritum ●…eum: He uttered them with ●…udible voice. Into thy hands I commend my spirit, and so gave 〈◊〉 the ghost. This was now 〈◊〉 ninth hour of the day, when 〈◊〉 Sun was darkened, the ●…th shook, the graves opened, 〈◊〉 the Evangelists show. At ●…s hour Adam sinned. Hora 〈◊〉 Adam peccavit, Christus ex●…auit, The same hour of the ●…ay wherein Adam sinned, Christ ●…ed: by dying, Christ opened the gate of Paradise, which Adam 〈◊〉 sinning had shut up against 〈◊〉 and his. Adam in the Gar●…en lost life, and Christ in the Garden restored life, when he yielded himself with these words unto his Father, Into thy hands I commend my spirit: These words being uttered, he gave up the ghost, his eyes closed, his countenance pale, his head bended down: heaven nor earth ever saw such a sight, the God of life, the Author of life, and life itself becomes dead. In this word we may consider many things: as first, that our departing souls should be commended into the hands of our heavenly Father: Secondarily, somewhat we have here for the strengthening of our faith, Christ bending down his head, uttered these words; not of constraint, but voluntarily: who ever lay down to sleep so peaceably, as Christ died, when he gave up the ghost? Man when they are dying, they are scarce able to breath, at this time Christ speaketh with a loud voice. Father, into thy hands I commend my spirit We see what Christ's example doth teach us to do in commending our departing souls into the hands of God, how at the hour of his death, he prayed, he wept, & spoke unto his heavenly Father. And here also may the Christian man enter into a large field 〈◊〉 meditation, upon many things together. We were more insensible than the senseless creatures, 〈◊〉 we should not be moved with the passion of our Lord; whose death was our life: consider we 〈◊〉 great things the Son of God hath done for us, and suffered for our redemption: consider be how great things they were which he suffered, how great his sorrows were, which showed the greatness of his love, how ●…eat his injuries were, when he was falsely accused, mocked, spetted upon, buffeted, whipped, crowned with thorns, bearest of ●…s clothes, burdened with his cross; pierced with nails, lanced with a spear, and so died. They shall see him whom they have pierced. When joseph said unto his brethren, I am joseph whom you Gen. 45. 34. ●…d into Egypt, they were so a●…onished they had not a word to say: when Christ shall say, I am your brother, I am he whom you crucified, how shall they be confounded that crucified him? But what joy shall they have who believe on him? Up O Christian soul, and with the Dove make thy nest in the holes of this rock. Behold the wounds of thy Saviour. Come to this Ark, whither all creatures repair to save themselves. Stand, and behold a little with the devout women, the body of thy Saviour upon the Cross, see him afflicted from top to toe, see him wounded in the head, to heal our vain imaginations: see him wounded in the hands, to heal our evil actions: see him wounded in the heart, to cure our vain thoughts: see his eyes shut up, which did enlighten the world: see them shut, that thy eyes might be turned away from beholding vanity: see, those ears which were wont to hear the joyful hy●…e of the Cherubins, Holy, holy, holy, now have heard Esai. 6. 3. a multitude of reproaches: see, that countenance which was goodly to look upon, is spetted 〈◊〉 and buffeted. The blood of 〈◊〉 cried, justice, justice: but 〈◊〉 blood of Christ crie●…, mercy, 〈◊〉: Oh that we had hearts 〈◊〉 meditate of the passion of our 〈◊〉! There is nothing of ●…ch we aught more to think, 〈◊〉 to speak, more to read, or 〈◊〉 to meditate of, then of this, ●…ause the remembrance hereof ●…tameth to the salvation of 〈◊〉 souls, increaseth faith, dri●…th away despair, giveth forti●…e against the afflictions of the ●…ld, strengtheneth us against ●…tatious, 〈◊〉 the mind 〈◊〉 joy, causeth a loathing of 〈◊〉, and after a wonderful ma●… stirreth us up to all devotion. This our Saviour Christ him●…fe well thought upon, when he 〈◊〉 so high a Sacrament so full 〈◊〉 heavenly mysteries, for the ●…tinuall renewing in our heart's 〈◊〉 this his most blessed, passion. 〈◊〉 sweet jesus, should ever vn●…fulnes of this love of thine ●…pe upon us? Should not thy ●…ous blood soften our adamant hearts, who hast delivered us from infinite miseries, purchased by thy death? O infinite goodness, and freely offered! thyself hast offered thyself unto thy Father; a sacrifice for our sins, there is no burden heavier than sin, this hast thou eased us of: O blessed Son if God while I live, saith the Prophet, will I call upon the Lord, yea, as long as I have any being. We will offer unto God the sacrifice of thanksgiving, and praise his name for ever and ever. And thus we meditate of the passion of our Lord, who suffered death, to overcome 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 us to deliver us, the other, that those whom he redeemed by his death, he might teach by his grace, and by his example instruct: for why did the head, saith he, suffer, but to give the body an example? Christ humbled himself unto death, even unto the death of the cross: we ought also to humble our ●…es to be crucified unto the ●…ld, and the world to us: unto 〈◊〉 were our sins imputed, ●…to us his righteousness: he gave himself a sacrifice to save us, and we give ourselves a sacrifice to serve him. Chap. 28. Of Christ's resurrection from the dead, and how the verity hereof doth much strengthen our Christian faith. Love, saith Solomon, Cant. 8. 6. is as strong as death, we shall see in the resurrection of our Lord this verified, whom we have considered in his passion, dying for our sins: for here we find that love which was stronger than death. Now behold we him, as a Champion returning from th●… spoils after so many labours and travails, now meet we him with gratulation. Our David 1. San. 18. 7 hath slain his ten thousand, our Eagle is renewed, our Phoenix is revived, our jonas is come safe and sound from the belly of the Whale. Our Sun that went down in a ruddy cloud, is risen again with glorious beams of light: our grain of corn that was cast into the earth, is sprung up and flourisheth: our joseph is delivered out of prison: our Samson judg. 16. 3. hath carried away the gates 〈◊〉 his enemies: our spouse is 〈◊〉, the voice 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 evening laid in the Sepul●…r after his doleful passion? he is risen, he is risen, where●… with the Prophet, we say, Sorrow may endure for a night, but joy cometh in the morning. Psal. 30. 5. Christ hastened his resurrec●…n, that his disciples might not 〈◊〉 long dwell in sorrow, he would ●…t their mournful hearts should 〈◊〉 receive comfort. Christ rose ●…ly the third day, to have lain ●…ger, might have bred doubt of 〈◊〉 rising, to have rose sooner, of 〈◊〉 dying. Had only the sorrow●… Apostles, or those women ●…at came mourning unto the ●…epalcher, the joy of the resur●…ion? No, this was the joy of thousand thousands, which may say with David. This is the Ps. 118. 20 day of the Lord, we will rejoice and be glad in it. Look we unto the passion before mentioned, there we see weeping, and wailing, sorrow, and suffering on every side. The blessed virgin, the Disciples full of heaviness, now all is turned into joy. The Angel appeareth in white, the women run and tell the Disciples, they scarce believe joh. 20. 2. 3 either the Angels, or one another for joy. A little before, the stone is refused of the builders, Deliver unto us Barrabas: now is Ps. 118. 22. Esa. 28. 16. this stone the head of the corner, which joins together the building of two nations, both jews and Gentiles. A little before, we have no other King but Caesar, now is he a King above all Caesars: A little before, he trusted in God, let him deliver him, if he will have him; Now is he delivered, and God is with him, & he with God: A little before, is he a lamb ●…ed unto the slaughter, but now a Lion of the tribe of juda: A little Act. 8. 32. before, he was in humility, and Apo. 5. 5. ●…ged of others, now is he risen to appear the judge both of quick & dead, at the right hand of God above in glory. 2 Wherefore O faithful Christian man rejoice in the Lord, yea, saith the Apostle, again I say, rejoice, rejoice in the resurrection Phil. 4. 14. of thy Saviour: for many are the benfites that hence ●…rise. Now is thy Lord returned from the battle, nay, from the conquest over the devil, sin, hell, and death, thanks be unto God that hath given us the victory by jesus Christ our Lord. Believe that his resur●…ion 1. Cor. 15. 57 was the cause of thy resurrection, for he which raised Christ from the dead, shall also raise these our mortal bodies by his spirit that dwelleth in us. If thou consider this, thou shalt have consolation against all fear and dread of death, for thou mayst say, I know that my Redeemer liveth. Again, I will lay me down to sleep, and take my rest, for the Lord maketh me to dwell in safety. Because this was so beh●…uefull a point for the stay of our christian faith, Christ appeared so often unto his Apostles, after his resurrection communed with them, as at other Lu. 2●…. 32. times: so then especially, when their hearts did burn within them as he opened the Scriptures, showing them the verity of his resurrection. The Apostles whose charge was to teach Act. 2. 24. 32. Act. 3. 26. Act. 4. 33. glad tidings unto the world, the first tidings they taught, was the doctrine of the resurrection. The Evangelists do most diligently set forth unto us the resurrection of Christ, as a thing profitable and joyful to all faithful believers, for in the resurrection, we see how Christ is exalted, and what hope we have in him. This they lay down with Mat. 16. 21. many circumstances, both by testimonies before and after: before, that he had told his Disciples he must die, and rise again: after, in that he was conversant amongst them forty days, walked in the way with two of them, communing of the things that ●…re done at jerusalem, (and surely in time of sorrow to com●…ne of Christ, and talk of him in our wearisome journey of this life, shall much comfort us,) at this time, Christ walketh with them, their understanding is opened. 3 The women come unto the Sepulchre, and view every place thoroughly, they find the stone ●…ed away, the linen clothes ●…aining, a sign his body was not taken away, but risen, for these were together laid with his body in the Sepulchre: the body ●…ne, the Angels testify he is risen, what say the Soldiers to this? First they confess a truth, afterward corrupted with money, they give out, his Disciples had stolen away his body, while they were a sleep. If they were a sleep, how saw they the Disciples steal away the body? If they were not a sleep, how could a few weak fishers take away the body from a band or company of armed Soldiers: but let them confess the truth, as they did before unto the high Priests, and after when they were charged, that they had seen a vision Mat. 28. 13. of Angels, that he was risen indeed. So the verity is invincible, and the joy great of the resurrection. We see a desire and love to Christ in Peter and john, for why, they run to the Sepulchre (affection makes us diligent) the women come with john. 20. 4. sweet odours to anoint the body, we have no sweet odours, but many unsavoury sins to bring unto the resurrection, & there to offer up the incense of our praise, which is the sweetest offering our hearts can yield. Mary cometh near her Lord, Christ saith unto her, Woman, touch me not, not but that Christ had a body tangible joh. 2●…. 17. after his resurrection, but Mary touch me not, do not so much affect my presence here on earth, as my presence in heaven. By this we learn, to know and honour Christ, as he is risen, & sitteth at the right hand of God above. S. Paul writing to Timo●…e, saith, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉: Remember that 2. Ti. 2. 8. jesus Christ is risen from the ●…ad: When the Teacher gives his Scholar many lessons, if he give him one amongst that rest with 〈◊〉 Momento, Remember this: he thinks that of all other of most especial regard, and worthy of the best observation, & it seêmeth the Apostle so accounted of the resurrection: for what is there more necessary for our christian meditation, than here to call to mind that it was he who did redeem Israel, that as he rose powerfully in himself, so also did he in those that believe on him, that he rose 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, according unto the Scriptures, that he rose by 1. Cor. 15. 4 way of equity, for first he humbled himself, & then God exalted him, giving him a name above all names. That he rose by way of Phil. 2. 10 power, for being without sin, death could not hold him: for it Act. 2. 14. was unpossible he should be holden of death. 5 He whom john not long before had seen as a sacrifice offered upon the Cross, when he was, as the Prophet speaketh, Esai. 53. 2. without for me to look upon, now he seeth him after another manner then amongst thieves, now Apo. 1. 13. 14. walking amongst the seven candlesticks: then clothed in purple, by way of derision, now clothed as the Sun: then called a King by those that reproached him, now called the King of Kings by them that honour him. Wherefore as we have seen him in his humility, so with john also let us see him in his glory. As we have seen him fight for us in his passion, so let us also behold him triumphing for us in his resurrection, for all was for us. In the passion and resurrection of Christ our Saviour, consisteth the sum of all our happiness, he died for our sins, and rose again for our justification: unless he had died, we had not been delivered Rom. 4. 25. from sin, and consequently from death: unless he had rose from the dead, we had not received comfort of rising again from the dead; his passion removed away that which was evil, his resurrection brought unto us that which was good. As in these two we have a double benefit, so have we a double example: in his passion, an example of suffering, in his resurrection of hope, when we have suffered. Which doth show in us two lives, the one in the flesh laborious, which we must endure, the other when we are delivered from the flesh, which we must hope. 6 Now we must not only acknowledge with the mouth, or believe in the heart this sacred truth of the resurrection, but we must also be raised up to newness of life: for thus much doth the holy Ghost require of us in believing the resurrection. We Rom. 6. 4. are (sayeth the Apostle) buried with him by Baptism unto his death: that like as Christ was raised from the dead by the glory of the Father: so we also should walk in newness of life. And this is the similitude which we do carry of his resurrection. This is to set our affection on heavenly things, or things that are abave where Christ fitteth at the right hand of God; and this Colo. 3, 1. is the third thing that we should apply ourselves unto, in believing the resurrection from the dead, that is, first to rise with him from the death of sin, and consequently to be raised by him unto a hope of the resurrection unto eternal life. 7 It is wonderful to consider with how many strange enemies Christ had to do at once, with the world, & the Prince of the world, with death, and sin the cause of death. Who would have thought that one sheep should have been able to have withstood so many Wolves, but yet hear the triumphant voice of the conqueror. Death, where is thy sting? Hell, 1. Cor. 15. where is thy victory? the sting of death is sin, and the strength of sin is the Law. The Apostle like a valiant champion goes forth, and offers challenge and combat to all these, or any of them: Who shall lay any thing to the charge of Gods chosen? If Satan say, that will I, because they have followed the ways of ungodliness: If the world say, I will lay to their charge the many vanities they received of me: if the Law say, I will indite them because of transgression: if death say, I will arrest them by reason of sins: S. Paul answereth them all with a short reply: jesus Christus mortuus est, imo resurrexit: jesus Christ is dead, Rom. 8. 34. yea, he is risen from the dead, as if he would say, that same rising of Christ from the dead, hath be●…t you all of all your force, and now all your Pleas are frustrate. Nay, how is the poor Captive comforted, when the judge himself shall say, Who shall detain this man? I have pa●… his ransom. 8 What a joyous thing is it now to be strengthened in the faith of the Resurrection? First, in regard of the calamities of this life, for what shall dismay us, seeing the members hope to be joined with their head? Secondly, though this life be transitory and troublesome, yet Daniel shall be delivered out of the lions den: The Dove shall return to the Ark with a branch of Olive, when once the flood and waters are fallen: jeremy shall come out of the pit whereinto he is cast of his enemies: Our noble David having gotten the victory, is gone triumphantly to reign in jerusalem, we all his people and army tracing and training after him, we were detained and held as captives of cruel enemies, but by Christ the enemies are vanquished, and we delivered, how are we delivered but by the son of God? was it not his suffering only that was (as hath been said) the removing of evil? Himself saith, what profit is there in my blood, if I goedowne to corruption? as if he would tell us, there were something adjoined hereunto, to make his suffering glorious & beneficial unto others, and this was his resurrection. 9 Every effect naturally doth show his cause: The resurrection was the effect of his deity, and therefore gave evident Testimony he was God. Again, 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 believing? 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 (saith the Prophet,) Let the earth rejoice, end the ●…es be glad thereof. The first fruits being sanctified, all the other fruits are hallowed unto the Lord: Thomas bring hi●…er thy hand, and feel the print of the nails: Blessed are those that have not seen, and yet do joh. 20. 27 believe. That which befell Christ's body (saith S. Austen) the third day, shall befall our bodies in the last day. 10 Four sorts were there, which beheld & heard the whole manner of our saviours passion, and resurrection. The first were a kind of men, which only were present as spectators hearing and seeing what was done without further observation, and these were many of the common people, which following their own affairs, little respected that which was then a doing. The second, were the Soldiers, who when they had watched the Sepulchre, seen the Angel of the Lord, & the Earthquake, as men amazed went forth into the City, showing what had happened, yet by and by corrupted with money, did not stick to tell the contrary. The third, were the high Priests and pharisees, these altogether endeavouring to suppress the rumour of the resurrection, could in no case abide that any should so much as mention it. The fourth, were the disciples of Christ, and those believed on him: to these did he appear, to these brought he great joy when they beheld him, and communed with him after he was risen. 11 After the same manner are there in the world four sorts that are diversly affected towards this Article of the resurrection. Some as those of the common sort, receive neither joy 〈◊〉 sorrow, as if it did not appertain unto them to have care or respect to this principal point of their Christian belief: These have the name of Christians, but little consider what ever Christ did for them. Some there are of the second sort, which do believe that Christ is risen, they think of it, & speak of it, but they ●…seuer not: for going away, they 〈◊〉 corrupted with the world, they speak the contrary, by their works they deny, that there is any resurrection at all. These like the Soldiers that kept the Sepulchre, follow the favour of the world, and are led from truth to falsehood. O unhappy men that for vile things of the world leave the joyful tidings they have heard and seen of the Resurrection. Some there are, who with the high Priests & pharisees cannot endure the same of Christ, or those which would set forth the honour of his Resurrection: And of these what shall we say? When they hear this happy tidings, they labour to draw the minds of men from the devotion thereof, these are the worst of all other. But some there are which with the Disciples rejoice, and never rest until they come unto the Sepulchre: for love resteth not, and these see it so as it is told them, and Christ by faith appeareth unto them: they are assembled with the faithful, and not absent with Thomas, who by his absence had not with others at first the joy of the Resurrection. They go not with Mary from the Sepulchre, but are there weeping until his grace speak comfortably unto them, than they rejoice and say: The Lord is risen indeed, and hath appeared unto us: And these are those who have part in the ●…st Resurrection, for on such the ●…ond death hath no power. This first Resurrection is to re●…ne jesus Christ in true faith, 〈◊〉 to rise from sin by newness 〈◊〉 〈◊〉, and these also shall one day 〈◊〉 part in the second resurrec●…, when they shall sit with ●…ft that is risen before, when ●…ey shall live with him, & reign ●…th him in the Kingdom of heaven. In the mean time, Christ still inviteth them (saith Saint Austen) to that life, where Aug. Ser. de tep. 114 there is no defect, no death: The Angels say, why seek 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 dig and del●…e in vain? 〈◊〉 labour is but lost, he maketh ●…ch, whereinto he may des●…d, as for treasure here it is ●…ot: In like manner while we ●…ke our ●…licity here, well we may dig and delve, and endanger ourselves, but here lieth no treasure, wherefore we must set our affection in heaven, whither Christ is risen and gone before us. Chap. 29. Of Christ's ascension up into heaven: besides many good instructions, how hereby the hope of our ascending, is confirmed. BEcause the asc●…ion of our Lord was after all his travails, the farewell he took of the world, his doings and sayings at this time would have at least our Christian attention. S. Mark Mar. 16. 15. telleth us that he was giving his Apostles their commission, to preach the Gospel to every creature, that they should have power as the working of miracles, and the like, to con●…rme this teaching by: so after he had spoken unto them, he was received up into heaven. Saint Luke tells us, that he gathered them together, commanding them not to depart from jerusalem, but there to wait for the promise of the father, which, said he, you heard of me. And when he had spoken these things, while he was even Act. 1. 9 now (as the same Evangelist saith in another place) blessing the, he departed from them, and was carried up into heaven, for a cloud took him out of their sight, and they returned to jerusalem from mount Olivet, and when they were come into an upper Chamber, they all continued in prayer and supplication with the women, and Mary the mother 〈◊〉 jesus. 2 H●…re we see a loving Master taking his leave of his io●…ng family, h●…re is blessing and praying on both sides, here is comforting, and looking up to heaven: though distance of place id●… separate them for a time, yet ●…ue should continue them as one for ever. The men of Ephesus wept abundantly, when Saint Paul departed from them, being Act. 20. 38 chiefly sorry for the words that he spoke, that they should see his face no more. But two men in white apparel, or Angels in men's form ask the Apostles, why stand you gazing or looking up to heaven, and they tell them, This jesus shall so come, even as you have seen him go to Heaven. Act. 〈◊〉. 10. When Elias was taken up because his prayers had stood Israel in as good steed 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 Israel, 2. Kin. 12. 12. and the horsemen thereof, and he saw him no more. The Apostles of our Lord, though silent, we may easily conceive, their hearts cried, Our Saviour, Our Saviour. At the very instant, two Ambassadors from the Court of Heaven, to prevent doleful passions, tell them that they shall so see him come, as they saw him ascend, calling to mind what himself had before told ●…m: Ascendo ad Patrem mean, et Patrem vestrum, I as●…d to my Father, and to your father. 3 He that ever gave his Disciples divine instructions, ceased 〈◊〉 at the last, even unto 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 accord: all ●…ch might learn them many ●…ns. And where doth Christ ●…ue his Disciples, but upon ●…t O●…uet, where he had of●… prayed with them, and they ●…th him? from thence he ascen●…. When we have done our de●…ons in this world, and done ●…th the world, when we have ●…ssed our brethren by holy acti●…s, assembled in prayer, given ●…m good examples, continued ●…ongst them in one accord, from ●…unt Olivet, our last devotion 〈◊〉 prayers unto God, or (if prayers cannot be mentioned in words) the lifting up of our hands may suffice, or if that fail, S●…um corda; let our hearts be on high: Our devotion & prayer is the mountain from which we ascend, and for God's sake (saith Saint Bernard) let it not seem we arisome to abide long on this Bernar. in ascensio. do. mountain, let us raise up our minds and our hearts, and our hands unto heaven, and let us ascend with our Lord ascending. Let us follow the Lamb whither so ever he goeth, let us follow him suffering, by mortifying the flesh; let us follow him rising, by newness of life, but most joyfully of all, let us follow him ascending, by setting our affections Coloss. 3. 1. on heavenly things, or things above. 4 How this Article of our Christian belief, Ascendit in coelum, He ascended up into heaven, whither he hath carried our nature before, doth appertain unto the stay of our Christian faith, is best perceived of faithful believers. The death of Christ, 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 themselves, might seem to have sung Christ with a Psalm 〈◊〉 heaven, Exultate domine in vir●…e tua, Be thou exalted Lord in thine own strength: And his Apostles seeing him ascended up into glory, returned to Ierusa●…m with great joy, and there Lu. 24. 53 ●…tinuallie in the Temple, did ●…de and praise God, because ●…e sure faith had shaken off ●…andalous and doubtful sorrow, remembering his words, I go to prepare a place for you. How forcible testimonies are these? every one telling us what is the end of our Christian be●…fe. For as all other things in Christ were for us, he was borne for us, he was given to us, is for us also he ascended, saith Saint Bernard. Where the bo●…e is, thither shall the Eagles ●…so be gathered together: we are by nature a noble kind of creature, and of a lofty spirit, naturally desirous to get higher and higher, and therefore we show of whose stock and lineage we are, when we covet to ascend whether he is ascended, who is go●… before us. And no small comfort is it, to have this assured, that howsoever we are kept down for a time: yet we shall one day ascend to the full accomplishment of our good desires. 5 In the mean time, what should we do but follow him in whom we ascend, in the sweet smelling savour of his perfumes: knowing that pride cannot ascend whither humility is gone: that hatred cannot come, whither love is ascended: that 〈◊〉 cannot approach where virtue is exalted: that impiety may not appear, where holiness itself is seated: and therefore to follow him in humility, in love, in virtue, in holiness, are as it were the steps of ascending, to co●… unto the place whither he is gone before. It was once s●…ide unto man, Terra es & in terra●… Gen. 3. 19 redibis, but now is it said, Terra 〈◊〉 & in coelum ibis, earth thou art, 〈◊〉 yet into heaven thou shalt 〈◊〉, whither since thou art going, leave in any case those allurements, which not only stay thy ●…rse, but cast thee back to thy ●…tter peril. 6 And here it is not amiss to call to mind some several ver●…es of our Saviour, precedent ●…to his ascension, as first, if ever ●…at of Samuel spoken unto Saul, Obedience is better than sacrifice, ●…re verified, then most truly in 〈◊〉 ascension of the Son of God. He was obedient unto his father's will, we see after all his ●…ience how he is exalted to heaven, as if obedience were the ●…ay thither: Consumma●… opus joh. 17. 4. ●…od dedisti mihi: I have accom●…ed the work which thou givest ●…e. Secondarily, we may ●…sider his humility according 〈◊〉 that, Qui ascendit, descendit, Eph. 4. 10 〈◊〉 which ascended, first descen●…d, to show that humility also in ●…g down to a lowly conceie 〈◊〉 ourselves, is the second step of following him in his ascension. Thirdly, we may consider his patient suffering, according to that, If we suffer with him, we shall also reign with him. fourthly, we may call to mind, how familiarly this loving shepherd was conversant with his little flock, until the very time that he left them: to show tha●… 〈◊〉 pass our time, and to end our time, in charitable and loving manner amongst men, is the way whereby we follow the Son of God, ascending up into heaven. Last of all, pureness or sincerity of life & conversation, is a degree of ascending after him. If we will, saith Saint Austen, ascend with Christ, we must leave our faults, for with our Physician our faults ascend not, Quis ascendit in Psa. 24. 4. montem Domini, sayeth David, Who ascendeth unto the hill of the Lord, but he that hath innocent hands, and a pure heart? 7 We would be happy: I Aug. de temp. 141. know it saith Saint Austen, but why seek we not the way to happiness? Many there are that would ascend, but few endeavour themselves to walk the way of ascending, these with the Sons of Zebedee, would sit Mat. 20. 21. on the right and left hand in Christ's kingdom, but they will not taste of Christ's bitter cup in his passion. Others there are which fearing they cannot as●…d, have their whole hearts bu●…d in the earth, where they are content to abide. A third sort ●…ere are, which so load themselves with the cares of this world, and are so heavy that they 〈◊〉 lift up their minds to hea●…n, but even as the Serpent whose breast is upon the earth, ●…ere they abide, & go no farther, ●…d sure a lament able thing is it, that whereas Christ with so much labour, hath laid out a way for us, yet so few there are that follow him in this way. O that we would mark, & mar●…ing keep the happy course of Christ's ascending, for even in ascending many err: the Angel would ascend, but of an Angel he became a devil: man would ascend in Paradise, but from a happy creature he became miserable: both fell by affecting power, and knowledge, and many follow this course; now Christ hath taught us a true manner of ascending as we have heard, he first descended, and then ascended: he ascended the mount to pray and to teach: he ascended Math. 5. 1. Luk. 6. ●…2. the Ass to weep: he ascended the cross to suffer, and after all, he ascended heaven to reign in glory: These are the true degrees of ascending: first, we must ascend to prayer: secondly, we must ascend the mount, to learn the way to blessedness: thirdly, we must ascend the mount to contemplate of glory, as he did when he went to be transfigured: fourthly, we must ascend upon our carnal appetites, to weep for our sins: ●…ftly, we must ascend unto the cross, to be crucified unto the world, and so last of all we shall ascend, in good time by the grace of God into heaven, to rejoice with Christ in glory. 8 To all this, saith S. Bernard, may be annexed this short form of ascending. First, we must ascend to our heart, that is, to the knowledge of ourselves: then in our heart, that is, to acknowledge our own infirmities: next from our heart, that is, from the love of ourselves: and last of all, above our heart, that is, to the love of Christ. What doth our Christian love on earth: when Christ our head is in heaven? The Lord is my portion, saith David, If we love Christ, why are not our affections with him in heaven? She said unto Samson, Thou hast said, thou lovest me; if it were so, thy mind jud. 16. 15 would be with me? For the Apostles, Christ was taken out of their sight, but not out of their hearts, by his corporal presence he departed from them, but for his spiritual presence he continued with them: and therefore as they in heart ascended with him, so he still in spirit remained with them, by this his spiritual presence, which was and is ever the same. And here we may observe, how Christ departed from his Apostles: first, he leadeth them out of the City by way of application, from the ●…oncourse of sin: secondly, he leadeth them to mount Olivet, a place of prayer: thirdly, he blesseth them, or endueth them with his grace at parting, this done, he ascendeth, and this doing, all faithful believers ascend. 9 Thus we see how Christ ascendeth up unto his father, how, though he left them as concerning his bodily presence, yet with his love, his grace, his power, he was still with them. Concerning the mystery of his ascension, it is very great and excellent, the high and glorious King clothed with our nature●… is entered into his royal palace. By this we that are flesh and blood, have a comfortable and sure trust of our ascending up into heaven, and therefore we find cause of joy in the meditation hereof, for four reasons: first, that we have an Advocate now speaking for us at the right hand of God: secondly, that where he is, we shall be, Assu●…am vos ad me ipsum, I will take you unto myself: thirdly, that as he hath taught us what to do, so also what to hope: fourthly, that he hath left unto us a comfortable promise in the mean time: I ascend unto my Father and your father. 10 And now as we have here many good instructions, so how our hope of ascending is confirmed we see, that nothing may be more joyfully thought upon then this, while we are here in this mortal body of ours. Esra and Nehemias, show with how great desire the Nation of Nehe. 1. 1. the jews were held towards the earthly jerusalem, after they had been a while in captivity: with what desire should we be ●…ed of our heavenly jerusalem, after our captivity here in this world? assuredly there is nothing that we can meditate of with more joy, then of Christ's ascension up into heaven, to the right hand of his Father, where he sitteth as now resting for ever, which once was in labours of the world: at the right hand of Majesty, which amongst men lived at the left hand of adversity. In Herald 11. 25 the old law, the high Priest once 〈◊〉 year entered the Holy of Holies: we have an high Priest (saith the Apostle) that is entered into the heavens, and there maketh intercession for us. Chap. 30. Of the coming down of the holy Ghost, and how we should in all Christian manner entertain this divine spirit. IT is expedient for you, saith Christ our Saviour joh. 16. 7. unto his Apostles, That I depart from 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 marvel though the Disciples hearts at these words were full of sorrow, to hear of their masters departure: but that this might be expedient unto them, they could not but wonder how: Wherefore Christ by and by tells them the cause why this should be, that is to say, his departure from them was, that the comforter might come, Unless I depart, the comforter which is the holy Ghost, will not come, It is expedient that I depart, because every thing hath his time: It was expedient that I should suffer to make a satisfaction for sin: it was expedient that I should die, that you might be delivered 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 mystery, Unless I depart the Comforter shall not come: Was the presence of the holy spirit so opposite unto the presence of Christ's humanity (which was not conceived, but by the operation of the same holy spirit, that now the one will not come, without the departure of the other? What is this, Unless I depart? Ber. in as●…ent. Do. First, the head is glorified, than the members are graced The Ap●…stles for his bodily absence, shall have from henceforth the holy Ghost to supply his presence, Behold I am with you unto the end. Gen. 1, 2. 2. In the creation when the earth was without form, Spiritus super aquas, The spirit moved upon the waters: in the re●…mption when the mind of man was without form, the same spirit moved upon the sinful waters of our souls, Emittis spiritum Ps. 103, 30 tuum, & creabuntur, & reno●…abis faciem eorum: Thou sen●…est out thy spirit, saith the Prophet, and they are created, and thou shalt renew the face of them. God the Father said, Fiat lux, Let there be light in this greater world: God the holy Ghost said, Fiat cognitio Dei in anima hominis, Let there be the knowledge of God in the mind of man, of man this lesser world. God the Father said, Fiat firmamentum, Let there be a firmament. God the holy Ghost said, Firmetur voluntas in bono●…, Let the will of man be confirmed in that which is good. God the Father said, Let the waters be gathered together in one place: God the holy Ghost said, Let many graces be united in one soul. God the Father said, Fiant luminaria in c●…lo: let there be lights in heaven. God the holy Ghost said, Let the lights of faith, hope, and charity, be fixed in the believing soul. God the Father said, Fiant volatilia, Let there be flying fowls, God the holy Ghost said, Let there be Meditations in the mind of man soaring upward. God the Father said, Faciamus hominem ad imaginem nostram, let us make man according to our own likeness? God the holy Ghost hath said the self same: Let him be according to our Image, holy as I am holy, and thus we see our saviours saying verified, Expedit, it is expedient. 3 Again, if we respect our regeneration, we know what was our state by nature, when the Apostle saith, 〈◊〉, The children of wrath, but now being Ephe. 2. 3. borne again by the holy Ghost we are cast in a new mould, and so are become Filii Dei, The children of God. If we respect the powers and faculties of the soul the intellectual part, and the will: the intellectual part to disce●…ne, the will to desire heavenly things, these were restored by the holy spirit. If we respect our s●…nctification, we were as Naaman 2. Ki. 5. 16 the Syrian, until our wa●…ing in this jordan, therefore is the spirit of God called Spiritus sanctus, the holy Spirit, either to discern it from other spirits, or else of the powerful effect when it makes us holy. If we respect the darkness of our understanding, the holy ghost is called, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Illuminatio, an ●…lightning of the mind of man. If we respect the strengthening of our ●…aith against terrors of conscience within, The spirit of God Rom. 8. 16 doth bear witness, saith the Apostle, to our spirit, whereby we cry Abba Father. If we respect the calamities of the world without, Christ promising to send his Apostles, this holy spirit said, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, The comforter or Advocate joh. 14. ●…6. shall come unto you, to cheer up their sorrowful souls in all adversities. If we respect the mortification of the flesh, the same Apostle tells us, that we do this by the help of the holy spirit: If we respect the understanding, it was deaf and dumb, until the holy Ghost said Ephata. And what need we more to show, how expedient it was for us, and still is, that we be partakers of the holy spirit? without the vital spirit, what is the mortal body but an earthly carcase? without this holy spirit, what is the soul of man, but a Sepulchre of sin? That there doth dwell in us a living spirit; our living actions show, that there is in us a divine spirit, our divine actions approve, When heathen m●…n did perceive that there was something in them, which did move them to argue, to discourse, to compare things present with things to come, they did straightway gather that there was in man, more than a lumpish body, and therefore they inferred that there was a soul: but when the children of God do find something within them, that makes them to pray, to repent, that ●…pes them from falling into a thousand undoings, they straightways perceive that there is a man within the man, to 〈◊〉, the divine spirit of God himself. Motum sentimus, modum ●…scimus, we feel the motion, we know no: the manner. God gave the people Angel's food from hea●…en, they called it Manna, saying, Lord, what is this? Having di●…ine N●…. 16. 19 inspirations from above, which we find moving in us good desires, we say, Lord what is this? This is the holy Ghost. And therefore for this article of our belief, it may be said, we do not so much heat with our ●…ares, or see with our eyes: Credo in spiritum sanctum, but find it true in our very souls, I believe in the holy ghost. 4 That this holy Ghost is God, by our believing in him, we acknowledge as much. Peter said unto Ana●…ias, Why hast Act. 5, 3, 4 thou lied unto the holy Ghost? he by and by addeth, Thou hast not lied unto any man, but unto 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? He by and by willeth them to glorify God in their bodies: The holy Ghost therefore is God. Whosoever hath power of cleansing from sin, 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, He touched my lips, and took away my sins. Last of all, to whom so ever we give glory, the same is God, but as unto the Father, and unto the Son, glory is given: so also is it unto the holy ghost. The Cherubins cry three times, Holy, holy, Esa. 6. 3. 4. holy, as speaking unto three, and yet in the words following. Lord God of Hosts, as appliable unto one. We marvel when we consider that men shall go to God, but we do not so much marvel at this, that God doth come to men? 5 A familiar thing is it amongst those that love to leave pledges of love, jonathan to show 1. San. 18. 4 his love to David, left with him the coat that was upon him, and other things, his sword, his ●…ow, ●…s pledges of his love: Elias when he was taken up into heaven, left 2. Ki. 2. 14 ●…is cloak with his servant: our jonathan hath left with us a pledge of love, a pledge of our hea●…enly inheritance that is to come: ●…ur Elias hath left us a cloak. O precious garment! our nuptial ornament, This is that clothing which doth cover our unrighteousness, let us make much of this garment, wherein we john. 4. 15 come with jacob for a blessing. When the woman of Samaria heard our Saviour Christ tell of a water, which being once drunk of, the party should never thirst again, she said, Lord give me of this water: So when we do hear of that spirit which doth sanctify our souls, cleanse our sins, comfort our consciences, ●…minate our understanding, strengthen our faith, and is as a pledge unto us of God's divine love, nay of glory to come; as the woman said, Lord give me of this water; so may we all say, Lord give us of this spirit. 6 The excellent effects of this divine spirit may be gathered by the manner of the appearing of the same spirit, as in a cloud at our saviours transfiguration, in form of a Dove at Mat. 17, 5. his Baptism, and upon the Apostles in fiery tongues. The cloud may signify moisture, or the dew of heaven: The Dove the divine verities of humility, Mat. 3. 16 meekness, and peace: the fiery tongues; of fiery, because the seven gifts of the holy Ghost have the seven qualities of fire: it purgeth by the gift of fear, it sof●…eth by the gift of piety, it adorneth by the gift of knowledge, ●…t maketh solid by the gift of fortitude, ●…t lifteth up by the gift of counsel it ●…lightneth by the gift of understanding, it burneth by the gift of charity. Of tongues, to show that these gifts as they burn inwardly so do they speak ●…utwardly: nay of cloven t●…ngs, 〈◊〉 it were one tongue divided in●… many, for to show th●… divers ●…guages given by this spirit. Furthermore, the appearing 〈◊〉 the holy Ghost was visible in 〈◊〉 tongues, and sure it is, we ●…st show signs of God's spirit, 〈◊〉 as it doth kindle in charity, so 〈◊〉 it speak charitably. The 〈◊〉 Ghost is re●…embled unto the john 3, 8. Act. 2. 2. 〈◊〉, and there was a mighty 〈◊〉 at the coming down ther●…▪ First, to show that the doc●…ino of the Gospel should now ●…ake out into the world, & that 〈◊〉 none can keep back the force of the wind, so should none be able to hinder the passage of this ●…octrine. Secondarily, the wind ●…ceably be●…reth down what●…uer do●…h resist it: so did the ●…rking of this spirit. Thirdly, 〈◊〉 wind is wont to carry up the 〈◊〉 against the main stream 〈◊〉 swiftest tides that run, so doth the holy Ghost bear us up against the strongest current of natural inclination. Again, the holy Ghost is resembled unto water, because it cleanseth. David calleth it a right spirit, right Psa. 51. 10. Rom. 8. 15. joh. 14. 26. Heb. 9, 14. because it leadeth us the right way. The Apostle calleth it th●… spirit of Adoption, because it maketh us the children of God▪ Sometimes it is called the Teacher of truth, sometimes the eternal spirit, all which names ●…oe tend to show the divers operations of the holy Ghost▪ as 〈◊〉 the former appearance of fire, 〈◊〉 stre turns all things into fire, because it expe●…eth the coldness of our hearts, & bath burneth with inward love, as also shineth by outward charity. It teacheth, 〈◊〉 directeth, it comforteth, it cleanseth, in a cloud, in a Dove, in fire, in tongues, in the wind, all which move us to pray with the Prophet, Emitte spiritum tuum: Lord ●…end forth thy spirit, and Ps. 103, 13 we shall be created. The light of Faith shall arise in us, 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 is holy. 7 Contra●…ise, without this 〈◊〉 spirit what are we but as 〈◊〉 men of Sodom stricken with ●…dnesse, not knowing which 〈◊〉 to go? sorrowful is it to 1. San 16, 14. ●…ider the case of Saul, who ●…en the spirit of God was with 〈◊〉, he 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 wonderful, he ●…es to a Sorceress, disgui●… himself, knows not in the 〈◊〉 what to do, 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 ●…ryed, My Father, my Fa●…, but Saul might have cried ●…en the spirit of the Lord de●…ted from him: O my joy, my 〈◊〉 gone: his body died once, 〈◊〉 his heart often. The wife of ●…es in her last breath cried, 〈◊〉 the same might Saul have 〈◊〉 also, O the glory of God is 1. San. 4. 22 gone? when the Prince removeth, all the Prince's troup and train, every one is removing to accompany the person of the Prince: so when the Spirit of the Lord removeth, all joy, all faith, all knowledge, all love, at once departeth: Wherefore the Church doth well and devoutly pray, Et spiritum sanctum tuum ne aufer as a nobis, And take not thy holy Spirit from us. It was Saint Austin's prayer, Ve●…●…ancte spiritus, Come holy spirit, the cleanser of the unclean, Aug. medi. 1, 7. the comforter of the sorrowful, confirm me, that I may keep thee, keep me that I may not lose thee. If Satan ●…de the house once empty, he entereth by a foul spirit: wherefore beseech we God that his spirit may ever keep possession of our hearts. Now as Christ promised his Apastles the coming of the holy Ghost; so did he also show them how they should be prepared for the receiving and conserving thereof, for albeit this divine Spirit, were promised before, and after the Resurrection, 〈◊〉 he would they should be pre●…red for it: that we should 〈◊〉 to use means for Gods ●…ites promised. First, they 〈◊〉 wait for it: secondarily, they 〈◊〉 wait at jerusalem, and ●…re in an upper room, what 〈◊〉 they do? they are assembled ●…th one accord, what else? they 〈◊〉 assembled with one accord in 〈◊〉: all which do show us 〈◊〉 means of preparing our 〈◊〉 for the participation of the 〈◊〉 Ghost: First, faith is ne●…rie, for the Apostles believe: Act. 1. 1. Secondly, hope is necessa●… for they expected the accom●…ment of the promise: Third 〈◊〉 charity is necessary, for they 〈◊〉 assembled in love, the Text ●…eth, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, with one ac●…d: Fourthly, holiness of con●…sation is necessary, they were 〈◊〉 upper room. The Spirit 〈◊〉 God, sayeth the wise man, Wis. 1. 11. ●…eth not in a body subject to 〈◊〉. Last of all, devotion is ●…cessarie, they were all assem●… in prayer. The seventy Elders rec●…ed of the spirit of the Lord at the door of the Tabernacle, where God was worshipped. Num. 11, 24 When the Disciples were assembled in prayer, the place where they were assembled Act. 4, 31. moved, and the holy Ghost came down upon them, and here we see both of receiving, as also the means of entertaining one and the same holy spirit: Gregory saith, In terra datur Spiritus, ut diligatur G●…c. 〈◊〉. 26. proximus: e coelo da●…ut Spiritus, ut diligatur Deus, The holy ghost is given on earth, that we should love men, and the holy Ghost is given from heaven, that we should love God. This love of God is never idle, but always busy here beneath, it was Christ's own rule: If you love me keep my commandments, it is a sign we love the great Emperor, when we keep his laws. Last of all, whereas the receiving of the holy Ghost is called 2, Cor. 1, 21. 2, Cor, 6. 5. the earnest of the spirit, how many comforts are there which do hence consequently ensue? when 〈◊〉 substantiail dealer maketh a bargain or covenant, and in part of payment giveth earnest before ●…and, the residue behind is as ●…re at the day, as if the party ●…ad it already down: God of his ●…nite love in Christ jesus, ●…ath agreed with believers for the receiving of heavenly trea●…re, or treasure in heaven, his holy spirit is before given in part of payment, a good earnest, and of the rest behind, this earnest is ●…fficient assurance, which we 〈◊〉 receive at that ●…ay, when the ●…onne of righteousness shall appear, and all his holy Angels ●…ith him. Chap, 31. How that exhortation of our Saviour Christ, john the twelfth and thirty siue, doth appertain to us Christians: Ambulate dum lucem habetis, ut non tenebrae vos comprehendant, Walk while ye have light, least darkness come upon you. THese words of our Saviour Christ, spoken in the first place to the people of the jews, are ●…y way of appropriation appliable unto all, but most specially unto them on whom the ends of the world are come. Walk while ye have light, least darkness I●…. 13, 23 come upon you: For in this remnant of time, Satan seeketh in malice to destroy men, and God in mercy to save sinners, by whom the day of grace is fitly resembled to a time of light, Walk while ye have light. 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 darkness, saith Ephe. 5, 8. the Apostle, but now you are light, and are called to an admirable light. And so after the s●…me manner the time of grace is Rom. 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 jesus himself, of his doctrine, which is a doctrine of light, of his grace which is the benefit of light: of our con●…inuance in the world, which is a little continuance in the light: of these severally one by one, or of all together. Walk while you have light, least darkness come upon you: walk, and therefore no standing s●…ll, least darkness come, therefore the light will not be l●…ng. 2 The light, saith Saint john▪ john. 1. 5. shined in darkness, but the darkness comprehended it not. It is no disgrace unto the Sun, though Bats and ●…ies cannot endure it, Christ's grace is the light to guide our steps, his Gospel is the lantern to show our goings: if we refuse to walk by this light, and while we have a time of light, and to walk too while it is our last moment of light, our darkness is great, our error is great. May we not fear a time of darkness? Have we any warrant to the contrary●… yet a little while is the light with us: It is said in the Canticles, I sought him upon Can. 3. 1. my bed: was the spouse there found? That we find not: I sought him, but I found him not, saith the text. The Scripture saith of cain's offering, it was Post multos dies, after many days, as if we should say, it was long before Cain came with his sacrifice, it proved unseasonable. Gen. 4, 3. The stone upon the top of the hill may be stayed with little, but being once in a violent course, it is a hard thing to stay it, we should in time return unto God. The evil thief upon the Cross, his care was for his body, Save thyself and us: but his fellow upon the right hand, who made speed in calling upon Christ, saying, Lord remember me when thou comest into thy kingdom, his care was chiefly of his soul. We had need walk, before our day of life be turned into the night of death, before our light of grace be turned into the darkness of justice. Our continuance stands at a great uncertainty, there is but a little air between us and death, and they that think themselves most secure, are sometimes s●…nest of all deceived, and at last wish in vain, they had been better advised. God met with Ex. 14. 28. 1. San 4. 18 jude. 13. 2. Lu. 12. 19 Pharaoh in the Sea, with Eli sitting in his Chair, with Holophernes lying on his bed: The rich man when he said, soul take thy ease, yea take thy farewell of case too. Here we leave one, and there another, and time is the ea●…er out of us and ours. The Sun though it seem to stand still, it is carried about with a violent motion: The shadow in the D●…all we see gone, but not going. We never stand still, but are every evening tie of our life, nearer our journeys end by a day. The Sn●…yle though she creep never so softly, yet comes she at last to the highest trees, and eateth the green leaves at the very tops thereof. Age will steal upon our youthful & flourishing days, and therefore while we have light to walk, let us walk with God as Abraham did when he lived in his fear. When the people gathered Exo. 16. 21 Manna, they must gather it in the morning, for when the heat of the day came, it vanished away. If we will gather our heavenly Manna, we must gather be●…es before the heat of the day arise, that is, before the day of mercy be turned into a scorching day of judgement. Our state and condition here is as the natural day itself, our youth is as the morning, the noontide is our strength, when the evening of age comes, than we make ready to take our rest, so preparing ourselves, we have life in patience, and a good departure in desire. 3 It is said to the great folly of the Athenians, that they would never consult of peace, until they were driven thereunto by extremity of war. Greater is the folly of the sinful men, to be consulting of a state of peace, when they are driven thereunto by necessity, never calling upon God, but in time of sickness and adversity: n●…y, that which is more, when the time of calling is past▪ when the light is departed from them, and that happy opportunity let slip: Walk while ye have light: At that black day they shall find error unrecoverable, danger unavoidable, punishment unsupportable, repentance unprofitable, grief inconsolable, into what a pitiful plight shall the careless man see himself brought at this tune? It will be a sad Catastrophe, or sorrowful end after all. O that we would now be, as we would wish to be at the day of judgement! A foolish Mariner is he, that while the weather is fair, will lie still, when the wind is now serving to further his passage, and will never set forward until a dangerous tempest be come: of these, saith S. Ambrose, I will not determine how doubtful it is, whether Ambr. de Agenda penit. they shall attain the haven, only this I wish, that they set forward before it be too late, when they shall not need to have any accusers, for their own consciences shall article against them. The Prophet saith, Misericordiam & judicium cantabo tibi domine. Lord, I will sing unto thee of mercy and judgement, mercy in Christ's first coming, and judgement in his second. The kingdom of heaven in the Gospel, is fitly compared to Mat. 24. 32. the Summer: first, for that the Summer is a lightsome time, so is the kingdom of heaven: secondly, it is a fruitful time, so is the kingdom of heaven: thirdly, Summer is a pleasant and ioy●…ull time, so is the kingdom of heaven: fourthly, Summer is a quiet and peaceable time, so is the kingdom of heaven. Christ putteth forth unto his Disciples ●…parable of the Fig tree, why of the Fig tree more than others, saith one? because it putteth forth last of other trees, & showeth that Summer is near: Again, the Fig tree if it be good, it is very good: but if it be otherwise, it is in the contrary extreme: If nought, saith the prophet jeremy, jere. 24, 3. very nought. Such is the state & condition of men in the state of judgement, if they put forth in time, they bring forth sweet fruits of everlasting joy: if their estate be happy, most happy: if unhappy, the most unhappiest of all. 4 Some there are that are so delighted with the pleasures of the life present, that they forget what a heavenly treasure they carry about with them, in these mortal bodies, and what a great charge is in their custody to look unto while they are h●…re. The householder, saith our Saviour, Mat. 24. 43. should watch for the coming of the thief: This thief may resemble unto us the day of death, which comes unawares, the house is the body, the door is the mouth and cares, the windows are the eyes, the treasure in this house is the soul, let the householder watch, & not suffer his house violently to be broken up: but let him be prepared to yield peaceable possession, both of his house and treasure, when h●… gentle Lord shall require the same, because he will give him state in a better inheritance for the time to come▪ wherefore that spoken unto the people of old, may be considered, Redite ad cor, Turn unto your hearts, or, now your hearts and you consider together what to do, fall to an account with yourselves, seek not life in death, stand with God, and he will stand with you, lose not the opportunity of light, for some sensual and perishing delights of the world▪ when these offer themselves, let the careful Christian say this thou mayest do, but this is not that thou shouldest do: in the morning he s●…yes to himself, what wilt thou do, and at night, what hast thou done, let him take sometime from the pleasures and profits of the world, I say, to consider of these things. judas made the worst bargain that ever man did, which bought and sold, when for a little earthly profit he parted with heaven, and for thirty pieces of silver sold the Saviour of his soul. He had heard Christ was transfigured, Hier. in Mat. cap. 26. and least in such a transfiguration he should be taken from him, be would make gain of him while he had him. Let us never follow the trade of so bad a Merchant, leaving for a few temporal commodities, that great and plentiful storehouse of heaven, and the inestimable treasure which God hath prepared for them that love him. In this respect all of us are Merchants, that men would fall to traffic for this pearl. It is not beyond the Sea, that any should complain, how shall we attain it, thrice happy are they that come unto that light, where the light of the Moon shall be as the light of the Sun, where the light of the Sun shall be se●…uen fold, as the Prophet Esay speaketh. Wherefore O Christian man, if thou walk in the Esa. 30. 26 light, whilst thou hast the benefi●… of light, Thy Sun shall never Esai. 6, 20 go down neither shall thy Moon be hid, for the Lord shall be thine everlasting light, and the days of thy sorrow shall be ended. Sorrow thou mayest for a time, but this sorrow should be heavenly, and heavenly sorrow (saith the Apostle) causeth life. Of old time 2. Cor. 7. repentant sinners, as we read in the Prophets, should put on sackcloth, and sprinkle themselves jona. 3. 5. Lu. 10. 13. with ashes. Put on sackcloth, to show they have laid off all pomp and glory of the world: sprinkle themselves with ashes to signify, they were no other (b●…ing compared to God's majesty, who was now ready to take revenge upon them) but dust and ashes. Again, howsoever they had before exalted themselves, ye●… now they were come to a full consideration of their estate, what they were under the hand of God. Yet a little while is the light with us, Only 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 harvest while the sun shineth, that walk while they have light, that by a good life draw n●…rer and nearer, unto that life which is void of all death, unto the which the Lord bring us all in Christ jesus. 5 The commination, if men walk not while they have the light, is, Walk least darkness come upon you. Want of light is a punishment: When many of the jews saw the darkness at our saviours Passion, they were much afraid, they smote their breasts, & were in a manner at their wi●…s end. If external darkness of the world be so terrible, what is the spiritual or internal darkness of the mind, to be deprived of the light of grace? Nay, what is the eternal darkness, to be utterly dep●…ued of all light of glory? It was said of him that had not his wedding garment, ●…st him into utter darkness, O do●…efull doom, never more to see the light of that joyful Son of righteousness? Who would not be advertised in this case? our time is but short, our departure uncertain. What is the end of our redemption, the fruit of our calling, but to walk before God in holiness of life? beasts have eyes of the body to behold things present, but men have eyes of the mind to foresee things to come. In the second of Samuel, and second Chapter, Abner calleth 2. S●…. 2. 27 unto joab in the evening, to stay his revenging hand, joab saith, hadst thou called unto me, in the morning the people had departed back every one from his brother: let us use this to our commodity, and for our learning▪ let us call for help early, and not defer until the evening, thinking to strike in with God in our last groans, when the most sensual are made so●…er against their wills. When Moses Exo. 9, 19 foretold the Egyptians of a mighty great hail, such as never was in Egypt, those that re●…arded not the word of the Lord, left their servants and cattle in the field, and so were destroyed, but such as feared the word of the Lord, amongst the servants of Pharaoh made his servants and his cattle fly into their houses. These were preserved, as for the other the tempest destroyed them. Have we not cause to be careful? Our sins carry us away as the wind. O Lord, saith the Prophet Esay, we are the Clay, thou Esa. 64. 8. art the Potter. Chap. 32. How that, inferred upon the Parable of the ten Virgins, (Matthew 25. 23.) Vigilate itaque quia nescitis diem neque h●…ram, Watch therefore, for you know neither the day nor hour when the Son of man will come, doth greatly concern all Christians to consider. SAint Matthew having mentioned Christ his coming to judgement, and the manner in paradies, in the next place setteth down by another parable, the suddenness of this coming, although no mention be made of the time, when it shall be, as the coming of a bridegroom at night, when none would have thought him near: At this time suddenly there was a cry. The Bridegroom cometh: When some are received in, & other are ●…uded, and for ever shut out: 〈◊〉 are found wise, & these are ●…ose that prepared oil in their ●…pes, others foolish, and ●…se were those, who had their ●…ampes, but no oil in them: all ●…aue the name of virgins, all ex●…t the bridegrooms coming, ●…t all are not provided for his ●…ddaine coming: therefore ●…st any be taken unprovided as ●…he foolish were, Christ gives ●…is admonition unto all: Watch Mat. 25. 13. therefore, for you know not, the ●…ay nor hour. Man which is gone into a strange Country, having given authority unto his servants, and ●…lled his Porter to watch, those servants must be watching, that at what time soever the Master return, he may find them so doing. There is nothing more behou●…ful ●…nto the state of a christian man, then to arise from the security of a sinful life, that spiritual Apo●…xie, or dead sleepy disease of the soul: the very word Watch, doth not only import we have enemies, but also require industry to prevent them, Watch & pray: Watch, and so use industry; Pray, and so receive Gods assisting mercy. We know that while jonas slept, the ship was in danger of drowning: while Ishboseth slept, he jona. 1, 5. was surprised suddenly: while the husbandmen slept, the enemy 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 soul, the surprising, the unexpected calling to give an account, the envious sour Satan, the head, Christ jesus: this considered, Mat. 13. had we not need watch? while the foolish slept, suddenly there was a cry at midnight, when they would go & buy them oil, the bridegroom was passed, and the gate shut, it was not the title of being called virgins. It was not the repeating of the name Lord, Lord, that now served the turn: to show that the name of holiness will not sustice▪ as the rich man's calling Abraham Father, stood him in little s●…éede. It is the watchful care of the wise virgin●… that did them good indeed, the gate was shut to the foolish: what was this gate? Even the gate of mercy, in respect of indulgence: the gate of grace, in respect of acceptance: the gate of glory, 〈◊〉 respect of entrance. Take heed, saith our Saviour, watch & pray. David might have slain Saule●…hile ●…hile he was sleeping, but he 1. Sam. 27. 17. ●…as pitiful, & would not, wher●… he awakes him, and shows ●…im the danger he was in. The goodness of Almighty God to ●…an is far above David's pity to Saul. See the patience and long ●…ffering of God, saith the Apo●…tle, Rom. 2, 4. to lead us unto repentance. Behold, I stand at the door, and ●…nocke. God knocke●…h by his Apo. 3. 10. grace at the door of our hearts: 〈◊〉 his word at the door of our ●…ares: by his benefits, at the ●…oore of our plenty: by his cha●…sements at the door of our sorrowful hearts, to raise and st●…rre ●…s up to vigilancy from the sleep of sin, wherein he might have taken us, but that his mercy is to spare, for a tune of grace, wherein we should be prepared for him: he knocks to awake us, and strives to enter, if we sleep o●… and shut up the door, than he departs, we cannot escape him either alive or dead. 2 Watch, for you know not the day, This day shall be as the days of Noah, of Lot, while No was building and labouring, the world was rioting, and never more secure: but Noah and his were saved when the rest perished. In Sodom, there was eating and drinking, as if our Saviour Lu. 17. 27 would have us hear what the sins of the men of Sodom were, that hearing them, w●… might take heed of committing the like. It was not their eating and drinking (saith Beda) that condemned these men, but the immoderate use of things lawful, neither is it so much mentioned what they did, as whereunto, neglecting the judgements of God, they wholly gave themselves that is to say, to eating, & drinking. Destruction came suddenly upon these, not that their ●…ruction was not foretold, bu●…●…t it was not believed of any, ●…re was not a stroke given in ●…ming the Ark, which did not ●…monish the careless world of a ●…d to come: though Noah were ●…nt in voice, yet he spoke in ●…rke, according to that in the ●…pel, If you believe not me, yet ●…eue these works of mine: but ●…uerse men beholding the Ar●… 〈◊〉 the building, continued in their ●…s, & were suddenly swallowed 〈◊〉 by that sudden destruction ●…t came upon them. No marvel ●…gh men sin, to say true, it is 〈◊〉 such wonder, seeing 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 Son of man cometh, Though it be ●…uer so often foretold, and the ●…ke be never so long a buil●…ng, though many speak by ●…ce, & by works, for all that, nothing is thought upon, sometimes a little is spoken of in this world about amendment of life, all is but words. For the coming of the bridegroom, we have in holy Scripture to consider these three things: first, the signs going before, as the darkness of the Sun, the Mat. 24. 29. trouble of the creatures, and such others: secondly, the signs that do accompante him, as the conflagration of the world, the sounding of the trump, the resurrection 1. Thes. 4. 16. of the dead. Thirdly, those that follow after, the going upon the right and left hand, the separating of the sheep and Goats, Mat. 25. 33. the joys of some, and the wofu●… misery of others, the one called with a venite benedicti, Come you blessed: the other refused with an ●…te maledicti, Go ye Mat. 24 4 cursed. Lord, say the Apostles, where or when shall these things be, or what shall be the signs of the coming of the Son of man? 4 For the signs precedent, (as so many Heralds before the coming of the King of glor●…) amongst other, trouble is described to be in those superior bo●…s, as in the Sun, the Moon, ●…d stars, unwonted signs, & ●…unge sights repugnant unto ●…ure shall be seen. These are 〈◊〉 signs, because they signi●… the Sun and Moon shall 〈◊〉 obscured, the stars shall fall ●…n heaven, their light shall be ●…rcom of a greater light, which 〈◊〉 the glorious appearing of ●…ust, like as the stars appear 〈◊〉 at the rising of the Sun. Concerning these signs, let thē●…e also their mystical sense. ●…he Sun shall be darkened, ●…t is, the love of Christ, the ●…nne of righteousness, by the ●…s and cloud of unpietie: the ●…oone, or the Church with her ●…ht from the Sun, shall lose 〈◊〉 light: the stars or teachers ●…ll fall from heavenly doctrine, 〈◊〉 so forth. Let them have their ●…alisence, and so let be consi●…r how the heavens frown vp●… us, and the earth trembles ●…er us. Secondly, there shall 〈◊〉 trouble in the elements, and ●…eat sorrow of the Nations, the Sea, and the floods shall make a noise, and men shall be at their wits ends. The confused noise of the waters, moving to and fro, the elements (as S. Peter saith) melting with heat, 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 shall not know what to do, nay, that which is more, the powers of heaven shall be moved, seeing these Lu. 21. 26. unusual effects to happen, they shall be moved, even the Angels themselves, at the sudden transmutation and the incomprehensible majesty of Christ, what shall the sprigs of the Desert do when the Cedars of Libanon be ●…ken with fear? If the pillars themselves shall shake, how may the weaker parts of the building tremble? 5 When this little world, to wit man (for so is he called, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉) is now upon the dissolving, he suffereth fantasies, & many troubles, every part is moved, every sense is altered, the whole body, Lord, how is it troubled! how much more shall trouble & disturbance appear when this greater world is upon disso●…tion, and now giving up the Ghost? For the signs in particular, as first that the lights of Heaven shall fall, the waters ●…re, men's hearts shall fail them for fear, and the rest, all which ●…e show the violence of all, shall be by the force of fire. The first judgement was with water, to ●…le and quench the heat of incontinency, which then chiefly abounded: the second judgement shall be with fire, against the coldness of love, and charity, which (the world waxing old) shall, and both more and more decay. All earthly things shall be consumed, for the end ceasing, those things which appertain unto the end, cease. The Nations shall ●…ourn, or, as jeremy saith, the tribes of the earth, that is, those that have not their freedom in heaven, the jews shall mourn, the Gentiles shall mourn, Christians that loved the world more than Christ, shall mourn: the tribes of the earth, not the tribes of the Lord: for these, they shall go (saith the Prophet) to confess unto the name of the Lord. The Psa. 102, 4 other shall bewail themselves in their faults, which they have committed in their follies, but not corrected, in their glory which they have lost: and last of all, in their punishments which they shall incessantly suffer. 6 For the signs that accompany him, as the sounding of the Trump & others, what a noise shall this be, which the joyful creatures above in felicity, and that woeful soul beneath in misery, and (between both) the dead body in the grave shall hear? what a noise will this be that all shall hear at once in most wonderful manner? The Captain wakeneth his Soldiers by the sound of the drum: Christ shall waken the whole Army of the world, by the sound of the trumpet; the trumpet to ty●…orous & ill Soldiers is a dreadful hearing, but to good and men of valour it is a cheerful noise, saith Saint Austen. Then shall follow the resurrection of the dead, Awake thou that sleepest, and come to judgement: The sepulchres shall open, as they opened at Christ's passion, not many, but all: not from the holy City only, but from all Cities, and parts, and corners of the world, all that are in the graves, shall hear the voice of the son of God. When we hear the thunder, we think there is a God, when we hear this, we shall see it. Then shall the Son of man appear, and all his holy Angels with him, then shall he to whom the Father hath committed judgement, come visibly in the clouds, in that very form to judge, wherein he was judged: They shall see him whom they have pierced: The Apo. 1. 7. good shall see him to exultation, the evil to confusion, and shame of their own folly. Now is he called a judge, who was before called the Son of man: Now is he called a King, Dicet Rex, The King shall say, Go into everlasting torment, prepared for the devil and his Angels: It is said, Benedicti patris mei, not maledicti a patre, as if God blesseth, but rejecteth none, did they not reject themselves. Then Pilate shall not doubt, and ask the question, Num tu Rex? art thou a King? Then the jews shall joh. 18, 37 not say. Non habemus Regem, we have no King: Pilate and the jews shall now see, he is a King indeed, Even the King of Kings. Then shall he come clothed with light as with a garment, he shall come with great power and majesty, his Angels shall gather all together from the four corners of the earth, the whole world shall fight against them, who fought against the Author of all things, such as the King is, such shall be the power of his coming. Now for the day and t●…e of his coming, let none busy their heads, seeing it is not known to the Angels of heaven. 7 For the signs that follow after, which are these: Then shall the sheep be separated from the Goats, the tars from the wheat. Then two shall be grinding in the Luke, 17. 35. 36. mill, the one received, the other left alone: two in the field, one received, the other forsaken. The very place shall show every one's condition, some unto the right hand, and some unto the left: Then come ye blessed, when Mat. 25. 37. 38. I was hungry, ye fed me, when I was naked ye clothed me, counting all done unto the needy, as done unto himself. Then shall the righteous say, Lord, when have we fed thee, and clothed thee! by a kind of admiration, proceeding from the greatness of the reward, as if we thought not we had done all this unto thee. On the contrary part, the unmerciful shall not wonder after this manner, because they knew Christ did hunger in the poor, and want clothing in the naked, then shall not that be granted which is required, because that was not performed which was commanded. So unto the just this coming of the judge shallbe as Summer after Winter: but unto the unjust, as the Winter after Summer: Solomon to show the estate of these, taketh an instance from a young man, one that thinks himself farthest Eccle. 11. 9 off, the Wise man tells him, judgement will come. 8 In all temptation's i●… availeth much to call to mind the day of judgement, that a remembrance hereof should sink deeply into our hearts: If we would be covetous, & desire that which is other men's: or ambitious, and seek the glory of the world, let a remembrance of judgement come into our minds, Let us say unto our own souls: O soul, there is a resurrection, & a judgement that doth expect thee. He that would not have then his wounds seen, let him now seek to cure them: this is the time when the secrets of all hearts shall be revealed. Adam when he sinned had the trees to cover him: when all shall be consumed by fire, what can cover men? surely nothing. The world passeth (saith 1. joh. 2. 17 Saint john) and the concupiscence thereof: Wherefore whosoever cleaveth to these wo●…ldly things, is in continual passage with the world, the whole perishing, every part perisheth. Take heed to yourselves, sayeth our Luk. 21, 34 Saviour, that your hearts be not oppressed with surfeiting & drunkenness, and cares of this life, and lest that day come on you unawares: for as a snare shall it come Luk. 21. 35 upon all, which sit upon the face of the earth, that is, which delightfully rest upon the love of earthly things. The godly truly pass ●…uer the earth as strangers and Pilgrims, but the worldly minded as Citizens and inhabitants: to these this day is as a snare, because it takes them unprepared, but unto the other it is a day of expectation, because it finds them ready. 9 If any skilful Physician should command us, saying, Take you heed, that any of you eat not greedily of the juice of such and such an herb, if he do, he shall die presently: with what care doth every one keep this commandment, lest by tasting of the forbidden herb he perish. But now the Saviour of our souls and bodies commandeth us to beware of the herbs of surfe●…ting & cares of this life, and how many of us notwithstanding do not only, not fear to be wounded herewith, but also wholly consumed? will we not believe our heavenly Physician, Watch and pray always, Watch, not that the sense of seeing only Luc. 21. 36 is here understood, but the watchfulness of the understanding: Pray always, not as if our prayers should not be interrupted by any necessities of the body, as the Massilians dreamt, but pray always is understood every day, and at all times, that no sin may hinder us from God & good works, and therefore it is said, Vt digni habeamini, that ye m●…y be accounted worthy Luc. 21. 36 to avoid these things. 10 Watch, for ye know not the day nor hour: Nemo quaerat quando venit, sed vigilet ut paratum inveniat. Let no man (saith S. Austen) seek curiously when the judge cometh, but let him make himself ready against his coming: the uncertainty of the time doth cause fear: the ignorance of the signs may lead into error: so we always live, that always we may be watchful. We may know the signs, but ought not search after the knowledge of the time itself: it is unsearchable. When we see in an old man the signs of age, we gather his time is not long, when he shall die, we know not: so beholding the world troubled, charity waxing cold, we know these are signs of a decaying age, yet sometimes age continueth, how long none knoweth, & this is the very reason our Saviour himself useth to stir us up to watchfulness: Watch, because you know not the day, nor hour when the Son of man cometh. If the Housholder watch for the saving of his substance, how much more should every one be watchful for the saving of his soul? In the Housholder three things are observed: first, he endeavoureth to know the deceit of the thief: secondly, to provide for the custody of himself: thirdly, he careth that his house be not broken up, and thus he watcheth, not one, but every hour of the night, that at what hour so ever he be assaulted, he may be found stirring. 11 Those who look for the coming of the Bridegroom, have their lights in their hands, that is, their shining works: these lights are burning, that is, ardent in charity: they are shining, that is to say, giving good example of piety: These watch in the day, that is, open the eyes of their faith, when the light of the Gospel of jesus Christ shineth: these watch in the night, that is, when the world is given to all iniquity, the works of darkness. Four things there are which may make men to wake: the first is, the crowing of the cocks, that is, the call of those to whom God hath said: O Son of man, I have made thee a watchman: The Cock beateth with his Eze. 33. 7. wings, and wakeneth himself first: and then with his voice wakeneth others. The second thing to make men wake, is the rising of the Sun, this Sun is the light of grace: a shame is it for men to sleep, when as now long ago the Sun is risen upon them. The Sun riseth (saith Ps. 104 23 the prophet) and man goeth forth unto his labour, The night is past, Ro. 13. 12 and the day is come near, let us walk (saith the Apostle) as in the day: The third thing to make men awake, to, the fear of the thief, or the day of judgement, which is as the coming of a thief in the night: the careless it will seize upon and spoil them, but unto the watchful it can do no harm. It was said unto the rich man, hac nocte, This night shall thy soul be taken from thee. It was said of the bridegrooms coming: At midnight there was a cry made, behold the Bridegroom cometh, go out to meet him. The fourth thing to make men awake, is care of their goods, we have a great charge under our hands, and a charge of so great care, that we had need watch early and late. For the careless, Solomon sayeth, Sleep on, so shall necessity come upon thee like an armed man. Pro. 6. 10. Pro. 24. 33 Many are so heavy a sleep, that no calling will awake them, there shall a voice one day sound in their ears that shall awaken them, (I pray God) not affright them, whether they will or no. That which I say unto you, saith our Saviour, I say unto all: Watch. The night of death may steal upon men before they be aware, the day of judgement will come when they think not of it: Watch, for you know not the day nor hour. Watch, you know not when the Master of the house will return: Whether in the morning of childhood, or in the third hour of youth, or in the sixth hour of strength, or in the evening of age: Watch, for you know not the time: Should they sleep in security, until they sleep their last? God forbid, God forbid. Chap. 33. A loving conference had with Christ, and the devout Christian man, touching the state and joys of the life to come, promised to them that learn of Christ, and follow him in this life. Christ. AWake, Awake, O Christian soul, and stand up from the dead, how long wilt thou sleep in this dangerous security of a sinful life? Arise, arise, the light of my grace and truth hath shined unto thee, how long wilt thou prefer the love of this transitory world, before the love of me thy Redeemer and Saviour. Christian man. O Lord jesus Christ, thy mercy is great in staying for my conversion, in vouchsafing to remember me so forgetful of my love, and duty towards thee my Lord, now I wretched creature prostrate myself before thee, Lord what wilt thou that I do? Christ. If thy desire be to know my will (O my beloved) this desire of thine doth merua●…lously please me: for my delight is in thy salvation: thou knowest for thy sake I came from heaven, for thy sake endured I the griefs and troubles of the world, for thy sake suffered I many reproaches of mine enemies: I undertook thy dolours, to give thee my glory: I suffered thy death, that thou mightest receive life: I was buried in the earth, that thou mightest be raised up to heaven: now thy sins are more grievous unto me, then much suffering I endured for thee: this is that I require, seeing thou wouldst know my will, give me thy life, for whom I have given my life. Christian man. Lord I perceive thy will, and my own weakness: how should walk (as I ought) in consecrating my life unto thee? Christ. If thou wilt dedicate thyself unto me, first love me always, and above all things, next to know how thou shouldst walk after my will, see thou often meditate of my life once led amongst men: when thou wilt be humble, think how I was humbled: when thou wilt suffer patiently, call to mind with what patience I suffered: when thou wouldst be obedient, think of my obedience: when thou art oppressed with enemies, remember I had enemies too, and call to mind that I prayed for them. Christian. I see most merciful Saviour, that thou requirest love above all things, which I yield thee willingly (as I ought) but Lord, for to bear these crosses of the world, I find it too difficult to human nature, so as almost I know not what to say. Christ. If thou love me as thou sayest thou dost, thou needest not take scandal at the troubles of the world. Thou knowest I dispose all things sweetly, & great pe●…ce there is to them that love me: shouldest thou be impatient at the least things, beholding me suffering great? Wilt thou a worm refuse to endure a word spoken against thee, and see me loaden with reproaches? thou canst for the love of the world suffer tribulation, rise early, late take thy rest: and wilt thou do nothing for my love? Christian. I beseech thee, O merciful Lord jesus, strengthen me with thy grace against all adversities, for I willingly yield myself unto thy will. Christ. Be not afraid to suffer somewhat for my sake, behold I am with thee for whom thou sufferest. And behold I come quickly, and my reward is with me. Apo. 22. 12 Consider what I have said, In my father's house are many mansions, there have I prepared a place for thee. Call to mind that the dearest friends I ever had in the world, have endured the same sufferings. Christian. O my Saviour, I am more delighted in hearing, and believing this, than I am able to express: I know not whether I may more rejoice to behold thee dying upon the Cross, or reigning amongst the Angels, to see thee subject unto all, or exalted above all. O sweet jesus, how should I praise thee? I remember that of the Prophet, Rectos decet collandatio, Praise becometh the righteous. Lord I am not righteous, shall I not therefore praise thee? thy poor creatures do the same, and therefore I will not be silent. O my God, draw my mind from all earthly things, that it may only rejoice in thee. Where are ye all my desires, come and enter the Courts of the Lord with joy. Christ. Thou hast, O Christian man, peradventure some taste of my love, in that thou art so desirous to praise me, in that thou dost as joyfully behold ●…e borne of a virgin, as God from everlasting: In beholding me thy redeemer suffering for thy sins, thy love is acceptable unto me, and shall find love again in thy greatest labours: but the best is to come, when thou shalt reap the fruit of all, than no adversity shall touch thee, then shalt thou behold my presence in glory, and therefore let happiness move thee to seek happiness. Christian. O sweet jesus, when shall I sufficiently love thee? When shall I duly remember thy benefits, thy meekness, thy patience, thy bounty with all reverence and devotion? If thou be my redeemer, where is my duty? if my Saviour, where is my affection? O good jesus, seeing thou hast done all this for me, what shall I do unto thee? Nay, seeing thou hast reserved such joys as I am not able to comprehend, let me not live but to love and know thee. Christ. It sufficeth that thy will o●… intention is good, which I respect more than many sacrifices, when thou dost offer me thy obedience upon the Altar of thy humble desires, for which desires I have recompense, & thou shalt find as much, when thou comest to receive the same: when for a cup o●… cold water, thou shalt receive a whole fountain of the water of life: when for two untes thou shalt have given thee the whole treasure of the temple, then shalt thou enjoy immediate fellowship with me in my kingdom, & where I am there shalt thou also be, then shalt thou come from the troublesome sea of this life, to the haven of rest, there shalt thou see me, & enjoy me always, & every where: blessed shall that life be, for the continuance thereof, it is eternal: for the certainty, it is without change: for the place, it is in heaven: for the companions, they are multitudes of saints & Angels: for the greatness of the felicity, there is an everlasting Sabaoth. Christian. I am ravished, O my S●…uiour, with the very meditation of thy heavenly reward, when I consider that in thy presence there is fullness of joy, and at thy right hand are pleasures for ever more. O happy and happy again, are they which are once freed and set at liberty to come to thy Kingdom! O Kingdom of all con●…unce, seeing there is found joy without sadness, health without sickness, abundance without want, light without darkness, life without death, all good without any evil: all bitterness, all trouble, all punishment, all discord, all fear is away. O joy, exceeding all joys, when shall I enter into thee! O my redeemer, when shall I behold thee, the very end of my desires? I now perceive there is a reward for the righteous, and therefore what blindness doth possess the minds of men, in losing the fr●…ition here of? O what folly is it in them, to spend their time in vanity: nay, in the harsh discord found in the love of earthly things, and lose that joyful harm●…me of heaven, when all the Saints in that blessed society shall say, The Lamb that was slain is worthy to receive power, and riches, and wisdom, and strength, and honour, and glory, and praise. There they enjoy that perfect felicity, where sorrow is never felt, complaint is never heard, loss is never feared, when all labours and travails shall cease, then shall virtue show herself, where vice shall not be able to look up or appear, then shall the world which seemed before so glorious, be consumed to nothing, only the just shall then receive a crown of glory. The consideration hereof is able to draw mortal men from all the allurements of a sinful life, and to inflame their hearts in the fire of the love of God: for who would not find in his heart to honour that God which hath prepared so excellent things, for those that serve and honour him? Who would not turn all his endeavours, all his desires, to walk before him in holiness of life, whose reward is without measure in the life to come? This is the profit of this consideration, ●…ely to move us to return love unto him who hath first loved us. And now O most merciful jesus, I beseech thee by thy sorrows which thou suffered'st, by thy blood which thou shedst, yea, by that infinite love which thou bearest towards us, increase in us true love of thee, O redeemer of the world. Christ. Consider yet a little farther thy creation, and what excellency and dignity thy Creator bestowed upon thee, we●…gh with what love and with what worship he is again to be honoured. Surely when creating and ordaining the universality of visible and invisible things, he had ●…sposed to make human nature: with high counsel handled he the worthiness of thy creation, as one whom he decreed to honour before all the creatures in the world: behold therefore the highness of thy creation, and recount more and more, thy d●…ty of rendering love. Let us make (saith God) man after our own image: Mark therefore diligently, what it is for thee to be created to the image of God: understand, that image is one thing, & similitude is another: for example's sake, unreasonable beasts may have a similitude with man, but the image of man none can have but another man. Man eateth and sleepeth, so do the beasts, beho●… a certain similitude & community between divers natures: Now the image of man none i●…ateth, but another man of the same nature: The image than is more worthy then the similitude. By this means shalt thou have a likeness of the image of God: if considering that he is good, thou study to be good: knowing he is just, thou endeavour to be just: beholding his mercy, thou give thy diligence to be merciful: and now hearken how thou mayest be like unto him in his image? God is always mindful of himself, understands himself, loves himself: thou therefore for thy measure shouldest be continually mindful of God, understand God, love God, endeavouring to do this, which God always doth, and then begin to magnify him, as thou hast well spoken of gi●…ing him praise. Christian. O most merciful Saviour, I know, and truly acknowledge, that it more becometh me a wretched sinner, to cast myself prostrate before the Lord of heaven and earth, weeping and sighing for my sins, rather than to praise him with a polluted mouth. Notwithstanding, trusting in his mercy through thy only merits, O my Saviour, I desire to praise him, beseeching him not to despise an impure worm, a dead dog, an unsavoury carcase. If the powers of heaven cannot sufficiently praise him, much less man which is no other but infirmity itself, and least of all myself, which a●… worse than others. Christ. To praise thy Creator thou art created, that intending hereunto, thou mayest here always go forward, and live blessedly hereafter, for this praise giveth here righteousness, and there blessedness: when thou praisest him, praise him with thy whole heart, praise him by loving, for he is the rule proposed unto the Saints of praising. He praised the Lord with all his heart, and loved God which made him. Praise therefore, and praise worthily, to the uttermost of thy power, thy merciful God. Let no intent, no cogitation be vacant from thee, let no prosperity recall thee, let no adversity withhold thee 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: therefore exercise thyself in his praise, to this end servest thou and all that thou hast. Christian. O Lord of mercies, seeing that he goeth about to catch the shadow, or follow the wind, that thinketh to praise thee worthily as thou deservest, yet seeing the meanest of thy creatures, as the impure Frogs croaking in the Fennish Moors, praise their Creator: for although as the Lark and Nightingale, they know not how to sing sweetly, nor as man, are no way able to comprehend the least spark of knowledge, yet have they a resemblance of praise. Now seeing all thy creatures praise thee, I should be sorry to break the harmony. O would to God, that all sweet instruments of music (for in them did the divine Psalmist praise thee) O would to God all earthly melodies could go upward from my heart, and send unto thee condign praises. But what shall I say? I know myself unworthy to set forth thy praises, wherefore I beseech thee at the least, that other creatures more excellent in place, may supply my imperfection: I wish and desire from my whole heart, that the Or●…es of the Planets, the starry heaven shining with most pure light, nay that the supernal Choir of Angels may do as they do, never cease singing tha●… joyful Alleluia. For myself I could wish, that if it were so that my youth ended, my age had equalled the age of Methusalem, yet that every year of that long time, and every month of those years, and every week of those months, and every day of those weeks, and every hour of those days, & every moment of those hours, might have been wholly spent in landing & praising God the Father who created me, God the Son, thee, O my Saviour, who hast redeemed me, God the holy Ghost who hast vouchsafed to sanctify me. What shall I say? Because I cannot do as I would, yet will I endeavour to do as I may, as long as I live will I praise the Lord: Yea as long as I have any being, will I sing praises unto my God. When the ability of speaking shall fail, and I shall not be able to pronounce thy name. O sweet jesus: 〈◊〉 at the least, the lifting up of ●…y eyes, or the moving of my fin●…rs, shall be a confirmation of ●…y desirous affections to praise ●…ée, O my redeemer. And I be●…ch thee good Lord, remember ●…e, that it may be so. To whom with the Father, and the holy Ghost, be all power, and glory, and honour, for ever and for ever, Amen. Laus Deo. The Table. A ABraham and Lazarus, both rich and poor in joy. 211 Almsdeeds commended. 212 Ascension of Christ, the hope of our ascending. 480 Ascension of Christ joyful. 484 Ascension of the faithful. 491 B Blessedness in the life to come described. 555 C Christians the children of light. 15 Christians resembled to fruitful trees. 26 Christians in show reproved. 28 Christians of old commended. 37. 38 Christ only a satisfaction for sin. 64 Christ an example of all virtues. 69 Christ's sayings and doings went together. 197 Christ's labours in the world. 176 Christ began to do before he taught. 197 Christ's wonderful mercy in curing all that came unto him. 201 Content to bear contume●…es we Christians must be. 213 Cross how every one have. 319 Christ the best friend. 357 Consideration of our estate necessary. 520 D Description of our Saviour Christ, according to his humanity. 72 Doing, not hearing only required. 190 Devils dispossessed by Christ's power. 209 Devotion decayed. 277 Denying of ourselves what it is. 316 Despair not at all in Christ's suffering. 449. 450 Day of judgement to be remembered. 543 E End of man's hope is felicity. 49 Endeavour commendable, though we come not to perfection. 48 Example of Christ laid down for us to follow. 87. 88 Earthly possessions given of God to be enjoyed. 335 F Faithful men see Christ. 5 Faithful believers spiritually conceive Christ. 18 Faith which hath life is seen by motion. 34 Fasting commended. 121. 122 Fasting helpeth against temptation. ibidem Fasts before the Sabbaths and festival days. 120 Forty days fasting ancient. 126 Feasts move our desires to think of heavenly things. 408 Festival times to be observed among Christians. 407 G God's benefits should move us to serve him. 20 God provokes us with his benefits to love him. 43 Gods goodness extended towards all. 154 Good must be done one to another. 159 Glory how Christ fled from it. 160 Glory of this world uncertain. 166 Gesture to be used in prayer. 277 H Holy women given to devotion. 13 Humility commended. 96 Humility learned of Christ. 97 Hate father and mother, how we are said. 351 Holy Ghost, the coming down thereof. 495 Holy Ghost the manner of his coming, and the fruit thereof. 500 Hearing and doing go together. 190 I joyful is it to meditate of the life of Christ. 11 joy to the faithful to see Christ in the flesh. 12. 13 jesus a name of great efficacy. 240 Invocation to be made in the name of jesus. 248 Irreligion to take away temporal benefits from the maintenance of religion. 339 judgement, Christ's coming thereunto described. 532 Just, the cause so being, Christians notwithstanding they are children of peace, may take arms. 235 K Knowledge of the coming of Christ to judgement, the year or day not curiously to be sought. 538 Knowledge of intricate and needless matters disallowed. 387 L Life of Christ a direction for our life. 85. 86 Labours of Christians many. 183 Labour of body ought to be endured. 186. 187 Law, how we are delivered from it. 328 Labours of Christ in the world. 176 M Meditation kindleth the fire of the love of God. 1 Meditation of the life of christ, necessary in time of affliction. 7 Man's perfection before his fall described. 147 Man reconciled unto God, and being forsaken, by what means. 148 Mercy of GOD manifested. 146 Miracles, what we learn by them. 375 Miracles daily wrought in us. 376 Miracles how ceased. 370 N Neglect of grace dangerous. 580 Negligence of our estate reproved. 600 O Often to meditate of the love of Christ. 5 Our end attained by labours. 42 Order the preserver of things. 323 Obedience seemly amongst Christians. 325 P Pride reproved. 108 Patience in Christ. 214 Patience in Christians. 221 Peaceable conversation agreeable to a Christian life. 233 Prayer a special part of God's worship. 288 Prayer a form thereof. 287 Prayer for those in authority. 332 Primitive Church had miracles. 370 Passion of Christ to be meditated upon. 432. 433 Passion of Christ should much move us. 458. 459 Q Questions captious and difficult answered by Christ. 387. 388 R Repentance necessary for christians. 105 Reproaches patiently to be suffered 214 Revenge of Christians not to be used. 213 Riches not evil of themselves. 338 Resurrection of Christ, and the benefits thereof. 462. 463 Resurrection of the faithful. 470 Resurrection from sin. 471 S Shadow, the Law was, and how by that of the Apostles. Heb. 10. 16 Sick soul cured, and how. 110 Sabaoth day the observation thereof. 397 The end of it, and other festival days. 407 T Tempter how to withstand him by Christ's example. 144 Temptations how to be resisted. 145 Temptations never without, while we live. ibid., Travels in the world necessary. 186 Teaching of Christ with great power. 191 Temporal commodities are means for the continuance of religion. 340 V Virtues of all sorts to be seen in the life of Christ. 8 Vice confounded in beholding Christ's virtues. 54 Vanity to seek praise of men. 163 W Works of charity commended. 211 Works of Christians what they are, 39 Worldly things to be forsaken for the love of Christ. 351 Wisdom of Christ in answering difficult questions. 386 Weeping of Christ over jerusalem. 415 Weeping for our sins necessary. 420 Walking while we have light, 〈◊〉. 523 Watch●…ulnes very necessary. 526 Wise virgins signify wise Christians. ibid. Z Zeal blind, rusheth it knoweth not whither. 25 FINIS.