God in hunger and thirst in watching and praying night and day they cared not to be poore vnto the world so they might be rich vnto God to be pilgrimes or as banished men vpō the earth so they might be citizens in heauen These holy friendes of Christ as Confessors Martyrs Virgins deuout Christians of all sorts men fearing God and eschewing euill gaue euident testimonie to the world whose seruants they were It was once the complaining wish of Caesar That wee had such Souldiers as were in the time of Alexander the great Viuitur nec Deo Liue wee doe is it to God I would to God it were Wee passe on for a while More nostro after a fashion such as it is but is all this to liue Christianly No verily so a priuate estate in this world be prouided for let all sinke or swimme for the worlde to come We respect our selues onely neglecting all others Christ pleased not himselfe saith the Apostle with vs it is otherwise and yet wee thinke our selues perfect Christians In that great knowledge we haue for we sinne not so much of ignoraunce as of negligence wee knowe but little as we ought VVhat auaileth it to haue Pharaohes glorie and Pharaohes ignominie Ahabs vineyard and Ahabs destruction The rich mans life and the rich mans death VVhat blindnesse is it in seeking riches or honour wilt thou perish sayeth Saint Austen for that which perisheth Thus we goe on and that which is worse we cannot tell when wee shall make an ende Thus wee liue and thus we die VVhat other remedie in this estate of thinges the disease beeing so generall then vvith Iairus in the Gospell who comes vnto Christ with his Domine veni et impone manum Lord come lay thy hand on her and my daughter shall liue or to renue that petition of the Prophet Dauid It is time Lord that thou haue mercie vppon Sion yea the time is come All that men can doe in this case is to obserue the manner of louing friendes who in visiting the sicke partie euerie one bringes somewhat by the grace of GOD to further his health for while GOD doth afoord space of repentance and the happie light of his Gospel amongst vs wee may not dispayre of anie ones conuersion to aduise men for the best it is their care to whom God hath cōmended in his owne sted a fatherly care of soules There is a necessitie laid vppon vs all to liue well wee runne for a wager we fight for a garland In seeking to repaire deuotion pietie which this world hath welneer lost we will be as ready as our aduersaries themselues and in honouring our Lord Iesus Christ who hath honoured vs all we wil goe with them hand in hand if not before them in cleaning to the foundation wee hope one day to see the goodnesse of the Lord in the land of the liuing howsoeuer vncharitable vnpriestly and vnchristian Censurers in manie spitefull Pamphlets giue out against vs. T is true the sinfulnes of this age is great with sighing hearts we wish it were otherwise and with the Publican say Nowe God be mercifull vnto vs for we are sinners we are not as we should be good God make vs better But sirs are wee alone in this defect of godlinesse Your owne Writers will tell you no happily your own experience can tell you no seeing iniquitie like the darknesse of Egypt hath spread it selfe ouer the face of the earth Would to God this bitternes were left on both sides and that contention were once laid asleepe Moyses would not haue an Hebrew smite an Hebrew There is a common aduersarie of vs all let vs fight against him vvho lieth in waite like a subtill spie his desire is to make discorde and trouble in earth because hee can trouble heauen no more VVell let busie medlers content themselues and serue GOD humbly in their calling let them cease to trouble the peace of this Church and Common-wealth which Iesus Christ long continue remembring that of Gamiel If this counsell be of men it will come to nou◅ht but if it be of God you cannot destroy it VVere wee no other but plaine naturall men God giuing vs reason and vnderstanding we are thence mooued to passe our time orderlie whilest wee are heere It is our common saying Better vnborne then vntaught but beeing Christian men mercifull Lord that wee should not remember the happie hope wee all haue or ought to haue In the Articles of our Creede wee mention an euerlasting life after death and acknowledge a iudgement to come O good God that wee should liue as if hell fire were no other but a Poeticall fiction Assuredly wee doe our calling open iniurie acknowledging the holie Catholique Christian faith when our profession promiseth one thing and our practise performeth another Is it not wonderfull that we shold euen forget whose creatures we are yet this we doe all knowe their beginning was from God that after a while in GOD they must end Now for to spend this space betweene our beginning and our end in vndutifull sort toward him were in very reason vnreasonable When wee see a vineyard well manured and ordered wee by and by say It hath a good Keeper shall wee not say the same of a life well ordered It is a glory vnto the vine when the branches are fruitfull it is a ioy vnto the Father when the Sonne is dutifull we are the braunches Christ is the vine we are his children hee is our Father Father which is aboue all through all and in vs all Being Christians we are the Lords heritage and the Lords heritage should be holy vnto him wherfore the name Christian saith an ancient Father is a name of iustice a name of goodnes a name of integritie of patience of humility of innocencie of pietie and hee rightly beareth this name who neuer beareth malice in his heart who followeth Christes doctrine and endeuoreth Christes example that blessed patterne for imitation The skilfull Painter hauing nowe proposed vnto himselfe some excellent worke all his study care is to expresse in as liuely manner as he can the forme laid out before him the life of Christ our Sauiour according to his humanity is laid out before vs as a goodly table our best Arte and industrie is required to work according to this forme and to labour seriouslie vntill Christ be formed in vs as the Apostle speaketh that is vntill some forme or resemblance of him appeare in vs vvho are his children and beare his name Rude work God knowes make they who neuer regard the patterne set before them nor any way respect the wel ordering of the pensill and so drawe such monstrous and vgly formes as themselues may be sorie to see should I call him a christian sayeth one in whom there is no act of Christianitie no conuersation of iustice who oppresseth the miserable who maketh manie poore to make himselfe rich whose mouth is
that Iesus at this time and other times did preach in the Temple which thing the pride of the Pharisies would otherwise haue hardly endured it and therefore we perceiue at this time they did not long stand about denying his authoritie Christ asketh them a question about Iohus Baptisme The Baptisme of Iohn whence was it from heauen or of men they reasoned among themselues saying If wee shall say from heauen hee will say vnto vs why did you not beléeue him and if wee say of men wee feare the people for all holde Iohn as a Prophet then they aunswered Iesus and saide Wee cannot tell and hee sayde vnto them neyther doe I tell you by what authoritie I doe these things 5 The like question to this proposed hee at another time vnto the Pharisies saying What thinke yee of Christ whose son is he They said vnto him Dauids he said vnto them How doth Dauid in spirit call him Lord saying The Lord said vnto my Lord sit at my right hand till I make thine enemies thy footestoole If then Dauid call him Lord how is hee then his Sonne And they could not answere him neither durst they from that day foorth aske him any more questions Thus our Sauiour Christ whether he were answering or opposing the Pharisies they sawe his diuine wisedome was such as they could not but wonder at it and no meruaile séeing hee was the diuine wisedome of the Father himselfe When the Iewes obiected vnto him that he cast out deuils by the power of Belzebub First he asketh them by whose power theÌ„ did their children cast them out secondarily hee sheweth their great errour or malice in obiâ—…ting this against him for if he by the power of Belzebub should cast out deuils then was Sathan deuided against himselfe if so then could not his power stand and therefore the summe if our Sauiours answere was this Whosoeuer casteth out deâ—…s the same is clâ—…ane opposite or contrary vnto Sathan But I is you séen cast them out it followeth therefore contrary vnto pour assertion that I doe this not by the power of Sathan but by a power opposite vnto his and thus they saw themselues snaâ—…d in their owne snare And in the trap as the Prophet speaketh they laide for other is their owne foote taken In the twelfth of S. Luke when one said M. speake vnto my brother to deuide the inheritance with me Christ sayeth man who made mee a Iudge though he were a Iudge both of quick and dead yet he refused to iudge in a priuate inheritance to shew that his first coÌ„â—…g was not to iudge but to be â—…dged this notwithstanding Christians may be Iudges in matters of controuersie as the Apostle requireth In the 13. of the same Gospel hee went through all Cities and Townes teaching and iourneying towardes Ierusalem then said one vnto him Lord are there few that shall be saued And hee said vnto them Striue to enter in at the straite gate This man asketh of a high mysterie onelit knowne vnto God about which hee needed not haue troubled his head Christ answereth not to what hee asked whether there were few or no but to what hee ought to aske to wit of entring in at the straight gate and therefore willeth all that heard him to striue to enter in at that gate For questions or questioning in néedelesse or intricate matters Christ saith vnto his owne Apostles It is not for you to know or to presse into the priuie chamber of his secrets whose counsell is vnsearchable wee should praise God in those thinges wee know wonder at him in those thinges wee know not hee hath giuen no man leaue to be ouer curious in his works much lesse to meddle with depth of his counsell Concerning the number of the elect or who they are is more then man should meddle withall wee know not how soone God in his endlesse mercy may call those whoÌ„ we are often ouer proue to pronounce as vessels of wrath For such dâ—…pths curiosity is it to examine presumption to determine impossibility to conclude want of charity to censure While God doth affoord time of amendment and space of turning vnto him what should we but in christianity hope the best When Peter saide vnto Christ Lord what shall hee doe Christ answereth What if I will that hee tarriâ—… till I come what is that to thee follow thou mee Harken vnto that which doth appertaine vnto thy selfe and let that alone which in the vnserchable purpose of God doth appertaine vnto others S. Austen sheweth that it hath been the maner of busie heads in all ages because they would not be idle specially of the Maâ—…ches to bring themselues vnto a labyâ—…inth of a number of vnnecessarie questions as it is the manner of many now a dayes vnto whom these answeres of our Sauiour before mentioned are sufficient WheÌ„ Pilat asketh what is truth Christ answereth not hee would not shew what was truth saith one to a desp ser of truth 7 When the young man sayde vnto Christ Good Mâ—…ister c. Our Sauiour saith Why callest thou mee good there is none good but onely God A strange answere we would thinke why Lord thou art God and therefore well might he say vnto thée good but when wee consider the matter throughly wee shall perceiue that Christ in this answere had reference to that which this young man thought of him not what he was estéeming him onâ—…e some good and iust man and no more againe we are taught by this answere to turne away the eyes of our minde when wee are praised of others thought to be good of men saying with our selues wee are not worthy to be called good There is none good but God Iudeth when shee was praysed of the people shee turned their prayse to the praysing of God so the blessed virgine did as hath béene saide when shee was magnified her soule did magnifie the Lord other magnified her but she God In these and many other answeres of our Sauiour to those that came vnto him looke how many answeres so many instructions haue wee both for the strengthning of our faith and the direction of our life Apertis pasâ—…ur obscuris exercemur sayeth S. Austen by plaine scriptures wee are fed by harder exercised now in Christs most diuine answeres we learne these things 8 First in that he so answered the chiefe Pharisies that they could not tel which way to turne them it might make them well reason whence is this wisedome surely it is not of man S. Ierome saith Qui ad tantam sapientiam credere deberent mirati sunt quod calliditas eorum insidiandilocum non inuenit They â—…ho should haue beléeued at so great wisedome onely merâ—…ailed that their subtilties of deceiuing tooke not place and so they left him remaining still in infidelitie and hardnes of heart O sencelesse men haue you not heard with your eares the mighty
Christes actions was our instruction and Saint Ambrose wish that the wise men of the world would be wise in déede and learne to followe Christ in lowlines of minde that they would euer set before them his example who is gone before vs to heauen Therefore Gregorie amongst other high and heauenly ends Filius Dei sayth hee formam infirmitatis nostrae suscepit ad hoc contumeliarum ludibria illusionum opprobria passionum tormenta tolerauit vt doceret Deus hominem The Son of God tooke the forme of our infirmity bare the scoffes of contumelies the reproches of irrision the torments of suffering that so God might teach man To this Isidore addeth Christ ascended vnto the crosse died and rose again the third day from the dead to leaue vs a double example of suffering and rising againe of suffering to conforme our patience of rising to confirme our faith For the confirming of our faith we ought to cast off all unpediments to come vnto him of whom we may say with the people of eld time Cum ignoramus quid agere debemus hoc solum residui habemus vt oculos nostros dirigamus ad te When wee know not what to do O Sonne of God this only is left vnto vs to lift vp our eyes vnto thee 5 For worldly pleasures those of the best sort if they are honest yet they perish if otherwise we perish onely to followe Christ is mans chiefest good Abimelech the sonne of Iernbaall in the ninth of Iudges goeth to the men of Sechem and thus séeketh to perswade them I am of your kindred of your bone and flesh the men of Sechem answered our hearts are moued to follow Abimelech he is our brother we haue somwhat more to moue vs then these men had if we remember our selues well therefore may more truly say We will follow the Lord Iesus he is our Sauiour 6 The Eagle to learne her young ones to flie doth oftentimes flutter ouer them all to teach them to rayse vp themselues by little and little and so at last to be able to take their flight and be gone What doe all the precepts and examples of Christ our Sauiour but houer ouer vs that wee should learne to lift vp our selues from earthly affections and in time ascend whither he ascended that is to heauen The seruant will follow his maister the souldier his captain the naturall child desireth nothing more then to manifest the vertues of his Father Is hee worthy to beare the name of Christ saith Saint Austen who doth no way endeuour the imitation of Christes actions In that we beléeue in him we acknowledge him our God in that wee doe that which Christ did as man we doe that which Christian men should doe The holy Scriptures were not therefore giuen vs that wee should haue them in bookes or only read or peruse them and so no more but the folding vp of all is a pronouncing of them blessed that doe his commaundements and keepe the words of these testimonies Better is it with the Lacedemonians to doe wel then with the Athenians to speake well or only know what belongs to well doing 7 Christ hath done his part and conformed himselfe to vs our part remaines to conforme our selues vnto him In the way of life whom may wee more safely follow then the way it selfe Let the same mind be in you saith the Apostle that was in Christ the same that is in humblenes of minde a resemblace of the same Whence is it that wee are so soone cast down with euery touch of aduersity but that we doe not déepely consider Christes constancie whence is it that we are so easily caried away with euery shew of vanity but in that wee lightly passe ouer Christes contempt of the world who sayth Fulgentius will not despise his cottage when he séeth a Senatour despise his large and spacious buildings and who contemnes not earthly things to get heauenly when he sées a Consull of Rome doe the same yea much more what Christian man in the world will place his whole delight vpon a transitorie estate when hee sées the Sonne of God passe this life onlie séeking his Fathers glory in heauen 8 Sure it is that whereas our liues héere are partly guided by precepts and partly directed by examples then haue we sufficient instruction in respect of both from the Sonne of God for the latter to wit examples by which we are led if wee respect the generall course of men for we say a long way by precept is by example short and easie had we no precept in the world the onely life of our Redéemer were enough for our guide direction all the way The actuall obseruation of whose precepts and manners to wit those manners which hee proposed vnto man for in his diuine works we will admire him as God the obseruation of these I say is for thrée causes required at our hands first for that they are fruites of our regeneration secondarily Testimonies of our loue towards him thirdlie signes of our profession séeing of Christ we are called christians Our Sauiour reasoned with the Iewes after this manner If you were the childrē of Abraham then would you doe the works of Abraham In the tenth of Saint Iohn he calleth himselfe a sheepheard and we are resembled vnto sheepe now although shéepe according to the Philosopher be pecus erraticum a cattell giuen to stray yet sayth our Sauiour they will heare the voyce of the sheepheard and follow him 10 Now then awake O christian soule saith Saint Austen awake and imitate the footsteps of thy Lord he teacheth thée who is the way the life the truth the way without erring the truth without deceiuing the life without fading the way by example the truth by promise the life by reward neglect not the following of so gracious a Lord. Now shal the negligent be one day confounded the valuptuous to sée him in glory who once liued in fasting and great deuotion the proude in séeing him exalted who refused earthly pompe the couetous in beholding him Lord of heauen and earth who neuer followed the riches of the world but now to liue and raigne for euer mercifull God what a strange sight will this be vnto them how shall they be amazed in themselues how often will they wish with sighs they had walked in his wayes Dionysius the elder when hee heard of the great folly committed by his son he cals him vnto him and reasons with him after this maner Didst thou euer see me do as thou doest liue as thou liuest the same may be said to men who followe their owne fancies did ye euer sée Christ doe so and so 11 When Marriners do want in the maine sea marks to direct their course by they take their marke which is the surest way from the heauens in like manner if we had not examples as we haue many to this
Saint Iohn saith In the beginning If you aske what he was he tels vs The word was God if you aske what he did he sayes All things were made by him if you aske what he doth hee sheweth that he enlighteneth all that comâ—… vnto him If you aske how he came hee setteth it downe in plaine words The word became flesh If there were no other testimonies to proue his Deitie yet this were sufficient Before Abraham was I am To whoÌ„ all power in heauen and earth is giuen This same is God but this was giuen vnto Christ. Mat. 28 18. If all things were made by him then was hee the Creator for no creature is the maker of all things Great is the mysterie of godlines sayth the Apostle Hee was manifested in the flesh iustified in the spirit seene of Angels preached vnto the Gentiles beleeued on in the world and receiued vp into glory When his comming did now approch Zacharie was striken dumb hee prophecied as if the prophecies of olde now ceasing behold him who was the end of them all Iohn is more then a Prophet the Prophets sâ—…y hee shall come Iohn sayes behold the Lambe of God as if he is come Behold him from his cradle at Bethlehem to his crosse at Ierusalem a myrror of true humility so great so mighty as hee was to become to sée too in meane manner a poore pilgrime amongst men 6 Where are they that séeke and neuer cease séeking for were not men happy if they could kéâ—…p a meane in their musicke which wold make better harmony both before God and man where are they I say that neuer leaue séeking that mountain-like height or superiority in the world let them remember the world it selfe wil haue an end How great trow you was the pride of mans hart when God himself must be humbled to teach humility Where is that grace that brings low euery hill and makes plaine the roughest passages where is our time spent in the schoole of Christ since wee tooke vpon vs in Baptisme the name of christians séeing we remember so little our maisters lesson Discite ex me Learne of me to be humble méeke take vp my yoake this yoake it is a swéet yoake for being taken vp by humility it rather beares theÌ„ is borne O Lord sayth Saint Austen vnto his fâ—…miliar friend we professe much knowledge and learning This he spake a little before his conuersion and yet go on in flesh blood looking aloft and ouerlooking others these poore soules meaning them who lead an humble life shall carrie away heauen from vs. We sée the Lord of glory how lowly he was when his Disciples were discoursing and debating the matter of â—…perioritie he bringeth in amongst them a little child setting him in the middest of them saying Vnlesse you become as little children you are not meete for the Kingdome of heauen nay which is more himselfe is downe at his Apostles féete washing and wiping them What humility was this But hence what would hee haue his Disciples learne Ye call me maister and Lord and ye say wel for so am I if I then your Lord maister haue washed your feete yee also ought to wash one anothers feete For I haue giuen you an example that you should doe as I haue done vnto you 7 To haue séene him whom the Angels doe adore whom the powers principalities do worship at whose very name euery knée both of things in heauen in earth and vnder the earth doe bend and bow haue séene him I say kneeling downe vpon the earth and doe seruice at the very feete of his seruants could not but haue béene a sight most admirable If we aske the cause himselfe hath told vs euen to teach vs this vertue of humility of which vertue Saint Austen thus speaketh If you aske what is the first step in the way of truth I aunswer humility If you aske what is the second I say humility If you aske what is the third I answer the same humility These are as the steps of degrâ—… in the Temple whereby wee descend to the knowledge of our selues and ascend to the knowledge of God The poore Publican humbly confessing his sinnes and striking his breast as if his repentance came from his very heart found mercy The prodigall Sonne humbleth himselfe in his Fathers sight and is receiued into fauour with him The Centurion was neuer more worthy then when hee thought himselfe most vnworthy Of all other examples the humility of the blessed virgin blessed amongst women to be his mother who was her maker an Embassadour comes vnto her from the King of heauen with a high message Haile full of grace how could not the mother of humility and yet a tender virgin but with bashfull countenance be told that she was full of grace and that shee was so highly accepted of God Howe did modest shamefastnesse change her colour so often as her imagination varied still humblie conceiuing of her selfe How did shee at last acknowledge the goodnesse of God with all submission Beholde the handmayde of the Lord with humble obeysaunce vnto that God which had respected and regarded as shee sayeth in her Canticle The humblenesse of his hand-mayden Thus wee sée how much humility pleased God when it pleased him so much to respect this vertue When in the fulnesse of time hee sent his Sonne into the world borne of a woman 8 Being borne it was sayde vnto the shéepâ—…heards which were sent to see him Et hoc vobis signum and let this be a signe vnto you you shall finde the child wrapped in swadling cloathes end layde in a manger In séeking Christ hoc vobis signum you shall finde him in humility hee betooke him to a poore Cottage that hee might teach vs where wee should sometimes sée him hee was not borne in the house of his parents but in the way to shew vs that his Kingdome was not of this world Et hoc vobis signum you shall finde him in humility he became méeke that wee might be made strong Poore that wee might be made rich Uile that we might be made glorious The sonne of man that wee might be made the sonnes of God Et hoc vobis signum this shall be a signe vnto you you shal find him in humility Super quem requiescit spiritus meus vpon whom saith God doth my spirit rest but vpon the humble to whoÌ„ do I looke but vnto these where did the Doue light not vpon the swelling waters but cropt a braunch of Oliue that had layne below I thank thée O Father sayth Christ out Lord that thou hast hid these things from the wise and prudent and hast opened them to Babes and sucklings what are these wise and prudent but the proud in their owne eyes What are these Babes and sucklings saith S. Austen but the humble and lowlie Humble Moyses is made a
nothing contrary as some haue dreamed to Christian peace God hath assisted iust warre the crie of the people was Gladius Domini Gedeonis the sword of the Lord and the sword of Gedeon but say these men Hee that strikes with the sword shal die with the sword and vengeance is mine I will reuenge Indeede in the old testament it was true accinge gladium tuum super femur Gird thy sword vpon thy thigh but in the new it is pone gladium in vaginam put vp thy sword into thy sheath then the people entred into Canaan by weapons but we into heauen without sword or shield therefore in no case we admit warre amongst Christians True indéede saith S. Austen Bellum necessitas pacem voluntas warre of necessitie peace voluntarie and of the two our Christian desires tend rather to peace for warre is no blessing but a punishment but yet the premisses obserued then vade percute Amaleck Goe and strike Amaleck but in any case let not that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 desire of superioritie be the cause To answer the fancie of those men before mentioned he which strikes with the sword whose condition is priuate may feele the stroke of the sword To take vengeance in a cause of iustice is appertaining properly vnto the publique magistrate and so much doe those testimonies of holy scripture inferre For the lawfulnes of warre the practise of Constantine who by the assistance of God prospered héerein and preuailed against Maxentius not so much in multitude strength or knowledge as by the diuine assistance doth manifest the same yet euer so as Christians rather desire peace and deliuerance from the disturbance either of defensiue but most specially of vnnecessarie and offensiue warres That there be no leading into captiuitie nor no complaining in their streetes happie are the people saith the Prophet that are in such a case yea blessed are the people whose God is the Lord. When the building of the materiall temple began to goe forward all Israell came together as one man when the spirituall temple began to be erected Credentium erat vnum cor of the beléeuers there was but one hart O that peace and vnitie might so preuaile that strife and contention might be laide at rest that once Christes last departure froÌ„ the world might be remembred pacem meam relinquo vobis my peace I leaue vnto you Let this be Christians rule at enmitie with the serpent at vnitie within our selues If wee will néedes be crossing would to God wee would crosse our euill affections which are too ready to moue vs vpon euery light occasion to reuenge to â—…r passionate and to infame any that hath a shew of honestie Pacem habeto cum hominibus cum vitiis bellum haue peace with men be at warre if thou wilt néeds warre with thy owne vices The oblations of the peaceable man are as Abels were acceptable vnto God wherefore for all vnquiet passions for all ambitious desires or for all hasty of reuenge amongst vs Christians may that of the Apostle be applied I would to God they were cut off that trouble vs. Swéete is the life that is frée from boyling enuy happy is that man that beareth miserie and hideth the sâ—…ine that neither waxeth proud in prosperity nor is too much cast downe with aduersity but with that tranquility of mind which is wont to thanke God for all passeth along peaceably to his eternall happines While Salomon raigned there was peace in Israel while the grace of God doth rule and raigne in our harts there is peace and vnitie in our liues Chap. 15. Of the name of Iesus IEsus in Hebrew is interpreted a Sauiour a name attributed vnto the sonne of God a name had in much honor saith Eusebius amongst the old Patriarkes a name brought from heauen by the Angell Gabriell for though in the olde law others had the appellation of this name as Iosuah the sonne of Naue and the high Priest which came forth with the people after their captiuitie yet had these their names no way comparable to this of our Lord and Sauiour for they were onely Sauiours of the body but Christ was a Sauiour of soules The Prophet Esay saith vocabitur tibi nomen quod os domini nominauit Thou shalt be called by a name as the mouth of God shall name thee A new name according to a new redemption For those others to whom this name was giuen they had it of men at the tune of their circumcision this was giuen of God before the conception in their names was included the sauing of a multitude of people from some worldly seruitude but in this of sauing people froÌ„ their sinnes et vocabis nomen eius Iesum And thou shalt call his name Iesus O swéete name who is so deafe that his eares are not filled with ioy who so dead that hath not his senses raysed vp with delight when hee remembreth the message of the Angell And thou shalt call his name Iesus This name Iesus saith S. Bernard it is honey in the mouth harmony in the eare melodie in the hart this name Iesus saith Anselme is a name of comforting sinners when they call vpon him therefore himselfe saith Iesus esto mihi Iesus Iesus be my Iesus this name is aboue all names First for that it was consecrated from euerlasting Secondarily for that it was giuen of God Thirdly for that it was desired of the Patriarkes Fourthly for that it was foretold of the prophets Fiftly for that it was accomplished in the time of grace magnified of the Apostles witnessed of the martyrs acknowledged and honoured shall it be of all beléeuers vnto the worlds end This name Iesus it is compared vnto oyle and oyle hath these properties it suppleth it cherisheth it enlightneth it maketh look chéerefully so doth this name of Iesus it suppleth the hardnes of our harts it cherisheth the weakenes of our faith it enlighteneth the darknes of the soule dispersing the foggy mists of discomfort last of all it maketh man looke with a chéerefull countenance as the Prophet Dauid speaketh it makes him looke chéerefully towards the throne of grace Our Lord hath many diuine resemblances in holy scriptures or names to expresse his nature sometimes hee is called a shepheard for that hee watcheth his flocke somtimes a Captaine because he defendeth his armie a Prince in that he gouerneth his people a light because hee illuminateth those that are in darknes a dore by which men doe enter a rocke vpon which they doe build but in briefe this name Iesus includes all 2 This name Iesus is a name of intercession Whatsoeuer you aske the Father in my name and therefore may that of the Prophet be remembred Not vnto vs Lord not vnto vs but vnto thy name giue the praise If God did so much for Abraham for Moyses Dauids sake what shall he do for Iesus
sake This name Iesus is a name of power for in this name the Apostles gaue strength vnto the weake health vnto the sicke and wrought manie other great miracles Domine quam admirandum est nomen tuum Lord how wonderfull is thy name in all the world This name Iesus is a name of inuocation not onely in a time of distresse while we are liuing to say with the blind man Iesu thou sonne of Dauid haue mercie vpon me but with the blessed martyr Saint Steuen in our last extremities when we are dying Domine Iesu accipe spiritum meum Lord Iesus receiue my spirit 3 But howe is it that at the hearing of other names of God as Elohim Elohah El Eli Elion Iehouah â—…ah Adonai Shaddai Zebaoth which signify his name essence power omnipotencie we are not so much moued and at this name Iesus the Apostle saith euery knée shall vowe not only the kâ—…s of our hart which at this name should bow tend indéede but euery knée the Apostle goeth further saying Of things both in heauen and earth and vnder the earth but why at this name of God aboue other because this name cost much when it was bought by the blood by the honour by the life of the sonne of God himselfe and seeing it cost such a price we ought with all reuerence to be thankfull for it he humbled himselfe in procuring it and wee therefore in receiuing it Iesus a Sauiour therefore God Christ annoynted and so the holy one of God Iesus in Hebrew for the Iewes Christ in Greeke for the Gentiles Iesus to saue sinners and Christ in respect of vs to kill sinne saith Bonauentura It is the property of a Sauiour first to encounter with the enemie Secondly to helpe with counsaile thirdly to giue strength fourthly not to saue once but still fiftly not one but many sixtly not for a time but for euer all which our Lorde Iesus hath fully accomplished And sure most coÌ„uentent was it that he who came to saue sinners should haue a name answerable thereunto For names saith Isidore were giuen of olde according vnto the properties of the persons named And therefore Abraham was so named because hee should be the Father of many Nations Esau rough because such were his maners actions conditions Abishahar brother of mourning because such were his passions Aristarchus a right good gouernour who was coÌ„panion to S. Paul So to omit many other wee see names were giuen to expresse the principall properties of those who were named therfore this name Iesus a name of sauing of which the Apostle sayth There is no other name giuen vnder heaueÌ„ wherin we may bo saued The blinde man saide in the ninth of Saint Iohn The man that is called Iesus did so so vnto me Festus speaking of Saint Pauls doctrine and the sum therof It is saith he of one Iesus who was dead Paul affirmes to be aliue Yea Festus this one Iesus was hee that liues and raignes for euer 5 In this name saith Saint Iohn when hee sayeth for his name are our sinnes forgiuen vs they circumcised the child the eight day called his name Iesus The child what humilitie was héere when so high a Lord accepted so small a name They called his name not gaue him this name Wee reade in the Gospel that the euill spirits did shake tremble at his presence and no meruaile for assuredly his very name is a terrour vnto them and men of experience and good proofe doe affirme as much of this blessed name Iesus 6 In the old law Iesus was the expectation of Nations but in the new Iesus is the saluation of the Nations If at anie time we haue lost Iesus what should wee but with Mary and Ioseph séeke him sorrowing O swéete Sauiour saith S. Bernard Si non inuentus es inter cognatos tuos quomodo inueniam te inter cognatos meos If thou wert not found amongst thy own kindred howe should I looke to finde thee amongst my kindred or if thine owne mother found thée not but sorrowing shall I finde thée in reioycing but what are wee without Iesus and therefore how should wee séeke him When Iesus is present all is well nothing seemeth difficult but when Iesus is absent all is hard and vneasie when Iesus speaketh not inwardly vile is all our consolation but when Iesus speakes one word onely there is felt great comfort Did not Mary Magdalen straight arise from the place whereon shee wept when Martha said vnto her The Maister commeth calleth for thee Happie honour when Iesus calleth from teares to ioy Howe dry and hard art thou without Iesus How foolish and vaine if thou couetest any thing without Iesus Is not this greater losse then if thou haddest lost the whole world What can the world bestow without Iesus to be without Iesus is a gréeuous hell and to be with Iesus is a swéet Paradise If Iesus be with thee no enemie can hurt thee if Iesus be from thée no friend can helpe thee he is most poore that liueth without Iesus and hee most rich who is well with Iesus There is great Art to knowe howe to be conuersant with Iesus and wisedome to learne how to possesse him be humble and at peace and Iesus will be with thée be deuoute and quiet and Iesus will not depart from thée thou mayest driue Iesus away and loose his grace if thou decline to externall thinges and if thou hast lost him to whom wilt thou flie what friend wilt thou séeke without a friend thou canst not long continue and if Iesus be not thy friend before all thou wilt be heauie and desolate Thou dost therefore foolishlie if thou repose or reioyce in anie other thou oughtest rather to haue the world thine enemie then to offend Iesus wherefore of all things deare vnto thée let Iesus be especially beloued All things for Iesus and Iesus for himselfe for him and in him let all bee alike vnto thee Sée thou neuer desire to be praised or loued singularly for this appertayneth onely to Iesus who hath not his equall neyther let another possesse thee or dwell in thine heart Be pure and at inward libertie without the implicatures of the worlde if thou wilt bare thy heart to Iesus and see how swéete the Lord is 7 Finally thou oughtest not to be cast downe by any aduersitie but patiently to endure all that shall happen remembring this happy name Iesus to which thou mayest flie as to a Citie of refuge Iesus is the ioy of vs Christians hee was borne for vs giuen to vs he was the price of our ransom therfore our redeemer he was the Author of our being the worker of our wel being therfore whatsoeuer we doe saith the Apostle let vs doe all in the name of the Lorde Iesus In nomine Iesu must be the beginning In auxilio Iesu must be the
prosecuting In laudem Iesu must be the concluding It was once said vnto the blessed virgine and it is still said to the beléeuing soule Ecce conciâ—…ies behold thou shalt conceiue and beare a child and thou shalt call his name Iesus Chap. 16. Of Christes teaching his Disciples to pray and of that diuine forme of prayer so often to be vsed of all deuout Christians THrée principall exercises there are before other of our Christian pietie before God and man almes fasting and Prayer These we vse as medicines to cure euils past to driue away those that are present and to preuent such as are to come Almes and fasting as two winges cause our prayers to soare vpward yet saith Saint Austen wee see that all cannot giue almes for that some labour with want all cannot fast for some are faint by reason of natures imbecilitie but all may pray if not with sound of words yet with the affection of the mind according to that of the Prophet My sighings are not hid froÌ„ thee Whence wee sée that by our very grones our deuotion hath a vent and the sparkes goe vp to heauen 2 Wonderfull was the prouidence of Almightie God in ordering all things that did appertaine vnto the Tabernacle there was not any particular thing about it but an expresse forme was set downe how and after what manner it must be done Now wee haue not a materiall Arke or Tabernacle for these were shadowes of thinges to come wee haue a forme of worshipping God more excellent with all things appertaining to this worship Christ our Sauiour hath set all things in order about this Tabernacle and first of all concerning our first sacrifice héere to be offered that is to say prayer this he layeth down with many circumstances as by the prayer of the Publican to pray with humility by the parable of the widdow to pray with importunacie by his coÌ„mendation of the woman of Canaan to pray with feruency by his refuting the pharisies for their desire to be séen praying to pray secretly in our chambers other such like directions for praier Wherby we may see that our deuotioÌ„ is no by-matter whereabout the sonne of God is long instructing vs. 2 Now Christ beginneth to teach his Disciples a forme of prayer when you pray Sic orate Pray after this maner Our Father and so forth Surely a most diuine forme of prayer aboue all other in the world and so much the more excellent by how much the more the Author theref is aboue men and Angels S. Austen calleth it A prayer of prayers Tertullian a Breuiary of our faith O what prayer saith Saint Cyprian is more gracious with the father theÌ„ that which is deliuered vnto vs of the sonne and howe comfortably may wee pray when we doe not onely vse his own name to countenance our sutes but euen his owne words And heere wee may obserue that Christ setteth downe a prescript forme of prayer to shewe vnto vs that all our prayers should not runne vpon indigested words and sencelesse Tautologies as many vnwisely haue dreamed of voluntary praying which doth much detract from this excellent part of Gods worship In the sixt of the booke of Numbers almighty God layed downe vnto the Priests a direct forme howe to blesse the people In the second of Ioel the verie words are mentioned which penitent finners should vse in their conuersion to God and héere Christ we sée prescribes a forme of prayer which for diuision sake may branch it selfe into a proem and seauen seuerall petitions adioyned vnto the same When you pray say after this manner Our Father which art in heauen This proeme may inclusiuely be vnderstoode at the beginning of euery petition In that Christ teacheth vs to call God Father we are in the first place emboldened to make our sutes vnto him least we might say as Abraham what be we which are but dust ashes to speake vnto God but when we consider him as a Father in the very beginning of our prayers wee acknowledge his bounty and grace For first this name of Father is a name to moue vs to come vnto him The wandring sonne said Ibo ad patrem I will goe to my Father Secondarily it is a name of priuiledge he hath giuen vs saith the Apostle his spirit whereby we crie Abba Father Thirdly it is a name of prouidence your heauenly Father careth for you But how come wee to call God by a name of loue of priuiledge of prouidence surely he that willed vs to call him Father hath made him our Father Potestatem dedit c. Hee hath giuen vs power to become the sonnes of God In the olde lawe God is called by the name of a Lord ego Dominus I the Lord there his people are called seruaunts now from the name of Lord he is called Father his people from seruants are become sonnes and all by the meanes of Christ Ascendo ad patrem meum patrem vestrum I ascend to my Father and your Father Now calling God Father as it is a name of dignity for it is thought to goe well with children of a rich and louing Father so is it a name of duty and as he hath the properties of a Father to loue to care for to pitty so should we haue of children to honour to serue to obey least it be said as it was once of some Nutriui filios I haue nursed children and they haue rebelled against me 4 Againe as we say Father so say we our as if when we pray we pray all in one saith S. Cyprian noster Pater our Father a forme of prayer presupposed to be said of many Let not the rich or mighty despise the poore it pleaseth Christ to haue vs all together to call God our Father and therefore none ought to disdaine other and as wee say our Father so in that wee mention him to be in Heauen wee confesse what maner of father we meane to wit heauenly and that we be not degenerate children we shold be heauenly too In heauen what more powerful then to haue a Father in heauen In heauen therefore howsoeuer we are distressed in earth the comfort is we haue a Father in heauen In heauen and therefore if our Father be in heauen then is our inheritance in heauen In heauen and therfore praying wee lift vp our eyes vnto the hâ—…s as the Prophet speaketh In heauen not as placing his diuine power onely there which filleth heauen and earth but we say in heauen because there chiefely his glory doth shewe it selfe there he blesseth the Saints and Angels Well then sayth S. Austen we haue a Father in heaueÌ„ let vs not cleaue to things héere in earth and thus much of the proeme 5 In the first of the seauen petitions we say Sanctificetur nomen tuum Hallowed be thy name Beginning to pray wee forget our owne necessities and make a petition for Gods
tribularis fortassâ—… noÌ„ inuocares If thou wert not troubled peraduenture thou wouldest not deuoutly haue called vpon God which is a principal part of Gods worship 6 The world and the tempter both beast of giuing pleasures vnto carnall men but come to the performance these pleasures are very torments Christ promiseth tribulation in the worlde but come to the inward man and there we finde a world of ioy The roote of the tree is bitter but the fruite is pleasant Christ promiseth rest Inuenietis requiem you shall haue rest but it is Requiem animabus rest vnto your soules his burthen it is light by loue and wee are made strong by grace a burthen this is wâ—…nt to vnburthen sinners He that sets vs in this iourney knowes what is fittest for passengers and therefore wee may endure with comfort these outward aduersities when they come Foelix Lepra sayeth one happie leprosie was it that made Naaman worship the God of Israel in his heart The sharpe stormes of the winter they make the trées bare and the windes scattering the leaues they for a time stand as dead yet there remaines still life in the roote In like manner afflictions of the worlde make the members of Christ séeme desolate the stormie winds of persecution scatter abroad the leaues of worldly prosperity yet there is life in the roote there is faith and ioy in the heart 7 There is a difference betwéene the ioy of worldly men and the ioy of those whom Christ hath as it were taken out of the world that is from the loue of the world The former thinke felicity to consist in aboundance of riches in pleasures in glorie and such like all this is but outward and momentarie like a little Sunne-shine in Winter for one faire day it hath oftentimes ten foule and such a number of troubles as almost the former pleasures are dasht and vanish to nothing For the latter of these they haue indéede often outward aduersities but such ioyes within as if all aduersities were nothing this principally commeth to passe by Christes meanes for whatsoeuer he touched he did saâ—…d 〈◊〉 it and therfore hunger thirst persecution they are not nowe so greeuous but worke all for the good of the faithfull The waters of Marâ—… which were so bitter that none could drinke them Moyses but casting in the wood that God appointed him they became swéete the crosses of the worlde were greeuous vntill Christes Crosse was put in amongst them now their taste is altered A strange sight was it in times of persecution to sée a few lambes to ouercome by no other weapons then patience and faith a multitude of Wolues and to reioyce as Tertullian sayeth in the midst of torments Wonderfull is it to heare how Saint Paul endewed with grace from Christ doth euen chalenge and prouâ—…ke tribulation and anguish and hunger yea life and death shall any of you all and if hee would speake like a man of courage to all the aduersities of the world Shall you all separate me froÌ„ the loue of Christ 〈◊〉 you shall not And thus wee sée how in Christ we are armed with inward grace against the world without and all the troubles thereof 8 Another reason which our Samour vseth is I goe to prepare a place for you and therefore â—…e of good hope Moyses to stirre vp the people in times of their distresse speakes vnto them after this manner The land you goe to poâ—…esse is not as Egypt but a champion Countrey and goodly to enioy which the Lorde visiteth with the earlie and the latter rayne We haue promise of a better land then euer Moyses promised In my Fathers house are many mansions The iourney was long and wearisome for Iacob a weake and féeble person as he was yet by reason of inward ioy hee had conceiued in his heart he wel endured it Be it saith S. Austen that wee haue not temporall deliuerance from troubles this sheweth that wee doe not embrace Christian Religion for the commodities of this world but for the ioyes of a life to come which will make amends for all The benefit of a calme is best welcome after a tempest liberty is wont to be most pleasant after a time of bondage you shall sorrow sayth our Sauiour but your sorrow shall be turned into ioy your sorrow and therfore not euery ones sorrow yours who haue béene faithfull vnto the end When the Prophet Dauid spake of the sorrowes of this world hee calleth them waters Saue me O God for the waters are entred euen to my soule Lord saith Peter bid me come vnto thée on the water The same Prophet in another place goeth farther saying The floods are risen O Lord the floods haue lift vp their voyce the floods lift vp their waues the waues of the Sea are mighty and rage horribly but yet the Lord that dwelleth on high is mightier And surely vnto trouble as vnto the raging water hath he said Huc procedes et non procedes amplius hither shalt thou come and thou shalt come no farther watâ—…s as they rage and swell so be they often quench heate cleanse corruption and they serue to temper In the nine and thirtieth Psalme he vttereth with what great griefe bitternes of minde he was vrged to complaine yet remembring himselfe by whose prouidence it came hee sayeth Obmutui non aperui os meum quoniam fecisti I became dumb and opened not my mouth because it was thy doing Chap. 19. How that of our Sauiour exhorting all that would follow him to denie themselues and take vp their Crosse daily doth concerne vs that beare the name of Christians BEing forewarned and armed against the trials of the world before they come it remayneth that wee be readie to vndergoe them when they come Christ shewes vs plainely what wee must looke for if wee will be his Disciples when hee giueth out in open Proclamation Who soeuer will follow me let him denie himselfe In the text of the Euangelist hauing before spoken of his owne suffering hee by and by speakes of their sâ—…ring who would followe him First that they should not thinke that his suffering did absolutely exempt them from all crosses of the worlde for Ego meam vos vestraÌ„ I haue taken vp my crosse and you must take vp yours Secondly hee sheweth himselfe as a carefull Gouernour in the ship who in a calme is wont to instruct the Marriuers against the tempest likely to follow and this hee doth as it were in familiaâ—… manner by shewing what himselfe had done and then what his disciples should doe First what he would suffer and then what they should suffer What Peter and should I not goe to IerusaleÌ„ yes it is not only my case but thine the case of you all Whosoeuer will follow me let him denie himselfe take vp his crosse daily follow me 2 Heere Christ speaketh generally
stand some runne headlong they wel know not whither in the bent of their owne wils others are wauing vp and downe in opinions all are as a body cleane out of course and subiect to a dissolution on the contrarie where gouernours ordaine a law and all harken vnto the law because a law without partialitie doth speake indifferently vnto all there is obedience there is concord there is continuance in wel doing 2 Nowe for those of all other who liue vnder the lawe of lawes to wit the law of grace for those I say before all other to shewe all dutifull obedience to rulers and gouernours placed ouer them by God what more séemely more Christian branches of one vine stones of one building fellowes in one familie children of one Father members of one head nay heires of one Kingdome what more beséeming then amongst these people to obey rulers and rulers to obey God When Moyses is praying Iosua leading Israell obeying God blessing and prospering all O happie are the people that are in such a case The water saith Saint Cyprian that is separated from the fountaine drieth the bough that is cutte from the trée withereth the light that is remooued from the Sunne vanisheth the people all say hee that will not obey Iosuah let him die Christian Religion as it doth bind men in duty and deuotion to God so doth it also containe them within the lists and limits of duty and obedience towards man knowing that the powers that are are ordained of God The onely example of our Sauiour Christs obedience doth ouerthrow at one touch the loftie and Babylonicall building of stubborne spirits who refuse conformitie and obedience to gouernment amongst men At his very birth obedience was shewed when the B. Uirgine came to Bethlem to be taxed his Circumcision was his obedience to the law his presentation in the Temple was the same his paying tribute and exhorting others to do the like shewed how much hee allowed and established ciuill obedience to superiours and gouernours in giuing euery one his due The Apostles Saint Peter and Saint Paule exhort héereunto the one willing vs to obey for Gods sake the other for conscience sake The practise of the Primitiue Church not only in laying down their liues when rulers were tyrants but when the Church had the countenance of authority vnder those good Emperours Constantine Iouiman Theodosius Valetninian others sheweth howe dutifully and orderlie Christians liued for obedience aboue all Nations and people of the world Eleutherius commendeth Lucius a King of this land for his gouerning the people according to the lawes of God and S. Ambrose praiseth Valentinian for the same 3 Now where is the opinion of those men who thought themselues fréed from obedience by a vaine surmise of Christian libertie surely it is so slender as almost it is not worth the refuting the misunderstanding of some Scriptures which they haue hammered in the forge of their weake braines haue caused them to roue and range into humors forth are they wont to be striken with a spirit of giddines that would be singular and aboue others Princes of the Nations beare rule amongst you it shall not be so What a farre set consequent is this and a silly reasoning The Apostles must not haue a tyrannical authority one ouer another as Nero Caligula and such tyrants had therefore Christian people should not liue in obedience to superiours We are fréed from the law therefore called to Christian liberty but subiection taketh away liberty If free then where is restraint S. Peter tels vs that ignorant men peruert scriptures the answere is plaine Christian liberty fréeeth vs from the bondage of the law and the seruitude of sinne but most fitly agréeth with obedience to rulers and in rulers to God himselfe who saith By me Princes raigne The Apostle telleth vs that in the latter dayes Men shall be louers of themselues disobedient headie high minded hauing a shew of godlinesse and from such he saith Turne away Saint Iude also saith These are murmurers and complainers walking after their owne lusts but edifie your selues saith he in your most holy faith 4 The first precept is Peare God the second Honour the King as if the wiseman would say both goe together To shew that we must homage our hearts to our heauenly Father It is so manifest as none cannot but know it yet séeing we liue in that calamitie of times wherein men forget almost whose creatures they are we had néed to be put in mind of this duty which we owe vnto the king of kings Faith saith he is our Father obedience saith Ergo worship him Our alleageance towards him is deuotion loue nature hath taught vs to acknowledge as much The light which is borne with vs doth shew vs we haue a duty to performe to the God of heauen The greatest Emperors of this world are his subiects they haue God ouer them men beholding what they do Aske the poore and naked Indians they will tell vs that religion is no matter of pollicie that there is another magistrate then the magistrate of this world to whom in nature they yéeld obedience We are all Gods creatures by existence his Clyents by law his children by adoption his people by obedience Thousand thousands serue him in glory who knowes as veritie sits as maiestie loues as charitie and rules as equity Heathen Philosophers can tell vs it is ingrafted in man to pray to offer sacrifice If wee are distressed wee séeke vnto God if wee haue want we craue succour of him the submission therefore of our soules is the tribute wee should giue while the soule is the soule 5 Now as wee shew our obedience to God so ought we shew obedience also to those who haue a subordinate power and are set ouer vs by God it is not thée said the Lord to Samuel but it is me whom this people haue refused It is not so much the ruler set ouer them by God as God himselfe whom disobedient people refuse to obey hee that resisteth the power saith the Apostle resisteth the ordinance of God because there is no power but of God For the cōfirmatiō of this we finde that God hath punished from time to time murmurers mutinous people as by that of Dathan Corah Abiram whom he made an example for others and the Apostle S. Paule hath reference to this when hee sayth Neither murmure you as some of them murmured and were destroyed of the destroyer These came vpon them for an example Wish no euill in thine heart vnto the ruler of the people for the bird of the aire shal disclose it Should we not honour them whom God hath honoured And loue them whom God hath loued Doe we not sit down vnder their gouernment as vnder a shadow kéeping vs from the heate and stormes when wee are defended from inuasion abroad and
part and the will the intellectuall part to disceâ—…ne the will to desire heauenly thinges these were restored by the holy spirit If we respect our sâ—…nctification we were as Naaman the Syrian vntill our waâ—…ing in this Iordan therefore is the spirit of God called Spiritus sanctus the holy Spirit eyther to discerne it from other spirits or else of the powerfull effect when it makes vs holy If wee respect the darknes of our vnderstanding the holy ghost is called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Illuminatio an â—…lightning of the minde of man If wee respect the strengthening of our â—…aith against terrours of conscience within The spirit of God doth beare witnesse saith the Apostle to our spirit whereby wee crie Abba Father If we respect the calamities of the world without Christ promising to send his Apostles this holy spirit sayde 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The comforter or Aduocate shall come vnto you to chéere vp their sorrowfull soules in all aduersities If wee respect the mortification of the flesh the same Apostle tels vs that wee doe this by the helpe of the holie spirit If wee respect the vnderstanding it was deafe and dumb vntill the holy Ghost said Ephata And what neede wee more to shewe howe expedient it was for vs and still is that we be partakers of the holy spirit without the vitall spirit what is the mortall body but an earthly carkasse without this holy spirit what is the soule of man but a Sepulcher of sinne That there doth dwell in vs a liuing spirit our liuing actions shewe that there is in vs a diuine spirit our diuine actions approue When heathen mâ—…n did perceiue that there was something in them which did moue them to argue to discourse to compare thinges present with things to come they did straightway gather that there was in man more then a lumpish bodie and therefore they inferred that there was a soule but when the children of God doe finde something within them that makes them to pray to repent that â—…pes them from falling into a thousand vndooinges they straightwayes perceiue that there is a man within the man to 〈◊〉 the diuine spirit of God himselfe Motum sentimus modum â—…scimus we feele the motion we know no the manner God gaue the people Angels food from heaâ—…en they called it Manna saying Lord what is this Hauing diâ—…ine inspirations from aboue which we find mouing in vs good desires we say Lord what is this This is the holy Ghost And therfore for this article of our beléefe it may be said we doe not so much heate with our â—…ares or sée with our eyes Credo in spiritum sanctum but finde it true in our verie soules I beleeue in the holy ghost 4 That this holy Ghost is God by our beléeuing in him we acknowledge as much Peter said vnto Anaâ—…ias Why hast thou lyed vnto the holy Ghost he by and by addeth Thou hast not lied vnto any man but vnto God The holy ghost therefore is God The Apostle S. Paul saith to the Corinthians Know you not that your bodies are the Temples of the holy Ghost Hee by and by willeth them to glorifie God in their bodies The holy Ghost therefore is God Whosoeuer hath power of cleansing from sinne the same is God but this power hath the holy Ghost the holy Ghost therefore is God Et tetigit labia et abstulit peccati saith Esay Hee touched my lips and tooke away my sinnes Last of all to whom so euer wee giue glory the same is God but as vnto the Father and vnto the Sonne glory is giuen so also is it vnto the holy ghost The Cherubins crie three times Holy holy holy as speaking vnto thrée and yet in the wordes following Lord God of Hosts as appliable vnto one Wee meruaile when we consider that men shall goe to God but we doe not so much meruaile at this that God doth come to men 5 A familiar thing is it amongst those that loue to leaue pledges of loue Ionathan to shew his loue to Dauid left with him the coate that was vpon him and other things his sword his â—…ow â—…s pledges of his loue Elias wheÌ„ he was taken vp into heauen left â—…is cloake with his seruant our Ionathan hath left with vs a pledge of loue a pledge of our heaâ—…enly inheritance that is to come â—…ur Elias hath left vs a cloake O precious garment our nuptiall ornament This is that cloathing which doth couer our vnrighteousnes let vs make much of this garment wherein wee come with Iacob for a blessing When the woman of Samaria heard our Sauiour Christ tell of a water which being once drunk of the party should neuer thirst againe she said Lord giue me of this water So when wee doe heare of that spirit which doth sanctifie our soules cleanse our sinnes comfort our consciences â—…minate our vnderstanding strengthen our faith and is as a pledge vnto vs of Gods diuine loue nay of glory to come as the woman saide Lord giue mee of this water so may wee all say Lord giue vs of this spirit 6 The excellent effectes of this diuine spirit may be gathered by the manner of the appearing of the same spirit as in a cloude at our Sauiours transfiguration in forme of a Doue at his Baptisme and vpon the Apostles in fierie tongues The cloude may signifie moysture or the dew of heauen The Doue the diuine verities of humility meekenes and peace the fierie tongues of fierie because the seauen giftes of the holy Ghost haue the seauen qualities of fire it purgeth by the gift of feare it sofâ—…eth by the gift of pietie it adorneth by the gift of knowledge â—…t maketh solid by the gift of fortitude â—…t lifteth vp by the gift of counsell it â—…lightneth by the gift of vnderstanding it burneth by the gift of charity Of tongues to shewe that these giftes as they burne inwardly so do they speake â—…utwardly nay of clouen tâ—…ngs 〈◊〉 it were one tongue deuided inâ—… many for to shewe thâ—… diuers â—…guages giuen by this spirit Furthermore the appearing 〈◊〉 the holy Ghost was visible in 〈◊〉 tongues and sure it is wee â—…st shew signes of Gods spirit 〈◊〉 as it doth kindle in charitie so 〈◊〉 it speake charitably The 〈◊〉 Ghost is reâ—…embled vnto the 〈◊〉 and there was a mightie 〈◊〉 at the coÌ„ming downe therâ—… First to shewe that the docâ—…ino of the Gospell should nowe â—…ake out into the world that 〈◊〉 none can keepe backe the force of the wind so should none be able to hinder the passage of this â—…octrine Secondarily the wind â—…ceably beâ—…reth downe whatâ—…uer doâ—…h resist it so did the â—…rking of this spirit Thirdly 〈◊〉 wind is wont to carie vp the 〈◊〉 against the mayne streame 〈◊〉 swiftest tides that runne so doth the holy Ghost beare vs vp against the strongest current of naturall inclination Againe the holy Ghost is
little continuance in the light of these seuerally one by one or of all together Walke while you haue light least darknesse come vppon you walke and therfore no standing sâ—…ll least darknes come therefore the light will not be lâ—…ng 2 The light saith Saint Iohn shined in darknes but the darknes comprehended it not It is no disgrace vnto the Sunne though Battes and â—…ies cannot endure it Christes grace is the light to guide our steps his Gospell is the lanthorne to shewe our goings if we refuse to walke by this light and while wee haue a time of light and to walke too while it is our last moment of light our darknes is great our errour is great May wee not feare a time of darknes Haue we any warrant to the contraryâ—… yet a little while is the light with vs It is sayde in the Canticles I sought him vpon my bed was the spouse there found That wee finde not I sought him but I found him not saith the text The Scripture saith of Cains offering it was Post multos dies after many dayes as if we should say it was long before Cain came with his sacrifice it proued vnseasonable The stone vpon the top of the hill may be stayed with little but being once in a violent course it is a hard thing to stay it wee should in time returne vnto God The euill théefe vppon the Crosse his care was for his bodie Saue thy selfe and vs but his fellow vpon the right hand who made speede in calling vppon Christ saying Lord remember me when thou commest into thy kingdome his care was chiefely of his soule We had néede walke before our day of life be turned into the night of death before our light of grace be turned into the darknes of iustice Our continuance standes at a great vncertaintie there is but a little ayre betwéene vs and death and they that thinke themselues most secure are sometimes sâ—…nest of all deceiued and at last wish in vaine they had beene better aduised God met with Pharaoh in the Sea with Eli sitting in his Chaire with Holophernes lying on his bed The rich man when he said soule take thy ease yea take thy farewell of case too Héere we leaue one and there another and time is the eaâ—…er out of vs and ours The Sunne though it séeme to stand still it is caried about with a violent motion The shadowe in the Dâ—…all wee see gone but not going Wee neuer stand still but are euery euening tide of our life néerer our iourneyes ende by a day The Snâ—…yle though shee créepe neuer so softly yet comes she at last to the highest trées and eateth the gréene leaues at the very tops thereof Age wil steale vpon our youthfull flourishing dayes and therefore while wee haue light to walke let vs walke with God as Abraham did when he liued in his feare When the people gathered Manna they must gather it in the morning for when the heate of the day came it vanished away If we will gather our heauenly Manna wee must gather beâ—…es before the heate of the day arise that is before the day of mercy be turned into a scorching day of iudgement Our state and condition héere is as the naturall day it selfe our youth is as the morning the noonetide is our strength when the euening of age comes then we make readie to take our rest so preparing our selues wee haue life in patience and a good departure in desire 3 It is saide to the great folly of the Athenians that they wold neuer consult of peace vntill they were driuen thereunto by extremitie of warre Greater is the folly of the sinfull men to be consulting of a state of peace when they are driuen thereunto by necessitie neuer calling vpon God but in time of sicknes and aduersitie nâ—…y that which is more when the time of calling is past when the light is departed from them and that happy opportunitie let slip Walke while yee haue light At that black day they shall finde errour vnrecouerable danger vnauoydable punishment vnsupportable repentance vnprofitable griefe inconsolable into what a pittifull plight shall the carelesse man see himselfe brought at this tune It will be a sad Catastrophe or sorrowfull end after all O that we would now be as we would wish to be at the day of iudgement A foolish Marriner is hee that while the weather is faire will lie still when the wind is nowe seruing to further his passage and will neuer set forward vntill a daungerous tempest be come of these saith S. Ambrose I wil not determine how doubtful it is whether they shall attaine the hauen only this I wish that they set forward before it be too late when they shal not néed to haue any accusers for their owne consciences shall article against them The Prophet saith Misericordiam iudicium cantabo tibi domine Lord I wil sing vnto thée of mercy and iudgement mercie in Christes first comming and iudgement in his second The kingdome of heauen in the Gospell is fitly compared to the Sommer first for that the Sommer is a lightsome time so is the kingdome of heauen secondly it is a fruitfull time so is the kingdome of heauen thirdly Sommer is a pleasant and ioyâ—…ull time so is the kingdome of heauen fourthly Sommer is a quiet and peaceable time so is the kingdome of heauen Christ putteth forth vnto his Disciples â—…parable of the Fig trée why of the Figge tree more then others saith one because it putteth forth last of other trées sheweth that Sommer is néere Againe the Figge trée if it be good it is very good but if it be otherwise it is in the contrary extreame If naught saith the prophet Ieremie very naught Such is the state condition of men in the state of iudgement if they put forth in time they bring forth swéet fruits of euerlasting ioy if their estate be happy most happy if vnhappie the most vnhappiest of all 4 Some there are that are so delighted with the pleasures of the life present that they forget what a heauenly treasure they carie about with them in these mortall bodies and what a great charge is in their custodie to look vnto while they are hâ—…re The housholder saith our Sauiour should watch for the comming of the thiefe This théefe may resemble vnto vs the day of death which comes vnawares the house is the body the doore is the mouth and cares the windowes are the eyes the treasure in this house is the soule let the housholder watch not suffer his house violently to be broken vp but let him be prepared to yéeld peaceable possession both of his house and treasure when hâ—… gentle Lord shall require the same because hee will giue him state in a better inheritance for the time to come wherefore that spoken vnto the people of old may be considered Redite ad cor Turne vnto