darkenesse that they testified of the former darke times to wit That God left not himselfe without witnesse he writeth most soundly in this argument Et Pater natus sic Spiritus est Deus vnus Non plures tres sunt non tria tres idem that is Both the Father and the Sonne and the holy Ghost are one God not more Gods three Persons nor three things three and yet the same thing Thus they And as Saint Paul saith of Epimâ—nides This testimony is true so may we say of all these mens sayings I could produce an hundred such testimonies if it were needfull from the first vnto the last that they are faithfull and true But now if you aske with Nicodemus How may these things be Iohn 3. How can God haue a Sonne how can he that is a Sonne be God I answere that this is a secret that the very Angels if they did desire to behold cannot comprehend so saith Nazianzen 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. Let the generating of God be honoured with silence It is a great matter for thee to know or learne 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that he was begotten 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 but as for the maner how wee will not allow the Angels much lesse thee to conceit Will ye needs haue me tell you how The Father knoweth that did generate The Sonne knoweth who was generated that which is aboue this is hidden by clouds which it is a hard thing for thy dull sight to pierce thorow Thus Nazianzen godlily modestly wisely To the like purpose speaketh Hilary The mystery of this generation I doe not know nec requiro that is neither doe seeke after and yet I will comfort my selfe with this Archangeli nesciunt c. The Archangels doe not know it the Angels haue not heard it the worlds dâ—e not vnderstand it the Prophet hath not perceiued it the Sonne himselâ—e hath not vttered it cesset dolor querelarum that is Be not longer grieued nor complaine of the matter Thus much we are to beleeue and God forbid that we should liue longer than we doe beleeue it that our Lord and Sauiour Iesus Christ â—s the Sonne of God and therefore God For if he that is begâ—tten of man is man then he that is generated of God is God by the very light of reason euen very God as Saint Iohn calleth him 1 Iohn 5. Euen God blessed for euer as Saint Paul calleth him Rom. 9. This also you are to vnderstand that in this generation nothing corrupt oâ— carnall or after the maner oâ— this world or temporall is to be imagined God forbid God forbid but that the Father did beget or generate that is did truely communicate his substance vnto the â—onne that is that whereby the Sonne is a Sonne after an vnspeakeable maner nay after an incomprehensible maner I say aboue all conceit or reach of man or creature and before all time yea and before all eternity The same may be further considered of by the adiunct or property that followes namely that he is called the Character of his Person that is the stampe print and forme of him Would you see the forme or fashion of a mans seale the print in wax doth shew it that is his character Would you see the image of a mans minde his speech doth declare â—t that his character index est enim sermo saith one 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 saith another So would you see the Image of God the Father looke vpon the Sonne in him you may see him he is his Character you know what is written Iohn 14. when Philip had said to our Sauiour Lord shew vs the Father it sufficeth Iesus answered and said Philip he that hath seene me hath seene the Father c. Thus it is No man hath seene God at any time the onely begotten Sonne of God which is in the bosome of the Father hee hath declared him How by his words of doctrine reuealing Gods will by his works of wonder manifesting Gods power but specially by taking our nature vpon him in becomming man thereby he manifested himselfe and consequently his Father vnto vs by vniting his manhood vnto his God-head in identity of Person as from euerlasting his God-head was vnited to the Father in identity of nature By this meanes it is come to passe that he said well that said Irenaeus reporteth it to be the saying of some ancient Father Bene qui dixit ipsum immensum Patrem in filio mensuratum that is The Father which is immense or that cannot be measured is measured in his Sonne The Sâ—n as he is God is the Stampe of his Fathers Person and is the same in nature The Son as he is man is the Stampe of his Fathers power wisedome and will but different in nature For he is not man alone nor God alone but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Man-God God-man in whom are hid all the Treasures of wisedome and knowledge nay in whom dwelleth the fulnesse of the God-head bodily that is really truely substantially Scrutari hoc temeritas est credere pietas est nosse vita est vita aeterna that is To search this too curiously is rashnesse to beleeue it is godlinesse to know it is life and life euerlasting Christ then is the Image of God begotten of his Father that is hauing that whereby he is a Son communicated vnto him by the Father before all worlds as he is man made after the image of God as all men be but in a farre more excellent degree of perfection beyond all comparison And indeed if our Sauiour Christ had not bin both God and man he had not bin a fit Mediator I meane he had not beene a fit Person to reconcile man and God together for as Fulgentius well saith Deus verus viuus imò Deus veritas vita c. that is God being true and liuing or rather being truth and life eternall if he had not beene true man he could not haue tasted of death and if the same that tasted of death had not beene true God and life eternall he could not haue ouercome death Thus Fulgentius To which purpose I could produce many other Fathers of like note and worth as also I could reckon vp many other causes why it was necessary for our Mediator to be both God man but the time being past I cannot stay longer vpon that point and for that that remaineth of my Text I thinke it better to leaue it vnhandled than to handle it insufficiently Praestat de Carthagine tacere quà m pauca dicere To God the Father God the Sonne and God the holy Ghost be all honour and glory world without end Amen Amen A SERMON VPON THE TVVENTIETH OF THE PROVERBS THE TVVELFTH SERMON PROVERBS 20. verse 8. A King sitting in the Throne or Seate of Iudgement scattereth away or fanneth away all euill with his eyes Hebr. Melec iosheb
had not beene true God he had not ouercome death Thus Fulgentius Let this be one cause of the vniting of two natures in one Mediator as he must be man to taste of death so hee must be God withall to ouercome death A second cause is rendered by Irenaeus and is to be found in Theodorit 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. And he vnited man to God for if man had not ouercome the enemy of man the enemy had not beene conquered lawfully and if God had not giuen Saluation 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 wee had not had it safely nor surely He addeth a little after It became the Mediator of God and man by his neerenesse to both to bring both into amity and agreement as well to offer vp man vnto God as to make knowne God vnto men Thus Ireney of whom you haue learned a second reason and not onely a second but a third too For as this is one The Deuill must be ouercome by that nature that had offended and so by man the recouered state of man must not be subiect to change as was his estate in Paradise and therefore to be settled by God so this is another and a strong one too He that will take vpon him to reconcile two being so farre at oddes as God and man were must participate in the nature and disposition of them both that so he may the better haue accesse and reconcile them Thus in effect Irenaeus A fourth reason may bee this drawne likewise from the Iustice of God There must haue beene some proportion betweene the sinne of Adam and the satisfaction for the said sinne Now the sinne of Adam was of infinit guilt in asmuch as it was committed against a Person of infinite Maiesty and glory for such a one is God therefore the satisfaction must be of infinite price and value which could not be performed by bare man whose worke and meriting can be but finite As therefore he was to be man that in that nature he might yeeld obedience and suffer So hee was to be God and was God indeed that to that nature he might yeeld efficacy and estimation to his suffering and to his Sacrifice These reasons be effectuall and good There be also other reasons of this mysterie yeelded by Anselmus and others but as it is said the 2. Sam. 23. Of Benaiah that he was honourable among thirty but attained not vnto the first three So we say of those other reasons that they may haue their place and their vse but nothing comparable to the former which we haue heard therefore I will not trouble you with them Let vs consider now in the last place what vse we may make of this Doctrine that wee haue such a Mediator such an Immanuel The vse thereof is manifold but principally it setteth before vs Christ◠great loue towards vs And how great was that loue The Grecians commend Codrus highly for that he stripped himselfe of his Kingly Robes and put on ragges to deliuer his Country from danger So the Romans commend Brutus Iunius Brutus for concealing his prudence and worth and taking vpon him the gesture of an Idiot to set his Country at liberty So our Stories talke much of a certaine Countesse as I remember or a Lady that yeelded to great deformity and debasement to purchase the liberties of a certaine City And surely all these and the like for many such examples may be produced should haue wrong offered them if their loue toward their Country should not be acknowledged to haue beene exceeding great and if for the same they should not be extolled and aduanced But yet to say the truth what comparison betweene the loue of these persons and of our Immanuel For these did euen what they did for their Countries which had deserued well of them and so might challenge an interest in them but alas what had man-kind done for Christ or what could it doe to moue him to the least indignity for their sake Againe these laid downe onely such base stuffe in comparison and clothing as would haue beene fretted by the moth or worne out in short time c. But Christ laid aside as it were and shifted himselfe 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of his glorious Deity wherein he might challenge an equality with his Father without sacriledge Lastly these how high soeuer they should haue held their heads for a season or what countenance soeuer of grauity or wisedome they should haue set vpon it yet by death they should haue beene brought low enough and then necessarily haue left all but now Christ might haue retained that glory which he had with his Father from the beginning vnto all Generations without impeachment and hee needed not at all to haue humbled himselfe and therefore doing it voluntarily he did it the more louingly Thus by these circumstances of the persons for whom of the thing which of the manner how the Loue of Christ towards vs is not rhetorically amplified but plainely demonstrated Now Beloued if Christ so loued vs if so exceedingly so farre beyond all vtterance or conceit of man in that hee vouchsafed to take vpon him the forme of a seruant euen our vile and contemptible nature is he not to be loued againe for the same Is not his Word to be imbraced his Commandements to be obserued his benefits to be acknowledged his sauing health to be desired and to be longed after The Prophet Ieremy is angry with the Iewes for saying they were wise and yet reiected the Word of God and therefore saith he What wisedome is in them So Saint Iohn Apocal. 3. is angry in Christs name with the Church of Laodicea for saying she was rich and increased in goods and had need of nothing when as she wanted the true riches Iesus Christ. And doe we thinke that our Sauiour will not be angry with vs if we say we loue him and yet will not doe as hee hath bidden vs if I say our Loue be in word onely and not in deed and in truth We thinke alas that we be Louers good enough if we can say Lord Lord and Christ was a good man and did many goodly matters for vs c. But as the Prophet Malachy saith Offer this vnto thy Prince and see if he will accept thy person So say I Offer this vnto thy neighbour and see whether he will be content with such Loue. I pray you was the Father in the Gospell well pleased with his Sonne that refused to labour in his Vineyard because he had said I will Father Or doth Saint Iames allow that for charitablenesse if one say to his brother Depart in peace Warme your selues and fill your bellies and yet giueth them not those things that are needfull to the body Euen so the Loue toward Christ that is in the lippes onely and not in the heart in profession onely and not in practice in a shew onely and not in true obedience it profiteth nothing at all it
his men to rise very betimes to conuey away Saint Paul from the lying in waiâ—e of the Iewes These and such other were good risings good stirrings to saue life to saue soules On the other side there haue beene as many bad and a thousand times more As the people you know in Exodus sate downe to eate and drinke and rose vp to play And in Esay they rise vp early to follow drunkennesse and to smite with the fist of wickednesse and to catch their brother with a net c. and I would to God there were not infinite such among vs. Well the Lords rising is not of this fashion he riseth to helpe to deliuer to saue and whom Not all without difference tag and rag good and bad but the meeke of the earth And how many of these Not a few but all all the meeke So then you haue in these words First the benefit Sauing and no lesse Then the distiâ—ction Meâ—k and none other Then the content or full number All. Touching Sauing flesh and blood would gladly part stakes with God ascribing to the Lord some part â—f the worke and yet assuming to her owne will or strength that he quit himselfe so well from his enemy or that he got the vpper hand of him But now the wisedome that is of Gods Spirit otherwise God hath wrought all our workes in vs sayes Esay And nâ—ither is he that planteth any thing neither he that watereth but Gâ—d is all in all 1. Cor. 3. And Augustine Tutiores viuimus si totum Deo damus non autem nos illi â—x parte nobis ex parte committimus It is more for our safety sayes he if we ascribe all vnto God and doe not commit our selues partly to God partly to our selues And Lactantius most agreeably to my purpose No man saith he doth pray in that manner that God would helpe him but that he would saue him that he would giue him health or saluation c. He addeth Non intelligit beneficia diuina qui se tantummodo à Deo iuuari putat He doth not vnderstand Gods benefits but doth vnder-value them that thinketh that God doth onely helpe him Thus Lactantius So then it is too little to confesse God to be our helper onely euen touching our temporall life and shall we make our selues helpers with God for our euerlasting life God forbid Let it be Gods property and let him haue the honour to be the Sauiour and the onely Sauiour as he saith in Esay I am the Lord and there is no Sauiour besides me Why then is it said We as helpers exhort you Our helpe is in the Name of the Lord. And To helpe the Lord against the mighty I answere that these phrases are vsed because of transgression that we should not be slothfull in the businesse that we haue in hand but should stirre vp the gift that is in vs. For God hath not giuen vs wit memory and tongue and hands and legges in vaine but that we should vse them As causes to concurre with God No but as instruments that we should vse them at the most that we should vse them so farre as he appointeth yea and as he enableth It is strange that Plutarch an Heathen man should obserue a speech in Homer and comment vpon it as he doth in his Tract How a man may praise himselfe and not be enuyed for it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 You thinke that I haue slaine the enemy of our Countrey said one and therefore you looke vpon me No but God hath done it he gaue me strength in the Combat he subdued him vnder me And in the same place he recordeth and highly commendeth the speech and behauiour of one Pitho who hauing slaine one Cotys and the Officers of the people striuing who might doe him most honor for the same he made this answer 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Some God did this we did but lend our hands This was modestly and this was humbly We haue heard what God doth when he riseth to Iudgement he saueth he doth not onely helpe Now let vs see whom and how many he saueth or rescueth The Meeke and all the Meeke of the earth If the Psalmist had said that God will saue the mighty of the earth the gallant the high-minded then this had beene wel-come to the great Ones they would not say This is an hard saying who may abide it but This is sweet giue vs euer-more of this food Againe if the Prophet had said God will helpe all that bee in low estate that be in pouerty or necessity whether they be righteous or vnrighteous faithfull or vnfaithfull he shall be sure to haue support and protection from God euen for this cause because he is poore This againe were a delightsome doctrine to such euen to scatter-thrifts to slow-backs c. But now there is no such respect of persons with God The rich and poore meete together The Lord is the maker of them both Pro. 22.2 And there is one God Father of all who is rich vnto all that call vpon him therefore the Prophet did weigh well his word when he said that God would saue Gnanavim he doth not say Gnaniijm that is poore but Gnanavim that is meeke It is true that the Iewes haue a Prouerbe Bathar gnanijah azelah Gnaninthah that is Meekenesse abideth vpon pouerty As on the other side Bernard hath this speech In alto posito non altum sapere difficile est omnino inusitatum sed quantò inusitatius tantò gloriosius To be in high place and not to be high-minded it is a hard matter and altogether strange vnusuall but by how much the more vnusuall by so much the more glorious For all that as Saint Paul saith The Kingdome of God is not meat and drinke So we may say The Kingdome of God is neither wealth nor pouerty neither silkes nor ragges A good rich man out of the good treasure of his heart bringeth forth good things and a bad poore man out of the bad treasure of his heart bringeth forth bad things for these things are as the person is to whom God sendeth them they be not Gnaniijm as I told you that is poore or afflicted but Gnanavim that is meeke to whom God promiseth this blessing and saluation for euer But some man will say Why doth God promise so much to the meeke as in this place God ariseth to saue the meeke And in Saint Math. Blessed are the meeke for they shall inherit the earth Math. 5. And The meeke shall possesse the earth and shall haue their delight in the multitude of peace Psalme 37. What is thy Beloued more then other beloueds Cant. 5. And so what is in meekenesse more then in other vertues that so much should be attributed to it Shall we say that in this speech there is â—ynecdoche speciei the particular taken for the generall one vertue for all vertues that the meeke should
them we must not be euery one a wolfe to his neighbour according to the Prouerb Homo homini Lupus but euery one as it were a God vnto him Homo homini Deus forasmuch as God hath made all of one blood to dwell vpon the face of the earth And as the Prophet saith Haue we not all one Father hath not one God made vs why doe we transgresse euery one against his Brother c This much and a great deale more we are to learne hereby that the Son of God is our maker Now from his Diuine estate acts the Apostle riseth higher to his Diuine Nature and Person in these words Who being the brightnes of his glory and the expresse Image of his Person c. The Iesuits that write the life of their Founder Ignatius Loiola report that Christ forsooth appeared to him at the Eleuation as he was at Masse in a Church at Venice as I remember and there he discerned the Hypostaticall vnion of two natures in Christ and the reall distinction of the three Persons in the God-head Doe you beleeue them Noâ— nor I thinke their owne disciples doe beleeue them more in this than they beleeue their Saint Thomas of Aquine telling them that the Crucifixe commended him in these words Bene scripsisti de me Thoma Thomas thou hast written well of me well for their kitchin but not well for their conscience for the edifying of it in holy faith in holy doctrine Miserable companions was it not enough for them to be grieuous to men but they must grieue our God also Esay 7.13 was it not enough for them to beguile the people with lying vanities but they must abuse them also with lying miracles or apparitions saying with the lying old Prophet 1 Kings 13. An Angell spake vnto me in the word of the Lord when there was no such matter and with the false Prophets Ieremy 23. I haue dreamed I haue dreamed But what saith the true Prophet in the same place The Prophet that hath a dreame let him tell a dreame let him deliuer it for a dreame and for no better and hee that hath my Word let him speake my Word faithfully what is the chaffe to the wheat saith the Lord God hath no need neither doth he like that one should make a lye for his sake Iob 13. Neither that his truth should abound to his glory by any mans lye Rom. 3. This one part of my Text doth more clearely open the truth and may more soundly settle our consciences than a thousand Legend-tales The Apostle saith that Câ—rist is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is the brightnes of his glory It is well translated as well as it might be in so few words but the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifieth somewhat more than brightnesse euen such a bright thing as hath a lustre cast vpon it from some other thing For as 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 doth not signifie the act or quality of singing but a song the song it selfe and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 doth not signifie the act or quality of imagining but the thing that appeareth to the imagination â—pectâ—um visum so 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is the thing that hath brightnesse in it and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is that which receiueth his brightnesse from another So then now you see what a fit word the Apostle made choice of euen such an one as then which none could haue beene deuised by many yeeres study more pregnant to expresse the euerlasting generation of the Sonne of God For though Christ be the true light that enlightneth euery one that commeth into the world yet as he iâ— the second Person in the Trinity hâ— hath this light of his Father and he is as God of God so light of light euen a light springing from the Father For this cause he is called by Saint Luke 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is Day-spring or Sunne-rising yea he is called so by Philo the Iew in his booke of the câ—nfusion of tongues 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is The Father of the world Gr. the Father of things that be made his Sonne to spring forth or arise as the morning or Sunne doth a strange testimony of one that was borne Iew and dyed Iew. For though Hierome doth reckon him among Ecclesiasticke writers yet we doe not finde that he ioyned himselfe to the Church of God or turned Christian But the truth is that he liued in the time that the Apostles did and therefore might learne of them to write more piously as Theodoret I remember doth obserue that the Philosophers that wrote after the Gospell was promulgated did correct many of their errors and euery where inserted many Sentences sauoring of truth and godlinesse But to returne to Christ the true Light He sprang from the Father but not as our light doth from the Sunne in time but before all beginnings neither yet as a quality our light is a quality but as being a substance and the Authour of all substance being neither was he euer separated from the Father as the light of the Moone is separated at the least to our appearance from the Sunne in the night and the light of the Sunne from the Moone in the day but He is and was alwayes in the Father and the Father in him and both in the holy Ghost and the holy Ghost in both Vnum non vnus tres non tria that is One thing not one Person three in number not three in nature So saith Prosper Aquitanicus that worthy Scholler of that excellent Master Augustine Cum Pater in Veâ—bo sit semper in Patre Verbum Sitque iâ—â—m Verbi spiritus atque Patris Sic de persoxis tribus est tibi non dubitandumV num vt docta fides confiteare Deum that is For as much as the Father is alwayes in the Word and the Word in the Father and one and the same Spirit common both to the Word and to the Father thou must in such O learned faith he meaneth a man that hath a learned faith be farre from doubting of the three Persons that thou doe confâ—sse one God So said Nazianzen before him 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. I doe no sooner think vpon one but I am compassed about with the light of three I doe no sooner distinguish the three Persons but I am brought backe vnto one God-head So before them both Iustine Martyr or a learned ancient man bearing his nâ—me in the best times 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is The Sonne being a light shone forth out of light by way of generation The holy Ghost being also a light went forth out of light not by way of generation but of proceeding So Mathew of Vandome though he liued in a very corrupt age yet that you may acknowledge it to be true which the Apostles affirme Acts 14. Euen that that is verified of the later times of
against the Luciferians Quae est ista simplicitas nescire quod credas c What simplicity is this to beleeue you cannot tell what He beleeued simply what did he beleeue By which places you see that as the knowledge of Christ is required if we meane to be acknowledged of his Father so this knowledge must not be a generall conceit or notice onely that there is such a one and that some thing he hath done for so we shall shoote but at an vncertaine marke striue as they that beate the ayre as Saint Paul saith but we must know in particular what great things he hath done and from what aboundant loue hee did it and with what fierce enemies he encountred in doing it and for what kind of persons he did that which he did and lastly in what miserable estate we had beene if he had not done it And is this so easie a faith that it may be gotten with once opening of our eyes or conned by one stans pede in vno or haue we not need rather to search the Scriptures as Christ spake and to Take vp and read Take vp and read as Augustine was admonished and to attend to those things which the Preachers teach vs as Lydia did to Pauls Doctrine As I say we are to giue our diligence that we may be skilfull in the whole booke of God in the whole doctrine of our Saluation so especially it shall behoue vs to get by heart and haue in a readinesse such Sentences as doe summarily and briefly containe the mysterie of Christs Incarnation and the chiefe benefits of his Mediatorship And such a place of Scripture is this that I haue in hand yea such a word is this Immanuel so rich so effectuall so full of Doctrine and consolation if you doe not so much tell the syllables as prize the waight and doe not so much content your selues with the outward barke and rinde as with the inward substance and pith Consider therefore of it againe and againe and marke me opening and vnfolding of it This therefore I say that in this word is couched together both Christs Nature and his Office His Natures of two kindes both Diuine and humane and yet but one Person his Offices though diuers for functions yet all tending to this one end to set vs at peace with God and to vnite him vnto vs. he shall call his name Immanuel or God with vs. Now to proue vnto you Well-beloued that Christ is God very God as Saint Iohn speakes God blessed for euer as Saint Paul calleth him I hold it superfluous before Christians since not onely the whole Scripture being giuen by inspiration from God doth auow so much The Law the Prophets the Psalmes the Apostles the Euangelists c. but also the Father himselfe the Word himselfe and the holy Ghost himselfe those three in heauen and vpon earth the works that he did farre exceeding the power of any creature and especially the raising himselfe from death the third day together with the bodies of many Saints that had slept longer Thus as Aratus saith of Iupiter 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 All streets are full of Iupiter and markets and the Sea and Ports c. So is it true of Christ and his Deity that he hath filled all places with the glory thereof so the same needs not to be proued or demonstrated no more needeth his humanity whereof besides his birth shape growing his hunger his thirst his faintnesse and wearinesse his feare and shrinking his stripes and buffetings his reuilings his cruell and bitter death and lastly his burying be abundant witnesses So be there also euidences enow of the vnity of his Person in two Natures euen in these two places of Scripture Iohn 1. The Word became flesh and dwelt among vs and we saw the glory of him c. He doth not say of them though he were both God and Man Word and Flesh. And Iohn 3. No man ascendeth into heauen but he that descended from heauen the Sonne of man which is in heauen he doth not say Sonnes as of many but Sonne though hee speake of such a manner of existence which is not incident to one nature Christ therefore is but one but his Natures are two Diuine Humane both true both perfect yet vnseparable and vnconfused For neither hath the Deity swallowed vp the humanity so thought that wicked Hereticke Eutyches neither hath the humanity made a new person from the Deity as thought that vile miscreant Nestorius But howsoeuer according to his Deity he be equall to his Father inuisible impassible incircumscriptible c. and according to his humanity he be like to vs euen of the same nature with vs corporall visible reall hauing flesh and bone and a reasonable soule as wee haue yet as is truly taught by Athanasius Hee is not two but one Christ for if there were two then the Prophet should not haue said in my Text She shall call his name but She shall call their names And the Apostle should not haue said to Timothy There is one Mediator betweene God and man but There are two Mediators the Sonne of Mary and the Sonne of God yea then he could not haue said truly as he doth that God was in Christ that God was manifested in the flâ—sh or that the Princes crucified the Lord of glory which places doe most strongly euince the Deity not to haue beene separated from the humanity being once assumed but in death nor the humanity to make an 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of it selfe but both together concurring in the person of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which yet was a perfect Person before he assumed our nature to make vp the Head of his Church euen the Sauiour of his body that is the Sauiour of all that beleeue Now hauing spoken so much which was contrary to my promise and contrary to my meaning of the vnspeakeable vnion of two Natures in one Immanuel let vs consider a little of the causes hereof to wit why God would descend into the world and become man and then adde something touching the vse of the Doctrine and so an end For as touching his Offices I haue spoken of them out of another Text vpon pregnant occasion and so I may doe againe vpon the like Touching the fiâ—st Augustine hath a good speech Tali auxilio natura nostra indigebat causa Our nature and our cause stood in need of such an helpe Vt repararet genus humanum nec sine Maiestate posset humilitas nec sine humilitate Maiestas that neither humility or base estate could repaire man-kind without a Maiesticall nor a Maiesticall estate without an humble or base one And why so Fulgentius will tell vs Dâ—us verus viuus imo Deus veritas vita c. God being true and liuing nay truth and life it selfe if he had not beene true Man could not haue tasted of death and if he
nourishing and ripening of our wits let vs not suffer them to continue whole and vnaltered but let vs concoct them and digest them otherwise they will be for our memory onely and not for our wit To this effect he And to the same purpose say I Let vs not be like those filthy belly-gods that swallow downe their meate whole without masticating and passe away their drinke without any concoction as they receiued it in This is not to feed so on the word of God that we may grow thereby no but hauing once taken it into the stomack of our soule by the vertue attractiue we must there heate it and cherish it by the vertue retentiue yea as the veines of our Liuer doe not suffer the nutriment that wee haue receiued to abide still in the stomack but doe sucke out of the same that which is wholesome and conuey it to the Liuer by the veines whereof it is turned into blood so it becommeth a godly soule not to suffer any part of the Word which he heareth to passe away without fruite but to apply the same to his heart and conscience and to make vse of the same both for beliefe and sanctimony But let vs returne to our Apostle I am not ashamed c. If any might lawfully be ashamed thereof a man would thinke Saint Paul might for had hee not beene zealous of the traditions of the Fathers was he not a Pharisee the son of a Pharisee did he not persecute this way euen to the death did he not make hauocke of the Church of God how then could he without note of inconstancy change his note and sing a new song How could he goe about to plant the Doctrine which before he pluckt vp preach the faith which before he destroyed Indeed if hee had stood vpon the day of man or vpon mans iudgement if he had stood vpon his credit in the world his reputation with his friends his rising and aduancement in dignity his pleasure his profit he might in some sort haue smote vpon his thigh and couered his face for sorrow and shame that by giuing his name to the Gospell he had stript himselfe of all worldly comforts and aduantages But now Saint Paul cared not for any of these things neither was his life deare vnto him so that hee might fulfill his course He was carefull to please him that had chosen him to be a Souldier chosen him to his calling and for other respects he stood not vpon them yea the things that might haue beene vantage to him he counted them losse for Christs sake yea he iudged them to be dung that he might winne Christ. This was the Apostles resolution and was not the same a godly one and a wise and to be imitated by vs all There are and euer haue beene some who into what perswasion soeuer Quasi tempestate delati sunt they haue beene carryed by whatsoeuer wind of vanity or superstition of their friends or subtlety of seducers the same they thinke themselues bound to retaine and maintaine euen for constancy sake Haue I beene so long of this opinion now shall I change what will men say What foolish men say it is no matter 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 said Cleanthes by the testimony of Clemens Alexandrinus Feare not vniudicious and impudent iudgement of the multitude And Saint Paul I if I should please men were not the seruant of Iesus Christ But now I will tell you whose speeches you should feare Feare them that shew themselues to feare God and to haue a right iudgement in all things that haue their wits exercised in the Word and doe proue what is the good will of God and acceptable and perfect these mens verdict seemeth to be of great moment and to giue light to that inquest that passeth of life and death truth and error Therefore if those condemne you for altering of your course I cannot blame you to starkle but now there is no such matter wise men teach and haue euer taught that it is not so much to bee enquired How long either he or our Fathers haue held an opinion but How consonant the same is to Gods reuealed will That must be the Touch-stone of our faith and the Load-stone of our perswasion Quum nobis intenditis auer sionem à Religione priorum causam conuenit vt inspiciatis non factum nec quid reliquerimus opponere sed secuti quid simus potissimùm contueri saith Arnobius When you obiect to vs our falling away from the Religion of our Elders you ought to consider the cause and not the fact not to tell vs what we haue left but to marke what we haue followed So he There is a way that seemeth to be old and yet it was but lately found out in comparison Againe there is a way that seemeth to be but of yesterday and yet it was but purged and renued then it was not then made What was Mishnah to Mâ—rah 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to Deuteronomy that is to say the leauen of the Scribes and Pharises to the sweet bread of Moses and the Prophets yet for all that the same was dubbed with the honorable title of the Tradition of the Elders Math. 15. yea and equalled for esteeme with that which was knowne and confessed to be the vndoubted Word of God On the contrary side what more ancient then the Doctrine of the Gospell which hath testimony from the Law and the Prophets yea before the Law was written yea before the first Adam was cast out of Paradise it was yet for all that we find Mark 1. that all amazed they asked What new Doctrine is this Christs owne preaching was accused of nouelty so we haue heard already how Saint Paul was accused to be a setter forth of new Deuils or gods for the gods of the Gentiles were Deuils and the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and signifieth either a good Angell or a bad and so in the Primitiue time it was one of the ordinary obiections of the Pagans Why your Sect began but in the later time of the raigne of Tiberius was all the world deceiued till then Had God no care of the people before c To whom the Father 's answered in those times as Learned men doe in our times First 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is Old Singers be not alwayes true Singers And Austine or an ancient Writer bearing his name Per traducem antiquitatis commendatur fallacia Falshood and guile is many times commended through the Pipe or deuices of antiquity Secondly thatour Religion is wroÌ„ged when it is charged to be new Non quod sequimur nouum est sed nos serò didiscimus quidnam sequi oporteat colere c. That which we follow is not new but wee haue learned but of late what wee ought tofollow worship c. Thirdly Reuelatione sacta veritatis cedat error veritaâ—i c. The
of the Kingdome of heauen not of the earth not of any place vnder the earth They giue authority to their Pope to dispose of earthly Kingdomes at his pleasure and full Iurisdiction ouer Purgatory which they take to be vnder the earth Christ teacheth vs to pray vnto God for forgiuenesse of sinnes Forgiue vs our trespasses They fall downe before their ghostly Father and craue of him Absolution Against the iudgement of Cyprian Veniam peccatix quae iâ— Dâ—minum commissa sunt solus potest ille largiri qui peccata nostra portauit c. He onely can grant pardon to our sinnes which wee haue committed against the Lord who onely bare our sinnes Against the iudgement of Hierome who plainely teacheth in Math. 16. That as the Priest in the old Law did not make any cleane or vncleane but onely shewed in what case they were So in the New the Bishop or Priest doth not bind such as are guilty nor loose such as be faultlesse but according to his duty he heareth the varieties of offences or offenders Peccatorum hee knoweth who is to be bound to wit of God and who to be loosed Thus Hieronym Briefely Christ said to the Thiefe vpon the Crosse and in him to all that are truely penitent This day shalt thou be with me in Paradise Thou shalt be translated from death to life and forthwith too without suffering any thing any where after this life They teach that though the sinne be forgiuen in the Sacrament of Penance yet that the punishment must be indured in Purgatory if there be not satisfaction made either here by giuing of Almes gadding in Pilgrimage c. or hence by the Priests Masses or by the Popes Pardons prouided that both be well paid for What is to make merchandize of the Word of God what to make merchandize of the soules of men if this be not Neither is their doctrine sounder touching the exercise of the Church Prayer and Inuocation Saint Paul saith that hee had rather speake in the Church fiue words with his vnderstanding that he might instruct others then a thousand with a strange tongue Yea Lyra himselfe though he liued in a most darke time yet saw thus much Si populus intelligat orationem Sacerdotis melius reducitur in Deum deuotius respondet Amen c. If the people doe vnderstand the prayer of the Priest he is better reduced vnto God and doth more deuoutely answer Amen What doe our Aduersaries Doe they that which is better and more deuout No they serue the people with Latin Seruice which they doe no more vnderstand then they doe the Turkish language and so whether they blesse them or curse them speake to them or speake to God they cannot tell Were it not all one for vnderstanding and edifying to be in Cyclops Caue where 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as in such a Church This for the manner of their prayer So for the obiect Saint Paul would haue vs to lift vp pure hands to God 1. Tim. 2. And our Sauiour whatsoeuer yee aske the Father in my Name hee will giue it to you And Augustine Quis andiuit aliquando fidelium stantem Sacerdotem ad Altare c. Who hath heard at any time a Christian Priest standing at the Altar c. and say in his prayer O Peter O Paul O Cyprian I offer vnto thee a Sacrifice whereas in the Oratories dedicated to their memories the offering is made to God who made them both men and Martyrs If no Sacrifice be to be offered then not the Sacrifice of prayer if an outward or visible Sacrifice be not to be offered to them much lesse then an inuisible and spirituall But now how is it with our Aduersaries As the Prophet vpbrayded the Iewes According to the number of thy Cities be thy gods O Israel So may wee say to them According to the number of thy Prouinces nay of thy Townes nay of thy Churches nay of thy Trades nay of thy persons be thy gods thy Saints thy Tutelares dij God the Father was shunned and abhorred as one that dwelled in the light that no man can haue accesse vnto nay as one that had Foenum in Cornu and with whom there was no dealing God the Sonne was forgotten as one that was gone into a farre Countrey or that was asleepe and needed to be awaked like Baal or that was wearyed with hearing suites himselfe and therefore for his ease had appointed certaine Deputies vnder him as Darius did or certaine Masters of Requests to report vnto him the seuerall suites of his subiects as many Christian Princes haue whereas for power He is God and can perfectly saue them that come to him themselues and for will He became man and weake and was tempted that Hee might be touched with a feeling of our infirmity And for credit with his Father you know what is written Math. 3. This is my beloued Son in whom I am well pleased Therefore as Saint Peter saith Lord to whom shall wee goe thou hast the words of euerlasting life This for the matter of Doctrine and instruction so for the matter of prayer and supplication we may and ought to be of Augustines resolution Tutius incundius loquor ad meum lesum quà m ad aliquem Sanctorum Spirituum Dei I find it more safe and sweet to speake vnto my God then to any of the Saints of God Now for the causes of our saluation and the meanes thereof doth the Scripture set downe any other meritorious cause then the Death and Passion of our Sauiour Christ or any other meane or instrument to take hold of the same then Faith God hath giuen vs eternall life in his Son Iohn 5. The blood of Iesus Christ cleanseth vs from all sinne Vnto men there is no name giuen by which they may be saued but onely the Name of Iesus Christ. The Scripture hath concluded all vnder sinne that the promise by the faith of Iesus Christ should be giuen to them that beleeue Gal. 3. And to be short As many as receiued him to them he gaue power to be the sons of God euen them that beeleue in his Name Iohn 1. Thus Christ is made to be the meritorious cause to be the authour and finisher of our Iustification and Saluation and Faith is made the instrumentall Therefore if they like not of the Doctrine we may say to them as Constantine did to Acetius 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 That they were best to make a new Ladder to clime vpto heauen by since the Ladder of Iacob will not serue the turne Will you know how they shift off such a cloud of Testimonies and what is their doctrine When they are pressed with those places that doe plainely make Christ to be the Alpha and Omega the beginning and ending of our Saluation c. they grant he is so in this sense that he giueth grace to men to worke righteousnesse and to
merit for themselues but as for the imputing of Christs righteousnesse vnto vs beleeuing that they make a iest at euen as their forefathers the Heathen did Irridere fidem Christianorum iocularibus facetijs lancinare as Arnobius sayes yet Saint Paul saith Rom. 5.19 As by the disobedience of one man many were made sinners so by the obedience of One many shall be made righteous How were wee made sinners by one mans disobedience that is Adams Was not the same imputed to vs and laid to our charge as if we had beene actuall transgressors with Adam and had bin in Paradise with him and had eaten of the forbidden fruit as well as he Euen so we must haue Christs obedience and sufferings imputed to vs as though we had suffered and done as much as the Law requireth in our persons or else we cannot be presented blameles in Gods sight Neither hath this Doctrine seemed strange to the Fathers Pro delictis nostris ipse precatur delicta nostra sua delicta facit vt Iustitiam suam nostram iustitiam faceret He prayeth for our offences and maketh our offences to be his owne offences that he might make his righteousnesse to be our owne righteousnesse Thus â—ugustin Bernard also that I trouble you with no more was of thâ— same mind Cur non aliunde iustitia cùm aliunde reatus Why may not righteousnesse come from another as well as guiltinesse comes from another As if he said Might the first Adams sinne be imputed to vs and may not the second Adams righteousnesse be imputed as well But to whom The Scripture is so plaine God so loued the world that he gaue his onely begotten Sonne that as many as beleeued in him should not perish but haue euerlasting life Yee are saued by grace through faith and that not of your selues it is the gift of God not of workes lest any man should boast himselfe Ephes. 2. In which words the Apostle doth set downe the two maine causes of our Saluation the fiâ—st and efficient whereof is grace that is the grace of Christ the second faith being the instrumentall 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 He doth not say 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as if the quality inherent in vs could merit any thing in the matter of our Iustification without respect vnto Christ but excludeth that together with all worth and workes of ours Not of workes saith the Apostle and rendreth the reason lest any man should boast signifying that because God would barre all flesh from glorying in his sight haue all the glory himselfe therefore therefore that works are wholy excluded from being causes or instruments of our sauing But there must be an end of the former part of our discourse except we will haue the later altogether vntouched Come we therefore to the reason or ground of St. Pauls resolution For it is the power of God to saluation to euery one that beleeueth c. Euery word of this reasonisa reason how strong therfore is the reason I cannot be ashamed saith S. Paul of power specially of such power as is Diuine specially of such Diuine power as saueth specially of such that saueth not him that meriteth but him that beleeueth specially such as saueth not two or three beleeuers but euery one without exception And such a thing is the Gospell therefore I cannot be ashamed of it The major of whose Argument we will first consider of briefely and then wee may insist vpon the minor more at large Phocion that worthy Athenian being sent and employed by Chabrias then in the chiefest office to gather the tribute of the Ilanders and with twenty ships made answer That if he were sent to fight the Nauy was too small if to friends and companions in waste it was too great one ship might serue the turne The like is written of Tigranes King of Armenia that when he espyed the Romane Army containing not aboue eluen thousand of horse and foote his being of aboue 200000. he despised them in his heart saying If they come as Embassadours they are too many if as Soldiers too few So in the Booke of God namely 1. Reg. 20. When Benhadad that had so great an Army that he vanted saying The gods doe so and so vnto me if the dust of Samaria be enough to all the people that follow me for euery man an handfull and was otherwise so puissant that thirty two Kings did helpe him When he I say sawe the seruants of the Princes as it were a forlorne Company embatteld against him Whether they be come out for peace take them aliue or whether they be come out to fight to take them aliue So also Numb 13. When the Spies that were sent out to search the Land of promise made report of it that all the people that they sawe there were men of great stature euen Gyants the sonnes of Anak and that themselues were in comparison to them but as Grassehoppers the whole Congregation lifted vp their voyce and cryed and wept all the night they were so much abashed at the report of their power By which examples that I produce no more you may see that as opinion of power and strength maketh the one part bold and couragious so feeblenesse and weakenesse dismayeth and confoundeth the other Thou art not able to goe and fight with yonder Philistine said Saul to Dauid 1. Sam. 17. For thou art a boy and he is a man of warre from his youth So lest any should say to our Apostle You threaten to come to the Romanes Rerum Dominos gentemque togatam and to bring your Gospell with you Alas what can you doe what can it doe Your bodily presence is but weake your speech rude your words but wind nay distastefull and vnwelcome to all the world Is it not euery where spoken against Doth any of the Rulers Consuls Tribunes Pretors c. beleeue on Christ but onely a few of the rascality which know not the Law Lest any I say should say so the Apostle answereth for himselfe that he knoweth what he doth the Word that hee bringeth is not his owne but His that sent him the Gospell that he preacheth is not weake but mighty in operation able to cast downe strong holds and whatsoeuer opposeth it selfe to it It is power and therefore what can it not doe Yea it is the power of God that is such a powerfull Instrument as whereto God promiseth a blessing and force for euer therefore shall it stand out to the end What if the Romanes be mighty Yet he that dwelleth in the heauens is mightier What if he be a strong man armed that keepeth the house Yet when a stronger then he commeth he will take away his armour wherein he trusted and rifle him If God be on our side if his presence goe with vs as Moses said we shall find all things worke for the best to bring men to faith and consequently to Saluation Therefore
and to iustifie distinction of degrees euen by outward deportment For there haue beene and yet are Monks Fryers that haue pleased themselues and bragged to others of the homelinesse of their Weeds as if they merited thereby and were more perfit then other men when as generally they did tread downe Pride with greater pride as Plato said of the Cynicke Againe there haue beene some euen the Spartans by name who by equalling the Plebeians with their Magistrates and Nobles for habit made the one sort more contemptible and the other too sawcy and insolent The point that hitherunto I haue insisted vpon is this Iustice is the best Robe for a Magistrate for it is the inward but yet the outward is not to be condemned nor contemned neiâ—her for that was no part of Iobs meaning no more then it was Câ—rists to condemne the moderate care for the things of this life by saying either as he doth Iohn 6. Labour not for the meaâ—e which perisheth but for that which endureth to euerlasting life which the â—onne of man will giue vnto you Or as he doth Math. 6. Lay not vp for your selues Treasures on earth whâ—re the moth and canker doe corrupt c. but lay vp for your selues Treasures in heauen c. The truth is that though one thing be necessary and Iob did chuse the better part yet other things haue their vse and may lawfully be prouided and vsed but a word is sufficient to warne men to keepe their estate by outward compliture All the doubt and danger is that they will not be carefull enough to put on the inward of Iustice. Now this you are to vnderstand that there is a maine difference betweene the furnishing of our selues with outward the furnishing of our selues with inward apparell For a man may haue the outward and not put it on and hee may put it on and it not be his owne But whosoeuer hath Iustice he puts it on and whosoeuer puts it on it is his owne Now as Ioseph thought not himselfe fit to be presented to Pharaoh before he was shaued and had changed his rayment And as Bartimeus threw away his cloake when he was going towards our Sauiour And as Moses was bid to put off his shooes before he approached to the Bush where God appeared So it becommeth euery one that is a Magistrate of higher or lower place or looketh that way to cast off euery thing that pressâ—th downe and the sin that doth so easily beset vs as the Apostle speaketh So shall he be the more able to get the same precious Robe so shall he appeare more venerable in it when it is gotten It is certaine that there be very many things which will greatly hinder the putting on of it and which will staine it grossely when it is on or seâ—meth to be on First Preiudice secondly Partiality thirdly Bribery fourthly Precipitancy He that keepeth himselfe free from these is a perfit man in comparison worthy to be a Successor of Iob and to sit in the place of Iudgement I may but glance at these things and must ouerskip whatsoeuer besides these doth hinder Iustice lest I be preuented by time Touching therefore the first Preiudice is a great corrupter of Iustice and Iudgement It carrieth reason violently after will whereas will should attend vpon reason Fertur Equis Auriga currus nescit habenas Can any good thing come out of Nazareth said Nathaniel Iohn 1 Shall Chrisâ— come out of Galilee He may not so much as dwell there Search and looke for â—ut of Galilee ariseth no Prophet Iohn 7. There is one Prophet more Micaiah by name but he neuer prophecieth any good vnto me No more will hee to thee by all likely-hood To this effect Ahab 1. Kings 22. But what said Iehosaphat Let not the King of Israel say so And Philip Come and see 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a Prouerbe among the Iewes to this day And Nicodemus Doth our Law iudge a man except he be first heard The Iudges in Athens tooke a corporall oath 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is to heare both parts indifferently And the saying is well known He that giueth Sentence hearing but one side though it may perhaps be iust yet himselfe is surely vniust It is not the manner of the Romanes said Festus Acts 25. to deliuer any man to die before he which is accused haue the accuser face to face and haue licence to answere for himselfe concerning the câ—ime laid against him Therefore inexcusable was the fault of Pilate that suffered himselfe to be borne downe by the preiudicatory exclamation of Christs enemies Iohn 18. If he were not an euill doer wee would not haue deliuered him vnto thee If it be enough to accuse who shall be innocent said the Emperour And Innocency it selfe may be condemned if Preiudice sit vpon the Bench. The Story of Caesar would be remembred He had a preiudicate opinion against Ligarius that he had beene a busie man against him and his capitall foe and therefore resolued to condemne him whosoeuer should speake for him Yet when he had giuen leaue to the Orator to vndertake his cause who opened it to the full and remoued many imputations that were cast vpon him Cesar found himselfe so much altered in affection and iudgement that he pronounced him innocent whom before he thought to haue beene the arrantest Traitor that liued So it falleth out many times that they that haue beene strongly suspected for this or that crime because their former carriage had not beene regular haue yet beene found faultlesse for that which was laid to their charge and whatsoeuer they suffered they suffered wrongfully Now as in the matter of charity it were better to bestow an Almes vpon such as it is no Almes to giue vnto rather then for the vnworthy sake to withhold from the worthy the saying is not mine but Gregory Nazianzens in the Funerall Sermon that he made vpon his father So it is a good rule in my iudgement rather to let tenne Felons escape if their offences be not hainous though there be proofe against them then to hang one true man vpon presumption For the Felon escaping at this time may come into the net againe according to the manner and then he may receiue the wages of his iniquity and no man pity him but life being taken away cannot be restored As In Bello non bis peccatur No more is it in cases of life But you will say Better to haue a mischiefe thâ—n an inconuenience And Habet aliquid ex iniquo omne magnum exemplum quod contra singulos vtilitate publica rependitur Euery great example hath some iniquity in it somewhat that may be hurtfull to some particular persons which yet is recompensed by the publicke good I answere For pecuniary mulcts and such punishments as doe not reach to the taking away of life or limbe
Plato requireth in his ingenuous Scholler that he should be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 And our Prophet in my Text would not haue a man to trust too much to his owne wit or perspicacy but that he should aske of others Indeed Aske and you shall haue seeke and you shall find knocke and it shall be opened vnto you doth not tie vs to Gods inspiring and touching of vs alone according to that of Saint Iames If any man want wisedome let him aske of the Father of lights but enioyneth vs to vse all lawfull meanes all possible indeauours for the purchasing and compassing of the same precious pearle the knowledge of the true way which leadeth vnto life Therefore hath the Lord so precisely and distinctly referred vs to seuerall guides and instructers as he hath done The women to aske their husbands at home the children to aske their fathers When thy children shall aske thee what this Ceremony of the Passeouer meaneth thou shalt say thus and thus All the people in generall of the Priests and the Prophets The Priests lips shall preserue knowledge and they shall seeke the Law at his lippes Therefore let no man that wanteth wisedome thinke scorne to aske counsell of them that are learned albeit euery good gift and perfect gift commeth downe from the Father of light for then he will take scorne to aske a beneuolence of him that hath more then himselfe because God it is that doth open his hand and fill all things liuing with plenteousnesse Subordinata non pugnant is a rule in the Schooles Now as we are commanded by our Prophet to aske so are we told by him what to aske Aske saith he for the old waâ— This is a very pleasing speech to some old Cinque-Caters If this be admitted once thinke they then all is Cocke-sure on their side For they haue the prescription of a thousand yeeres and more when as our faith is but of yesterday Where was it before Martin Luther c I answer first with the word of Ahab to Benhadad Let not him that girdeth on his Armour boast as he that putteth it off 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Any man may prate and talke but Counsell and strength are for the warre words will not winne the cause in a serious encounter The Athenians bragged that they were 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 spawned as it were there where they dwelt and therefore vsed to weare Grasse-hoppers on their heads for which cause they were called by Aristophanes 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 And the Arcadians boasted of their antiquity that they were more ancient then the Moone Lunâgens prior illa fuit And yet they and all the Grecians in generall are told their owne by an Egyptian Priest as Plato beareth witnesse that they were but children and that there was not an old man amongst them So the Gibâ—onites told Iosuah and the men of Israel that they were not of their cursed neighbours whom God had deuoted to destruction and whom they were forbidden to make any league with but that they came from a very farre countrey and therefore to bleare the Israelites eyes they tooke with them old sacks and old bottles and old shooes and old rayment c. But were they the more ancient or the more honest for that cause words be but wind vnlesse there be proofes correspondent Secondy I say that in the originall it is not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which properly signifieth old but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which more properly signifieth euerlasting or perpetuall Now what are they the neerer for that was their doctrine from the beginning or shall it last euer in our Church Nay Euery plant that the heauenly Father did not plant was of later set and shall be plucked vp by the rootes If theirs be of the heauenly Fathers planting let them shew it by the Scripture For Non accipio quod extra Scripturam de tuo infers saith Tertullian I will not admit of that which they alledge out of their owne head without Scripture Thirdly because they rely much vpon the exposition of Fathers Hierome vpon this place and after him their ordinary Glosse vnderstandeth by Wayes in the first place the Prophets Stand in the way that is search the Prophets what testimony they beare of Christ. And by the Good way Christ Iesus himselfe the Way the Truth and the Life Iohn the 14. This for a taste what iudgement the Westerne Church was of touching the meaning of this place So for the Eâ—sterne Church Theodorit shall speake a very ancient writer and as learned as he was ancient who in his tenth booke of Therapeuticks hath these words 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is The Prophet Graecè the Prophets word calleth Wayes the old Prophets and the good way our Sauiour and Lord himselfe So that you see that it is no new shiâ—t of ours to auoyd the stroake of the Argument drawne from Antiquity but an ancient and approued interpretation receiued in the time of the second and third Generall Councels in which time Hierome and Theodorit flourished Fourthly I say that our Prophet himselfe in my Text as though he had â—ore-seene how some would walke in a vaine shaddow and make a flourish with a painted scabberd lest any should mistake the point and so be seduced correcteth and explaineth himselfe in the very next words Which is the good way And so I am come to the second part of my diuision wherof I will speake but a word Aske after the old pathes 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 where is the same good way As if he had said Did I bid you aske after the Old way and walke therein as though that were a safe and certaine direction of your faith Alas you may be deceiued in this inquiry except you aske for the Old way which is the good way For as some of your Ancestors haue beene good and some bad some true worshippers of God and some Idolaters So by that reason some old or beaten wayes must be crooked and erronious as well as other some right and straight Decline therefore from that way seeme it neuer so old if it may be proued vnto you to be wrong and follow and hold on that onely which is good Thus the Prophet and this to be the true meaning of the place any one that will looke into the Originall may easily finde For though it be somewhat doubtfully translated as though the Prophet would haue the old way to be esteemed for the good way rule of faith yet it is a truth that the Hebrew Text doth import no such thing For if it were to be taken 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 by way of expressing or defining then it would haue beene said 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 this is the good way not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 where or where that which is euer taken Interrogatiuely Now then if this be all that the
wrong yea they must be able to put a wise difference betweene the great things of the Law as Righteousnesse Mercy and Iudgement and the lighter things of humane obseruation which perish with the vse or abuse If Iephthah had knowne and considered what things might lawfully be vowed and how farre vowes do binde he would not haue immolated his owne daughter If Saul had knowne and considered what is written in the Law Yee shall not doe what seemeth good to your selues but what I command you that you shall doe you shall turne neither to the right hand nor to the left he had not forfeited his Kingdome If Vzziah had knowne and considered that none but the sonnes of Aaron were to approach to the Altar of the Lord and there to burne incense he had not beene smitten with the leprosie To be short If those Kings of Iuda and Israel that built high places and sacrificed vnder euery greene tree had knowne and considered that Hierusalem was the place whither they should haue brought their oblations being the place that God appointed to put his name there they had not been so bitterly inueighed against nor so fearefully threatned by the Prophets as they were To conclude If the Machabees had beene wise and knowne what that meaneth I will haue mercy and not sacrifice that which was the kernell of the ceremony from the beginning how-soeuer the shell was not so cracked and opened in former time as it was by our Sauiour the Sabbath was made for man not man for the Sabbath they would not haue suffred themselues to bo knocked downe like Oxen in the Shambles or to be led as sheepe to the slaughter but would haue stood vpon their gard and vpon their defence euen vpon the Sabbath day On the other side Dauid was not afraide to eate of the Shew-bread which was appointed onely for the Priests Dauid was wise and knew that Necessity ouer-ruleth Ceremony So Salomon was not afraid to command Ioab to be slaine euen in the Tabernacle of the Lord although he caught hold of the hornes of the Altar Salomon was wise and knew that there was no Sanctuary for murder So briefely Hezechiah was not scrupulous to goe forward with the celebrating of the Passeouer though there were some present that had not beene cleansed after the purification of the Sanctuary Hezechiah was wise and knew that there was a maine difference betweene those things which God commanded principaliter and those things which he commanded consequentia as Iraeneus saith Thus knowledge of Gods matters cleareth the vnderstanding chaseth away superstition sheweth the more excellent way and bringeth a King to glory Looke what the light is to the eye the eye to the head the head nay the soule of a man to his body the same is wisedome to the soule of a King It filleth him with grace in beleeuing it giueth light to his mind reformeth his will sanctifieth his affections snubbeth and crosseth all vnlawfull designes In crosses it maketh him patient in dangers vndaunted in prosperity moderate in what estate soeuer he be content On the contrary side where this knowledge is wanting there the Sunne goeth downe at noone-day there the light that is in them is turned into darkenesse and how great is the darkenesse They are not so much to be tearmed 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is pore-blind which are Saint Peters words but are stricken with grosse darkenesse and blindnesse like the Sodomites they stumble at the threshold nay they doe in Montes impingere as Augustin speaketh and are as ready to enter into the gates of their enemies as of their friends like the Assyrians The Grecians talke of the great helpe that a certaine great Commander had from Philosophy for the quieting of his owne mind and of those that were about him in the time of an Eclipse by shewing by a familiar example the reason thereof So the Romans tell of the great satisfaction that was giuen to their Army in Macedony when one Sulpitius Gallus skilfull in Astronomy fore-told them of an Eclipse before it hapned This was some-what I grant to be heaued vp as it were by the hand of naturall reason to the obseruing of Gods vniforme power and prouidence in causing the Planets to keepe their courses in their Spheares and the reuolutions of the heauens to be certaine and ordinary but yet in respect of the good that is reaped by Diuinity I meane by the knowledge of Gods will in his Word it is but as sounding brasse or as a tinkling Cymball For light it is but as the light of a rush candle to the light of a great burning Torch as Clemens Alexandrinus saith For profit as drosse is to siluer or the chaâ—le is to the wheat as the Prophet speaketh Princes therefore are to haue their hearts stablished by faith and therefore first they must be stored and furnished with the Word of God it must dwell in them plentâ—ously they must be exercised and skilfull in the same so shall they be sufficiently prepared and furnished to euery good worke so shall they be sufficiently armed against error and heresie There haue beene since Christs time many corruptions and deprauations of the truth in the Church of God it is confessed and it cannot be denyed but a great part of them either sprang originally or was much increased through want of wisedome and knowledge in the chiefe Gouernours What maruell if the Mystery of iniquity which began to worke in the time of the Apostles grew to such a head and strength euen in Constantines time or shortly after when that shall be allowed for a good collection out of these words Ye are Gods therefore the Church of Rome hath a speciall priuiledge neither to be looked into for their liues nor to be quâ—stioned for their doctrine So what maruell if the Imperiall dignity did decay and sinke as fast as the Papall did swell and pearke vp as Otho Frisingensis doeth obserue nay the rising of the one was the ruine of the other as wisemen men know When Kings and Princes doe suffer themselues to be gulled with the sweet words of Peter and Paul and of the Church and especially with those words Math. 16. touching the Rocke and Iohn 21. touching the Feeding of Christs Sheepe by these words I say fouly mistaken to be stripped of their Regalities and to cast downe their Crownes not before the Lambe but before the Beast Whereas the former place touching the Rocke viz. Vpon this Rocke will I build my Church containeth a promise common to all the faithfull as the most ancient and learned Fathers doe agree and the latter place touching the Feeding of Christs Sheepe and Lambes containeth a duty belonging to all true Pastors as not onely Saint Paul in the Acts but also Saint Peter himselfe by whom they would make their claime doe most plainely shew I might thus run ouer most points in
Rome his spouse all the while he is not our true father but a father in Law or rather against all Law nor she the true mother but a step-mother a putatiue mother like her in the 1 Kings that would haue had the child to be deuided For all the world he hath shewed himselfe such a kind of father as Saturne was who deuoured all his children that he could come at and whom Rhea hid not from him and she such a mother as Medea in the Tragedy who murthered all her sonnes that she had by her husband Iason and were sorry she had no more to murther that she might vexe him and grieue him more But as Moses said Our God is not as their god our enemies being witnesses so we may say Our father and King is not as theirs heauen and earth bearing record for their King is King of the Locusts Reu. 9. and himselfe the great Locust but our King is a King of peace and of bounty to speake the least and facilis placidusque pater veniaeque paratus as the Poet said So much of the person of the King I come now to the function and to the effect and to the instrument and I will but touch them slightly lest I should be tedious A King sitting on the Throne of Iudgement c. The Iewes write themselues and others write of them that while their Common-weale stood they had three kinds of Courts or places of Iudicature Batteidin the one in euery City where three chosen for the purpose sate and examined petite or light matters matters of trespasse and of debt this was the least Court but there were many of them The second was a greater Court and authorized to try matters of life and death the same consisted of the number of twenty three and was scattered thorowout the Tribes there were more than one for a Tribe The third and greatest and most solemne consisted of seuenty or as some would haue it of seuenty two those receiued Appeales from the other Courts and besides debated of matters of the State and of the Church This Court was holden at Hierusalem and in respect thereof it is thought the Psalmist speaketh so as he doth Psal. 122. For there Thrones are set euen the Thrones of the house of Dauid He doth not say Throne as of one but Thrones as of many by reason of the multitude of Iudges which made vp Sanhedrin as the Talmudists corruptly call it of the Greeke word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Howbeit as Genes 37. Iosephs sheafe stood vp-right and all the other sheaues did compasse it about and did reuerence vnto it and as Ezech. 1. it is said of the wheeles that when the liuing creatures went they went and when those stood they stood c. for the spirit of the liuing creatures was in the wheeles so we may say that all the fore-named Courts both greater and smaller were subiect vnto the Kings-bench as it were as receiuing their authority and commission from it and so to be commanded by it and not to exercise any iurisdiction ouer it Baronius in his Annals a booke more painefull than faithfull speaking of the Sanhedrin that great Court holden at Hierusalem saith that it had power not onely to determine spirituall matters but also to question and conuent euen Kings he instanceth it Horum namque iudicio Herodes Rex postulatus est and for this and Herods cruelty especially he citeth Iosephus in the Margin I cannot say of this allegation as Saint Paul saith of Epimenides his testimony This Testimony is true for indeed his allegation is not true Herod was no King then when he was conuented nor sonne of a King but subiect to King Hyrcanuâ— who caused him to be sent for vpon complaint and was content that he should make an escape because a kinsman of Caesars had written for him but that Herod was King when he was conuented or that that Court had power ouer Kings to conuent them this we finde in Baronius onely but it is not to be found in Iosephus The truth is Qui Rex est Regem Maxime non habeat that is He that is a King must not haue one aboue him for such a one is a King onely in name but in truth a subiect for vnto Kingly authority or Soueraignety it is essentiall to be supreme and absolute absolute I say from the prescript of all persons but not from the obseruing of his owne Lawes vnto the which he graciously submitteth himselfe For this cause King Salomon erected a Royall Throne as of Iuory and gold to signifie the sincerity of his proceeding and how farre it should be from corruption and with Stayes and Lions to signifie that he would maintaine Iustice euen by force and power if it were impugned So with six steps or greeces and no fewer to shew the eminency of his Court aboue all other whatsoeuer Courts and Consistories and that the statelinesse of the making might procure awe and reuerence to it from all degrees and callings his meaning was not by erecting that Throne to suppresse all other Courts by no meanes for that had beene to pull downe the whole burthen vpon his owne backe which Moses the man of God disclaimed as being too heauy for him but to teach vs that all other Courts were subordinate to it as to the Court of the Lord Paramount 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 I meane that all other should receiue orders and iniunctions from it but not presume to giue orders and rules to it So then as wheresoeuer the King maketh his abode there the Court is said to be the Court Royall so wheresoeuer any Court of Iudicature is holden by the Kings authority there the King himselfe may be said to sit interpretatiuè It is not therefore meant in my Text that the Kings personall presence is alwayes necessary for the scattering away of euill but that his authority should be there and that worthy and sufficient men be appointed by him for the mannaging of the affaires of Iustice. Where the King sitteth himselfe if he so please or prouideth that wise and incorrupt Magistrates doe fit there all enormities and abuses are easily chased away and scattered The Kings wrath is as the râ—aring of a Lion The Magistrate vnder him beareth not the sword in vaine What if the wicked be mighty in power in wealth in kindred in friends in alliance yet he thaâ— sitteth vpon the Throne is mightier than they What if they be as thornes that will not be taken vp with the bare hand Yet the Magistrate being fenced with Iron or with the shaft of a Speare 2 Sam. 23. will be too hard for them and they shall be destroyed in the same place It is hard kicking against the pricke saith our Sauiour and it may be well said If a man fall vpon authority it will bruise him but if authority fall vpon a man it will
by the sword of the enâ—my or by handling their owne sword dastardly or vnskilfully Againe many haue lost that for want of gold which they got by the sword euen children can instance these points Therefore as Ioseph is commended for his good husbandry in that he gathered together an infinite deale of corne and layd vp the same in store-houses against the yeeres of deaâ—th And as Calebs daughter is commended for her good huswifery in that she would not suffer her husband to be content with the fields allotted vnto him but she would needs begge of her father the springs of water for the continuall watering of the same Briefly as on the other side Hezekiah is commended for his good policy that he caused the people to stop all the fountaines and the riuer that ran thorow the middest of the Country that the enemy might be distressed for want of water So if we will not haue the riuer of our hope turned away by the enemy nor otherwise dryed vp if we meane either to win or to saue we must be willing most willing to furnish the State with store of treasure before-hand that there be â—o want when time requireth I confesse that Eusebius reporteth of Constantius Chlorus that he should say that he cared not to haue treasure in his owne coffers all the while his friends his louing subiects had money in their coffers or purses because he could command the same But I thinke it was spoken more confidently than prouidently for howsoeuer it may be as certain that is in friends hands as if it were in our own yet it is not so ready and that euen Constantius himselfe did find for he was faine to detaine with him the Embassadours of Dioclesian to whom he vttered that confident speech for a good time before he could amasse that together that was worth the shewing as is to be seene in the same Eusebius So it is Quod à multis fit negligenter fit It is commonly said that is That which is to be done by many hands it will be long before it be done and so that which is to be gathered from many hands will be long in gathering If any thing be to be receiued we striue who shall be foremost fearing all will be gone before we come but if any thing be to be layed out we striue to be hindmost hoping the burthen will be borne before we come Now by this staggering and looking one vpon another as Iacobs sonnes are said to haue looked one vpon another when they knew not what to doe for want of corne there hapneth delay and delay proueth many times dangerous Neither is that in the 17. of Deut. Where Moses sayth The King shall not gather vnto him much siluer and gold against that which is proiected for in that place not so much the hauing as the coueting nor the coueting simply as to couet with an euill couetousnesse to set our nests on high as the Prophet speaketh to couet to bestow vpon our lusts as Saint Iames speaketh to couet to make ostentation of our wealth as Hezekiah did and by his example Aquinas doth explicate Moses Lastly to couet and to gather by extreme exactions such as Rehoboam would haue vsed and Marcus Antonius de facto did vse imposing vpon Asia two maine Tributes in one yeere who therefore was told but mannerly and perswasiuely not rudely that if he would haue two such Tributes in one yeere he must help them to two Haruests in one yeere But English Tributes moderate Tributes such I say as haue these three properties intimated by the very Etymon of the three Chaldee words signifying Tribute Ezra 4. Mindah belo halac namely that first they be Mindah that is in a measure and moderate according to Saint Pauls rule Make your Collection as God shall haue prospered you 1 Cor. 16. And as it is in the 11. of the Acts They decreed to send to the Brethren that dwelt in Iudea 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is According to euery ones store Secondly they must be halac that is goe ouer the Land in generall without partiality according to Saint Pauls rule Againe 2 Cor. 8. Not that others should be eased and you pressed or wringed but that there be an equality Lastly they must be Belo that is inueterate or ancient so farre and so long as the common State requireth no more For salus Regis salus Reipub. salus Reipub. summa Lex that is The safety of the King is the safety of the Common-weale the safety of the Common-weale is a Law aboue all Lawes such Tributes I say Customes Subsidies Fifteenes call them how you will are as necessary many times to vphold a State as the outward ayre which we drawe-in is necessary for respiration and for the refreshing of the vitals as the blood in the veines is necessary for the conseruing of life It was said in old time 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is You may not define and stint the charges of warre And the like may be said of the charge of a King and Kingdome that they can hardly be rated or stinted Besides those that are ordinary albeit who can recite halfe the ordinary charges of either how much are they forced many times to bestow 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is vpon the secret purposes and aduantages of the State as Pericles brought in his account to the Athenians how much in exploratores as Consalvus brought in his account to his master of Spaine witnesse Arnold Ferron Now in these cases is it for Sophocles his sonnes to implead as it were their father for dilapidating or are wee not rather to request him with all instance as Saint Paul was requested 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 by his sonnes whom he had begotten in the Gospell that he would receiue a blessing of vs and are we not to yeeld willingly to bestowe and to be bestowed againe as the same Apostle speaketh for his sake Lastly I grant that when the holy father of Rome I call him holy as the falling-sickenesse is called an holy sickenesse 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 made this argument namely The Church of Rome is mother to the Church of England and consequently I said he the father thereof therefore since children are not to suffer their parents to want you must supply me with two Prebends out of euery Cathedrall Church with two portions out of euery Religious house c. I say when he made this argument vnto them they denyed the argument and contradicted his agents And no maruell for as when Rabshakeh bragged that his Lord the King of Assyria had preuailed against such a God and such a God and the other God Hezechiah answered Truth for they were not Gods but the worke of mens hands so say I that the English had great reason to deny to ayde the father of Rome and the Church of