before and therfore they being his members they must needs be holy 2. In respect of the graces of Gods holy Spirit wherewith they are endued as faith and repentance whereby their sins are cleansed and the righteousnesse of Christ imputed vnto them For the word Sanctus may be taken à verbo sanciendi saith S. Augustine because that 〈…〉 is called Sanctum which is constant and firme but there is nothing that hindereth vs to remaine firme for euer but only sinne and therefore sanctitie coâ—sisteth in the condonation and remission câ—sinne saith this father And the Apostle doth inferre as much when after he had rehearsed a They are Saints that haue their sinnes remitted catalogue of the sinnes of the Corinthians and said that sometimes they were such and such he addeth But now ye are washed but now ye are sanctified to shew that when our sinnes are washed our vnrighteousnesse forgiuen our iniquities couered then are we sanctified And Saint Chrysostome vpon these Chrysost in hom 5. words called Saints saith that the Apostle meaneth hereby all beleeuers And S. Ambrose saith the Apostle meaneth these by Saints which doe thinke well of Christ and he sheweth them to be those Qui censent ei soli fidendum in ipso credunt perfectam esse salutem which beleeue only in Christ and expect perfect saluation from Christ and so the Apostle saith that fide purificantur corda faith purifieth the hearts but that which is purified is holy And therefore they were called Saints in respect of their faith and repentance which washed away their sinnes and indued them with the righteousnes of Christ Whosoeuer therefore would bee a Saint he must be penitent for his sinnes and wash the same away with the teares of true repentánce So S. Peter did fleuit amarè he wept bitterly saith the Scripture vt lachrymae lauarent delictum that his teares might wash away his sinne saith S. Ambrose Vade fac tu similiter Ambros in Luc. if thou wilt be a Saint thou must doe the like Lachrymis dilue culpam to cleanse away thy sinnes with teares for Lachrymis opus est non sanguine dixit Saepe per has flecti principis irasolet And we must beleeue in Christ if we will bee Saints for faith layeth hold of his righteousnesse and applyeth the same vnto vs and maketh vs Saints by the imputatiue sanctity of Christ who was made vnto vs wisedome iustification sanctification and redemption 3. In respect of the holinesse and piety 1. Cor. The Christians of the primitiue Church were most holy in all their life which they practised For though they liued in the world yet were they separated from the world and had their conuersations in heauen and respected not the vanities of this life but deemed them as nothing and worth nothing damnuÌ„ stercora as dung and drosse and triuiall things as the Apostle speaketh And therefore if wee compare the life of the Saints with the life of the wicked wee shall see as much difference betwixt them as is betwixt light and darknesse for whereas the wicked haue their feete swift to shed blood and are Mezentius-like contemners of the Gods or as the Sicilian Tyrants vndoers of men these godly Saints saith S. Augustine did wholly separate themselues Aug. in ps to 9. f. 410. from euill and fixe their whole desire on Christ in summo bono sese delectabantâ—â— and forsaking all worldly delights they delighted themselues onely in the chiefest good and S. Chrysostome saith aliena commoda propriis Chrys to 1. anteponebant they preferred their neighbours good before their owne proper gaine they shed teares for sinners and were ready to lay down their liues euen for their enemies and were of all men admired both for their humility and charity for caeteris omnibus humiliores fuerunt saith S. Ambrose they were more meeke and lowly then all others and they were so bounteous that Christiana religio propter Christianorum erga omnes cuiuscunque religionis beneficentiam propagata est the Christian Religion by reason of their exceeding liberality to all men did wonderfully increase saith Maximinus And therefore as it was the wish of Wee are now farre short of the sanctity of our forefathers Caesar that hee had such souldiers as were in the time of Alexander the Great so doe I wish with all my heart that wee had such Saints as these our fore-fathers were for wee are but like the leaues of the Cypresse tree whereof the Poet saith Pulchra coma est pulchro digestaeque ordine Alâ—iat Emblem frondes Sed fructus nullos haec coma pulchra gerit Faire leaues but no fruite or like the Scribes and Pharisies whose righteousnesse and sanctity was saith S. Chrysostome in ostentatione non in rectitudine intentionis in ostentation not in sincerity of intention or like the meteor which the Philosophers called assub that made a great fiery shew for a while and then suddenly vanisht to nothing But the whole life of the former Saints was a continuall exercise of piety and sanctity they were iust in promise though it were to their owne hinderance they were plaine in their attire and moderate in their diet S. Basil and Sozomene write that the Basil Orat. de 40. mart Sozâ—m l. 7. beholding of their vpright and godly life moued many heathens to become Christians and Eusebius saith that Maximinus and other cruell Tyrants could not choose but wonder to see how sedulous they were in doing good and how carefull in auoyding euill with true fastings earnest prayers diligent watchings and painfull labours in their vocations and therefore in respect of their inchoatiue inherent sactity they might well bee called the Saints of God that liued so holily in the sight of God But against this it may be obiected Obiect that they were not so holy nor could not bee such Saints when as the best of them were tainted with great and grieuous sinnes as Noah Dauid Peter c. I answer that all Saints in earth haue their sinnes for whosoeuer saith he hath The best Saints had their imperfections no sinne hee deceiues himselfe and there is no truth in him Quia nihil peccare solius Dei est sapientis est emendare poenitentiam agere de peccato And yet if wee say wee haue no righteousnesse we belye the gifts of God or else wee bee no Christians what then Aliquid iustitiae haebemus aliquid non habemus some righteousnesse wee haue and some wee want wee are baptized and therefore our sinnes are forgiuen to vs and yet there resteth a conflict against sinne against the flesh the world and the Diuell but hee that striueth sometimes striketh and sometimes is stricken and therfore though wee haue some sanctity yet all sanctity wee cannot haue saith S. Augustine Aug. to 10. de verb. Apostoli ser 16. f. 131 and therefore the holiest and purest men are both Saints and
the same Dauid and Peter lost not all graces Bucerus de lapsu Petri. I answer that Dauid and Peter did highly offend and grieue the Spirit of God and lost the comfort and sense of grace but not all grace vigor Spiritus repressus sed non extinctus mota fides non amota the strength of the Spirit was repressed not extinguished his faith was shaken and moued but not remoued For if Peter lost all grace and all faith then that faith did faile which confessed Christ to bee the Sonne of God and for which our Sauiour prayed that it should not faile and another faith different from the first was giuen vnto him which is most absurd And therefore Tertullian and S. Augustine Aug. de Cor. gr c. 7. doe expound the Prayer of Christ that Peters faith should not faile of his constant firme perseuering in faith vnto the end and S. Chrysostome saith that Christ did not onely pray that his faith should not finally faile sed etiam vt ne euanesceret aut penitus extingueretur but also that it should not vanish or bee quite extinguished But Dauid prayed to create a new Ob. 3 heart in him and to restore the Spirit of God vnto him therefore there was no grace in the old corrupted heart but the Spirit was quite taken from him and his graces quite extinguished I answer that Dauid had diminished the graces of Gods Spirit in him and quite lost many of them as the cleannesse of heart the ioy of the Spirit and inherent sanctity and faith it selfe in respect of the act or sense of it for that it did sleepe in him but not in respect of the substance or habit of it for else how could hee pray for grace if all grace had been taken from him grace therefore still lurked in the secret corners of his heart and seemed asleepe as Christ was in the ship and therefore Dauid awaked it and desired it might bee restored in respect of the sense and feeling of it and that this grace which was now like the fire that is in the sinders might bee kindled and therefore Dauid lost not all grace though hee lost the sense and feeling of all grace But yet againe it may be obiected Ob. 4 that sin and the Spirit of God cannot dwell together for the holy spirit of discipline Sap. 1. flyeth from deceit and dwelleth not in the body that is subiect vnto sinne and S. Iohn saith hee that committeth sinne is of the Diuell 1. Ioh. 3. and againe the Scripture saith he that committeth sin is the seruant of sin and therfore we lose Gods grace when we commit our sins I answer that there are fiue degrees How sinne and grace may stand together of sinnes 1. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a thought of committing sinne 2. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 an inticing in the affection 3. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a consent and purpose to doe it 4. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 an actuall commission of it 5. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a continuation together with delectation In the 4. former wayes wee may sinne and doe often sinne and yet not lose the Spirit of grace euen when wee sinne for a man may sinne and yet loath this sinne while hee is in the very acting and doing of that sinne euen as S. Paul testifieth that euill that I would Rom. 8. not doe that doe I the doing of the sin is from the weaknesse and corruption of nature the loathing and disliking of it is from the power of grace But sin in the latter place with continuation and delectation and the grace of God cannot stand together and that is the meaning of the Holy Ghost in the first of Wisdome for he saith not hee dwelleth not in a bodie that is tainted with sinne but in a body that is subiect vnto sinne i. where sinne doth rule and raigne as it doth in the wicked but not in the godly for he that is borne of God sinneth not i. with delight and a full desire of sinning And S. Gregorie saith sinne is committed Greg. lib. 25. cap. 34. in Iob. three wayes 1. Out of ignorance as Paul persecuted the Church 2. Out of infirmitie as S. Peter denied Christ for tenuit corde quem denegauit ore whom he denied with his mouth he beleeued in him with his heart 3. Out of malice and of set purpose as the Iewes which saw Christ and hated him and his Father also as our Sauiour saith In the two first senses sinne may be committed and grace not excluded In the latter sense sinne and grace cannot stand together But the godly neuer sinne of studie or set purpose and malice with a full heart and will and delight in the sinne and therefore though they sinne yet doe they not lose all grace Or to answer in a word I say sinne and grace may thus remaine together in the godly when sinne is committed grace is throwne downe but not throwne away it hath a fall but it is not dead when sinne is repented of grace is quickned and risen and sinne is vanquished but not extinguished Further it may be obiected that the Saints doe feare the losing of all grace and Ob. 5 falling to destruction therefore they may lose it I answer that there is a two-fold feare 1. A seruile feare 2. A filiall feare The first is a feare of damnation and that is only in the wicked and is a feare forbidden and not commanded as you may see Rom. 8. 15. Ye haue not receiued Rom. 8. 15. the spirit of bondage to feare The A religious feare of falling doth preserue men from falling second is a feare of offending Gods Maiestie and is euer ioyned with loue and humilitie and a great care of auoiding sinne and this is a speciall fruit of grace and doth perserue them from sinne as the Scripture speaketh Timor Domini expellit peccatum And therefore this feare doth not take away but rather cherish and increase the plerophorie and full assurance of faith and grace in the Saints of God And yet I denie not but the Saints may many times feare the losing of the same by reason of their sinnes and the infirmities of the flesh for euerie Saint consisteth both of flesh and spirit and therefore although the spirit be willing to beleeue yet the flesh is weake and by reason of its weaknesse it so weakneth our faith our hope our assurance of grace and all other fruits of grace that there is alwayes carentia perfectionis fructus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a want of perfection and a defect of that faith which should be in the best men while they are in this world yet that doth not proue that because they cannot perfectly beleeue the same that the same is not true they beleeue it according to the measure of faith that is giuen vnto them Lastly it may be obiected that if Ob. 6 we cannot fall away from grace then the Spirit
riches of his grace and by suffering the sinnes of the reprobates he makes his power knowne and by all the Idem l. 1. de predest punishments of the wicked he sheweth his wrath against sinne and his iust iudgement vpon the vessels of reprobation And so you see that God who is properly the author of grace peace and of all things simply good can no waies be said to be the author of the euill of sinne nor of the euill of punishment but only as it tends to good And therefore whensoeuer we commit sinne remember that that is not from God and wheresoeuer wee see plagues and punishments remember these be the wages of sinne and neuer come properly from God but either as a means to make vs leaue our sinnes or to shew the iust iudgements of God vpon vs for our sinnes Oh then beloued brethren how exceedingly How carefull we should be to avoid sinne should we be affraid to sinne for as God doth exceedingly loue the things that proceede from himselfe and are agreeable to his nature so he doth exceedingly hate the things that proceede no way from him but are contrary to his disposition and therefore he hateth sinne with an immortall hatred and he punisheth sinne with euerlasting punishments and therefore ô my soule why wilt thou sinne why wilt thou flie away from God but Quo fugis ah demens Where wilt thou flie or how canst thou hide thy selfe from his all-seeing eye peccata latere erit impossibile peccatorem apparere erit intollerabile to hide thy sins is impossible and for a sinfull soule to appeare is intollerable and therfore S. August tels thee what thou art best to doe returne ô Shulamite returne returne againe to God quia non est quo fugias à Deo irato nisi ad Deum â—placatum for the only way to escape the furie of God when he is angrie is to runne vnto him when he is pleased and to say ô my God ô my Father I haue sinned against heauen and before thee and I am not worthy to be called thy sonne but thou art rich in mercie thou art full of goodnesse and thou art the fountaine of all grace and therefore I beseech thee forgiue me my sinnes and giue me thy grace through Iesus Christ my Sauiour And so much for the first point i. the authour of goodnesse and the giuer both of grace and peace it resteth that I should speake of the second point i the description of this autor set downe in these words God our Father and our Lord Iesus Christ De 2. In these words the blessed Apostle sheweth that not only God the Father but also our Lord Iesus Christ is the author and the giuer of these blessings of grace and peace and of all good things For though these words our Lord Iesus Christ as they are in the originall 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 may be taken either to shew the Senne-ship of Christ as if the Apostle should say that the author of these blessings is God the Father of vs and the Father of our Lord Iesus Christ or else to shew that Christ is also the author and the giuer of these blessings as well as the father as if the Apostle should say that they doe proceed not onely from God the Father but also from our Lord Iesus Christ yet I thinke that the meaning of the Apostle is to shew that grace and peace doe proceed from God the Father and from our Lord Iesus Christ as from ioynt authors and coequall giuers of the same For Hauing shewed in the fourth verse that God was the father of our Lord Iesus Christ in expresse words de filio That grace and peace proceed as well from the sonne as from the father suo concerning his sonne Iesus Christ our Lord it had beene friuolous to doe it obscurely and it had beene superfluous so suddenly to shew the same againe and therefore doubtlesse the Apostles meaning is to shew that grace and peace doe not only proceed from God our father but also from our Lord Iesus Christ 1. Because he the father are both one opera triuitatis ad extra sunt indiuisa and all the outward workes of the blessed trinity are indiuisible i. vnappropriated to one person more then the other but common to each one as well as the other quia in operibus ad extra tres personae operantur simul because in all externall actions they all worke together and therefore whatsoeuer the father doth the sonne doth and what gift or grace soeuer the father bestoweth the sonne bestoweth 2. Because our Lord Iesus Christ became our redeemer to purchase grace and to be our aduocate to procure peace vnto vs. For 1. That he might bring grace vnto vs he receiued all fulnesse of Grace in himselfe without measure and of his fulnesse we all receiue grace for grace and so the Apostle sheweth that in him i. in the man Christ Iesus dwelleth all the fulnesse of the God-head 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 bodily i. personally and substantially as Hillar l. 8. de Trinit S. Hilarie expoundeth it And therefore S. Iohn saith that the Ioh. 1. Moses only shewed Gods will Christ giues a power to doe Gods will Law came by Moses but grace and truth by Iesus Christ for Moses shewed vs what was the will of God and what should be done of vs but he could not purchase vs the fauour of God nor giue vs any power to performe his will but our Lord Iesus Christ did bring vnto vs the loue and fauour of God and gaue vs grace many gifts of grace whereby in some measure we are inabled to please God and to keepe his commandements because he hath not only made our yoke easie and our burthen light because to beleeue in him which Math. 11. is the yoake whereby we are yoked vnto him is a great deale easier then to performe the law which was the yoke that tied vs vnto God but also worketh faith in our hearts whereby wee may beleeue in him and charitie whereby we may loue him and all other graces whereby we may serue him And this the Apostle sheweth when he saith that he which descended hath Ephe. 4. 8. also ascended vt dona daret hominibus that he might giue gifts vnto men i. not only gifts to wash away their sinnes but also to indue their soules with inherent vertues and graces whereby they might proceed from faith to faith i. from a weake and a little faith to a strong and a liuely faith and from grace to grace i. better and better and from one degree of perfection vnto another vntill at last they grow to be perfect men in Christ Iesus 2. Touching peace the Prophet Esay saith that Christ is the Prince of Esay 9. peace and Christ himselfe saith in me you shall haue peace and therefore he is called our peace and our peace he calleth his peace saying Pacem meam
heed vnto our selues and not harden our hearts any longer but let vs hearken vnto his voice lest he sweare in his wrath that we shall not enter into his rest But indeed all these kinds of outward callings are but in vaine and bring no benefit vnlesse the Lord calleth vs inwardly by his spirit for 1. Nisi spiritus adsit cordi audientis In vaine is al outward calling vnlesse we be inwardly called by Gods Spirit Greg. hom 30. super Euangel inanis est labor docentis In vaine do we preach vnto your eares vnlesse the Spirit of God doth open your hearts as he did the heart of Lydia that you may beleeue our preaching as she did the preaching of Paul 2. All the blessings of the world will but puffe vs vp with pride as they did the Israelites as Moses sheweth dilectus Deut. 32. 15 meus impinguatus calcitrauit my beloued fatted and inlarged spurned with his heeles vnlesse God doth giue vs the grace to vse those blessings to the glory of his name 3. All punishments and all iudgements will sooner worke desperation then conuersion in a sinfull soule vnlesse the grace of God worke true humility in vs to make a right vse of his fatherly chastisements And this experience daily sheweth First the word is preached the one beleeueth the other refuseth it Secondly God bestoweth his blessings vpon men the one is puffed vp with pride the other is truly thankfull Thirdly God sendeth his iudgements the one groweth desperate with Saul the other is humbled with Dauid And what is the cause of this to the one sort hee sendeth his messengers onely to call them outwardly to the other sort he sendeth his spirit and giueth his grace to make them yeeld vnto his calling and this effectuall calling of the Saints to beleeue the Gospell and to obey the voyce of God is the effect and fruit of the loue of God Whensoeuer therefore wee be outwardly called by what way or meanes soeuer it bee let vs presently pray to God that hee would inwardly worke in our hearts to incline them to yeeld vnto his calling else will the outward calling bring no benefit but only make vs without excuse And so much of their vocation 3. Touching their sanctification called to bee Saints wee must vnderstand that the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is deriued froÌ„ the pâ—iuatiue particle 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which signifies the earth as if it were a separating from earthly things So it signifieth a pure and a cleane thing free from all contagion and touch of inferiour things and it is taken two waies 1. simpliciter 2. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 simply or in some respect 1. In the first sense God onely is of himselfe and of his owne nature simply holy and the author of all holinesse for God is light and in him there is no â— Ioh. 1. darknesse at all and the blessed Virgin saith holy is his name Conueniunt rebus nominasaepe suis And this name sheweth his nature and the greatest praise of God for the glorious Seraphims which Esaias saw Esay 6. and those wonderous creatures which S. Iohn did see cryed three times holy Apoc. 4. holy holy Lord God of hosts which we doe not read of any other attribute of God And therefore Damascen reporteth Damasc l. 3. c. 10. that when the people of Constantinople were terribly afraid of some dangers did humbly pray vnto God against the same a childe was suddenly rapt vp on high and was taught by the Angels this holy Song Sanctus Deus Sanctus fortis Sanctus immortalis miserere nostri holy God holy Almighty holy immortall God haue mercy vpon vs and when he was restored downe and declared the same vnto the people the whole multitude sung the same incessantly and so were deliuered from all the dangers that they feared And for this cause the third person of the blessed Trinitie as by a proper name is called holy spirit and therefore in that golden plate that was to adorne Aarons forehead was ingrauen 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Exod. 28. 36 as the Septuagint translate it that is sanctitas Iehouae as Tremellius or sanctum Domino as the vulgar hath it holines to the Lord or all sanctity is to be ascribed vnto the Lord and doth onely proceede from the Lord. In this respect our Church in her highest straine of deuotion immediately after the receiuing of the blessed Sacrament sings vnto God tu solus Sanctus thou only art holy thou onely art the Lord that is simply in all respects essentially in himselfe and causally the fountaine of all holinesse and purity in all his creatures And yet of all Gods attributes this is most contradicted and murmured against by the wicked as if he were not pure vpright and holy especially 1. In the election of his creatures 2. In the distribution of his graces 3. In the remuneration of our deserts But for the first wee answer that he hath ius absolutum in creaturas an absolute right ouer all his creatures so that hee may doe with it what he will euen as the Potter hath power of the clays Rom. 9. as the Apostle sheweth and yet we say that hee doth not vse the same nor preparare filios ad patibulum but finding them all in the masse of corruption by Adams transgression hee doth shew mercy vpon whom he will and whom he will he leaueth still in that state wherein they were not created nor intruded by him but most miserably fallen in the loynes of Adam So that herein God sheweth vnto his elect indebitam misericordiam more then deserued mercy to the other nothing but debitam institiam what they most iustly deserued To the second wee say that although hee giueth to one fiue talents to others but one to others none at all that hee exalteth one pulleth downe another and so of all other gifts and graces whether temporall or spirituall yet wee say that hee doth no wrong to him that hath least or that hath none at all quia non tenetur Creator creaturae because hee is debtor to none and hee is not bound to giue vnto any and therefore may most iustly and freely doe what he will with his owne as our Sauiour sheweth most excellently in the Parable of the Labourers hired vnto his vineyard And to the third wee answer that in giuing vnto them which by continuance in well doing seeke glory and honor and immortality eternall life hee sheweth himselfe most gracious mercifull Rom. 2. as all men will confesse and in rendring vengeance to them that obey not God indignation and wrath vpon euery soule that sinneth hee sheweth himselfe most iust and vpright And therefore the Prophet Esay ch 5. after hee had set downe many of Gods iudgements against the wicked lest any should thinke God vniust therein hee addeth that the Lord of hosts should be exalted in iudgement and the
therefore his obedience failing the promise of God and his obligation ceaseth I answer that the couenant and promise of God is conditionall in respect of vs but most absolute in respect of his owne purpose and therefore as he hath decreed to giue vs glorie so he hath decreed to giue vs the means wherby we may come vnto his glorie for that in vs there is neither abilitie to obey nor to perseuere to get grace nor to retain grace but it is God that hath begun the good worke of his grace in vs who will also perfect the same saith the Apostle Or to speake more briefly I say that Abbas de verit gratia Christi the promises of God are twofold 1. Aliae de fine hae conditionatae 2. Aliae de medijs hae gratuitae absolutae 1. Some concerning the end i. eternall life and these are alwayes conditionall as the Legall promises Hoc fac viâ—â—s Doe this and thou shalt liue and the Euangelicall promises Creds vines If you repent and beleeue you shall be saued 2. Others are concerning the meants and the helps that bring vs to this end i. to eternall life as to doe the will of God to beleeue in Christ and such like and these are alwayes absolute and most freely bestowed vpon vs. For Moses saith The Lord thy God will circumcise Deut. 30. 6. thine heart and the heart of thy seed to loue the Lord thy God with all thine heart and with all thy soule that thou mayst liue And the Prophet Ieremie Ier. 32. 40. saith that God would put his feare in their hearts that they should not depart from him And S. Paul saith that faith is the gift of God and so repentance and all other graces God doth most freely and absolutely promise to worke them in the hearts of his elect without any manner of relation or respect to anie act of theirs he will worke these graces in vs and he will worke that grace in vs whereby we may accept and receiue these graces And therefore it is certaine the Saints shall perseuere in grace because God hath promised perseuerance vnto the Saints 2. The Saints doe aske and pray for perseuerance and continuance of grace therefore they haue it for Cur poscitur si non conceditur why should it be sought if it be not granted saith S. Augustine Aug. de bono perseu cap. 2. But Christ saith Whatsoeuer you aske in my name you shall receiue it But thou wilt say thou hast asked many things The Saints doe pray for the continuance of grace and not receiued them I say Perhaps temporall things and temporall things si defuerint petenda quidem sunt sed non nimium requirenda they are to be sought but not too earnestly saith S. Bernard Deus enim dat prius quod potius Bern. de 4. modis or andi for God giueth first the things that are best Et non tribuit quod volunt vt tribuat quod vtile est and doth not giue the things that they would haue that hee might giue them the things that they should haue audit enim ad necessitatem non ad voluntatem for that hee heareth them according to their necessity and not according to their importunity as S. Augustine speaketh But thou wilt say thou hast requested Ob. spirituall things and yet hast not obtained I answer That either thou hast obtained or shalt be sure to obtaine them if thou desist not from seeking for we must not prescribe anie time to God because as he worketh grace in whom he will so he worketh it when he will Et est animi generosi perdurare quoad Deus misereatur nostri saith S. Chrysostome It is the part of a good Christian to wait vntil God haue mercy vpon him for he neuer failed any that continued to wait vpoÌ„ him but at last satisfied their desire And therefore despaire not because they are not presently granted but though he tarrie yet wait thou as the Prophet speaketh Hab. 2. 3. for the Lord sometimes doth deferre the grace that wee seeke not because he meanes to denie vs sed vt diu desiderata dulcius obtinentur but because things earnestly requested and long expected are sweetest when they are obtained And therefore this reason must needs hold the Saints pray for the continuance of grace therefore it shall continue Christ prayed for all Saints that their faith should not faile 3. Christ prayed for Peter that his faith should not faile therefore he obtained the same but what hee obtained for Peter he obtained for euerie one of his elect for our Sauiour saith Satan desired that he might sift them all but I prayed for thee i. for thee chiefly because thou didst chiefly and most fouly fall therfore he doth not here deny that he praied for the rest though he affirmeth he prayed chiefly for Peter But that it may more cleerely appeare that he did pray for all the rest of his elect he saith I pray not for the world but for them which thou hast giuen me out of the world and therefore the Saints cannot lose his grace nor fall away from his fauour because Christ prayed for them that they should not and I know saith Christ ô Father that thou doest alwayes heare me i. that thou doest alwaies grant me the things that I request neither did he only pray for his Saints in the daies of his flesh that their faith should not faile but now likewise he prayeth and maketh intercession for vs that God would forgiue vs our sinnes that he would giue vs his grace and that this grace should remaine with vs to bring vs to eternall life and therefore we may assure our selues that he which gaue vs grace will likewise preserue this grace in vs. But against this it may bee obiected That God gaue his Spirit and his Ob. 1 grace vnto Saul Iudas Simon Magus Hymeneus Philetus and such like and yet they fell away from grace Therefore a man may haue true grace and yet lose it I answer to these and all such like The wicked reprobates may and doe lose all the graces that they haue receiued examples in one word that I doe confesse the wicked and hypocrites or whosoeuer not elected may haue many excellent gifts and graces of Gods Spirit and may vtterly lose the same I denye not this but I say Gods elect the true Saints and beloued of God hauing once receiued grace and iustifying faith in that speciall manner as I shewed before can neuer lose the same and therefore all examples of hypocrites or such like can proue nothing against this that I defend But then it will bee obiected that Ob. 2 Dauid and Peter were the true Saints beloued of God and elected to saluation and had grace and yet these men by their sinnes did lose that grace therefore the true Saints after they haue receiued grace may by their sinnes fall away from
of God doth worke so irresistably in the hearts of men that wee cannot fall though we would but we doe often resist the Spirit of God as S. Steuen saith vnto the Iewes Ye haue alwayes Acts 7. resisted the Holy Ghost And our Sauiour saith vnto Ierusalem How often would I haue gathered thy children as a hen gathereth her chickens vnder her wings and ye would not And therefore the Spirit of God doth not worke so irresistably in the hearts of men but that they may fall if they will and doe fall when they please I answer That the working of Gods That the Spirit of God worketh not in the wicked as it doth in the Saints Spirit in the hearts of men is two-fold 1. Remissely in the wicked For in them the good motions of Gods Spirit are so wrought that they may either yeeld vnto them or resist them for God doth but only shew them what they should doe or beleeue and not effectually cause them to doe or to beleeue the same for otherwise if he did effectually worke the same in their hearts how could they resist it For who hath Rom. 9. euer resisted his will therefore he doth no more but only illuminate their mindes and set the good motions of his Spirit before the eyes of their hearts whereby they may accept and follow the same if they will but they because of their pronenesse to all euill and vnaptnesse to any good doe alwayes resist the Spirit of God and refuse those good motions of grace and therefore they are made without excuse 2. Effectually in the godly for in them the Spirit of God doth so powerfully worke that they cannot resist but doe most willingly yeeld vnto the same And yet this effectuall and irresistable working of Gods Spirit in the godly is done leni spiritu non dura manu rather by a sweet influence then any extreme violence by way of secret alluring not coacting inclinando voluntatem non intrudendo potestatem by inclining the will and affection and not compelling it to anie action for as loue creepes into the heart of man hee knowes not how saith the Poet Nam coeco carpitur igni And he cannot resist it so is the loue of God and all other graces wrought in the hearts of the elected Saints of God so powerfully so effectually and so irresistably that they doe most willingly yeeld vnto all good motions and adhere vnto God for euer and that I say by a most voluntarie yeelding and delighting in that sweet and effectuall working of grace in their hearts And so I hope you see this doctrine of the certaintie and assurance of the continuance of grace in the elected Saints sufficiently cleered confirmed This sheweth the exceeding greatnesse of Gods loue vnto his elected Saints aboue all other men in the world for that he doth not only offer and giue his grace vnto them as hee doth vnto others but also he doth in a more speciall manner worke the same so effectually in them as to make them alwayes retaine the same and perseuere therein vnto euerlasting life O that therefore we would praise the Lord for his goodnesse and shew the wonders that hee doth for these children of men And that this might teach vs 1. To praise God for his goodnesse and his exceeding great mercy vnto vs not only in making vs good but also for giuing vs his grace to perseuere in good for it is he only saith S. Augustine qui Aug. de bono perseuer fecit bonos faciet perseuerare in bono that hath made vs good can and will make vs perseuere in good qui iubet credere facit vt credamus and therefore wee may boldly say with S. Augustine da Domine quod iubes iube quod vis giue vs grace ô Lord and abilitie to doe what thou commandest vs and command vs to doe what thou wilt 2. To pray vnto God that he would giue vs grace to serue him and grace to perseuere in his seruice all the daies of our life quia incassum bonum agitur si ante vitae terminum terminatur because that good is of no validitie that wanteth perpetuitie sed perseuerantia est virtus quae coronat omnem virtutem but perseuerance is a vertue that crowneth euery vertue and without which no vertue will auaile vs any thing And therefore we must not begin in the spirit and end in the flesh but we must continue vnto the end if we would be saued and therefore wee should pray vnto God that he which hath begun a good worke in vs would continue the same vnto the end 3. To make vs afraid to commit sin with greedinesse as the wicked doe whose feet are swift to shed bloud as the Prophet speaketh for he that so committeth sinne is the seruant of sinne and the grace of God is not in him 4. To assure vs that all those which appeared glorious for a while and serued God for a time and then fell away from God and started aside like a broken bow were neuer the elected Saints of God but were only among vs and not of vs as the Apostle speaketh for if they had beene of vs they would haue continued euen as we doe And so much for the first thing that S. Paul wisheth vnto the Saints Grace be vnto you De 2. Peace be vnto you is the second thing that the Apostle wisheth a companion of grace and therefore sure a most excellent thing being one of the two most excellent things that can be wished and the only thing which our Sauiour alwaies wished vnto his Disciples for when he came vnto them he said but pax vobis peace be vnto you and when he went away from them he said but my peace I leaue with you and he needed to say no more for where peace is there must needs be grace because peace is the fruit of grace But that you may the betrer vnderstand what the Apostle meaneth you must consider that there are two kindes of peace 1. Pax benedicta a blessed peace That there is a twofold peace 2. Pax maledicta a cursed peace if I may giue it the name of peace The first is proper to the Saints the second to the wicked and therefore let vs consider First of the blessed peace and that is two-fold 1. Perfect Thom. 2. 2 ae q. 29. 2. Imperfect The first is not heere to be found on earth but only in beatis among the blessed Saints of heauen saith Aquinas and therefore we should long for that place where there is perfect peace pax super pacē pax quae exuperat omnem sensū Bern. ser 23. de verbis Psal peace vpon peace peace which passeth all vnderstanding peace in minde peace with our owne flesh peace from wicked men peace with all our neighbours peace from the very deuils peace with God and there shall be no end of peace but peace will be the end of all our
our hearts condemne vs not of sinne as the Apostle sheweth 1 Iohn 2. A good name and report ariseth hence when we giue none occasion vnto men to suspect ill of vs. And therefore as he that committeth sinne and therefore can haue no good conscience towards God may notwithstanding through the concealing and close cariage of the same retaine a good report with men and continue in the good opinion of the world so he that committeth not sinne and therefore hath a good conscience towards God may notwithstanding by his indiscretion and want of circumspection giue many causes of iust suspitions of guiltinesse and so lose his reputation and good esteeme in the world And therefore that we may haue a good conscience towards God we must abstaine from all euill and that wee may Hee that would haue a good name must auoid all appearaÌ„ce of euill 1 Thes 5. 22. haue a good report in the world wee must abstaine from all appearance of euill and giue no cause to any man to suspect ill of vs for as the prouerbe is He that will auoid an ill name Must auoid all that cause the same And He that will no euill doe Pro. 15. 15. Must doe nothing that belongs thereto And so when our hearts and consciences tell vs that wee neither did the euill nor gaue any cause in the world for any man to suspect vs of euill then shall we be happie indeed our hearts will be at peace and our consciences better then a continuall feast And thus you see the kindes of peace and you see the goodnesse of each kinde of peace that nothing can be more excellent then this blessed peace nor any thing in the world more miserable then to want the same And therefore nec vidisse satis est iuuat vsque morari I am loth to part yet from this point of The meanes to procure each kinde of peace peace and I hope we shall not lose our labour if we stay a little longer to consider how we may obtaine each kinde of peace that makes the obtainer happie and therefore I say 1. That we may finde peace with God 1. How to finde peace with God we must doe three especiall things 1. To beleeue in Christ 2. To auoid sinne 3. To doe good 1. We must beleeue in Christ for he is the Prince of peace and the only Esay 9. 6. Peace-maker betweene the mortall sinner and the immortall God but Christ dwelleth Eph. 3. 17. Aug. de Agon Christ ca. 12. in our hearts by faith saith the Apostle Et fides est prima quae subiugat animam Deo And our faith in Christ is the first thing that subiecteth our soule to God saith S. Augustine and so by faith in Christ we liue by faith in him Rom. 1. 17. we are reconciled to God we are iustified Rom. 3. 25. 28. sanctified saued And therefore without faith it is vnpossible to please God it is vnpossible to Act 15. 9. be at peace with God for as he that beleeueth Ephes 2. 8. on him is not condemned so he that beleeueth not on him is condemned already because hee hath not beleeued in the Iohn 3. 18. name of the only begotten Sonne of God and because in not beleeuing on him he maketh God alier and beleeueth not the record that God gaue of his Sonne 1 Ioh. 5. 10. 11. 12. which is that God hath giuen vs eternall life and that this life is in his Sonne and that whosoeuer hath the Sonne hath life and whosoeuer hath not the Sonne hath not life And therefore this should teach vs Faith is obtained increased by 3. especiall meanes all carefull diligence to get to preserue and to increase this precious gift of faith and that by three speciall means 1. By the hearing of the word 2. By the recouring of the Sacraments 3. By the feruencie of our prayers For 1. Faith commeth by hearing Rom. 10. 17. and hearing by the word of God saith the Apostle Et accenditur fidei lampaâ—igne diuini verbi And the lampe of faith is kindled by the fire of the heauenly word saith S. Chrysostome And so the Chrys in Matth. 25. Eph. 1. 13. Ephesians are said to haue beleeued in Christ after they had heard the word of Christ And therefore wee should bee euer willing and alwayes readie to heare the preaching of the word of God for the more we heare the more we shall increase our faith and the lesse we heare the lesse faith we shall be sure to haue 2. The Sacraments are Sigilla Dei the great seales of God that ratifie vnto vs the word of God that by two immutable Heb. 6. 18. things viz. Gods writing and Gods seale we might haue a strong consolation And they bee verba visibilia Euangelij the visible words of the Gospell that doe set before our eyes the sacrifice of Christ and shew in a visible manner how Christ was crucified for vs and shed his bloud for the remission of our sinnes And therefore wee should not neglect the frequent vse of these blessed meanes that God hath giuen vs to increase our faith 3. The prayer of a faithfull man auaileth James 5. 16. much to procure any thing at the hands of God if it be feruent saith the Apostle And therefore as Christ prayed Luke 22. 32. for S. Peter that his faith should not faile so should wee pray to God that hee would preserue and increase our faith and because the preaching of the word is but the demonstration of the Spirit and 1 Cor. 2. 4 5. faith is in the power of God therefore we should the rather pray that when Act. 16. 14. Christ is preached the Lord would sanctifie our hearts and open them as he did the heart of Lidia that we might beleeue in Christ 2. We must auoid sinne for sinne is the continuall make-bate betweene the righteous God and the vnrighteous man sinne writeth bitter things against Iob 13. 26. vs sinne layeth vs open before the face of God and sinne moueth his iealousie to burne like fire against vs for Psal 4. hee hateth all those that worke wickednesse And therefore if we would be at peace with God wee must be at warre with sinne as I said before and we must not only repent vs of the old sinnes that we haue committed but we must also resist all those new sinnes whereunto we shall be enticed for sinne is like Antaeus the gyant as oft as it is throwne downe viresque animumque resumit It will presently set a fresh vpon vs and the more eagerly seeke our ouerthrow and therefore we must manfully resist all the inticements of sinne or else our sinnes like those wilde horses Qui circum illiacos raptarunt hectora Virgilius muros will teare vs in peeces while there is none to helpe vs. 3. We must doe good for righteousnesse and peace haue kissed
house are diuided and where a mans enemies shall be those of his owne house for certainly that house cannot stand it cannot continue but most blessed is that house where the hearts of the fathers Luke 1. 17. are turned to the children and the hearts of the children to the fathers and where all brethren and fellow seruants doe liue in peace and loue one another Rō 12. 10. with brotherly loue as the Apostle speaketh 2. That this peace may be procured and continued among them all all of them and cach one of them should studie and labour to discharge his dutie and to behaue himselfe as he ought to doe and especially the chiefe man the good man of the house who is the pillar of the house to vphold it the band of the house to tye and knit the same together in peace and vnitie and vpon whom the greatest care and chiefest charge is laid should aboue all things haue a speciall care to looke vnto these two principall points 1. The choosing of his seruants 2. The teaching of his children 1. Touching the first point the How carefull a man should be in the choice of his seruants Psal 101. 4 5 6 7. Prophet Dauid saith a froward heart shall depart from me I will not know a wicked person who so priuily slandereth his neighbour him will I cut off him that hath an high looke and a proud heart will not I suffer mine eies shall be vpon the faithfull of the land that they may dwell with me he that walketh in a perfect way he shall serue me he that worketh deceit shall not dwell within my house he that telleth lies he shall not tarry in my sight In these words he sheweth what he will doe concerning his seruants 1. To cleanse his house from all wickednesse and to root out all lewd fellowes from his seruice 2. To choose them for his seruants that are iust honest and religious And I would to God all the masters in the world would follow this worthy precedent which is thus amply set downe not only to be read ouer once a month but also to be followed and practised by all masters euery day for as a garden must be continually weeded or else the euill weeds will soone ouertop all the sweetest flowers so all ruffians swaggerers swearers all the rable rout of such deboist desperate and dissolute companions must be carely destroied Psal 101. vlt. as the Prophet speaketh i◠soone rooted out of thy house or else they willd stroy thy house And therefore if a man would haue peace and happinesse to remaine within his house he must with Dauid discarde all dissolute fellowes which are the causes of all discords and the bringers of all mischiefes vpon a house He must I say either roct out all their vices from them or root them from his house And he must take such for his seruants that will first serue their God and then himselfe for such will liue in peace among themselues and doe seruice vnto their masters not with eie-seruice as men-pleasers but in singlenesse Colloss 3. 22. of heart as vnto Christ 2. Touching the teaching of our children Saint Paul biddeth vs to Ephes 6. 4. bring them vp in the nurture and admonition of the Lord for that would make them feare God glad their parents and like Scilurus children liue Plutar. in Apoth in peace and loue one another with brotherly loue And so much for the meanes to procure domesticall peace 2. That euery common-wealth may haue peace and euery city be like Ierusalem that was at vnitie within it Psal 122. 3. selfe I can prescribe no better meanes then for all kindes of men and for all men of euery kinde to performe his owne dutie and to discharge his owne conscience for the obtayning of this peace And because all sorts of men are either 1. Superiours 2. Inferiours 3. Equals Therefore that peace might remaine How peace may be preserued in euerie commonwealth Esay 49. 23 among these all it behoueth all of these to discharge their duties for the preseruation of peace And 1. Superiours must be nursing fathers vnto the people most carefully desirous to procure their peace and most painfully studious to preserue them from dissentions euer hazarding their owne happinesse for the happinesse of their people and procuring sleepe vnto their subiects by their owne watchfulnesse and ease vnto them by the industrie of themselues sic viuentes Seneca de Clem. Plinius de Traiano The dutics of superiours for the procuring of peace cum ciuibus quasi parentes cum liberis and so liuing among their people as the parents doe among their children And to the end that all superiours may the better know what should be done herein and be the more readily induced to performe the same I will only desire them to consider of those golden sentences and protestations that Marcus Aurelius found at Thebes ingrauen vpon a golden plate in the person of Ptolomeus Aracides and are set downe in verse in the 542. page of Marcus Aurelius his worke and which I found thus in another author set downe in prose viz. I neuer exalted the proud rich man nor hated the poore iust man I neuer denied iustice to the poore for his pouerty nor pardoned the wealthy for his riches I neuer gaue reward for affection nor punishment vpon passion I neuer suffered euill to escape vnpunished nor goodnesse vnrewarded I neuer denied iustice to him asked it neither mercie to him that deserued it I neuer punished in anger nor promised in mirth I neuer did euill vpon malice nor good for couetousnesse I neuer opened my gate to the flatterer nor mine eare to the backebiter I alwaies sought to be beloued of the good and to be feared of the euill I alwaies fauoured the poore that was able to doe little and therefore God who was able to doe much did alwaies fauour me O most sweet and pious practise a practise fit for the procurement of peace and therefore I would to God that all this were not only written in the hearts but also practised in the liues of all superiours 2. Inferiours must be subiect to the The duties of inferiours for the procuring of peace Titus 3. 1. 2. 1 Tet. 2. 17. Aug. in Psal 82. 6. higher powers and must be ready to obey their magistrates in all humility and meekenesse as the Apostle sheweth They must honour them as Saint Peter saith and that because they beare the image of God saith Saint Augustine and we must assist them both by our goods and by our blouds if need require and aboue all things we must pray for them that we may 1 Tim. 2. 1. liue a peaceable and a quiet life vnder them saith the Apostle 3. Equals neighbours and all men that would desire to liue in peace must looke vnto these two especiall things 1. To auoid those sinnes and vices that are the causes of
motion and euery action is from God and therefore euery sinne To this it is briefly answered that in euery sinne there are three things to be considered 1. The act 2. The obliquity 3. Obligation to punishment 1. For the act we say it is from God Rom. 11. 36. for of him and in him and for him are all things i. aswell actions as substances as Augustine saith 2. The obliquitie or corruption of Aug. to 7. de grat lib. arb c. 20. the action is only from man and no waies from God as from an efficient cause thereof Neither should this seeme strange to any man that in the selfe same sinnefull The action and the obliquitie of the act two different things act we consider the act and the obliquitie of the act and doe affirme the one to be from God and therefore good and the other from our selues and therefore euill for howsoeuer the obliquitie doth alwaies reside in the act as priuation in a subiect yet they be two distinct things and may in our vnderstandings admit a seperation of the one from the other And the action must needs be good or else the obliquity could not subsist for sinne hath not any being in rerum natura if we consider it simply in it selfe but as it is subsistent in some subiect that is good as the Philosophers doe most truly affirme And therefore we say that there is no being nothing that doth subsist in rerum natura whether it be a substance or an action that can be so euill but it is also good but in diuers respects as euill in regard of the priuation of good and good in regard of the subiect wherein this priuation of good doth inhere And so you see that although euerie action is from God yet the sinne and the obliquitie of the action is from man But then againe it is obiected that God knoweth we will commit the sinne when we doe commit the act and he knew Adam would sinne when he created Adam and therefore he should either hinder vs to sinne or not complaine that we doe sinne I answer that knowledge being a The knowledge of God that man will sinne is not the cause that he doth sinne meere conceining of a thing which is a thing proper to the vnderstanding and not to the will cannot worke any thing outwardly and therefore cannot be the cause of any thing for I know that an old man must needs die and that a rotten house will soone fall if it be not re-edified and yet I am the cause of neither euen so Deus nos peccatores noscit sed non facit God knoweth that we will sinne but he doth not cause vs to sinne saith Saint Augustine Aug. l. 7. d◠anima And I confesse that God can as easily hinder sinne as to suffer sinne to be committed and could as easily haue hindered Adam to haue sinned as to forgiue him when he had sinned for we must not thinke that God suffereth sinne against his will because he cannot hinder it for that doth derogate from the power of God but vpon iust reasons and for many excellent causes he made man so that he might either stand or fall 1. To shew a difference betwixt the Why God made man mutable Creator and the creature for immutability is proper only vnto God and therefore he made all intelligible creatures both men and Angels so that they might either stand or fall 2. That they might be the more praise-worthy if they did stand or most iustly condēned if they did fall Nam si diabolus seductionis potestatem Chrys oper imperfect ho. 55. non accepisset homo probationis mercedem non recipisset for if the deuill had not receiued power to tempt vs and man that libertie of will either to haue yeelded or resisted then man could not haue had the reward of his resistance or the reproofe of his deficiencie saith Saint Chrysostome And so you see the reasons why God made man so that hee might stand or fall And there bee many reasons why hee suffered him and doth suffer all others to fall into sins Among which I finde these three reasons chiefly alledged 1. For the declaration of his iustice Why God suffered Adam and all the sonnes of Adam to fall in the punishing of all sinnes 2. For the manifestation of his mercies in the pardoning of many sinnes 3. For the suppression of our pride and the declaration of our weake and miserable estate that without his especiall grace wee cannot keepe and preserue our selues from any sinne But yet further it will bee obiected Ob. that the Scripture seemes plainely to attribute the verie sinne vnto God as the Lord turned the hearts of the Aegyptians Psal 105. that they should hate his people and deale vntruly with his seruants that hee hardned the heart of Pharaoh and the heart of Eglon and such like Iudg. 3. I answer that in euerie sinne there are three concurring agents to be considered And the sinne is ascribed sometimes to the one and sometimes to the other but euer in a different respect As 1. It is ascribed to God as the author How sinne is ascribed to God to the deuill to man by whom we receiue power to doe euerie action and motion And as the voluntarie sufferer of the obliquitie or prauitie of the action for the reasons aboue shewed and thus God is said to harden the hearts of the wicked or to deliuer Psal 81. 13. Rom. 1. Aug. tom 7. de gratia lib. arbit cap. 20. them to vile affections Non malum efficiendo sed gratiam denegando Not by effecting the euill but by suffering man to haue that power to doe the euill and by denying his grace to hinder and preuent that euill 2. It is ascribed to Satan as the inticer and suggester of man to the prauitie of each action motion and so Satan is said to haue moued Dauid to number 1 Chron. 21. 1. 2 Cor. 4. Israel to haue filled the heart of Ananias and to haue blinded the eyes of the wicked not by giuing any power to doe any action or motion for that is only from God but by enticing man à directo Tullius in parad scopo aberrare to passe the prescribed bounds and so to peruert to corrupt euerie action 3. It is ascribed to man as the next author of the action and the sole doer of the sinne by auerting from the right scope and yeelding to the enticement of Satan to depraue and corrupt the action And so Pharaoh is said to haue Exod. 7. 22. c. 8. 16. hardened his owne heart and all the wicked are said to walke in their owne Gen. 6. 5. wayes and according to the lusts of their owne hearts And therefore all sinnes Psal 8 1. are properly the works of men because they are the next and immediate authors of the same Lastly it is obiected