or Potentate who speakes of himselfe plurally We wil and Command Againe Princes in our age vse that stile that they might seeme to doe nothing alone but all as it were by the Counsell of their Nobles and other great ministers of state Whereas God neither needes nor admits any Counsellour and so consequently could not speake of himselfe in this sense Let vs make Or did God say this vnto the beastes of the field or vnto the birdes of the Heauen or vnto the fish of the Sea Nō for then the base should haue made the more Noble and the seruants haue created their Lord and master for so the Scripture doth esteeme man as Lord of the creatures Rule saith God ouer the fish of the Sea and ouer the foules of the ayre and ouer euery thing that moueth vpon the earth Gen. 1. 28. All things are put in subiection vnder his feete Psal. 8. 6. Againe man was created according to his Image who spake this and according to their Image to whom it was spoken But he was not framed to the likenesse of any beast Ergo the conceit is bruitish to thinke that Almighty God spake to beastes in saying Let vs make man Or did God speake this vnto his glorious Angels No Because then creatures should haue beene creators For albeit there be some question about the time when Angels were made Yet it is without all controuersie that they were created as Moses in his entrance to this Booke doth intimate saying In the beginning God created heauen and earth That is as himselfe doeth expound himselfe in the 4. Commandement The heauen and the earth and all that is therein And the blessed Apostle doth construe Moses all things inuisible aswel as visible Whether they be thrones or dominions or principalities or powers For the same hand saith Augustine that made silly worms creeping on the earth created also the stately thrones singing in the heauens If God then vttered these wordes neither to the creatures more base nor yet to his Angels excelling all earthly beauties It is certaine that they were addressed to God the Sonne and to God the holy Ghost And so without any further dispute we may conclude that the most ineffable mystery of the blessed Trinity in Vnitie is in them obscurely touched and couched I say not that it is here set downe clearely nor in any place of the old Testament lest happily Gods people the Iewes exceedingly giuen to superstition Idolatry should adore three gods in stead of three persons and so Tritheisme prooue so bad as Atheisme Nay beloued in the new Testament where these mysteries are reuealed more plainely you may well note That in the rehearsing of the Trinity there is an Item for the Vnity as in the wordes of our blessed Sauiour Mat. 28. 19. Goe teach all nations baptizing them in the Name of the Father and of the Sonne and of the holy Ghost He doth expresse three persons Father Sonne and holy Ghost But saying In the Name not names He notes the vnity of essence For God is Vnus in Numine Howsoeuer Trinus in numero I and my Father saith Christ are all one Iohn 10. 30. Vnum sumus as Augustine pithily not vnus all one power but not all one person God the Father is not aliud but alius another person albeit not another essence then is God the Son For in speaking of the Trinity wee must especially take heede of two rockes of Arrius on the right hand who together with the Trinity of persons maintained a Trinity of essences of Sabellius on the left hand who with the vnity of essence maintained an vnity of persons These two we must heedfully shunne lest as S. Paul speakes wee make shipwracke of faith euen sayling in the middle way neither confounding the persons nor diuiding the substance But leauing this argument which is so high and hard that a good Christian ought rather by beleeuing to adore simply then by disputing explore subtilly I come to speake of mans dignitie more principally intended in our text and more naturally gathered out of euery word in the same 1. Out of the word faciamus When almighty God made light he sayd onely Let there be light and there was light and when hee made herbes hee sayd onely let the ground bring foorth herbes and it did so Hee spake the word and it was done He commanded and it was effected Psal. 33. 9. But when he made man he breathed himselfe as Abbinus is bold to speake and as Clemens Alexandrinus and other of the most ancient Doctours He held a Counsell let vs make man So that whereas all other creatures were made with his bare word only man was framed as it were with his owne handes as Prosper hath it hunc manibus quo plus genitoris haberet Dignatur formare suis. Neither was this in respect of any hardnesse in the doing for shall any thing be hard to the Lord Gen. 18. 14. If hee had sayd onely let man bee made as he sayd only let there be a firmament he could haue done the one aswell as the other and as easily but it was to shew the r greatnesse of the worke For as wise men in managing matters of importance vse the deeper consultation and mature care to performe them Euen so the scripture speaking after the manner of men affirmes of God that he tooke heere deliberation and so commends the wonderfull and exquisite workemanship of God in the creating of man as being a more noble creature then heauen itself 2. The dignity of mans creation is much amplified by the circumstance of time when he was made to wit after all other things were created for as Albinus and other obserue Deus imprimis parauit domum et deinde dominum Almighty God first created the whole world as an house then he made man as the master of this house God saith Ambrose like the feast maker in the Gospels history first prepared his dinner he prouided his oxen and his fatlings and got all things ready then he doeth inuite his guestes and say come to the marriage When he had created all thinges for man he put man in possession of all and sa◅d Ruleouer the fish in the sea ouer the foules in the heauen and ouer euery thing that moueth vpon the earth Againe Serum concilium is Serium vsually the last workes of a cunning Artificer are most absolute S. Ambrose therefore doth obserue that God hauing framed man instantly rested himselfe and made Holy-day He made birds flying in the aire fish swimming in the Sea worms creeping on the ground and yet he did not rest He made lilleys and other flowers of the field which are more beautifull in the spring then Solomon in all his Royalty but yet he did not rest he made the goodly lights glorious Angels of heauen and yet he did not rest But assoon as he had
our Prophet saith in the next words If thou deale thy bread to the hungrie then shall thy light breake forth as the morning and thy health shall grovve speedily For his Ciuill estate that is reputation and honour Learning and Valour are the vertues for which a man is most admired but humblenesse and bountifulnesse are the vertues for which a man is best beloued The loynes of the naked blesse him and the tongues of the poore praise him and the hearts of all men honour him his memoriall is blessed and had in an euerlasting remembrance sweet as hony in all mouthes and pleasant in all eares as musicke at a banquet of wine For this Spirituall estate the dealing of bread to hungry soules is acceptable to God for his almes ascend and come vp in remembrance before God Act. 10. 4. Where that he hath done faithfully to the least of Christes little ones shall be Construed as done to Christ himselfe and it is very comfortable to himselfe also which occasioned the blessed Martyr Tyndall to terme monday and Saturday which he vsually spent in visiting the sicke and relieuing the poore his owne dayes of pastime an happy recreation as Ambrose speakes in alieno remedio Vulnera sua curare To benefit our selues by helping other For his eternall estate the poore man is the Mercurit saith our Church set by God in the way to Hierusalem aboue whosoeuer will go thither must goe by his doore pointing at the path of Paradise directly Hee that Couers the naked shall put on Christ and bee Clothed with the long white robes of righteousnes couering all his sin hee that bringes the poore Cast-out into his house shall be receiued into euerlasting habitation he that hides not himselfe from his owne flesh shall enioy the presence of Christ and see God face to face He that deales bread to the hungry shal be satisfied with the plenteousnes of Gods house drinking of heauenly delights as out of the riuer he shal haue for a cup of Cold water which is the least almes a Crowne of glory which is the greatest of rewardes euen fulnesse of Ioyes and pleasures at Gods right hand for euermore GEN. 1. 26. And God sayd let vs make man in our Image after our owne likenesse THe Scripture considers man in a fourefold estate the first of his confection as being in his originall integrity created according to Gods owne likenesse The 2. of his infection as hauing by sinne defaced this imprinted Image The 3. of his refection as being renewed againe by Christ which is the brightnesse of Gods glory and expresse Character of his person The 4. of his perfection in the Kingdome of glory when he shall enioy Gods presence seeing him as the blessed Apostle speakes euen face to face Our present text is a briefe Chronicle reporting his first estate namely the creation of man wherein two poyntes are to be discussed especially 1. The mystery of the most high and sacred Trinity creating 2. The dignity of man Created The first is closely couched vnder these two words faciamus and Imago let vs make in the plural number noting the Trinity but in the singular Image not Images noting the vnitie the word our imports moe then one the word likenesse one and no moe this then in the Iudgement of all orthodoxe Diuines is meant of the three in heauen the Father the Word the Holy Spirit which three are one 1. Iohn 5. 7. Hereupon elswhere termed according to the Hebrew phrase God our makers Iob. 35. 10. psal 149. 2. Esay 54 5. and Eccle. 12. 1. Remember thy Creators in the dayes of thy youth If this note seeme to be forced and vnkind beside the streame of all antiquitie there be manifest and manifold reasons euidently demonstrating the same 1. Man is the workemanship of the whole Trinity Ergo these wordes of God let vs make concern the whole Trinity the antecedent is indeniable because opera Trinitatis quoad extra sunt cōmunicabilia that is all the works of the Trinity without it selfe are communicable the workes of the Trinity within it selfe are incommunicable So God the father is sayd only to beget God the sonne to bee begotten and God the holy Ghost to proceed but all the workes of the Trinitie without it selfe are common vnto three persons and therefore Moses saith in the beginning of this chapter according to the wordes originall in principio dij creauit intimating the creation of the world to bee the worke of the whole Trinitie Creauit dij three persons but one God It is bad latine yet good diuinitie for God the sonne did create so well as God the father Iohn 1. 3. by him al things were made and God the holy Ghost also aswell as God the sonne for the spirit moued vpon the waters Gen. 1. 2. where by spirit we neither vnderstand an Angel which is Caietans idle phansie nor yet the winde as Tertullian and Dauid Kimchi conceited nor the piercing aire as Theodorete imagined but it was Gods owne spirit whereby the creatures were fostered and formed Iob. 26. 13. His spirit hath garnished the heauens and so diuines ascribe the work of creation in the masse of the matter vnto God the father In the disposition of the forme vnto God the sonne in the continuance and conseruation of both vnto God the holy spirit the consultation or rather agreement in saying let vs make man is of the whole trinitie wherein God the father as the first in order speaketh vnto the sonne and holy Ghost and the sonne and the holy Ghost speake it and order it with the father the which because it is written for mans instruction is also spoken after the manner of men 2. To whom I pray sayd God let vs make man If not to God the son and holy Ghost vnto some Demi-gods as Philo Iudaus a scholler of Plato most absurdly coniectured or because the workes and actions of men are partly good and partly bad that God he spake to some Cacodamon as the Manichees impiously dreamed refering the making of that which is good vnto God but the making of that which is bad vnto some badspirit Ista referre est refellere the very repetition of these fantasies is a sufficient confutation of them vnto you who know that all which God made was good yea very good and that God in the beginning made man righteous but they haue sought many inuentions Eccl. 7. 31. Or did God speake this in the plurall after the maner of great Princes only for his honour Nos Radulphus Romanus Imperator mandamus As some Iewes haue fondly construed it nb vcb vbi Answere is made that the stately stile Nos is not ancient at the least not so gray headed and Christian interpreters obserue from Aben Ezra who was himselfe a Iew That the Scripture doth not afford such an example of any King
openly the foxes haue holes and the birdes of heauen haue nestes but the sonne of man hath not whereon to rest his head And Martin Luther a second Elias who by fire from heauen descried and described that abomination of desolation in Gods temple writes of himselfe that of all sinnes hee was euer least subiect to couetousnesse The Papists obiect often that professours of the reformed religion are Lutherans but I would to God both we and they were true Lutherans in this point I haue read that Cardinal Burbonius should say he would not leaue his part in Paris for his part in Paradise But a man of God on the contrary must account all thinges losse that he may win Christ If euery sinne be lesse or more deformed ex parte boni cui inordinate subditur as the schoole speaks then vndoubtedly couetousnesse is a most abiect sinne because goods of the world are worse then either goods of the body or goods of the mind it is but a dirty sin to loue thick clay If we may not too solicitously care for to morrow Mat. 6. 34. Then it is the serpents head and height of impiety to carke for many morrowes building our nest on high that wee may escape the power of euill to come hording vp secret treasure not only for our children but also for our childrens children as the Lawyers speake setling inheritances and making vncertaine riches which according to Gods booke haue wings as an Eagle perpetuities for euer This insatiable both intent and extent is an euill couetousnesse in Gods eye Now concerning our neighbours auarous increasing of wealth is often reported and repeated in this Prophecie to be spoyling of other which are either superiours equalls or inferiours as for superiours euill couetousnesse denyeth vnto Caesar the things that are Caesars It with-holds tribute to whom tribute custome to whom custom honour to whom honour belongeth It renders not to minister and master and magistrate that which is due by the lawes of God and man As for equals it is euill couetousnesse that occasioneth so many quarrels in law and makes so many breaches in loue As for inferiours it is euill couetousnesse that maketh a man hard hearted and fast handed toward the poore the true character of Nabal is to get much and keepe much but to spend little and giue nothing Not to run in the field of this common place beyond the bounds of our text hee that inlargeth his desires as the hell and is as death and cannot be satisfied but gathereth vnto him all nations and heapeth vnto him all people he that buildeth his nest on high erecting it with blood and iniquity he that increaseth that which is not his owne and leaues so much hid treasure to his babes that all of them may liue like gentlemen and Idle men is an enemy to the Church and common weale loosing the one many good Pastors and the other many good professours and tradesmen If gallant vpstarts like nettles today peeping out of the ground to morrow perking to the top of the hedge had not bene left an opulent fortune they would haue got their liuing either by the sweate of their braynes or else by the sweat of their browes whereas now the state both Ecclesiasticall and Ciuill is depriued of their industry Lastly this sinne is the roote of euill vnto our selues auarus nemini bonus sibi vero pessimus A muck worme doth no good vnto any much hurt vnto himselfe he coueteth an euill couetousnesse saith our Prophet to his owne house he sinneth against his owne soule and consulteth shame to his owne posterity It is euill vnto his house for the building of it so high vpon so bad a foundation will be the ruine thereof and make it euen with the ground so Cyrillus Alexandrinus vpon the place Posuisti nidum in alto sed miser eris et repente sub pedibus inimicorum Thy stately towers and townes ouertopping the heads of thy friends shall vpon the sudden bee trampled vnder the feet of thy foes for although all men should hold their peace yet sayth our Prophet the stone shall cry out of the wall and the beame out of the tymber shall answere it the dumbe creatures answere one another as voices in the quire and their cryes as S. Iames telleth vs enter into the eares of the Lord of hostes and the Lord cryeth although thou exaltest thy selfe as an Eagle and make thy nest among the starres yet thence will I bring thee downe for as thou hast done so shall it be done to thee thy reward shall returne vpon thy head Obadia 4. and 15 verse It is euill to his posterity for vnconscionable gaine will occasion his children to be lazie lazinesse will occasion lewdnesse and lewdnesse will occasion vtter ruine for them that honour mee will I honour and they that despise mee shall bee despised sayth the Lord God of Israel 1. Samuel 2. 30 It is euill to his owne selfe for as the liberall and mercifull man rewardeth his owne soule Prouerbs 11. 17. So the cruell and couetous sinneth against his owne soule sayth our Prophet and this euill is the worse for that it growes stronger and stronger as he growes weaker and weaker omnia vitia saith Zanchius Cum senectute sâ—…nescunt auaritia sola iuuenâ—…scit other sinnes as wee grow in yeeres are lesser and lesser only couetousnesse which Abacuc telleth vs is a kind of drunkennesse reignes in old men especially an apprentise hauing serued certaine yeeres is a free-man and a scholler hauing studied at the vniuersity seauen is a master but the couetous person is neuer a free-man or a master but alwayes a seruant and a slaue to Satan and sin deficient in euery good office concerning his naturall life ciuill life spirituall life eternall life all which is included in this one word Woe wherby the Prophet doth intimate that couetousnesse is the roote of all euill which a man suffers Woe to him that coueteth an euill couetousnesse An Angel cryed Apoc. 8. 13. Woe woe woe to the inhabitants of the earth inhabitantibus non accolis as S. Ambrose distinguisheth vnto such as are not onely soiourners but setled inhabitants who so dwell on earth as that they make it their mansion and heauen and neuer looke for another city which is aboue Woe to such in their life woe to such in their death woe to such after death as the godly man whose conuersation is in heauen hath the promises of the life present and of that which is to come so the worldly man who coueteth an euill couetousnesse whose minde is set on earthly things hath the punishments of the life present and of that which is to come Woe wo woe to such a one woe to his body which is a temporall wo wo to his soule which is a spirituall woe woe to both body and soule which is an eternall woe Concerning
being nothing else but a type of the new and the new nothing else but a trueth of the old The whole saith Iacobus de Valentia consists of one Syllogisme the Law and the Prophets are the Maior all that Christ did and sayd the Minor the writings of the blessed Euangelists and Apostles inferre the conclusion or the Gospell is hidden in the Law like the conclusion in the premises But albeit the Scriptures be deepe yet as Gregory speakes it is a riuer wherein the little lambe may wade so well as the great Elephant swimme it is the rolle of a booke spread abroad and written within and without Ezec. 2. 9. 10. In some places it is rolled vp from the most searching wits in other spread abroad to the capacities of the most simple Testamentum est testatio mentis Gods word therefore being his Testament reueales as much of his will as is to bee knowen In it wee may find the Father from whom and the Son by whom and the holy Ghost in whom are all things and therefore should bee much in our handes in our eyes in our eares in our mouthes but most of all in our hearts as Fulgentius saith it affordes enough abundantly for men to eate and children to sucke Maximus compares it to a man The old Testament resembling the body and the new Testament the soule or the letter of the Prophets is the body and the meaning is the soule and as the mortall part of man is seene but that which is immortall vnseene So the letter of the Scriptures is plaine but the spirit in some places inuolued and not easily discerned One deepe calling vpon another deepe S. Augustine and Hugo de S. Vict vnderstand it thus the depth of Gods knowledge findeth out the depth of mans heart for the Lord searcheth vs out he knoweth our downe-sitting and our vprising hee is about our paths and about our bed and spieth out all our wayes and vnderstandeth all our thoughts long before Psal 139. It is the duty then of euery Christian especially tempted to sinne to resolue with holy Ioseph How can I do this great wickednesse and so sinne against God Is there any thing so secret that shall not be disclosed If I commit it in the wood shall not a bird of the aire cary the voice that which hath wings declare the matter Ecclesiastes 10. 20. If I sinne in the forrest am I now to learne that a beast hath spoken Or if birdes and beasts happily should hold their peace would not as Christ sayd in the like case the very stones cry Luke 19. 40. If in my closet or study shall not my bookes of deuotion especially the Bible witnesse against mee There is one that accuseth you quoth our Sauiour to the Iewes euen Moses that is Moses law the which as it was once spoken by God so it dayly speakes in Gods cause to God Or if all these be silent shall not the sinne it selfe like the blood of Abel cry for reuenge Plutarch aduiseth vs so circumspectly to demeane our selues as if our enemies alway beheld vs. Seneca counselleth vs to liue so well as if Cato Laelius or some reuerend person of great wisedome and account ouerlooked vs. Thales Milesius in the committing of any sinne wished vs when wee were alone to bee afraid of our selues and our owne conscience which is instead of a thousand witnesses a thousand Iuries a thousand Iudges te sine teste time saith Ausonius S. Paul exhorts women to carry themselues in Gods house reuerently because of the Angels obseruing their behauiour But our text tels vs yet a better way then all these which is to remember alway that the depth of Gods science calleth vnto the depth of our conscience If any be deiected in his mind for that hee cannot remember the good lessons hee dayly reads in bookes and heares in sermons let him bee comforted againe because this one precept concerning Gods omni-presence comprehends amnia media et remedia all meanes and medicines for the curing of his sicke soule If he beare still in mind this one poynt that all things are naked to Gods eye Heb. 4. 13. Yea hell it selfe Iob 26. 6. To his eye which is all eye Ten thousand times brighter then the Sunne Ecclesiasticus 23. 19. He hath already commenced Doctor in Israel and is a liuing and a walking library knowing so much as may serue for the well ordering of his whole life Gregory the great construeth our text thus one iudgement of God calleth vp another for his iudgements are a great depth Psal. 36. 6. So deepe that they be past finding out Rom. 11. 33. When as therefore for feare of Gods iudgement we iudge our selues one deepe occasioneth another and that at the noyse of the water pipes or cloudes which are the preachers exhorting vs as S. Paul his Corinthians If yee would iudge your selues yee should not be iudged Arnobius expoundeth it thus one deepe calleth another deepe When Christ on earth and in the nethermost hell also called to God the Father in the Highest Heauen the strong crying of our Blessed Sauiour vnto God with teares Heb. 5. 7. Was a very deepe base and Gods counter-verse was sung with an exceeding high voyce from heauen of heauen This is my beloued sonne in whom I am well pleased Mat. 3 17. One deepe calleth another deepe when as truth flourished out of the earth and righteousnesse looked downe from heauen Psal. 85. 11. Hugo Cardinalis and Lyra thus Abyssus abyssum inuocat that is peccatum peccatum prouocat As one deepe calleth another deepe So one sinne prouoketh and calleth vp another sinne Pride to maintaine her selfe calleth vp Nigardise Gluttony calleth vp Wantonnesse Malice calls vp Murther Vnthriftinesse calls vp in great ones Oppression In the poore theeuery an vncleane thought calls vp vnsauoury wordes and bad wordes corrupt good manners and corruption in manners breeds a custome in sin and custome in sinne brings men to sencelesnesse in sinne such as giue themselues ouer or sell themselues to commit iniquity proceed from euill to worse Ieremy 9. 3. and fall from one wickednesse to another Psalme 69. 28. First there is walking in the counsell of the vngodly then standing in the way of sinners last of all sitting in the seate of the scornefull Hee that blowes a feather into the ayre or throwes a piece of paper into the riuer knowes not where it will settle So hee that begins with a sinne knowes not when or where it will end Herod happily began with a little dalliance but afterward he committed incest and that darling sinne caused him to adde yet this aboue all the rest of his faults to shut vp Iohn in prison And so Dania glutted with a large meale lusted after Bath saba and that fire did rage till hee had committed vncleannesse with her and for the couering of that foule fact
Christian is dead to sin and aliue to God Dead to sin as Iudicious Melancthon in respect of sinnes imputation and efficacie In respect of imputation for albeit some reliques of old Adam remaine in the new man yet as the Scripture speakes all his offences are couered there is no condemnatiō vnto them which are in Christ. God sees none iniquity in Iacob no transgression in Israel Num. 23. 21. As for sinnes efficacie whereas the motions of sin in an vnregenerate man haue force to bring forth fruit vnto death Rom. 7. 5. He that is borne of God sinneth not 1 Iohn 3. 9. As being a patient rather then an agent in sin saith Bernard or as Primasius he doth not liue to sin but to Christ who dyed for his sin Thus I liue quoth Paul Gal. 2. 20. Yet not I now but Christ liueth in mee Christ himselfe is the life which I now liue In this regard he and I are both one quoth Luther vpō that place this seemes a very strang manner of speaking I liue I liue not I am dead I am not dead I am a sinner I am not a sinner I liue not now as Paul but Paul is dead who is it then that doth liue the Christian our corrupt estate subiect to sin and concupiscence is called the old man But our person reformed in and by Christ is the new man Augustine pithily Christianus est quod ammodo duplex euery single Christiā susteyneth a double person as Hector Pintus vpon our text duplex est in me ego one I that liues according to the flesh and another I that liues according to the spirit As the penitent wanton in St. Ambrose who courted by his old loue Cur non respicis ego sum answered sed ego non sum ego Though you be still the same woman I am become another man I liue indeed in the flesh but not through the flesh or according to the flesh for I am Crucified vnto the world and the world is Crucified vnto mee The truth is I liue by faith in the Sonne of God I am grafted into Christ and the graft doth liue not of it selfe by the sap of the stocke Wee are twigges and Christ is the tree without him wee can doe nothing Iohn 15. 5. But in him and through him all things Philip. 4. 13. Thus a Christian is dead to sinne dead to the law dead to the world actiuely the which exposition is entertained of many learned interpreters but that Iacob is passiuely dead vnto the world as being hated persecuted of the world as the blessed Apostle speakes of himselfe for Christs glory dying daily is the fitter and as I think the fuller glosse comming neerer home to the point and to the pith of the matter intended heere by the spirit And so by this place you may learne the meaning of another hard phrase 1. Cor. 15. 2◅ Baptized for dead that is afflicted and reputed as dead I know there bee diuerse readings and interpretations of that text but vpon an exact inquirie yee shall vnderstand this to be most agreeable to the words to the scope of Saint Paules argument To the words because Baptisme is vsed elsewhere for affliction as Luk. 12. 50. I must be Baptized with a Baptisme and how am I grieued till it bee ended and Math. 20. 22 Mark 10. 38. Ye know not what ye aske quoth our blessed Sauiour to his ambitious Disciples harkening after earthly preferment in his Kingdome Yee must first drinke of the Cup that I must drinke of and be baptized with the Baptisme that I am baptized with that is in the iudgment of Theophilact Euthymius Ardens and many more learned Diuines Ye must of necessity beare the Crosse before ye can weare the Crowne ye must enter into my Kingdome through many tribulations As for the scope Saint Paul in the words immediately following shewes that by baptized hee meant afflicted why are we Christians in Ieopardie euery houre If I haue fought with Beasts at Ephesus after the manner of men what aduantageth it me if the Dead rise not againe Wherefore should Iacob and Israel indure so many losses and crosses fightings without and terrours within troden vnder foote like wormes and reputed as dead men in this world were there not another world where they shall haue fulnesse of Ioyes and pleasures at Gods right hand for euermore So haue yee the first part of our Text explained concerning the weaknesse of the Church in respect of her selfe the second is the consideration of her strength in respect of her Sauiour Who saith feare not I will helpe thee The which is repeated often in this one Chapter and that within the compasse of a few lines not onely to shew the dulnesse of our fraile flesh needing in aduersitie promise vpon promise so well as in prosperity precept vpon precept But to set forth also the fulnesse of Gods infinite rich mercy towards vs vile Wormes It is reported Apo. 7. 2. That foure bad Angels had power to hurt the Earth and the Sea when wee heare of their number Foure wee may feare and when wee heare of their nature bad Angells wee may feare more When we doe read of a datum est power and authority giuen vnto them of God to hurt wee may feare most of all But when wee finde their power limited that they must not hurt Gods seruants wee need not feare at all I saith the Lord whose power is I am and stile I will Alas man of himselfe is not able to doe any thing hee liues and moues and hath all his being in me my grace sustaineth him by which hee is whatsoeuer is his He speakes optatiuely would to God I will if God will But I the Lord Indicatiuely Imperatiuely I will bee thou cleane I will ease you I will strengthen thee I will helpe thee I the Lord who make the mountaines to skip like Rams the litle hills like young sheepe I who measure the Waters with my little finger and the Earth with three of my fingers and the Heauens with my spanne Esay 40. 12. Before whom all the Nations of the world are but as a drop of the morning dew that falleth vpon the ground Wis. 11. 19. I that am all in all vpholding all things by my power I the Lord against whom there is no wisedome neither vnderstanding nor counsell Pro. 21. 30. No Wisedome of men or Vnderstanding of deuills or counsell of Angells is able to preuaile No Wisedome in Heauenly things or vnderstanding in Earthly things or counsell in any thing against me Neither is my will inferiour to my power for I am thy Redeemer I was borne for thee I was circumcised for thee I fulfilled all righteousnesse for thee I dyed for thee I rose againe for thee what could I haue done more for thee which I haue not done I haue so loued thee that I gaue my selfe for thee to bee both an offering
made maÌ„ hee rested hallowed a Sabbath as hauing now made him for whom al other things were made 3 God made man last as an abridgement of all his other Creatures and an Index as it were to his great Booke in Folio therefore called of the Hebrewes Olam Hakaton and of the Greekes microcosmos that is a little world When as the Lord had furnished the heauen and earth with all the Creatures and ornaments thereof hee made man consisting of an heauenly and earthly nature Hauing the beauties of things without life euen the chiefest as of the Sunne and Moone and starres Eccle. 12. 1. 2. Remember now thy Creator in the dayes of thy youth when the Sun is not darke nor the light nor the Moone nor the starres He hath also growth as plants Gen. 49. 22. Ioseph shall be a fruitfull bough euen a fruitfull bough by the well side So Dauid saith our children grow vp as the yong plants Psal. 144. 12. Sense and sensible properties as beastes Gen. 49. 9. Iudah as a lyons whelpe shall come vp from the spoyle Dan as a serpent by the way as an adder by the path biting the horse heeles Reason and wisdome as Angels 2. Sam. 14. 20. My Lord is wise according to the wisdome of an Angel God added to mans being life which he denyed vnto stones to life sense which he denyed vnto plants to sense speech and vnderstanding which hee denyed vnto bruit beastes hee bestowed vpon this one creature the perfections of all the rest Lastly man was happily made last after heauen and earth were created because saith Ambrose Terra exercitium est hominâ—… Coelum Corona Earth is the place where man is to seeke God heauen the place where man is to see God Earth is the place where man is to run his race heauen is the place where he receiues the price If any man seriue for mastery saith Paul he is not crowned except he striue as he ought to doe 2. Tim. 2. 5. This world is the Theater where man is to wrestle with flesh and blood and with spirituall wickednesses in high places He must fight with beastes and birdes and with all the fruites of the earth at his table he must in his pilgrimage here fight with a great many dangers aswell by land as sea he must in his warfare here fight with the pomps of the world and with the power of hell hee must fight with all the creatures and make them to serue him that he may the better serue God It was therefore fit that the earth should be created before man as being the stage wheron he must act his part and that heauen should be created before man as being his reward and Crowne But the dignity of mans creation appeares yet in the next word Image more fully Let vs make man according to our Image Some peradu nture will obiect here that God wil haue no likenesse or Image of himselfe The Papistes indeed crucifie certaine textes in the Bible to prooue their idolatrous adoring of Images But saith Esay to whom will yee liken God or what similitude will ye set vp vnto him He will not he cannot he should not bee pictured Homo enim dificit ab illo qui eum fecit quum sibi praeficit ipse quod fecit Man is then vnlike himselfe if he thinke any thing like to God beside himselfe Answere is made that God set vp his Image himselfe who knew best to make it Let vs make man in our Image Whosoeuer therefore defaceth it commits high treason insomuch that whereas it is no sinne simply to kill a beast it is a fearefull oâ—…trage to slay a man and murther for a man to destroy himselfe Thou shalt not kill thy neighbour Ergo not thy selfe because thy selfe is neerest vnto thy selfe If a man sent to â—…he goale by lawfull authority for fellony breake prison he shall dye for it although he quit himselfe of the fact wherewith hee was charged And so beloued If thy soule breake out of thy body before God open the prison doores and deliuer it out of her bonds it is in danger of hell fire the resolute Romanes and oâ—…her in killing themselues did magnè but not benè saith Augustine and the reason is plaine Man is Gods Image and his superscription is vpon him and so consequently will not suffer his stampe to bee battered or contemptuously defaced In euery creature there bee certaine prints of the deity for seculum is speculum The heauens declare the glory of God and the firmament sheweâ—…h his handy-worke Vniuersus mundus as one sayd nihil aliud est quam Deus explicatus In the creation of â—…he visible world we may behold â—…he inuisâ—…ble thinges of God Rom. 1. 20. In omnibus creaturis est aliqualis Dei similitudo per modum vesligij saith g Aquin. Sed in sola rationali creatur a similitudo Dei per modum Imaginis In other thinges we may see Gods power and some other expresse trackes of the Trinity but man and only man is Gods Image all the doubt is what is meant by this Image and in what part of man it is placed Rupertus vnderstandeth here by Image the second person of the Trinity God the sonne and by likenesse or similitude the third person of the Trinity God the holy Ghost But in that the Lord sayd Let vs make man in our Image He doth intimate that God is the liuely representation and Image not of one or two persons only but of the whole Trinity Other thinke that man was created according to the likenesse of that humane nature which our blessed Sauiour Christ the sonne of God was in fulnesse of time to assume but the Scripture teacheth euidently the contrary that Christ tooke vpon him the likenesse of man and not man his likenesse Phil. 2. 7. Augustinus Eugubinus and Oleaster thinke that God tooke vpon him an humane shape when he created man and therefore sayd Let vs make man in our Image But neither did God the father appeare euer in any such shape neither could it be sayd to bee Gods Image being assumed only for a time Other as Paulus Fagius reports affirme that the soules immortallity represents Gods eternity Therefore man hauing a soule immortall is like to God eternall Basil Chrysostom and some other referre this likenesse to mans dominion ouer the creatures being as it were a God on earth which occasioned Heraclitus to terme men mortall Gods and the Gods immortall men Other haue this conceit that as there is nothing in heauen or earth like to God so God created man that among millions of men there should not bee found one in all features and figures of the body like to another These Doctours shoote faire but farre off It is true which is deliuered by them in this particular but it commeth a great deale short of the marke Some of the Fathers and Schoole-Doctours
but in this matter all our care must be cast vpon the Lord who being a iealous God will not giue his glory to another nor his prayse to grauen images Esay 42. 8. O Nabuchodonosor we will shew by deeds that it is better to obey God then man In reason as well as in religion a true proposition is to bee granted a false to bee denyed only the doubtfull and probable to bee disputed humane demonstrations and diuine testimonies are without controuersie the lawes of the Medes are not alterable much lesse the commandements of God questionable So Balum answered the seruants of Balack If Balack would giue me his house full of siluer and gold I can not gâ—…e beyond the word of the Lord my God to doe lesse or more So Ioseph answered his want on mistresse How can I doe this great wickednesse and so sinne against God The breach of the â—…east commandement in the second table concerning our neighbours is a sinne but a transgression of the first table concerning our duty to God a greater offence For as Bernard and other diuines obserue God hath in old time dispensed with some precepts of the second table as in bidding Abraham to kill his sonne Isaac contrary to the 6 commandement and in suffering the Fathers to haue many concubines contrary to the 7. commandement and in aduising his people to rob the wicked Egyptians of their iewels contrary to the 8 commandement Put God who can not deny himselfe neuer yet dispensed with any commandement of the first table touching his true worship and holinesse and therefore Shadrach Meshach and Abednego delighting in the law of the Lord and exercising themselues in it day and night and vnderstanding that it saith expresly thou shalt haue no other gods and thou shalt not make to thy selfe any grauen Image resolued instantly constantly that they would neither serue the false gods of Nabuchodonosor nor yet adore his golden image Cyprian the blessed Martyr in the like case gaue the like answere for being tempted to forsake the trueth of religion he replyed as Augustine reports in re tam sancta nulla deliberatto telling the Proconsull Paternus to his beard I am a christian and a Bishop I know no gods but one that is the true liuing God who created heauen and earth and all that is therein So Martyn Luther in the spirit of Elias by fire from heauen vsed to say that the principles of faith are like a Mathematicall poynt which admits neither ademption nor addition in such a case quoth hee God assisting I am and euer will bee stout and sterne herein I take vpon mee this title Cedonulli So the good Ignatius of his age Dr. Rouland Taylor when his friends aduised him as Peter did his master pitty thy selfe answered I shall neuer be able to doe God so good seruice as now I know that the papacy is the kingdome of Antichrist and that all the doctrine thereof euen from Christs crosse be my speed vnto the end of their apocalyps is nothing else but idolatry superstition errors hypocrisie lyes So the renowned Prelate Iohn Iewel I deny my learning I deny my Bishopricke I deny my selfe only the faith of Christ and trueth of God I can not deny with this faith or for this faith I trust I shall end The schismaticks in loosing their liuings and the Papists in loosing their liues are both exceeding resolute but it is not the crosse but the cause that makes the Martyr the Romanists are not questioned for seruing the true God but for their worshipping their false gods and for adoring 〈◊〉 lord god the Pope they bee not conâ—… as they say because Iesuites but on the 〈◊〉 because 〈◊〉 〈◊〉 Our blessed Iesus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 God euen 〈◊〉 〈◊〉 saith Augustine 〈◊〉 〈◊〉 〈◊〉 〈◊〉 2â—…8 Whose foote stood vpon 〈◊〉 and the top reached vp to heauen But the papists haue 〈◊〉 this 〈◊〉 saints and angels at the foote with the merits of their owne works and so they make Christ Iesus our only mediatour 1. Tim. 2. 5. but halfe a mediatour and halfe a Sauiour halfe a mediatour because the Saints are ioynt patrons with him and halfe a Sauiour because themselues are ioynt purchasers with him in the worke of their saluation Irenaus writeth of certaine humorous fellowes who called themselues Emendatores apostolorum apostle-menders and so these men are correctors of the scriptures accounting Saint Paul a very Lutheran for teaching iustification by faith only So likewise Schismaticks in our Church are not questioned for articles of doctrine but for poynts of discipline for matter of ceremonie not substance As then Aristides who dyed of the bite of a weazell exceedingly lamented because it was not a lyon so the brethren of diuision and other of their alliance may grieue that they do not smart for the lyoÌ„ of Iuda but for a siely weasel latelyâ—…rept out of the Alps which at the first crouded in among vs at a little hole but since being pampered at the tables of diuerse rich men is growen so full and pursie that many will rather forsake Gods plâ—…gh and looke backe to the world then acknowledge he came in at so narrow an entrance Manners as it is in the prouerbe makes the man and so it is the matter that makes the Mâ—…rtyr as the 3 children in our text O Nabuchodonosor wee are not carefull to answere theâ—… in this matter Yea but iâ—… is the King that 〈◊〉 and the proclamation of a King is like the roaring of a lyon and with him as wee find in the forepart of this chapter are ioined the Nobles Princes and Dukes the Iudges the receiuers and all the gouernours of the prouinces why then are Shadrach Meshach and Abednego recusants and singular in their opinions especially considering on the one side their danger and on the other side their duty Lawyers and Diuines and great clearkes in other professions often are ready to speake good of euill and euill of good prostituting their tongues and pens and wits and wils all that they haue goods honour bodies soule to serue the times and turnes of Princes If the King bid kill they kill If he say spare they spare If hee bid smite they smite If hee bid make desolate they make desolate beating downe mountaines and walles and towres amplifying or extenuating euery thing for the pleasing of his humour and aduancing of his honour It is thought by St. Hierome and other that the golden Image set vp here by Nabuchodonosor was his owne Statua so vaine was his impiety that being dust and ashes as a clod of clay in the hand of the potter he did notwithstanding ambitiously desire to bee worshipped as a God opposing as it were this image which himselfe made to that image which appeared vnto him in a dreame by Gods appointment and immediatly his plot tooke for as we read in this chap. at the
insatiable auarè auarus as Chytraeus vpon our text Such an inordinate coueting is euill and goods so gotten are riches of iniquity yea filthy lucre 1. Tim. 3. 3. Ill kept is when a miserable wretch will not let his fountaine flow foorth and his riuers of waters in the street when he will not distribute to the necâ—…ssity of the Saints and share his goods among those which are of the houshold of faith according to the rules of charity Iustice mercy Ill spent as when a penny-father doth a good worke for temporall interest or to bee seene of men Mat. 6. 1. or when he doth expend his riches vpon bad workes as in giuing his neighbour drinke that he may make him drunken and so discouer his priuities verse 15. Or when hee drinkes so much himselfe that he is filled with shame for glory verse 16. All these kindes of couetousnesse are euill and as the blessed Apostle telleth vs expressely the roote of all euill whether it be malum culpae that euill a man doth or malum poenae that euill a man suffereth it is the roote of all sin and of all punishment for sin the termes of our text point at both at the sin in pronouncing it euill at the punishment in denouncing vpon it a woe For the first If the feare of God be the beginning of wisdome the Matrix of goodnesse and seed of vertue then on the contrary the loue of the world which is enmity with God is the roote of all offences against God our neighbours and our selues for as the roote giues nourishment to the whole tree so the disordinate loue of money doth administer occasions and meanes for euery sin according to that of Ecclesiastes siluer answereth to all or as it is in the vulgar Latin and old English all things obey money The most abominable sin committed against God is idolatry forbidden in the 1. commandement of the Law thou shalt haue none other Gods c. And in the 1 article of the creed I beleeue in God not in gods but as the Nicene creed in one God almighty maker of heauen and earth and in the first words of the Pater noster our Father which art in heauen God is our Father Ergo we must haue none other Gods in heauen Ergo we may not worship any grauen Image But couetousnesse as S. Paul teacheth is worshipping of Idols Ephe. 5. 5. for as cursed Idolaters either haue strange gods and not the true as the Pagans or else strange gods with the true as the Papists So the couetous person adores gold in stead of God or else God and Mammon together Nay coueting of an euill couetousnesse is so great a rebellion and disobedience to Gods holy law that as the scripture speakes it is like the sin of x witchcraft a very wretch is to himselfe a very witch and that is they height of Idola try For whereas Heretikes serue the true God with a false worship and Idolaters serue false gods imagining them to be true wi ches adore most impiously false gods knowing them to be false for the ground of that blacke art is either an open or a secret league with the deuill To speake more particularly the couetous person is an idolater in respect of his inward and outward adoring of Mammon for his inward worship he sets his heart vpoÌ„ riches as Dauid speaks he puts his trust in vncertaine riches as Christ and Paul speakes hee sacrificeth vnto his net as our Prophet speakes and as Iob speakes hee maketh gold his hope and sayth vnto the wedge of gold thou art my confidence Now then as hee is our master to whom wee submit our obedience Rom. 6. 16. So that is our God to which wee commit our selues trusting it most and louing it best As for an outward worship the miserable wretch is more grosse then either Popish or heathenish Idolaters for they worship aurum in imagine but he doth worship aurum in â—…rugine So S. Iames in plaine termes Your gold and siluer are cankered and the rust of them shall be a witnesse against you The Romanists hold that Images are the laye-mens Gospell and so Sculpture sayth Zanchius is the couetous mans Scriptura his pictures are his scriptures his bils are his Bibles and the bondes of other his security As for oâ—…her offences against God what is the cause why Simon Magus is desirous first to buy that after hee may sell the giftes of the holy Ghost is it not euil couetousnesse What is the cause why sacreligious persons spoyle God of his tithes a rent which is due to him and his for blessing the other nine parts of their goods Is it not euill couetousnesse What is the cause why Belshazzar carrowseth in consecrated vessels and takes delight in deuouring holy things is it not euill couâ—…tousnesse What is the cause why some take to themselues and their heires the houses of God in possession not only playing the merchanâ—…s in the temple but also making merchandize of the Temple defiâ—…ing holy places and making Hierusalem an heape of stoneâ—… is it not euill couetousnesse What is the cause why some Diuines in some parts of the land ly ing non-resident from their bâ—…nefices allow their curates and fellow labourers in the Lords worke so meane meanes to liue that as one sayd while they pray against other for taking ten in the hundred themselues euery yeere make an hundred for ten is â—…t not euill couetousnesse What is the cause why Neutralists and Hermophrodites in the businesse of religion are so cold like to Demas ready to forsake the Gospel and embrace the present world is it not euill couetousnesse It is sayd in the prouerbe shew mee a lyar and I will shew thee a thiefe So shew me a man giuen ouer vnto the world and I will easily shew you a man that turnes his backe to Gods altar and is ready r to make shipwracke of faith and a goâ—…d conscience The man of God who fleeth these things vseth the world as if he vsed it not vsing it only that he may the better enioy God But he that coueteth an euill couetousnesse on the contrary doth vse God that hee may the better inioy the world the penny-father is not Gods child For it is obserued that the deare Saints and children of God haue beene least branded with this of all other sinnes Noe was drunke Lot committed incest Dauid adultery Aron idolatrie Peter periury but wee doe not read that any holy Patriarch or Prophet or Apostle was ouermastered or infected notoriously with the base sinne of euill coueting among all Christs company Iudas only the sonne of perdition is blotted for couetousnesse but all the rest who were heires of saluation are sayd to leaue all things euen all they had and all they could desire to haue to follow Christ in his pouerty when he professed
Paul vaine bablings Kenophonias 1. Tim. 6. 20. But Ambrose and some other read Kainophonias as in the vulgar Latine vocum nouitates new doctrines vpon which place Vincentius Lyrenensis hath this glosse non dixit antiquitates sed nouitates nam si vâ—…tanda nouitas tenenda est antiquitas prophana nouitas sancta vetustas Hee saith not auoyd olde bounds but new bablings antiquity is to bee reuerenced nouelty to bee reiected a wise man as Gueuara writeth is a friend to old hookes and an enemy to new opinions It is plaine saith Tertullian against Marcion that that is truest which is first that first which is from the beginning that from the beginning which was deliuered by the Apostles An Heretike is nothing else but an after teacher a new master one that teacheth otherwise as the word signifies 1. Tim 1. 3. Heterodidascaltin that which Optatus reports of Victor is verified of all Heretikes that they bee sonnes without fathers souldiers without Captaines and scholers without masters In the dayes of Pope Leo the 1 there were certaine Heretiks called Acephali so termed as Platina coniectures quia sine cerebro et authore habebantur Because they were both heedlesse and headlesse a proper name for all such as haue neither grounds nor bounds of their assertions Ismael is a liuely type of an Heretike saith Alphonsus de Castro His hand is against euery maâ—… and euery mans hand is against him Errâ—… as a viâ—…er must breake the mothers belly to gâ—… out and when it is out as Esay speakeâ—… Aegyptians are set against Aegyptians and they 〈◊〉 one against his brother and euery 〈◊〉 〈◊〉 〈◊〉 nâ—…ighbour city against city kingdome 〈◊〉 kingdome one schismaticke against anoâ—…her Michaâ—…l and his Angels that is Christ and his church which is the pillar of truth against them all Vpon these premises I will inferre this conclusion in despight of all blacke deuils and white deuils Hereâ—…ikes and hypocrites that the reformed and conformed Protestants in the Church of England doe iustly condemne both Papists and Puritans as vpstarts and nouelists in remouing the most ancient boundes of our forefathers I know the Papists are great boasters of antiquity but they deale with vs as Tertullian in his Apologie speakes of the Gentiles Laudatis antiquitatem et nouè de die vivitis Yee magnifie much antiquitie yet shape your religion after a new cut as Scaliger acutely to Serranus Nos non sumus nouatores sed vos estis veteratores It is not wee but you and your fathers house that trouble Israel It is not wee but you which haue remoued ancient boundes First if by Fathers here wee shall vnderstand the Prophets and Apostles as Lauater vpon the place then it will appeare clearely that the Papists haue remoued ancient boundes 1. In accounting their vnwritten traditions equall to the written word 2. In preferring the Churches authority before the Scriptures and in making the Pope lawgiuer vnto the Church 3. In discarding vpon the point the second Command and in dispensing with other as Pope Martine the 5. gaue dispensation vnto one to marry his owne sister and a learned Bishop of our Church in his Apology lib. 2. Chap 13. shewes that the Church of Rome deludeth euery precept in the whole law 4. In their malicious mistranslating the sayings of the Prophets and Apostles against their owne knowledge witnesse that one place Gen. 3 15. Which is Medulla Scripturarum as one sayd of the creed euen the pith of the whole Bible The seed of the woman shall bruise the serpents head where they doe not read ipsum or ipse but ipsa conteret ascribing that to Mary which is proper only to the Blessed seed her Son our Sauiour Christ Iesus 5. In rauishing or as Luther speakes in crucifying the sayings of the Prophets and Apostles and so making the sacred text a ship-mans hose to serue their owâ—…e turnes as for example God made two great lightes this is saith Innocentius the 3. Two great dignities the Papall and Imperial and as the Sun is farre greater then the Moone so the Pope forsooth exceeds the Emperours in greatnesse Peter said vnto Christ Ecce duo gladij Behold here be two swordes and Christ answered it is enough hencâ—… Boniface the 8. argued thus Christ sayd it is enough Hee sayd not it is too much Ergo the Pope which is Peters successour may manage both the swordes and become a temporall Prince so well as a spirituall Pastor a voyce from heauen Acts. 10. 13. sayd to Peter macta et manduca kill and eate Ergo the Pope may depose Princes and dispose of their scepters Caesar Baronius his application in his aduice to Pope Paulus Quintus concerning the excommunication of the Venetians Light is come into the world that is Poperie but men loued darkenesse that is Luthers doctrine more then the light as the Archbishop of Bitonto declaymed in the counsell of Trent Luther was wont to say that the Pater noster is made by them a great Martyr another sayd Aue Maria was a greater Martyr but in my conceit the text thou art Peter is the greatest Martyr of all 6. They remoue the boundes of the Prophets and Apostles in opposing the tenour and tenet of their writings and that in many poynts I will at this present onely name two 1. The Prophets and Apostles ascribe the whole worke of our saluation only to Christ who alone is the seed of the woman that brake the serpents head who alone is the seed of Abraham Isaac and Iacob in whom all the nations of the world are blessed who alone was wounded for our transgressions and broken for our iniquities who hath trodden the wine-presse alone and of all the people there was none with him Who alone gâ—…ue himselfe for vs an offering and a sacrifice to God of a sweete smelling sauour and obteined eternall redemption for vs. But the Papists attribute some part of our saluation to the worthinesse of our selues other to the merits of Saints to the works of supererogation and to the sufferings of Martyrs layd vp in the Popes treasure house contradicting herein apparently the tenet of our Church in the 11. 18. 31. articles of our confession Secondly the Prophets and Apostles affirme that God who made all things is not made himselfe for if he could be made he were not God But the Papists auowe that a miserable masse-Priest in a corner is able to make the maker of all for in God say they there bee 3. kinds of power Magna maior maxima Greate greater greatest of all As for example the great power of God appeared when hee made one thing of another as man of the earth and woman of the rib of man The greater power of God appeared when hee made heauen and earth of nothing but the greatest of all is that one creature of
man according to Gods owne heart The foolish Anabaptists obiect here that God indeed granted that license to the Iewes but hee denied it vnto Christians and answere is made that Iohn the Baptist who prepared the way for Christ allowed the calling of souldiers for when they did aske him Luke 3 4. What shall wee doe he did answere Do violence to no man neither accuse any falsly and be content with your wages Where Diuines obserue generally that Iohn approued the vocation of souldiers and condemned only three foule abuses in war Violence Calumnie Couetousnesse as Bernard sweetly contentos fore suis stipendijs indixit non omnem militiam interdixit Hee sayd in his exhortation a little before bring forth fruits worthy amendment of life Now then either he was a deceiuer or else souldiers continuing in their calling may bring foorth good fruits and escape the wrath to come According to this Commission the Saints of God haue warred and obteined prayse for the same being renowned because valiant in battell Heb. 11. 34. As Abraham Moses Iosua Gideon Samson Dauid and Naaman the Syrian is Chronicled for his fortune and fortitude in warre Fortune because he was the deliuerer of his countrey Fortitude because hee was a mightie man in valour 2. Kings 5. 1. And in the New Testament when the Centurion sayd vnto Christ I haue souldiers vnder mee Christ Highly commended his great faith but in no sort condemned his fashion of liuing and act 10. Wee read of Cornelius a Captaine who was a deuout man and one that feared God with all his houshold who gaue much almes and prayed vnto God continually neither did St. Peter who shewed him the way to saluation in Christ any way dislike his office but on the contrary protested that he was accepted of God It doth not follow which is obiected by some Polititians that because the religion of Christ teacheth peace therefore it is vnfit for warre and because it perswadeth patience therefore it makes men cowards for howsoeuer the first building of the Temple was without the noyse of any iron toole to signifie that it should bee the house of peace Yet in the second as it is reported Nehâ—…miah 4. 17. They built with one hand and held their swords in the other to shew that in a good cause it should not be vnlawfull for to fight and warre Nay the Lord of hostes vsually giues a blessing to Iust warres as when Abraham returned from the slaughter of the foure Kings Melchisedec King of Salem and a Priest of the most High God blessed him and sayd Blessed be the most High God possessour of heauen and earth which hath deliuered thine enemies into thine hands At the prayer of Moses Israel preuailed against Amalek when Duke Iosua fought at Beth-oren the Lord cast downe great stones from heauen vpon his enemies and they were moe who dyed with the hailestones then they whom the children of Israel slew with the sword and when hee was about to sacke Iericho an Angel appeared vnto him as a Captaine with a drawen sword to fight for him Iosua 5. In Ecclesiasticall hystorie wee find that God by miracles euidently shewen in the heauens encouraged Constantine the great to fight and that the Angels fought for Theodosius the yonger against the Saâ—…acens and that Honorius army was so blessed by the Lord of hostes against Rhadagaisus King of the Gothes that not so much as one Romane was killed or wounded whereas one hundred thousand of the Gothes were discomfited To the Testimonies of holy Scripture wee might adde the sayings of the most ancient and learned Fathers Tertullian in his Apology told the Gentiles Nauigamus et nos vobisâ—…um et militatamus c. We Christians are Sea-men and souldiers and husbandmen and merchant as well as yee St. Ambrose numbreth among other vertues Warlike fortitude and in his oration vpon the death of Theodosius Hee câ—…mmends him exceedingly for his skill in exercising of armes Chrysostome in an Homily concerning their excuses who came not to the wedding dinner you pretend saith hee that you are a souldiour the Centurion in the Gospels history was a good souldidiour and yet a good Saint St. Augustine in diuerse places of his workes both alloweth and commendeth highly the calling of warriours Bernard in his ser ad militis Templi Chap. 3. Miles Christi saith he securus interimit securior interit A souldiour beares not the sword for nought but is the Minister of God to take vengeance on him that doth euill and so when hee kils a malefactor Non homicida sed malecida Anabaptists obiect it is written Vengeance is mine I will repay saith the Lord Answere is made that the vengeance which is exercised by publique persons is not priuat grudge but the vengeance of God because Magistrates are the lieutenants and Ministers of God And whereas they further vrge the word of Esay they shall breake their swordes into matroks and their speares into sithes nation shall not lift vp a sword against nation neither shall they learne to fight any more S. Hierome answers that this Prophecie concerned only the very time when our blessed Sauiour the Prince of peace was borne For then as hystory reports there was an vniuersal peace throughout the whole world or as other it shewes that the Gospel of Christ sets not only God and man at peace but also man with man The summarie pith is briefly this that Christs people shall be meeke and hauing troden vnder their feet cruelty shall endeauour to liue peaceably but because part of Christs Kingdome is in this world that part hath here but a beginning the good being mingled with the bad and the good not absolutely good but imperfitly perfit therefore Christ inioyned Luke 22. 36. Hee that hath none let him sell his coate and buy a sword for albeit Christians may not offend other yet they may defend themselues in offending others so simple as doues in defending themselues so wise as serpents and therefore Caluin calles them braine-sicke Bedlams who by this place take from the Church the vse of the sword and condemne all manner of warre Yea but Christ himselfe sayd All that take the sword shall perish by the sword Diuines answere that a Prince takes not the sword of himselfe but hee receiueth it from God and hee giueth it to his Captaines and the Captaines to the souldiers and so by consequent all fighting in a lawfull warre put on Gods armour and are sayd expresly to fight the battailes of the Lord. Other obiect the weapons of the Church are the shield of faith sword of the spirit breast-plate of righteousnesse helmet of saluation as S. Paul armes a Christian. Ephes. 6 Answere is made that S. Paul in that place describes not any warre with men but a spirituall warfare which is against the deuill We wrestle quoth he not against flesh and
O Father of mercies wee know that thou canst not deny thy selfe and nothing is more thy selfe then thy mercy which is aboue all thy workes it is it wee want most it is it wee craue most it is it thou doest vse to giue most haue mercy then vpon vs according to the multitudes of thy louing kindnesses of old that forthe dayes wherein wee haue suffered for euill we may now from thy fulnesse receiue grace for grace PSAL. 84 10. One day in thy courts is better then a thousand THe most excellent thing in the world is man and the most excellent thing in man is the soule and the most excellent thing in the soule is religion and the most excellent thing in religion is to seeke God here that wee may see him hereafter in whose most amiable dwellings one day sayth our Prophetâ—… is better then a thousand For by the Courts of God in the iudgement of most and best expositors is here meant either the Church militant which is heauen on earth or the Church tâ—…umphant which is heauen in heauen and the least of time â—…pent in either of them is better then a thousand days or moneths or yeeres or ages elsewhere to wit as may bee supplied by the verse following in the tents of vngodlinesse Concerning the first it is well obserued by Placidus Parmensis and other that this one day is Christs day which Abraham reioyced to see Iobâ—… 8. 56. The day of sulâ—…ation and acceptable time 2. Cor. 6. 2. Wherein all of 〈◊〉 haue receiued from his fulnesse and grace for grace the day which the Lord hath made and all his Saints are glad in it Psal. 118. 24. One houre whereof among the faithfull in the true worship of God is better in respect of profit then a thousand in the market better in respect of pleasure then a thousand in the theater better in respect of honour then a thousand in the palaces of Princes For profit our euidence is cleare 1. Tim. 6. 6. Godlines is great gaine that is gaine of great things as Caietan or greater gaine so Theophilact or the greatest and enough gaine so Caluin as if the Blessed Apostle should haue sayd gaiâ—…e and more then gayne riches and better then riches as when the Scripture would difference the true liuing God from dumbe and dead Idols it calleth a great God and a great King aboue all gods So speaking of godlinesse which is the riches of the soule termes it great riches heauenly riches inâ—…stim able riches vnchangeable riches euerlasting riches For to spend our time well is the best husbandry saith Seneca to giue to the poore the best vsury sayth Augustine to coâ—…et spirituall giftes hereby to winne soules is the best auarice saith Hierome to buy the truth is the best bargaine sayth Solomon to bee rich in good workes is the best opulencie saith Paul 1. Tim. 6. 18. Other gaines are not without their inconueniences and incommodities as hauing in them an emptinesse and neuer enough as Bernard told his brethren nec verâ—… sâ—…t 〈◊〉 vestrâ—… but godlinesse affordeâ—…â—…way contentation either in dâ—…ed or desire In deed as hauing prâ—…mia reposita and prâ—…posita the promises both of the life present and of that which is to come the blessings of the right hand and of the left hand Prouerb 3. 16. The Lyons doe lacke and suffer hunger sayth our Prophet But they that feare the Lord shall want no manner of thing that is good The couetous that goe about like roaring Lyons seeking whom they may deuoure by their oppression and cruelty sometime misse their prey yea the more they haue the greater is their hunger and thirst after the thinges of this world The Chronicle reportes of Peirce Gaueston that the more he was inriched the worse was his estate But they who seeke the Lord which is vnto those that serue him all in all things haue their meale so multiplyed in the barrell and oyle in the cruse that they want no manner of thing that is good habent omnia qâ—…ia habent habentem omnia It may bee some good thing is wanting in their estate but happily not good for them it was good for Naaman that he was a leper good for Dauid that hee was in trouble good for Bartimeus that he was blind as a nurse knowes what is best for her infant so God our heauenly Father knowes what is best for vs his children If he giue the subsâ—…iue saluation hee will afford like wise the adâ—…ectiue things necessary for this life Mat. 6 33. Caetera ad jeintur 〈◊〉 If hee giue his Son for vs how shall hee not with him giue vs all things also Rom 8. â—… Howsoeâ—…er godlinesse affordes contentation in respect of the desire because godly men If they haue not estatâ—… according to their minds they wil haue mindes according to their estates hauing nothing and yet possessing all things 2. Cor. 6. 10. The couetous is only poore and the content is only rich omnia famulantur famulanti Deo The seruant of God is Lord of all as Christ sayd If the soâ—…e make you free then are you free indeed so deare Christians If godlinesse make you rich then are yee rich indeed a great deale more rich then they which of their corne and wine and oyle haue full encroase the Pompous Prelate who sayd hee would not loose his part in Paris for his part in Paradise nay Leo the 10. who got so much and in the Holy sea spent so much of S. Peters inheritance that Guicciardine writes in his history Whereas other were Popes no longer then they liued he was sayd to be Pope many yeeres after hee was dead was not so rich as Martine Luther a poore preacher who professeth of himselfe that of all faults hee was euer least subiect to the dirty sin of euil coueting If any then aske the question in the third of Malac 14. what profit is it to serue God answere is made by the father of lies in this truely Iob. 1. 9. doth Iob serue God for nought hath hee not made an hedge about him and about all that he hath on euery side the like may be sayed of euery man which is vpright and feares God is he not rich and his godlines gaine being blessed in his field blessed in his fold blessed in his corne blessed in his cattle loe thus shall the man be blessed that fâ—…areth the Lord On the contrarie sinnes are termed by Saint Paul vnprofitable works of darknes what fruite had ye saith he to the Romans in those things wherof ye are now ashamed he doth answere himselfe in the same place the wages of sin is death bad worke sad wages But our Sauiours question in the 16 of S. Matthew puts this matter out of all question what shall a man gayne though he winne the whole world and loose his owne soule put the whole world
ordinary seruants of his house and eagerly to hunger and thirst after his Sacred word and blessed Sacraments which are the foode of his house and to put on holinesse and righteousnesse which are the hangings and ornaments of his house But aboue all euen with all our heart soule mind to loue the Lord Iesus which is the founder and foundation of this house that after we haue soiourned in his earthly tabernacle wee may rest vpon his heauenly mountaine where wee shall be abundantly satisfied with the pleasures of his house For as Bernard sweetly si sic bonus es sequentibus te qualis futurus es consequentibus If thou Lord be so good vnto those that seeke thee what wilt thou be vnto such as find thee doubtlesse one day spent in the kingdome of glory surpasseth a thousand in the kingdome of grace T is true the profit pleasure honour of a good christian is better a thousand times then all the treasures and iollities of the wicked yet so long as wee dwell in houses of clay clothed with flesh and blood in this valley of teares euer and anon wee shall haue troubles on euery side fightings without and terrours within and through many tribulations wee must enter into the Kingdome of God but when once wee shall arriue there all teares shall be wiped from our eyes all cares from our hearts assoone as we shall enter into the vpper Courts of the Lord we shall haue fulnesse of ioyes and pleasures at his right hand for euermore This one day sayth Augustine is the day of eternity which is alway the same one and no more for the heauenly Hierusalem hath no need of the Sunne neither of the Moone to shine because God and the Lambe are the light of it Apoc. 21. 23. and in his light all the children of light enioy that day which is euerlasting without any night or end And now most gracious Soueraigne vpon bowed knees I beseech your Highnesse by the mercies of God suffer a few wordes of exhortation as you haue most christianly heard a great many poynts of doctrine 〈◊〉 Kings are stiled Gods and their houses should be like Churches as Eusebius writes of Constantines Court euery chamber a chappell euery person a Priest offering vp spirituall sacrifices acceptable to God Aboue all I most humbly beg of your Maiestie to continue your studiousnesse of peace that howsoeuer you mainteyne iust and honourable warres abroad yet peace may be within your walles at home which is the greatest gaine pleasure honour of all Christian Courts and Kingdomes The deuill is the authour of confusion and schisme but the Lord is the God of order and King of peace he vnited heauen and earth two diuerse diuided parts of the vniuerse and made them both one world he vnited sea and land two diuerse deuided elements and made them both one globe he vnited soule and body two diuerse diuided substances and made both one man he vnited Iewes and Gentiles two diuerse people and made them both one Church hee vnited Adam and Eua two diuerse diuided sexes and made them both in marriage but one flesh and that which is yet more wonderfull he vnited God and man two diuerse diuided natures and made them both one Christ. As the Lord therefore sayd to Moses In the Lords Name giue mee leaue to speake to you Most high and mighty Prince fac secundum exemplar Imitate God as his deare Sonne and seruant diuide et impera sauours too much of the serpent vtraque fecit vnum is our comfort Your great grandfather King Henry the 7 vnited the Roses and that was an happy worke Your renowned Father vnited the kingdomes and that was a more happy worke But if your selfe borne for all greatnesse shall vnite the different factions and fractions about some points in religion and make your people from Dan to Bershe-ba speake the same thing and pronounce the same Shiboleth it will vndoubtedly proue the most happy worke of all As your blessed marriage began with a league of peace so wee pray night and day that your issue may bee children of peace your Nobles and men of Councell Princes of peace your Clergie studients and messengers of peace your Iudges and Iustices gardians of peace your Commons and people followers of peace all of vs in our seuerall offices and orders honouring the God of peace and aduancing his Gospell which is glad tidings of peace wee may take vp euermore the wordes of my text One day spent in the Courts and countreyes of our Lord King Charles is better then a thousand else where PSAL. 105. 4. Seeke his face euermore MAn was elected before there was any time created in the beginning of time redeemed in the fulnesse of time for this end to seeke God on earth and to see God in heauen Our text poynteth at both exhorting the seed of Abraham and the children of Iacob That is all faithfull people so to seeke Gods face that in fine they may see Gods face for euermore For the better vnderstanding whereof I must euidently cleare two poynts especially 1. What is to be sought and that is expressed to be Gods face 2. How to be sought to wit by what meanes and that is implyed to bee by contemplation in this world and by vision in the next In what measure how much earnestly seeke the Lord seeke his strength seeke his face how long euermore For the first a great many and a good many Diuines vnderstand here by Gods face Gods fauour as if the Prophet should haue sayd in all time of wealth and in all time of woe call vpon the Lord seeke him and his strength onely seeke not to witches because they seeke to the deuill and the deuill is a murtherer from the beginning an accuser of the faithfull our aduersarie walking about like a roaring lyon seeking whom he may deuoure Seeke not to Bell or Baal or any false God for an Idol cannot helpe it selfe much lesse other Wisd. 13. 16. The Apostle saith an Idol is nothing and the Philosopher saith of nothing comes nothing seeke not to secular powers and potentates O put not your trust in Princes nor in any child of man for there is no helpe in them Psalm 146. 2. The king of Egypt is a broken staffe of reed hee that leaneth on him and trusteth in him is sure to fall to the ground alas man is like a thing that is nothing when his breath is gone foorth hee returneth againe to his earth and then all his thoughts perish Seeke not to your owne strength trust not as Goliah did in your sword and shield for cursed bee the man that makes flâ—…sh his arme Iere. 17. 5. Seeke not to your owne wit for the Lord catcheth the Wizards in their owne craftinesse and the counsell of the wicked is made foolish Seeke not to your owne worth and holinesse as the Pharisee stood vpon
his merite Luke 18. For blessed is the man that feareth alway but hee that trusteth in his owne heart is a foole Prouerbs 28. 26. Seeke not to the strength of your owne purse doe not sacrifice to your owne net make not gold your hope saying to the wedge of gold thou art my confidence for riches auaile not in the day of wrath noâ—… helpe in the time of vengeance Seeke not to the blessed spirits of iust men in heauen for Abraham is ignorant of vs and Israel knoweth vs not Esay 63. 16. They doe not vnderstand our wants in particular howsoeuer vndoubtedly solicitous for our good in generall grant they did clearely see what we lacke and that they be so well able as willing to helpe yet because the Scriptures afford neither precept nor promise nor paterne for inuocation in this kind seeking to the dead saints is an open iniurie to the liuing God at the best it is wil-worship at the worst adoring of old saints is an adopting of new sauiours To summe vp all in a word with our Prophet in the 73 Psalme verse 14. Whom haue I in heauen but thee and there is none vpon earth that I desire in comparison of thee all other hopes and helpes are miserable comforters in respect of thee which art a present helpe in trouble vnder the shadow of thy wings will I reioyce my soule hangeth vpon thee mine eyes are euer looking vnto thee to the throne of grace will I goe boldly that I may find mercy thou Lord art my strength and onely refuge thy face will I seeke euermore Hugo Cardinalis vnderstandeth here by Gods face that happinesse which is euerlasting in heauen They who seeke for Gods temperall blessings onely seeke his hinder parts as it were but they who first seeke the kingdome of God and the righteousnesse thereof are sayd to seeke his priora because potiora the multitude who followed Christ in the 6. of S. Iohn for loaues and not for loue sought Gods hinder parts only but the blessed Apostle who sayd I forget that which is behind and endeauour my selfe vnto that which is before following hard toward the marke for the price of the high calling of God in Christ Iesu sought Gods face euermore Temporall goods as riches and honour are the blessings of Gods left hand but length of dayes that is euerlasting life the blessings of his right hand Prouer. 3 16. New creatures in Christ and new men are like the new Moone when the Moone decreaseth it is close aboue open below but when it increaseth it is open aboue close beneath euen so beloued if our mindes as nature framed our hearts are close downeward vsing the world as if wee vsed it not and enlarged vpward in seeking the things aboue then as S. Paul speakes our conuersation is in heauen and as Dauid here we seeke Gods face for euermore Arnobius and diuers moe by Gods face doe vnderstand Christ Iesus as being the brightnesse of Gods glorie and expresse character of his person Heb. 1. 3. And as our Prophet Psalm 67. vers 1. The light of his countenance God is manifested in his sonne as a man is knowen by his face for no man saith our Lord commeth vnto the Father but by me Iohn 14. 6. I am the way the trueth and the life non est quà eas nisi per me non est quò eas nisi ad me as Augustine sweetely Christ is the beginning of blessed and heauenly vision and therefore the way the meane and therefore the trueth the end and therefore the life No man knowes the Father saue the Sonne and to whomsoeuer the Sonne will open him It is true that we may see Gods hinder parts by the light of nature for the power of God is manifested in the creation of the world the heauens declare the glory of God and the firmament sheweth his handy worke but we cannot see Gods face that is the most vnsearchable riches of his mercy but in by his Son only none know the Father that is a distinction of the Persons in the Sacred Trinity but by the reuelation of God the Sonne in whom are hid all the treasures of wisedome and knowledge Coloss. 2. 3. Or none know that God is their Father but by the spirit of the Sonne crying in our hearts Abba Father Galat. 4. 6. Wee speake the wisdome of God in a mysterie quoth Paul which none of the Princes of this world knew Hoc magnus Plato nesciuit eloquens Demosthenes ignorauit saith Hierome deepe Plato was altogether ignorant eloquent Demosthenes was vtterly silent in this argument they being secretaries of nature groped after God and found out also so much of him as may serue to condemne them but wee blessed are the eyes that see the things which we see seeking God in his Sonne in whom he is well pleased vnfainedly beleeue that he is our Father and that we are his children and further his heires euen heires annexed with Christ in his kingdome of glorie Rom. 8. verse 16. 17. The Turke seekes not God aright for that he seekes him in Mahumet the Iew seekes not God aright for that he seekes him in a Messias which is yet to come the Popeling seekes not aright for that he seekes him in moe Mediatours then one the Hereticke destroying either the natures of Christ or offices of Christ seekes not God aright the carnall Gospeller and worldling seekes not God aright for although he professe Christ in word yet in his workes he denieth him and the power of his Gospel as Augustine pithily the difference betweene an Hereticke and a bad Catholicke is briefly this the one is an Hereticke in his faith and the other is an Hereticke in his manners Lord shew vs the light of thy countenance that is indue vs with true knowledge of thy word and with a liâ—…ely faith in thy Sonne which is thine owne Image that so wee may seeke thy strength and see thy face euermore It is euident by the first of the Chronicles 16. Chap. That Dauid was authour of this Hymne and that it was indited for Asaph to be sung when the Lordes Arke was placed in the mids of the Tabernacle that Dauid had pitched for it and therefore most expositours interpret here Gods face to be Gods Arke by which hee declared his poweâ—… and presence fauour and goodnes toward his people So we read 2 Chron 6. 41. Psal. 63. 3. Psal. 78. 61. Psal. 132. 1. Arise O Lord into thy resting place thâ—… and the Arke of thy strength The like is sayd of Gods holy Temple that it was his house Esay 56. 7. His amiable dwelling place Psal. 84. 1 Yea the very chamber of his presence Psal. 95. 2. Let vs come before his presence with thankesgiuing And they who worshipped in the Courts of the Lord are sayd to stand and appeare before him as Deut. 16. 16. Three times in the yeere shall all
whether it be good or bad A sweet speech according to Godsowne heart for as S. Ambrose doth auow whosoeuer speakes a thing which is true speaketh it from the spirit of trueth Not to trouble you with any further discourse the consideration of this one poynt that God is omni-present conteineth in it all other rules for the well ordering of whole life so that if any be deiected in his mind for that he cannot remember the good lessons hee dayly reades in bookes and heares in Sermons let him be con tented againe because this one prescript comprehends omnia media et remedia all meanes and medicines for the curing of his sicke soule but because Gershon a great clearke professeth hee hath sometimes beene foure houres together in working his heart ere hee could frame it to he Diuine meditation of God I purpose to treate first of the meanes how to get it and then of the fruites arising from it For the first euery good gift is from aboue comming downe from the Father of lights and prayer is like the fiery chariot of Elia where by we mount vp and conuerse with God on high It is the key of Paradise gates and the hand of a Christian able to reach from earth to heauen and to take foorth vnsearchable riches ouâ—… of the Lords treasure the Scripture saith as much in plaine termes aske and yee shall haue seeke and yee shall find knocke and it shall be opened vnto you what soeuer ye shall aske the Father in my Name he will giue it you Feruent prayer then vnto which almighty God denyes nothing is a maine meanes of this holy deuotion and pious exercise Another way to seeke Gods face continually is to haue some remarkeable sentences concerning this argument written in the roomes wee most vse for example that of Solomon Prou. 15. 3. The eyes of the Lord in euery place behold the euill and the good Or that of Dauid I haue set God alwayes before me Or that of Paul Heb. 4. 13. All things are naked and open to his eyes with whom wee haue to doe Or that of Augustine God is all eye Totus oculus qui minime fallitur quià minime clauditur saith Bernard Or that of Lipsius eum nulla vis humana elidet aut acumen eludet God commanded in the 15 of Numb 38. and Deut 22. 12. That his people throughout their generations should make them fringes vpon the borders of their garments and put vpon the fringes of the borders a ribband of blew silke that when they looked vpon them at any time they might remember all the commandements of the Lord and doe them He did inioyne likewise to bind the wordes of his Law for a memoriall vpon their hands and as fronâ—…lets betweene their eyes And these scrolles of paitchâ—…ents wherein the commandements were written are termed by the Hebrew Doctor Tephillim prayermonuments and by Christ Mat. 23. 5. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as Interpreters coniecture quasi conseruatoria because they kept and preserued men in awfull obedience to the law and howsoeuer the Pharisees abused these things vnto superstition and vaine-glory yet God assuredly will be well pleased if we shall vse sincerely the like monuments and figures for the like good purposes and ends especially to put vs in mind of his holy presence A third profitable meane to seeke Gods face continually is a particular examination of our selues at our vprising and downe-sitting and if wee find that wee haue walked all the day long in Gods sight to make songs of him and prayse him for his strength and grace If otherwise to be sory for this omission and hereafter to bee more studious of this good worke The last and best helpe to further this deuotion is our vnfeined loue of God for as S. Augustine sayd animus velut pondere amore fertur quocunque fertur ibi est vbi amat non vbi animat A man is where he loues not where he liues as Origene writes of Mary Magdalene visiting Christs Sepulchre ibi non erat vbi erat quià tota ibi erat vbi magister erat So beloued it is with vs al our mind is where our pleasure is and our heart is where our treasure is Matth. 6. 21. If then we loue God aboue all things our hearts will likewise reioyce in his holy Name more then in all things If wee remember the marueilous workes that hee hath done his wonders and the iudgement of his mouth what do we but seeke his strength and his face euermore The fruites rising from this holy deuotion are manifold The first is purenesse of heart which is such an excellent vertue that Solomon saith He that loueth purenesse of heart the King shall be his friend That is the King of glory the King of heauen and earth the King of kings is a louer of him Now that purenesse is attayned by this exercise as Dauid telleth vs in the 10. Psalme reporting the wayes of the wicked man to bee most impure because God is not in all his thoughts and the fathers of our law put these words into the enditement of a malefactour that in committing his foule fact he had not God before his eyes When Christ entred into my soule saith Bernard hee mooued and mollified and wounded mine hard and stony heart he did roote out and destroy throw downe build and plant he did enlighten that which was darke water that which was dry coole that which was too hot and inflame that which was too cold He did exalt valleys and depresse mountains the crooked wayes he made straight and the rough places plaine and so saith he with our Prophet Psalme 103. My soule did prayse the Lord and all that is within mee prayse his holy Name We find in Ecclesiasticall history that Paphnutius conuerted Thais and that Ephram conuerted another famous strumpet from vncleannesse onely with this argument that almighty God seeth all thinges in the darke when all doores are fast all windowes shut all curtaines close And as this exercise causeth vs to repent sin which is past so likewise to preuent sinne which is to come for if once we can contemplate God as present we shall instantly consider him as our Father and so honour him or as our Lord and so feare him and he that doeth either of these will flee sinne as a serpent as for example Ioseph assaulted by his mistrisle to lie with her answered How can I doe this great wickednesse and so sinne against God Susanna tempted by the libidiâ—…ous Elders to the like folly gaue the like answere sighing and saying I am in danger on euery side For if I doe this thing it is death vnto me and if I do it not I cannot escape your hanâ—… it is better for mee to fall into your hands and not to doe it then to sinne in the sight of the Lord A learned doctour in â—…ur time
Pharisee standing vpon his typtoes in the Temple went home lesse iustified then a poore publican who stooping downe would not lift vp so much a his eye into heauen Luke 18. So Saul when he stooped downe being little in his owne eyes became the greatest euen the head of all the tribes of Israel appoynted and anoynted by God to be King yea the first King of his owne people On the contrary Nebuchadnezar in the contemplation of his might and Maiestie conceiting himselfe to be some diuine thing and thereupon enioyned his people to worship his golden Image was in the top of his pride cast out from the conuersation of men and his dwelling with the beastes of the field hee did eate grasse as oxen his body was wet with the dew of heauen his haires growen like the feathers of eagles and his nayles like the clawes of birds vntill hee knew that the Lord ruleth in the kingdome of men and giueth it to whomsoeuer hee will and Antichrist is therefore stiled the man of sinne for exalting himselfe aboue all that is called God Whereas Christ our patterne here being higher then the highest humbled himselfe and stooped so low that hee did appeare rather a worme then a worthy the very scorne of men and outcast of the people Psalm 22. 6. his first instruction in his first publique sermon is blessed are the poore in spirit and he did as he did quod iussit gessit as Bernard sweetely his whole life was nothing else but an open booke rather a free-schoole of humility His ingresse into the world was so stooping that he was layd in a cratch his egresse out of the world so stooping that he died on a crosse intrauit per stabulum exiuit per patibulum his progresse into the world so stooping that he was at once the first and the last Alpha for his Maiestie Omega for his meekenesse ringing as it were the bell himselfe to his owne Sermon of this argument learne of me for I am humble and meeke Proud Pharisee seeing I stoope why doest thou stroute looke down to the ground consider the rocke out of which thou wast hewen Et cum sis humillimus cur non humilimus The second action of Christ here to be considered is writing with his finger on the ground where two questions are to be discussed 1 Why he wrote on the ground 2 What he wrote on the ground The first hath in it If I may so speake the three questionets 1 Why he did write 2 Why with his finger 3 Why he wrote on the ground Hee did write to shew that he would not bee rash and light in his censure hereby teaching all iudges to deliberate and write their sentence before they deliuer publish it vnto the world Demosthenes vsed to say that he would if it were possible speake not only scripta but sculpta licking his phrases as the beare doeth her whelpes and weighing euery word in a prudentiall ballance which hee was to vent in the seates of Iustice. It is obserued truly that vertues are stronger in the aduerbe then in the adiectiue To doe that is well is better then to doe that is good for a man may doe that is honest against his will and knowledge whereas in all vertuous actions there is a free election and therefore that iudge who doth huddle his sentence before hee chew the câ—…d after all parties are fully heard may iudge the right but not aright 2 He wrote and deliberated a while before he spake that he might hereby giue them an occasion and space to repent them of their accusation and question O the depth of the riches of the mercies of Christ hee laâ—… ours to saue those who sought to destroy him Albeit their feete were swift to shed his blood yet is hee slow to wrath and ready to forgiue them and the same mind should be in vs as S. Peter exhorteth euer ready to follow his steps who is the way the trueth and the life To render good for good is the part of a man to render euill for euill is the part of a beast to render euill for good is the part of a deuill to render good for euill is the part of a Saint mercifull as our father in heauen is mercifull The second questionet is why he wrote with his finger and that as Augustine Rupert and Other doctours obserue was to shew that he was greater then Moses and worthy of more glory not a subiect to the law but Lord of the law for that it was his finger that wrote it and his hand that deliuered it vnto Moses Intimating hereby likewise that the law should bee considered in the Gospel and Moses consulted as accompanied with Christ. If wee contemplate Moses alone that will be terrible Exod. 34. 30. But if wee contemplate Moses in Christs company that will be comfortable Mat. 17. 4. Domine bonum est nos hic esse Master it is good for vs to be here this sight is pleasant and profitable The third questionet is why he wrote on the ground and that was first as Aretius obserues to shew the Pharisees how they trampled the commandements of Moses vnder their feet they had as Hugo de S. Vict writes legem in corde but they had not cor in loge they were Doctores Theoretici but not practici they knew the Lawes of God and preached them vnto the people yet hated to bee reformed by them or ruled after them 2 Christ wrote on the ground as Melancton notes to let the Pharisees vnderstand that they who depart from the Lord shal be written in the earth Ierem. 17. 13. The names of Gods elect are registred in the booke of life Philip 4. 3. recorded in heauen Luke 10. 20. But the wicked who make their heauen on earth are written in the dust and so they suddenly consume perish and come to a fearefull end their name rots and their seed is rooted out their stately pallaces are no where to be found and their memoriall is perished with them Psalm 9. 6. All their hope is like dust that is blowen away with the wind like a thinne froth that is driuen away with the storme like the smoke which is dispersed here and there with a tempest and passerh as the remembrance of a guest that tarryeth but a day Wisedome 5. 14. 3 Christ wrote on the ground saith Hugo Cardinalis insinuating that the sencelesse and speechlesse earth shall in the day of iudgement accuse the wicked put in articles and fight against them according to that of Iob If my land cry out against me or the furrowes thereof exclaime Iob 31. 38. God is the Lord of hostes and euery creature is a souldiour in pay with him hauing not only defensiue weapons ad muniendum to protect his seruants but offensiue likewise ad puniendum to punish his enemies
the soule of the world the Clergie of the Church and the Iesuites of the Clergie Iesus in this answere to the Pharisees expressed equity trueth piety but the Iesuites in their disputes regarde quaestum magis quam quaestionem All seeking their owne and not the things of Iesus Christ as S. Paul phraseth it Philip. 2. 21. Which occasioned a learned Diuine to say that they were Suitae not Iesuitae louers of themselues and not followers of Christ. Iesus here would haue scandalous accusations of our brethren written in the dust and trodden vnder feet of all that passe by But their doctrine is composed of lyes and libels and all thinges are fed and mainteined by such things of which they are bred and made the aliments of Popery must be correspondent to the elements of which it consisteth aequiuocation is their Diana lying their best helpe Machiauel their fifth if not first Euangelist as Caesar sayd si ius violandum est regni causa violandum and I haue heard that Sambucus alluding to that Apophâ—…egme should say when he had stolen a manuscript out of a library si ius violandum est eruditionis causa violandum so these men are resolued if a man must lye hee must lye for the good of the catholike religion and if lye in so good a cause lye to some purpose Iesus is a Sauiour of his people the Prince of Peace the God of loue but the Iesuites are destructiue doctors as rash Empiricks they can cure none but by letting of blood no treason plotted as Camerarius obserues in any state but a Iesuit hath a finger if not his whole hand in it either at the beginning middle or end so drunken with the blood of the Saints that as their old acquaintance writes the very Canibals and Anthropophages shall condemne them at the last day Thus haue they nothing of Iesus except only the bare name and nomen inane saith a Father is Crimen immane for their nature they resemble more Christs aduersaries the Scribes and Pharisees as being their offall and off-spring not so much flesh of their flesh as spirit of their spirit Now beloued I beseech you giue me leaue to say that vnto you which Moses in the 30. Chap of Deuter. to his auditours I haue set before you this day life and death good and euill blessing and cursing chuse therefore life shun the wayes of Antichrist which are the paths of death and follow Christs example which is the way the truth and the life that foâ—… both you and your seede may liue good subiects in his kingdome of grace and blessed Saints in his kingdome of glory IAMES 5. 16. Confitemini invicem peccata vestra Confesse your faults one to another OVr iniquities make a separation betweene God and vs and withhold his good thinges from vs Ierem. 5. 25. Now then vt cessante causa cesset effectus that the cause ceasing its effect also may cease S. Iames in the closing vp of his Epistle prescribeth a three-fold remedie for the remouing of our sinnes Eclipsing the Sunne of righteousnesse and hiding his face from vs. The first is confession of our faults one to another in our present text The second is prayer one for another in the words immediatly following The third is exhorting one of another in the 19. and 20 verses Concerning confession hee sets downe fiue conditions especially to wit that it be 1 Non involuta sed aperta not inuoluved and intricate but ingenuous and plaine noted in the verbe fatemini 2 Non diuisa sed integra not a partiall acknowledgement but a Plenarie noted in the preposition Con. Confitemini 3 Non reciproca sed transitiua not recoyling toward our selues but vttered vnto others also noted in the Aduerbe Inuicem 4 Non defensiua sed accusatiua not defensiue but accusatiue noted in the Nowne peccata faults 5 Non aliena sed Propria not another mans but our own noted in the Pronoune Vestra your faults Touching prayer one for another he shewes the great power thereof illustrated by the Prophet Elias example who being a man subiect to the like passions as wee that is frayle both in respect of his mind and body in respect of his mind as fleeing from angry Iesabel 1. Kings 19. In respect of his body as being fed by Raueâ—…s and by the little cake of a poore widdow dwelling in Zarepta 1. Kings 17. Yet with one prayer he shut vp the windowes of heauen and it rained not on the earth for three yeeres and sixe moneths And with another earnest prayer hee did open them againe and the heauen gaue raine and the earth brought soorth her increase As for exhorting one another he doth vrge that duty from the most excellent reward thereof If any of you haue erred from the trueth and some man hath conuerted him let him know that hee that hath conuerted the sinner from going astray out of his way shall saue a soule from death and shall hide a multitude of sinnes It is the worke of God only to saue soules causally but occasionally good men as Ministers and Instruments of God are sayd to saue soules in conuerting sinners from euill courses vnto the right way by fruitfull instructions and good examples So the Scripture speakes Matth. 18. 15. If hee heare thee thou hast won thy brother and more plainly 1. Tim. 4. 16. Take heede vnto thy selfe and vnto thy doctrine continue therein for in so doing thou shalt both saue thy selfe and them that heare thee I am at this time to treat of confession and the condition thereof I therefore resume my text Confesse your faults one to another A sinner vnregenerate is like Sampson grinding in the prison house corne for his enemies the greater his labour the more his losse Now the first step out of this vnhappy prison is the acknowledgement of his faults as the reuerend Father Nilus initium salutis est sui ipsius accusatio The condemning of his infirmities is the beginning of his sauing health Adam in couering his offence did offend more then in committing it all the sonnes of Adam haue this imbred cunning to hide their nakednesse with fig-leaues that is their naughtinesse with idle cloaks and excuses it is mother-wit to post and passe sinne from our selues vnto some other As when almighty God arraigned Adam in Paradise for transgressing his commandement in eating of the forbidden fruit hee presently layd the fault vpon Eua his wife she being questioned layd it vpon the serpent and the serpent vpon God Albeit vngodly men as our notes declines their sinnes throughout all the cases in the Nominatiue by their pride to get them a name in the Genitiue by their fornication in the Datiue by their Bribes in the Accusatiue by their Detracting and backbiting In the Vocatiue By their adulation and flattering In the Ablátiue By their oppression and robberies Yet they will not
men and for ought I know commendable to prouide some new clothes against the receiuing of the communion at Easter now S. Paul exhorteth vs to put on under mercy kindnesse humblenesse of mind mâ—…ekenesse long suffering for bearing one another and forgiuing one another which Christ himselfe termeth a nâ—…w sutâ—… Iohn 13. 34. A new commandement I giue vnto you that you loue one another This vndoubtedly was an old precept from the beginning but he calleth it new For that he would haue this alway fresh in our memory fresh in our practise leâ—… all our things be done in loue that one chiefly which is called a Communion in respect of the common Vnion among our selues and as being a signe and a seale of our communion with Christ our â—…eace The second kind of confession is for the satisfaction of our owne selues if at any time wee feele our consciences heauily burdened with any grieuous temptation I know Christ is the Priest vnto whom euery sinner infected with a spirituall leprosie must open and shew himselfe being a Priest for euer after the order of Melcâ—…isedec an high Priest that is touched with a feeling of our infirmities Heb. 4. 15. So Chrysostome saith I will thee not to bewray thy selfe before others openly but I counsell thee to obey the Prophet saying Open thy way to the Lord And againe Confesse thy sinnes vnto the Lord who is able to cure thee and not vnto thy fellow-seruant that may vpbrayd thee with them And S. Augustine what haue I to doe with men that they should heare my confession as if they could heale my griefes Yea but what if after all my contrition and confession vnto God I feele not an absolution or any comfort to my poore distressed soule What if after I haue cryed vnto the Father of mercies O God be mercifull vnto me a sinner He do not answere my spirit I am thy saluation What if for one scandall which I haue giuen I haue such an insupportable burden in my conscience as if a milstone were hanged about my necke S. Iames in such a case doeth aduise here Confesse your faults one to another and pray one for another that yee may be healed For the prayer of a righteous man preuaileth much if it be feruent For as a vehement burning feuer is no way to bee cured but with opening a veine whereat the infected blood hauing vent may carry away with it the putrified matter that did molest the body So against strong temptations and afflictions of the mind there is no remedy more secure then to open the heart vnto a wise friend and to let out those raging passions that did disquiet our soule Now because preachers of the word ought to be more skilfull and expert then others in applying the good tidings of the Gospell vnto the poore to binde vp the broken hearted and to comfort such as mourne in Sion It is fit that wee should haue recourse to some learned Pious and discreete Pastour who can and will Minister a word of consolation in due season For Almighty God hath giuen power and commandement to his Ministers to declare and pronounce to his people being penitent the absolution and remission of their sins Vnâ—…o them he sayd Whatsoeuer yee bind in earth shal be bound in heauen and whatsoeuer ye loose in earth shall bee loosed in heauen And vpon this ground there is in the Church of England a general absolution after a generall confession of sins and a particular absolution after a particular confession and wee teach also that this acte of absoluing belongs vnto the Minister ordinarily Tanquam ex officto But when none of that order is or can bee present another may doe it with good effect according to that old saying In casu necessario quilibet Christianus est sacerdos In one worâ—…â—…ee may confesse our faults vnto good people which are power-full in the Scriptures apt to teach admonish and aduise for our comforts But especially to Godly Pasâ—…ours as being put apart to preach the Gospell of God and to be disposers of his holy secrets This I know to be the Tenet of our Church agreeable to the confessions of other reformed Churches as to the confession of Heluetia Cap. 14. of Bohemia Cap. 5. of Aspurge art 11. of Saxone art 16. As you may reade Harmon confessionum Sect 8. This acknowledgement of our faults is farre different from auricular Popish confession First in that it is not vpon constraint but voluntary Secondly because wee are not enioyned to confesse vnto the Parish Priest or to any one confessour appoynted by the Diocesaâ—… and Ordinary But wholly left at our owne choise Thirdly Because wee are not tyed to any certaine time but only when wee find our selues in our conscience rightly disposed and to bee in the state of true repentance Yet because men are negligent and carelesse in performing of this duty the Church exhorteth vs to confesse at two times aboue the rest To wit In sicknesse and in Lent In sicknes euery Christian ought to make a speciall confession if hee feele his conscience troubled with any weighty matter earnestly desiring the standers by to pray for him and the discreete Pastour if need be to absolue him As for Lent Although our whole life should be nothing 〈◊〉 but a Lent to prepare our selues against the Sabâ—… our death and Easter of our resurrection Yet seeing the corruption of our dayes and wickednesse of our natures is so much exorbitant as that it is an hard matter to hold the common sort of people within the lists of Piety Iustice and Sobriety It is fit there should bee one time at the least in the yeare and that of a reasonable continuance for the recalling of them vnto some more stayed courses and seuere cogitations and happily these things might haue beene more fitly restored in the reformed Churches vnto their Primitiue sincerity rather then abolished as in some places vtterly The fourth â—…hing required in confession is that it be not defensiue buâ—… accusatiue noted in the word Peccata Now there be diuers partitions of sinnes as First In respect of their beginning so some sinnes are called Originall as being deriued from our first parent Adam other actuall as issuing from our owne corrupt will Secondly In respect oâ—… their obiect and so some sinnes are called carnall aud other spirituall according to that of S. Paul The Virgin careth for the things of the Lord that she may be holy both in body soule For al things in which al offend are either felt by the senses as meate drinke lust so 〈◊〉 be carnall sinnes or apprehended by the vnderstanding as honour knowledge power and â—…o called spirituall wickednesses the first makes vs lâ—…ke beastes the second like deuils Thirdly In respect of the parties iniuried in 〈◊〉 and so some be called sinnes