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ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A15445	The delights of the saints A most comfortable treatise, of grace and peace, and many other excellent points. Whereby men may liue like saints on earth, and become true saints in heauen. First deliuered in a sermon preached at Pauls Crosse the second day of December, being the second Sunday of the Parliament. And in other sermons within the Cathedrall Church of Saint Paul, London. By Gryffith Williams, Doctor of Diuinity, and Parson of Lhan-Lhechyd. The contents are set downe after the epistle to the reader.	Williams, Gryffith, 1589?-1672.	1622 (1622)	STC 25716; ESTC S102808	185,617	476

fraternity of Christians teacheth charity and equality among them it teacheth the rich not to despise the poore but not the poore to equalize themselues with the rich 4. To exclude all malice and to increase our loue one towards another vt singuli pro omnibus omnes pro singulis optarent salutem that euery one might pray and wish for the good of all and all for the good of euery one And thus much for the titles that doe expresse the goodnesse of the Father De 2. The titles that doe expresse the goodnesse of the Sonne are these three Lord Iesus Christ three words that would require three sermons but I must be briefe Our Lord. In that he is called Lord that sheweth his authority in that he is called our Lord that sheweth his seruants De 1. He is Lord two manner of waies 1. As God in his owne nature 2. As Christ in our nature 1. He made all things and therefore How Christ is our Lord. is Lord of all things So the Prophet saith The earth is the Lords and all that therein is for he hath prepared it vpon the seas and established it vpon the floods 2. He that made all things as God was made himselfe to be our Lord as he is our redeemer And so Saint Peter saith Let all the house know for a surety that God hath made him Lord Act. 2. 17. and Christ And he was made our Lord after a threefold right 1. By right of inheritance God made him heire of all things and gaue Heb. 1. 2. him the Gentiles for his inheritance Psal 2. 8. and the vttermost parts of the earth for his possessions 2. By right of redemption he redeemed vs from our enemies he ouercame the deuill and tooke vs out of his hands and so iure belli by right of warre he became our Lord and because his Fathers iustice must be satisfied before we could be freed therefore he paid a ransome for vs and bought vs with his owne bloud as 1 Cor. 6. 19. the Apostles doe declare Yee are bought with a price not with gold and siluer or such like corruptible things but with the pretious bloud of Iesus Christ 1 Pet. 1. 18. 3. By right of mariage for he is the husband of his Church and therefore as the husband is the head and Ephes 5. 23. Lord ouer his wife so is Christ ouer his elect And in these respects Christ That Christ is an absolute Lord euery way is more properly our Lord then either the Father or the holy Ghost And he is an absolute Lord in a double respect 1. Potestatis of his power 2. Qualitatis of his qualities For 1. As the Father hath ius absolutum an absolute right in all his creatures i. such a right as that he may doe what he will with any thing and no man can say why doest thou so As our Sauiour sheweth may not I doe what I will with mine own So likewise Christ hath all power giuen him both in heauen and earth as himselfe confesseth 2. He is a most absolute and perfect Lord in respect of all the parts and properties that should be in a Lord and Master Antoninus wittily obserueth that the word Dominus may be deriued foure waies to signifie foure properties that should be in a Lord. 1. Do minus there is parcitie 2. Do minas there is seueritie 3. Do manus there is pietie 4. Do munus there is liberality And in very deed these are very requisite to be in euery Lord and Master 1. The first is lenitie a giuing of lesse punishment vnto seruants then Christ is wonderfull gentle they doe iustly deserue a thing not only commendable but also most profitable for euery Lord for mercie and truth doe preserue the king and his throne is established through clemencie for this alluring lenitie will moue euerie man to goe and to continue in such seruice whereas cruelty is a vice of beasts and not of men saith Seneca l. de clementia but Christ is so gentle that he praied for his greatest aduersaries and vseth his patience towards all men to lead them to repentance to the woman taken in adulterie he said but where be thy accusers if they doe not accuse thee neither doe I accuse thee and to the sicke man that had his infirmity 38. yeares he said but sinne no more and to Ioh. 5. Iudas that betraied him he said but Iudas betraiest thou the Sonne of man with a kisse And therefore in respect of this meekenesse and lenitie he is called the lambe of God O then why should not his lenitie and goodnesse induce vs to serue him quia mitissimus est Chrys hom 58. in Matth. rex hic noster for he is the meekest and the easiest to be serued vpon earth saith Saint Chrysostome 2. The second is seueritie nam Christ very seuere to the wicked qui non vult duci debet trahi for it is most fit that he which will not be perswaded by faire meanes should be compelled through foule meanes and therefore constitutus est super gentes regna he is put ouer kingdomes and nations vt euellat destruat vt dissipat disperdat that he may root them scatter them and destroy them i. the wicked and all their wickednesse saith Saint Augustine quia vt nulli homini Aug. in Psal claudenda est misericordia ita nulli peccato impunitas relaxanda est for as mercie is to be denied to no man so the punishment of sin is to be remitted to no man saith Saint Ambrose Ambros in l. de offic for the sparing of one wicked fellow doth incourage all others in their wickednesse But of Christ it is said that he shall rule the Heathen with a rod of iron and breake them in peeces like a potters vessell And it is no wonder that the meekest man being prouoked should grow to be the seuerest man to them that despise his patience and long sufferance for as hot water cooled is coldest of all so the Patience prouoked is most angry mildest man moued is angriest of all and therefore Lactantius saith That God commeth slowly against a sinner as it were vpon leaden feet but he will recompence the slowlinesse of his comming with seuerity of iudgement when he commeth and pay them home with iron hands And therefore this should teach vs formidine poenae euen for feare of his anger to doe him seruice for if his wrath be kindled yea but a little blessed are all they that put their trust in him 3. The third is pitty and piety to helpe the poore and oppressed for Salomon saith of a good Lord that manum suam aperuit inopi palmas extendit ad pauperes he opened his hand to the needy and stretched out the same to defend the poore and Saint Ierom saith that regum proprium Ieron est c. it is the propertie of a king

or a Lord to doe iustice and iudgement to Christ most pittifull to the poore deliuer the oppressed out of the hand of the oppressor and to succour the poore the fatherlesse the widow and the stranger but Christ was sent into the world euangelizare pauperibus to preach the Gospell vnto the poore c. And therefore the Apostle saith of him that he went about doing good Act. 10. and healing all manner of sicknesses and diseases and therefore this pietie and goodnesse of this Lord should make vs seeke vnto him for his seruice 4. The fourth is liberalitie in not detaining any due but in giuing bountifull rewards vnto his seruants For Clamitat ad coelum vox sanguinis Sodomorum Vox oppressorū merces retenta laborū The detaining of wages is one of those crying sinnes that crie to the eares of the Lord for present vengeance and therefore a Lord should not detaine or take away any thing from his poore seruants as Achab did the vineyard of Naboth but he should be a liberall rewarder of their seruice But our Sauiour Christ is the most bountifull rewarder of any seruice Of all Masters and Lords Christ is the most bountifull rewarder done vnto him that can be conceiued for whosoeuer giueth any thing for his sake he shall receiue the same a hundred fold and whosoeuer giueth but a cup of cold water in his name he shall not leese his reward and therefore the Apostle biddeth vs to behold Rom. 11. 22. the bountifulnesse of God But here you must note that the We must not looke for our reward vntill wee haue ended our seruice bountie and liberality of a Lord or Master vnto his seruants is not to be done during the time of their seruice for that would make them to neglect their duties but it should be shewed at the end of their time for during their time they should haue nothing but necessaries and that not in the daintiest manner neither for the milke of the goates should be a sustenance for thy family and therefore our Sauiour Christ though he prouideth all things sufficiently and plentifully for his seruants in this life yet he keepeth his reward and his chiefest blessing only for the future life for when they haue finished their course they shall enioy the crowne of righteousnesse saith the Apostle they shall haue himselfe to be the satisfying of their desires to Bern. see him without end to loue him without loathing and to praise him without ceasing then shall they haue the reward of their seruice a reward indeed saith Saint Augustine Quod fide non capitur spe non attingitur charitate non apprehenditur desideria vota transgreditur acquiri potest aestimari non potest that by faith cannot be conceiued by hope cannot be attained and by charitie cannot be apprehended it surmounteth all desires and it passeth all vnderstanding for the ioyes of heauen saith Saint Bernard adeo innumera sunt vt nequeunt numerari adeo preciosa vt nequeunt comparari adeo diutina vt nequeunt terminari are so innumerable that they cannot be numbred so pretious that they cannot be valued and so lasting that they shall neuer be finished And therefore seeing Christ is so meeke a Lord to receiue vs so strong to defend vs and so bountifull to reward vs let vs be most willing to serue him as our only Lord and Master And so much for the word Lord. It followeth that he is our Lord for it must be referred to Lord as well as to father expressed to the one vnderstood to the other Touching this we must vnderstand that the word our Lord doth not exclude the reprobate from being vnder his dominion as our father doth exclude the wicked from being his children but onely sheweth that After what manner Christ is Lord of the godly and of the wicked after a more especiall manner he is the Lord of the elect then he is of all other creatures whatsoeuer for he is Lord of all for of the elect he saith serue the Lord in feare and of the wicked he saith be thou ruler euen in the midst of thine enemies i. haue thou full dominion ouer them And therefore our Lord sheweth the different manner of his rule and dominion ouer his people and not the excluding of any from his rule and dominion for though he be the Lord of all yet not after the same manner nor to the same end for he is the Lord of the godly to guide them to protect them and to reward them for their good seruice done vnto him but he is the Lord of the wicked to punish and destroy them for not seruing him as they ought to doe But it may be some will say how can he be the Lord of the wicked when as they refuse his seruice follow the world and obey their master the deuill I answer with the Canonist that inobedientia subditorum non tollit ius dominationis The disobedience of subiects takes not away the right of the Soueraigne and therefore though the wicked doe serue Satan yet hath he no right in them but only by vsurpation and therefore they must looke for nothing for seruing him but onely their destruction And so much for the first title that expresseth the goodnesse of God the Sonne our Lord. Now followeth the second Iesus De 2. Iesus Besides infinite obseruations that doe expresse the superabundant suauitie and goodnesse of Iesus the verie letters of the name and the signification of the word doe most excellently shew the same 1. Venerable Bede obserueth that The mysterie of the letters in the name Iesus as the name of Antichrist containeth the number of 666. so the name 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 doth containe 888. the first is numerus rerum caducarum the number of the world and worldly vanities that were made in 6. daies and shall continue 6. ages to shew that Antichrist should be worldly and hunt after earthly dignities and neuer attaine vnto the heauenly felicities The second is the number of the circumcision of the Iewes the resurrection of Christ and the saluation of vs all 8. soules were saued in the Arke and 8. is the number of eternitie 2. Iesus is deriued of the verbe Iasaper Barrad ain in fine which signifieth seruare to saue and in Greeke it signifieth the very same as 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 doth i. a Danaeus l. 1. Sauiour or more then a Sauiour as Cicero saith the word doth import And this signification of his name is iustified by the testimony of the Angell who said he should be called Iesus because he Matt. 1. should saue his people from their sinnes For there were two things required at mans hands before he could be saued 2. Things required of man before hee could be saued 1. A satisfying of Gods iustice for the sinnes we had committed 2. A fulfilling of all righteousnesse which all of vs had omitted The

THE DELIGHTS of the Saints A most comfortable Treatise of grace and peace and many other excellent points Whereby men may liue like Saints on earth and become true Saints in heauen First deliuered in a Sermon preached at Pauls Crosse the second day of December being the second Sunday of the Parliament And in other Sermons within the Cathedrall Church of Saint Paul London By GRYFFITH WILLIAMS Doctor of Diuinity and Parson of Lhan-Lhechyd The Contents are set downe after the Epistle to the Reader Jehouae liberatori LONDON Printed for Nathaniel Butter and are to be sold at the signe of the pide Bull neere Saint Austins gate 1622. TO THE RIGHT Honourable the Reuerend Father in God IOHN Lord Bishop of Lincolne Lord Keeper of the Great Seale grace and peace RIGHT HONOVRABLE TO Edifie hath beene euer the height of my ambition hic scripto ille voce praedicat saith Clemens Clem. Alex. l. 1. Strom. Alexandrinus a man may edifie as well by writing as by preaching I haue euer affected both and both mine I acknowledge are like my selfe who God knoweth and I confesse am full of imperfections quia animarum susceperim curam qui meam non sufficerem custodire factum est vt docere inciperem prius quàm discere as S. Bern. speaketh Yet I presumed to present this little Treatise of grace and peace vnto your Honours view not to seeke for any shelter for what is good herein it will defend it selfe and what sauoreth of mine infirmity I desire it may be pardoned of all and not patronized by any but only to testifie my humble thankfulnesse for those manifold fauours which I haue receiued from your Lordship who may iustly claime the same interest in me as Saint Paul did in Philemon thou owest vnto me euen thy selfe for you preferred me to my Tutor in the Vniuersity you furthered my entrance into the Ministery and after I had laboured not one night with the Apostles but many daies and nights and got nothing but afflictions and puritannicall hatred in euery place your Lordship was my chiefest comfort the meanes to helpe me to all that little meanes I haue And your last most honourable and comfortable words and promise to continue your loue vnto me together with my thrice honourable and euer truly loued Lord and Master and Mistresse the Earle of Montgomerie and his most truly religious Ladies louing respect vnto me haue reuiued my deiected spirits and giuen life againe vnto my fainting studies In regard of which and many others your great fauours vnto me I thought my self obliged not only by my daily priuate praiers vnto God for your Lordship but also by some publique testimony to declare my most humble thankefulnesse and dutifull affection vnto your Honour I confesse this is vnworthy of your acceptance but seeing it is the best my meane condition can affoord I hope your wonted loue to me and my euer readie seruice and dutifull affection vnto you will excuse my boldnesse and assure your Honour that I am one of those many which will euer heartily pray that God the great rewarder who hath most gratiously blessed you and made you great would still preserue and keepe you in the fauour of himselfe and of your King to the glorie of Gods great name the further increase of your owne honour and the good of all godly men And so most humbly crauing pardon for my boldnesse and taking leaue I rest Your Honours most truly affected in all dutie and seruice GR. WILLIAMS TO THE THRICE Honoured Sr. IOHN WYNNE Knight and Baronet to his Right Worshipfull Sonne Sir RICHARD WYNNE attendant in Ordinary vpon the Prince his Grace and one of the Gentlemen of his Priuie Chamber and to his two Sonnes in Law those worthy Knights Sir Roger Mostynne and Sir Iohn Bodvell grace be vnto you and peace c. HONOVRED SIR THose many great daily fauours of your Worship vnto me euer since I came from my Honourable Lord Master the Earle of Montgomeries seruice vnto your parts which I professe haue beene my chiefest incouragement of continuing like Naboth at Ahabs gate and the pious practise of your Worship in all your actions such daily priuate and publique praiers in your house that meales are not more frequent then praiers such care not only to prouide spirituall food the preaching of Gods word to those hungry and thirsting Christians that doe gape and long for the same as the drie ground doth for raine in the time of drought in your Parish Church and Market towne of Lhan Rwste euery second market day but also by your owne continuall example of comming and neuer missing to come your selfe while your health permits you and calling others to hearken vnto that diuine exercise for the furtherance of the same And then such kinde and louing entertainment of vs Prophets and the Prophets children at your table where we haue conuiuium theologicum and are most commonly able to make a Iurie of Ministers vpon any controuersiall point of Diuinity so as I am sure in Wales none in England I thinke few haue the like and such a desire to haue all the poore ignorant people of that countrey instructed in the Catechisme and principles of Christian religion and many more such like fruits of grace And likewise the worthie seruice vnto your King and the great good that you doe vnto your countrey by the reconciling of many variances the punishing of lewd offendors maintaining the publique peace and tranquillity of all and especially the releeuing of so many poore as you doe both at your doores and by your purse for which you haue so many praiers and intercessors impossibile est multorum preces non exaudiri as S. Chrysostome speaketh I say these things and many like fruits of grace and peace that I might iustly speake of would proue me to be vnthankfull and vnworthy of your loue and indeed vnmindfull of my dutie to God and his Church if I did not acknowledge those many kindnesses that I haue receiued from your Worship and likewise set downe some of those fruits of piety and good workes that you doe both in Church and Commonwealth to be a patterne vnto your brethren to be imitated herein and especially to those three worthy Knights your sonne and sonnes in law and all the rest of your children and posteritie which God hath blessed and blessed them all I doubt not but for your sake and your most milde and vertuous Lady who brought a blessing vnto your house equall in grace in vertue and in all faire carriage to the best mans children that I doe know that when they see not you when you doe see the face of God in glorie they may euer see the true records of your pietie and practise for their honour and patterne for imitation for howsoeuer I dust and ashes am nothing of none account and shall returne to nothing yet I hope I may say of this my poore labours of veritie

where I heare no Iesus no thing shall delight me where I finde no Iesus for he is the honie vnto my mouth musicke vnto my eares and all the ioy and delight of my heart And therefore sweet Iesus forsake me not and let not mine enemies triumph ouer me And so much for the second title that expresseth the goodnesse of God the Sonne Iesus Now followeth the third Christ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 In the first word Iesus the Apostle sheweth that he whom before he had called our Lord and Master is our Saui●ur and in this word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 he sheweth how he was fitted for the executing of that office to saue vs viz. that he was annointed to be a King a Priest and a Prophet that he might guide vs redeeme vs and instruct vs. From whence we may obserue before we passe any further that those whom God intendeth to imploy in any That God furnisheth euery man that he sendeth of his businesse with sufficient gifts to discharge that dutie especiall office he maketh them sit and furnisheth them with gifts sutable to the nature of the businesse in which he mears to imploy them For when he sent Moses vnto Pharaoh I will be with thy mouth saith God because Moses said I haue a stuttering tongue and when he sent Esay to prophesie he touched his tongue with a burning coale from his Altar The very like we finde in Ieremie in Ezechiel and in all the Prophets and Apostles he filled them with the holy Ghost that they might doe the worke of the holy Ghost and so here of his owne Sonne he annointed him prae consortibus aboue his fellowes that he might be a Iesus to saue his fellowes And therefore let euery one take heed how he enters into any office in Gods businesse lest the Lord should say vnto him friend how camest thou in hither being no waies fitted for my seruice surely thou didst run before I sent thee thou didst thrust thy selfe before I called thee and therefore I will thrust thee out before thou art willing to goe take him binde him hand and foot and cast him into vtter darknesse there shall be weeping and gnashing of teeth But because few consider how they are fitted for their places but only what gaine and profit they shall reape by their places therefore I wish that they who placed them vpon hope of their sufficiency would likewise displace them vpon the fight of their deficiencie and vnworthinesse of their places and calling for though some thinke the calling of the Ministers to be character indelibilis and therefore once a minister neuer to be depriued yet I say that herein they deceiue themselues because they doe not rightly distinguish betwixt the outward the inward character for there be foure sorts of men imployed in the businesse Ieron l. 1. c. 1. comment in Galat. Foure sorts of men in the ministerie of the Gospell as Saint Ierome saith 1. The first sort were sent immediatly by Christ as were the Prophets and Apostles 2. The second sort were sent of God but by the allowance and approbation of men and these two sorts are euer furnished with gifts sufficient for the discharging of their callings from God and therefore can no waies be discharged or depriued by man 3. The third sort are sent of men and not of God and these may be silenced and excluded from the ministery For as they had power to ordaine them when they thought them fit so they haue power to depriue them when they see them vnfit either in respect of their notorious crimes or erroneous opinions or some such other iust and lawfull cause 4. The fourth are those that are neither sent by God nor yet by men therfore should be prohibited and restrained by men else should we haue no order either in Church or common-wealth And so you see that those which are not called nor yet fitted for their callings from God may be restrained That vnworthy Ministers should be displaced by men and should be in mine opinion because the fitting and furnishing of men with gifts answerable to their callings are the chiefest signes that they are called by God For so we see the Sonne of God being appointed to be the Sauiour of men he was annointed of God and so fitted for the office of a Redeemer Now touching this annointing of Iesus for so the Greeke word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifieth of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 vngo or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 vnctio for to fit him to be a Sauiour we must necessarily consider these two points 1. How he was annointed 2. To what end he was annointed De 1. There was a two-fold annointing 1. Inwardly with the 〈◊〉 of grace 2. Outwardly with materiall oyle In the first sense Abraham Isaac and Iacob were Christi Dei the annointed of God for of them it was spoken touch not mine annointed and doe my Prophets no harme but annointing with materiall oyle was not yet in rerum natura and therefore their annointing was with the gifts of Gods spirit In the second sense the Kings the Priests the Prophets were after the time of Moses annointed with materiall oyle and of this outward annointing some thinke there were two kinds 1. Either with the vulgar and common oyle or 2. With the holy oyle that hee commandeth Exod. 30. Moses to make And they say that the Priests only were to be annointed with the holy oyle because the Lord saith Whosoeuer shall make the like oyntment or whosoeuer shall put any of it vpon a stranger or any Israelite saue only the Priests saith the glosse euen he shall be cut off from his people But against this we may obiect that Sadocke tooke the horne of oyle from the Temple and annointed Salomon and Dauid saith of himselfe I found Dauid my seruant with my holy oyle haue I annointed him And so Euthymius and Genebrard doe affirme that Samuel and the rest of the Prophets That Christ was not annointed with materiall oyle did annoint the Kings with this holy oyle Now our Sauiour was not annointed with any materiall oyle for that his kingdome was not of this world nor his Aug. in Psal 140. Priest-hood after the order of Aaron but as the Patriarchs were Vncti ante vnctionem annointed with the inward vnction of the Holy Ghost so was our Sauiour Christ as S. Peter testifieth God annointed him with the Holy Ghost and with power And so Esay cap. 61. And so Saint Cyril Saint Augustine Cyril c. de fide Aug. de Trinit l. 15. c. 26. Naz. orat 4. de Theolog Nazianzen and others say quod vnxit eum Deus Spiritu Sancto non visibili oleo sed dono gratiae that he was annointed not with oyle but with grace But here you must vnderstand that Christ was farre otherwise annointed with the Holy Ghost then were the Patriarks or any other whatsoeuer For he was annointed with