transgression doe you now and euer hereafter follow Mary Magdalen in your true conuersion for she loued much because much was forgiuen her Luke 7.47 and she liued most strict and religiously in her age because shee had liued so loosly and so dissolutely in her youth for as Dyonisius and Egesippus doe record she betooke her selfe to a most solitary life sequestred from all worldly pleasures in the mountaine Balma full thirty yeares together in all which time shee gaue her selfe to meditation fasting and prayer and as Iosephus writeth could neuer indure any company for now she had giuen a perfect bill of diuorce vnto all wantonnesse and had disrobed her selfe of all her sumptuous weedes and alluring paludaments and chose rather to suffer a short affliction and to endure a hard penance with the Children of God Heb. 11.25 then to enioy the pleasures of sinne for a season Secondly That we should neuer despaire of any mans conuersion That seeing the grace of God to moue and incline our hearts must be the first agent in the conuersion of our soules and that God hath his owne times and houres and moments to call vs into his Vineyard some at the sixth some at the ninth and some at the eleuenth houre we should not despaire of the conuersion of any one for as to commit sinne is the death of the soule so to despaire is the stepping downe to the lowest Hell Isidor de summo bono and therefore seeing God is multus ad misericordiam of much mercy to forgiue many sinnes and of great mercy Esay 55. to forgiue great sinnes let vs neuer despaire of the eternall and omnipotent mercy of God for though thy sinnes were as haynous as Mary Magdalens yet one word of Christs mouth is able to cast out all Diuels though they were as odious as Peters yet one looke of Christs fauour is able to worke grace and repentance in thy soule and though they were as many as Manasses and as red as scarlet yet one drop of the bloud of Christ is able to wash them all away and to make thy crimson soule as white as snow and therefore returne O Shunamite returne and call to God for grace say vnto the Lord that it is time that he haue mercy vpon thy soule yea the time is come And so much for the deuotion of the women Part. 3 PART III. CHAP. I. Of the Angels seruice vnto Christ and how terrible they be to the wicked THirdly The Office of the Angels is here plainely expressed for though Saint Marke saith hee was a young man yet Saint Matthew saith he was an Angell for Angels many times assumed outward formes The Angels often appeared like men but were neuer made men to performe some offices and deposed the same againe after the finishing of their worke and so they vsed those formes as one vseth his garments to put it on and off at his pleasure and not as our Sauiour did for Christ really vnited himselfe to the forme that he assumed and assumed it neuer to depose it and therefore they are said onely to appeare like men but Christ is said to be made many This Angell then being sent to comfort and not to astonish these women he tooke vpon him the forme of a man which is a forme most customable that he might not affright them and hee tooke the forme of a yong man which is a forme most amiable Aug. in Psal 104. that he might delight them and he is called an Angell Ab officio non natura In respect of his office not of his nature Nam ex eo quod est spiritus est ex eo quod agit Angelus est For in that which he is he is a Spirit in that he is sent as a Messenger he is an Angell saith Saint Augustine and therefore hee is a Spirit ab essentia in respect of his being he is a yong man à forma in respect of the forme wherein he appeared and hee is an Angell ab officio in respect of that duty and office which he was now to discharge The office of the Angell here expressed is three-fold And I finde the same here to be three-fold 1. In respect of Christ 2. In respect of the Keepers 3. And principally in respect of the Women First The Angels are excellent in all things but for three things most excellent First Purity of substance Matth. 18.10 for they alwayes behold the face of God into whose presence no impure thing can approach Secondly Readinesse of obedience for the Prophet speaking of their seruice saith He rode vpon Cherub and did flie Psal 18.10 hee came flying vpon the wings of the winde Thirdly Feruentnesse of charity for Heb. 1.7 hee maketh his Angels Spirits and his Ministers a flame of fire whereby they burne in loue not onely one towards another but also towards vs poore miserable men for they reioyce at our conuersion Luke 15.10 and being conuerted they become our Guardians in our conuersation Psal 91.11 to preserue vs in all our wayes that we dash not our foot against a stone And these three things were shadowed in those Cherubims 1 Kings 6.23 made by Salomon to ouer-shadow the mercy seate for they were made of fine gold to note their purity 2 Chron. 3.12 with their wings spread to note their celerity and with their faces looking one towards another to note their charity And yet for all their excellency when God brought his first begotten Sonne into the world he commanded them all to doe him seruice saying Worship him all yee Angels and so they did Heb. 1.6 for when he was to be conceiued the Angell brought tydings vnto that blessed Virgin when he was borne How the Angels alwayes did seruice vnto our Sauiour Christ the Angels told the same vnto the shepheards when his life was sought for by Herod the Angell reuealed the same vnto Ioseph and warned him to flie into Egypt when Herod was dead the Angell bad Ioseph returne into the land of Iury when Satan had left tempting him the Angels came and ministred vnto him when his soule was exceeding sorrowfull vnto death the Angels attended to comfort him and here when his Body was to be raysed from death the Angel descended to rolle away that mighty stone which his aduersaries had laide vpon his graue Non propter impotentiam Christi sed propter obedientiam Angeli Not that Christ was vnable to doe it himselfe for he that is able to shake the earth and of the stones to raise vp children vnto Abraham shall we thinke him vnable to lift vp a stone but to declare his soueraigne authority ouer these creatures of soueraigne dignity he needs but say vnto his Angel Doe this and he doth it And therefore if the Angels which neuer offended him be euer so ready to doe him seruice how much more willing should we be to serue him for to
excellent saying And therefore the Prophet addeth Blessed are all they that waite for him And the testimonies of Scripture that doe confirme this point are almost infinite Ionas saith That he knew God was a gracious God Ionas 4.2 and mercifull slow to anger and of great kindnesse and repenting him of the euill Therefore he would not goe to threaten destruction because he knew God was so ready to spare And the Prophet Dauid Psal 78. in the 78. Psalme and in the 106. Psalme and in many other places Psal 106. doth most fully and plainely set downe this truth Examples of Gods slownesse to punish sinne But the examples of Gods patience and long sufferance makes it more plaine For when Adam sinned hee came not presently but staid to the coole of the day before he would call him to account and when Adam was called Gods wrath did not appeare to be kindled for he said no more but Adam where art thou Gen. 3.9 v. 11. And when he appeared he said but hast thou eaten of the tree whereof I said vnto thee that thou shouldest not eate thereof Ionas 4.8 lest thou diest So when Ionas was angry vnto death for the gourd that sprung in a night and withered in another the Lord said no more but Ionas doest thou well to be angry So when Iudas betrayed the Sonne of God into the hands of sinners he said no more but Iudas betrayest thou the Sonne of man with a kisse So when the old World had so defiled it selfe that it made God sorry in his heart that euer he made man Gen. 6.6 yet would he not suddenly destroy this Augaeum stabulum but gaue it 120. yeeres to repent Verse 3. So he gaue to the Niniuites forty dayes and to the Israelites in the Wildernesse forty yeeres throughout all which time Psal 78.3.8.39 he was so mercifull that hee forgaue their misdeeds and destroyed them not nor would not suffer his whole displeasure to arise So for Iericho there were more dayes spent in the destruction of the same then in the creation of the whole World for the World was made in sixe dayes but Iericho was to be compassed seauen dayes before it should fall How God spared the whole World and so spareth vs notwithstanding all our wickednesse to this very day And so for this whole World notwithstanding the wickednesse of so many generations of men it stands vnpunished to this very day as if iudgement were forgotten or God were loath to be moued to be angrie And for our selues alas how many times doe we offend our God neglect his Sabboath blaspheme his name contemne his Word and abuse his seruants and yet still God stayeth his anger from vs and spareth vs when we spare not him And whence comes this but onely hence that our God is slow to anger for Si quoties peccant homines sua fulmina mittat Iupiter If God should punish vs as often as wee offend him wee should all perish and soone come to a fearefull end But it is obserued by many Diuines writing vpon those words of the Prophet The act of punishing is least agreeable to Gods Nature that God should rise as in Mount Perasim and should be wrath as in the vallie of Gibson that he might doe his worke his strange worke and bring to passe his act his strange act that the act of punishing is the furthest from God and least agreeable to the nature of such a soueraigne goodnesse for as the motiue of shewing mercy is within him and therefore is he called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The Father of mercies as if mercy did as naturally proceede from him Mercy proceedeth naturally from God as the Childe doth issue from the Father So the motiue of executing iudgement and reuenge is without him in our sinnes and therefore is he neuer called the Father of vengeance but is as it were compelled either to punish vs or to be vniust in himselfe Quia abyssus abyssum inuocat because the greatnesse of our sinnes doth still crie for vengeance against the sinners God is compelled to punish And therefore many times when the Sword is drawne and the hand ready to strike yet mercy steppes in and as the Angell cried to the foure Angels to whom power was giuen to hurt the Earth and the Sea saying Hurt not the Earth nor the Seas nor the Trees Apoc. 7.2.3 till we haue sealed the seruants of God in their fore-heads Or as the Angell said vnto Abraham Lay not thine hand vpon the Lad Gen. 22.12 neither doe thou any thing vnto him So doth mercy say to God stay yet a while O Iustice and destroy them not vntill I haue tried them one yeere more whether they will bring forth any fruits of repentance or not for how shall I deliuer vp Israel Hosea 11.8.9 or why should Ephraim be destroyed Mine heart is turned within me and my repentings are â—indled together And therefore O doe not execute the fiercenesse of thine anger but stay a while to see what they will doe and so mercy stayes the hand of Iustice Our turning from our sins doth perfectly turne away Gods wrath from vs. and many times gets the victory and when it can moue vs to turne to GOD it turnes all the weapons in the Armory of Heauen like the Raine-bow which is a Bow indeed but without an Arrow with a full bent but without a string and with the wrong side towards vs as if now hee meant to shoote at Christ for our sinnes and not at vs which are the sinners And thus God which is euer ready and willing to shew mercy and compassion is still loth and slow to suffer his anger to be kindled to worke our woe and destruction And both these are excellently represented vnto vs in a twofold passage of the Scripture Luc. 15.10 the one in the Father of the prodigall Childe who runnes to meete his returning wandring sonne to shew vnto vs Didacus stella in Luc. 15. Quod non sit lenta neque tarda diuina misericordia ad subveniendum compunctis corde That the mercy of God is neither slow nor slacke to helpe and releeue repenting soules but is alwayes ready and willing to receiue them into his fauour and therefore cucurrit he ranne when he saw an occasion to shew mercy Gen. 3.8 God is quicke to shew mercy slow to punish the other in God seeking Adam in Paradice who walked with a slow pace as the originall word imports to shew how loth he was to be too quicke in indignation and therefore ambulauit He did but walke and come with a slow pace because he is slow to wrath yea when nothing will preuaile to recall vs from our sinnes but that he must punish vs yet as a compassionate Iudge pronounceth sentence against a malefactor with weeping eyes Qui fruitur paena ferus est legumque videtur
that we haue John 1.17 we haue them all through Iesus Christ our Lord. And thus by the helpe of Gods Spirit wee haue thus farre sayled through the boundlesse Ocean of Gods goodnesse and in all this we can shew you no more then little drops of raine or small sparkes of fire What wee should learne from this doctrine of Gods goodnesse in comparison of the huge elements of fire and water so great is his goodnesse and so vnable is our small vnderstanding to apprehend the greatnesse of Gods goodnesse It should teach vs First to be afraid to sinne for there is mercy with God First to be afraid to sinne that he may be feared or if we haue sinned to make vs presently to forsake our sinnes and to be sorrowfull for our offences for the mercy of God leadeth vs to repentance saith the Apostle And herein is the difference betwixt the wicked and the godly mans application of Gods goodnesse First the wicked considereth how gracious and how mercifull the Lord is as well as the best but he maketh the worst vse of this that possible can be for he saith vnto himselfe Ezek. 18.32 that the mercy of God is great and he desireth not the death of a sinner which is most true but then he inferres a most damnable consequence How the wicked doe abuse Gods goodnesse Rom. 2.5 that therefore he may the more boldly goe on in sinne or at least with the lesse feare offend his God and so he maketh the grace and goodnesse of God to be as an horse to carry away his sinnes or as his sole incouragement to goe on in sinne and therby he heapeth vnto himselfe wrath against the day of wrath because as the wise man saith Mercy and wrath come from God and his indignation falleth downe vpon sinners But Secondly the godly considering the goodnesse of God doe thereupon exceedingly feare to sinne because they are loath to offend so good a God The consideration of Gods goodnesse is a meanes to preserue the good men from sinne that hath beene so gracious and so bountifull vnto them and if at any time through their infirmitie they doe offend him they will presently returne to God because they know God is euer ready to receiue them and so they make the consideration of Gods goodnesse to be a hinderance of their sinning and offending God and to be a furtherance of their repenting and returne to God And I would to God wee would all make this vse of the Mercy of God and say with that Christian Poet Ah miser an summi quoniam propensa parentis Ad veniam est bonitas in scelus omne ruis Ah wretched men that we are shall we abound in sinne because God abounds in goodnesse God forbid for that were to turne the grace of God into wantonnes and to abuse his goodnes for our destruction and not to vse it for our saluation And therefore the better God hath beene to vs the more wee should bleed to offend that God we should call to minde if wee can wherein God wronged our names that wee should so often at euery word almost abuse the most sacred name of God or when hee was hard to vs that we should so hardly deale with him as by our sinnes we doe to render him euill for good and hatred for good will Secondly neuer to despaire of Gods Mercie Rom. 5.2 Secondly this Doctrine teacheth vs neuer to despaire of Gods Mercy for where sinne aboundeth grace superaboundeth i. e. though thy sinnes be neuer so great neuer so many yet the Mercie of God is greater and therefore thou art deceiued Caine to say Gen. 4.13 Thy sinne is greater then can be forgiuen thee for though my sinne were greater then euer hath beene committed yet it is not greater then God can forgiue me or though I were neuer so full of sinnes yet is God more full of mercies because no sinnes of man can exceede the Mercy of God Chrysost hom 19. in Gen. as Saint Chrysostome saith and therefore though my sinnes were neuer so many euen as many as haue beene committed in the world since the beginning of the world Esay 44.22 yet seeing the Lord can put them all away like a cloud and though they were neuer so haynous euen as red as scarlet yet seeing the Lord can make them as white as snow I ought neuer to despaire of the grace and Mercy of God Quia semper inueniam Deum benigniorem quaÌ„ me culpabiliorem Because I shall be sure to finde God more Mercifull then I am sinfull as Saint Bernard saith Bernard ser 1. Et quia vberior Dei gratia quam precatio nostra semper plus tribuens quam rogatur And because God is euer reâ—dier to forgiue then we are to craue pardon and doth alwayes bestow more then vsually we desire as Saint Ambrose saith Ambros super Luc. l. 5. Et deserentes se non deserit And doth not alwayes leaue them which forsake him as Saint Gregory saith Sed impios quaerit qui eum non quaerebant But doth oftentimes seeke for those wicked men Greg. ho. 22. super illud Ecce caeperunt excusare c. that neuer sought for him And this is the chiefest end and the rightest vse of the Mercy of God for as Medicamentum propter vulnus The salue is made for the wound and not the wound because I haue a salue so the Mercy of God is taught to heale our wounded soules and not to incourage vs to wound our soules with sinne saith Saint Augustine But here it may be obiected Ob. that there is a sinne against the Holy Ghost which cannot be pardoned and therefore all sinners cannot from hence conceiue hope of pardon I answere first Sol. What the sinne against the holy Ghost is Beza ho. 28. de pass Dom. That sinne is called irremissible three wayes that although we may partly know what this sinne is viz. A willing witting malicious totall apostacie yet I say we can neuer discerne where it is Sine rarissimis inspirationibus Without some rare and speciall inspiration as Beza saith which few or none can now say he is sure of Secondly I say that a sinne may be called irremissible three wayes First Priuatiuely when the sinne by congruence of merit deserues damnation though by the congruence of Gods Mercies it may be pardoned and so are all sinnes irremissible if we consider their iust desert Secondly Contrarily when the sinne doth not onely deserue punishment but also opposeth pardon and refuseth all the meanes of remission and so is the sinne against the Holy Ghost irremissible because it not onely not seeketh but also reiecteth and opposeth pardon Thirdly Negatiuely That there is no sinne in the world but God can forgiue it when the sinne can no wayes be remitted and so in my iudgement is no sinne vnpardonable For though in regard of our impenitency and perpetuall
making but a mocke of God and of all godlinesse And therefore the Prophet sayth of such sinners that they haue made a couenant with death and an agreement with hell it selfe i. e. neuer to forsake that sinfull course of life till death doth send them quicke to Hell But I could wish that they would be herein false and as they haue broken the couenant of their God That wee should breake the couenant which we haue made with Hell if euer we would goe to Heauen which they haue made with him in Baptisme so they would break this agreement with Hell and cast off these cords from them for the reward of sinne is death and therefore much more of such fearefull sinnes as these bee And so you see the degrees by which sinne is increased CHAP. IV. Of the manner how euery Sinne is committed THirdly hauing seene how sinne is augmented The manner how euery sinne is committed is foure-fold and groweth more and more haynous by degrees like the Cockatrice egge that in a short time prooues to be a destroying fiery Serpent you must now vnderstand the manner how euery sin is committed and that we find to be 1. Of Ignorance 2. Of Knowledge 3. Of Infirmitie 4. Of Malice First The heathen man sayth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Whosoeuer knoweth nothing sinneth nothing and Diuines say he that knoweth least sinneth least That ignorance is twofold But here you must vnderstand Ignorance to be twofold First Simple when a man therefore knowes not because he cannot learne Secondly Affected when a man therefore knowes not because he will not learne as those in Iob who said vnto God Discede à nobis quia scientiam viarum tuarū nolumus Job 21.14 Depart from vs for we will not haue knowledge of thy wayes and therefore the Prophet complaineth of such ignorant men quod noluerunt intelligere vt bene agerent that they refused to learne that they might doe well quod caeci licet ducem tamen non modo non quaerunt sed oblatum respuunt and that although they were starke blind and could see nothing Bern in ep ad magist Vincent yet not onely sought no guide but refused and contemned them that were offered as Saint Bernard speaketh The first may excuse vs à tanto licet non à toto That simple ignorance doth extenuate the sinne Acts 17.30 1. Tim. from the greater punishment though not from blame as Saint Paul sheweth of the Gentiles saying The times of this ignorance God regarded not and of himselfe That God had mercy vpon him because in persecuting the Church Hee did it ignorantly For this circumstance doth much extenuate a sinne when a man can pleade for himselfe with Abimelech Gen. 20.4 Lord wilt thou slay the righteous Nation As if he should haue sayd O Lord lay not this sinne to my charge for if I had knowne her to be his wife I would neuer haue intended to make her mine And therefore this moued our Sauiour at the time of his passion to say Father forgiue them Luke 23.43 for they know not what they doe Which is as if he should haue said if they knew that I were the Messias the sonne of God and the Sauiour of the world and would notwithstanding crucifie me Luke 24.43 then would I not desire thee to pardon them but now these things are concealed from them and therefore I desire thee that this sinne may not be imputed vnto them And so Saint Peter after he had declared their sinne how They had denied the Holy and Iust and had preferred before him a most vniust and wicked murtherer he deliuereth their comfort that if they would repent and beleeue in him they should obtaine remission and haue their sinnes done away at the time of refreshing Acts 3.17 Because they had done all this through ignorance And so the Lord himselfe sheweth this to be the reason why he spared Niniueh after the denouncement of her iudgement because There were sixescore thousand persons therein Ionas 4.11 which could not iudge betwixt good and bad which could not discerne betwixt their right hand and their left For a simple ignorance in a deuoted and well-meaning man such as Saint Augustine calls fidelis ignorantia a faithfull ignorance or the ignorance of a good faithfull man whose heart like Iehosophat 2 Chron. 20.32.33 is vpright towards God though he faile in many particular duties is either passed ouer in mercy as was the superstition of our forefathers Acts 10. or else is illuminated with knowledge in Gods appointed time Psal 50. vlt. as we reade of Cornelius and as the Apostle sheweth and the Psalmist promiseth To him that ordereth his conuersation right will I shew the Saluation of God Bosq de finibus bonarum l. 2. conc 12. p. 123. But the 2. that is affected ignorance Scaelus adcusat grauius non excusat augetque non minuit supplicium it doth inlarge the sin increase the punishment and it should treble the same sayth Bosquierus First For committing the sinne Secondly For neglecting to learne and Thirdly For affecting ignorance for when things are not knowne because men will not learne such ignorance is without excuse Quia aliud est nescire aliud est nolle scire Bernard in ep ad Valent Chrysost nescire ignorantia est scire noluisse superbia est Because this refusing to know is rather Arrogancie then Ignorancie as Saint Bernad sayth Gregor in Moral And therefore of such ignorant men quibus fuit inveniendi facultas si fuisset quaerendi voluntas Which had the meanes to know How dangerous a thing it is to be wilfully ignorant of the will of God if they had had the desire to learne the Apostle sayth si quis ignorat ignorabitur if any man know not God the same shall not be knowne of God for as the blinde and lame were not to enter into the Temple so the iudge biddeth vs educere foras populum caecum occulos habentes to bring forth and shut out of his kingdome those men which haue eyes and cannot see and which haue eares and doe not heare that is which are borne to know but will not learne and which are capable of discipline and yet will remaine vntaught Cokus de iure regis ecclesiastico And so in humane lawes we find the same truth Nam tantum abest vt ignorantia excuset c. For it is so far from reason that ignorance should any wayes excuse the fault of him which might know the truth that hee ought necessarily to haue knowne but through his negligence or wilfulnesse would not learne the same as that there is very great reason that he should be the more seuerely punished because that to be ignorant of those things which a man ought to know but will not learne non pro ignorantia sed pro contemptu haberi debet is rather to bee
attained vnto and therefore in vaine were our vnderstanding in vaine were all our seeking and searching after Knowledge if the memorie did not faithfully retaine what wee haue industriously found Plato in Crat. in tymaeo That forgetfulnesse is an infernall fiend And therefore it is a common saying that tantum scimus quantum memoria tenemus We know no more but what wee remember And for this cause Plato saith that memory is the mother of the Muses and Aristotle compareth it vnto a Scribe intus manens omnia scribens that sitteth alwayes within and recordeth all things that are done either within or without and the Poets placed Lethe that is obliuion and forgetfulnesse which is alwayes the enemie contrary to the memory in Hell among the infernall spirits Wherein the memory excelleth the other faculties of the soule And in this we find the memory to be preferred and inriched with more excellent prerogatiues then any other faculty of the soule that the vnderstanding hath much a doe to discusse of things and by reason to finde out the truth and the will many times is thwarted and contradicted by reason when wisedome sheweth the will should not affect many things so indirectly as it doth but the memory is neuer distracted by any forraine foe but retaineth peaceably at home like a good Huswife both what the will affecteth and what the vnderstanding findeth How God recommendeth his benefits vnto our memories Exod. 20.2 And therefore God in the deliuering of the Law doth chiefly worke vpon this faculty of the memory by presenting vnto the Israelites what he had done for them saying I am the Lord thy God which brought thee out of the Land of Egypt out out of the house of bondage And so Christ in the sealing of the Gospell by the participation of his blessed body and blood recommends that excellent benefit vnto our memories saying Doe this in remembrance of mee Luc 22.19 1 Cor. 11.24 for in vaine should God doe his wonderfull workes vnlesse they were had in remembrance if so soone as he had done them we should with the Israelites presently forget them for as the meat is receiued in vaine into the stomacke vnlesse it be retained vntill it be digested so are all the workes of God done in vaine for vs vnlesse the Memory like a good stomacke as Saint Bernard cals it doth retaine them vntill they haue wrought their appointed ends vpon our soules And yet now this excellent faculty of the soule is so defiled How the Memorie is defiled by sinne and corrupted by sinne that like a raw bad stomacke it receiueth not it retaineth not it degesteth not that good meate that is offered vnto it but is onely delighted with those corrupter things that do turne to bad humors crudities for to increase the diseases and to hasten the death of the soule For First touching vaine things and vnprofitable matters Autore Plinio How faithfull is our memory in vaine or euill things we see the fidelity of this facultie that admirable things are recorded of the same Cyrus could remember the name of euery Souldier that was in his huge armie and Mythridates King of Pontus learned to speake two twenty seuerall languages Portius Latronus could rehearse any speech verbatim that hee had once written without missing of any word thereof and the like memory had Themistocles Lucullus Hortentius Seneca and diuers others So now in all men tenacissima est iniuriae memoria Scribit in marmore laefas Cicero l. 2. Oratore Wee can neuer forget ill turnes done vnto vs we write these things in marble yea though we say that we doe forgiue them yet we do professe that we shall neuer forget them a fine distinction to destroy our soules a witty way to goe to hell and so of many other things that do oftentimes teare our hearts vexe our mindes with vnspeakeable griefes we cannot though wee would neuer so faine forget them and therefore Themistocles when it was told him that Simonides had found out the art of memory said that he would like better of him that could teach him the art of forgetfulnesse that hee might forget those things which he should not and would not remember But How soone we forget good things Secondly touching good things that should be had in euerlasting remembrance we see quam facilis est obliuio boni How easily they are forgotten as Saint Hierome saith there be but ten commandements ten words saith Moses but two saith our Sauiour Mar. 12.30.31 Rom. 13.8 but one saith the Apostle and that is but a short one too Loue and that is all and yet how hardly doe we learne it and how soone doe we forget it how many thousand haue we in England that can tell you a thousand tales but cannot say their Prayers their Creed and their ten Commandements there is but one God and as the Poet saith Est deus in nobis agitate calescimus illo This God is not onely present with vs about our bedâ— and about our pathes as the Prophet speaketh but he is also within vs for in him we liue Psal 139.2 Act. 17.28 we moue and haue our being as the Apostle saith and yet we doe quite forget him we thinke not of him yea we forget our selues and whatsoeuer is good for our owne soules Luk 10.12 for though there be but vnum necessarium one thing that is needfull for vs as our Sauiour testifieth yet alas you see how few of vs doe remember that one thing and therefore forgetting this one thing we forget all things and wee can remember nothing that is good for our owne selues Thou shalt remember saith Moses vnto the Israelites that thou wast a bond-man in Egypt and the Lord thy God redeedeemed thee thence Deut. 14.18 but they soone forgate saith Dauid what God had done Psal 78.12 What wee should alwaies remember and the wonderfull things that he had shewed for them So we should remember Gods blessings that wee might be thankefull to him and we should remember our owne sinnes that we might be sorrowfull for them wee should remember Gods Iustice that we might feare to sinne and wee should remember his mercy that we might not fall to despaire But alas alas such is our nature such grieuous sores doe possesse our soules and this excellent facultie of our memory is so wounded by sinne Francisc Petrarch dialog 8. de memoria that as we reade of Messala Coruinus who became so sottish as to forget his owne name so wee are become to that passe Vt discenda discimus discenda dediscimus We alwayes remember what we should forget and we euer forget what we should euer remember And so I hope you see as to our griefe we feele it how filthy sinne slayeth the soule corrupting and defiling each part and facultie of the same the will with lewde affections the vnderstanding with
sleepe and smote all his enemies vpon the cheeke bone and brought them vnto perpetuall shame and as the Apostle sayth Collos 2.15 hee spoyled principalities and powers and led away captiuitie captiue Ephes 4.8 and receiued gifts for men And therefore as many as lay hold vpon this death of Christ they need not feare their owne death for they may say with the Phenix Moritur me moriente senectus Sinne and misery dieth in vs but wee doe still liue with Christ And therefore Saint Cyprian sayth that Cyprian de mortalitate eius est timere mortem qui ad Christum nolit ire it is enough for them to feare death which will not beleeue in Christ his death John 11.26 for hee that beleeueth in him shall neuer die but they that will not beleeue in him may well feare and tremble at the remembrance of this death because after death comes iudgement and then shall they feele another death which is eternall death for the reward of sinne is death that is indeed eternall death in hell Marke 9.44 where their worme dieth not and their fire is not quenched CHAP. VI. How sinne brings eternall death both of Body and Soule THirdly Touching eternall death wee must vnderstand What eternall death is that this is a separation of man from God which is paena damni the losse of eternall happinesse a losse farre exceeding the losse of all the world and an allegation of a damned soule in a tormented body non viuendâ— sed dolendi causa not to giue any comfort of life or ioy but to giue the true sence and feeling of eternall death and sorrow which is paena sensus the payne of feeling and suffering the greatest paynes that can be conceiued for when the wicked are called by God to be adiudged for sinne they shall bee condemned by Christ Of the intollerable paynes of hell and then caried by the deuils into euerlasting torments into the lake that burneth with fire and brimstone for euermore and there their musicke shall be horrors and howlings their meate shall be balls of fire and their drinke shall be fountaines of teares alwayes distilling downe from their eyes and yet neuer procuring them any ease there their torments shall be intollerable their times endlesse and their companions deuils for so Saint Augustine sayth August ser 55. de tempore that in inferno nec tortores deficiant nec miseri torti moriantur sed per milia milia annorum cruciandi nec tamen in secula liberandi in hell neither the cruell tormenters shall be wanting nor the miserably tormented shall bee eased but for thousand thousands of yeares bee plagued and neuer thence to bee deliuered Isidorus de summo bono and as Isidorus sayth Ibi erit semper velle quod nunquam erit semper nolle quod nunquam non erit there shall bee a will neuer satisfied and a nille neuer gratified neuer inioying the ease they would and euer suffering the paynes they would not And if we diue into the depth of that dolefull tragedie of miserable Diues wee shall see this trueth fully confirmed for as the Scripture sheweth that here iudgement shall be without mercy and that euery one shall receiue his punishment in waite and measure according to the measure of their sinnes so wee find it true it him who as hee denied the crumbes of bread to poore Lazarus so is he now denied the least drop of water to coole his burning tongue How the least comfort shall be denied vnto the damned and the least dramme of mercy to refresh his poore distressed soule quis talia fando sustinet a lachrymis Who can indure to dwell in deuouring flames and yet behold this is the reward of sinne for the wages of sinne is death Oh then A most earnest perswasion to forsake sinne beloued brethren seeing euery sinne slayeth the soule within the body corrupteth the body in the graue and eternally tormenteth both the body and soule in hell let vs hate and detest all sinnes for though wee reade of many tyrants Nero Phalaris Caligula Heliagabalus and such like that were carniuorants and blood-thirsty men sauage beasts in the shapes of men delighting themselues onely in blood cruelties yet we neuer reade of such a tyrant as Sinne for the blood of death would quench these mens rage but no payne no death but eternall death a death that neuer dieth and a paine that neuer endeth will satisfie this tyrant Sinne. This is the deceit of sinne as the Poet sayd of Venus Laeta venire Venus tristis abire solet To present pleasure or profit vnto our eyes but assoone as ouer the sinne is done to deale with vs 2 Sam. 13.18 as Ammon did by Thamar thrust her out and hate her wound our conscience and destroy our soules And therefore once againe I beseech you let vs forsake our sinnes let vs leaue our drinking our swaggering and our swearing and instead of by God by God and more fearefull oathes which I am afraid to name at euery word which is the most odious yet most carelesse custome both of Court and Countrey let vs say in truth in truth the words are as easie and they will bring more ease vnto our soules for swearing graceth not your speech but disgraceth you and dishonoureth God and therefore one day you must greatly repent you of it or you shall fearefully die for it and I beseech you pardon mee for speaking it for it is my dutie that I owe you and it would bee my destruction if I did conceale it from you Clemens l. 1. recog as S. Clemens sayth in the like case and I desire not so much with Aristotle my God of Heauen is my witnesse that I lie not to bee deemed a great Scholler as with Gregorie Nazianzen to bee indeed an honest man to liue as I teach and to discharge my duety in reprouing sinne rather then to shew my knowledge in any Science and therefore I humbly intreate you all to giue me leaue to beseech you to leaue your sinnes and because wee cannot quite forsake them to confesse them and to bee ashamed of them John 1.19 for if we confesse our sinnes God is mercifull and iust to forgiue vs all our sinnes and to cleanse vs from all vnrighteousnesse But the deuill cannot indure that we should confesse them least God should thereby forgiue them and therefore as he perswadeth vs euer to commit them so he perswadeth vs euer to conceale them and neuer to confesse them For I read that on a time a sinner being at confession That the deuill cannot indure wee should confesse our sinnes the deuill intruded himselfe and came to him and being demaunded by the Priest wherefore he came in he answered to make restitution and being asked what he would restore hee sayd shame for this sayth hee I haue stollen from this sinner to make him shamelesse in sinning and
power Prou. 25.11 but both ioyned together it is like apples of gold in pictures of siluer And therefore as before he had shewed his power that hee was able to helpe vs so now hee sheweth his goodnesse that he is most willing to releeue vs And to shew how plenteous his goodnesse is he expresseth the same by seauen speciall and seuerall particles I will handle them by Gods helpe as they lye in order The first particle of Gods goodnesse here expressed is that hee is Mercifull Touching which we must vnderstand that Mercy in God is no passion nor any griefe of minde conceiued through the miserie of another Cicero in 4. Tusc Senec. de clem Aug de ciuit Dei l. 9. c. 5. Jer. 31.20 as mercy is commonly defined to be vnlesse you vnderstand it per 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 improperly spoken onely for our better apprehension as when he saith My bowels are troubled for Ephraim Or as it is ascribed to the Sonne of God Christ Iesus who doth indeed condole our miseries and sympathize in our afflictions because he is man as we are and subiect to all like passions as we be sinne onely excepted Heb. 2.17 But mercy in God signifieth a propensitie and a readinesse of minde to helpe not onely the miserie but also the wants and all the defects of man Mouet enim pium iudicem fragilitas considerata peccantium Cassiod in Psal What mercy in God signifieth For he remembreth that we are but dust and therefore he pittieth our frailties and he helpeth our infirmities yea hee cryeth and calleth and seeketh after vs when wee by our sinnes doe runne away and flie apace from him For When Adam by the wisedome that he got by the Serpent had found him a way to runne away from God and so to fall into the depth of despaire and as a man without helpe without hope voide of grace and full of sinne to become free amongst the dead excluded from God and exiled from the Land of the liuing a slaue of Satan which makes me abhorre to thinke of it and a fire-brand of eternall destruction which makes me tremble for feare of it yet then behold the neuer-dying mercy of the God of all mercy did presently finde the meanes to bring him backe againe by repentance and to make him an example of his mercie to many babes that were as then vnborne for he thâ—t doth neither slumber nor sleepe would not suffer him to lye and sleepe in sinne but presently runnes after him that was running from him and cries Adam where art thou Gene. 3.9 and what is become of thee and he did this not because he knew not where Adam was which knoweth euery thing but because he would haue Adam to know where himselfe was in a state destitute of all grace and replenished with all miseries that so finding himselfe in the depth of such miseries hee might the more earnestly seeke vnto God for mercies So he did to Dauid Examples of Gods infinite mercies in the speedy seeking after his Saints when they hâ—d sinned against him 2 Sam. 24.10 Jonas 1.4 when Dauid had offended him in numbring Israel hee stirred vp his heart that it presently smote him that he might not be smitten of God so to Ionas when hee began his iourney to flie from God he sent the windes to flie after him and as a purseuant to arest him and to bring him backe againe to him who otherwise would haue posted to hell so to Peter when he denied his Master and swore that hee knew him not to whom a little before hee had sworne thâ—t hee would die with him he looked backe vpon him to bring him backe againe to repentance and hee caused the Cocke to crowe Matth. 26.74 the dumbe Beast to crie vnto him to send him out to crie vnto God for mercie and to weepe so bitterly for his sinnes vt lachrymae lauarent delictum that God seeing his sorrow and teares might bee inclined to heare his prayers and so he doth vnto vs all when we doe fall and sinne and sleepe and sinne he sends his Preachers still to call vs and his owne spirit into our hearts to moue vs to repentance not to bee repented of and to promise to shew compassion on vs and to receiue vs into his grace if wee would shew our contrition and promise to leaue and to forsake our sinnes O then that this mercifull seeking of vs That the goodnesse of God seeking after vs should moue vs to seeke vnto God would make vs to seeke vnto him while he may bee found and that this calling after vs to recall vs from our miseries would make vs call vnto him for mercie for if wee doe seeke and pray for Grace wee may assure our selues that our Saluation is neerer then wee thinke but if we still continue in sinne we may be sure our damnation is neerer then we feare for the day of grace passeth away and the night of death commeth when no man can worke and therefore while it is to day let vs heare his voyce John 9.4 so louingly calling vs so carefully seeking vs so mercifully offering to receiue vs to kisse vs with the kisses of his mouth to deliuer vs froÌ„ the shadow of death and to bring vs vnto the land of euerlasting life such is the neuer-dying streames of the mercie of God it is like a boundlesse Ocean there is no end of his goodnesse and therefore Saint Bernard in admiration thereof crieth out vnto God saying Quam diues es in misericordia magnificus in iustitia munificus in gratia Domine Deus noster O how rich art thou in Mercy how magnificent in Iustice and how bountifull in Grace O Lord our God Nam tu munerator copiosissimus remunerator aequissimus liberator pijssimus For thou art a most liberall bestower of Heauenly gifts thou art a most righteous rewarder of humane workes â—nd thou art a most gracious deliuerer of all that trust in thee Yea and besides all this Tu gratis respicis humiles tu iustè iudicas innocentes tu misericorditer saluas peccatores thou doest freely exalt the lowly thou doest iustly deliuer the innocent and thou doest most mercifully saue those sinners that doe put their trust in thy sufferings and therefore Quis similis tibi O Lord our God who is like vnto thee that when there was not a righteous man vpon the face of the earth August in p. 48 not one that did good no not one thou sentest one from Heauen that by him wee might bee all brought vnto Heauen So great is the Mercy of God towards vs poore wretched Men. And it is obserued by Diuines that the Mercy of God consisteth chiefely in these three things viz. In Wherein the mercie of God doth chiefely consist 1. Giuing of Graces 2. Forgiuing of sinnes 3. Qualifying punishments The first extendeth it selfe vnto all creatures the second
pittied our selues therefore onely lamenting that any of our Lords Spirituall should be so much temporall as in any thing to follow the steppes of this world and our Lords temporall so little Spirituall in seeking the Kingdome of Heauen as they vse to doe I will turne my speech to perswade all men to remember the afflictions of Ioseph and to bee mercifull vnto the poore distressed members of Iesus Christ And although I might easily insert many motiues Motiues to perswade vs to be mercifull Matth. 18.33 to perswade all men to be mercifull as that it is a due debt which wee owe vnto our brethren as our Sauiour sheweth oughtest not thou to haue had compassion on thy fellow euen as I had pitty on thee and the great benefit that we shall reape by being mercifull because He that hath mecy on the poore lendeth vnto the Lord Molissima corda humano generi dare se natura fatetur quae lachrymas dedit and the Lord will recompence him that which hee hath giuen and many more forcible reasons to perswade all men to practise Mercie yet I will chiefely commend this same viz that hereby wee become most like vnto our heauenly father for wee say that child is most like his father which doth neerest represent him in his face and countenance and the mercy of God is called the face and countenance of God as the Prophet Dauid sheweth when he sayth God bee mercifull vnto vs and blesse vs Psal 6.7.1 and shew vs the light of his countenance and be mercifull vnto vs and therefore in shewing mercy wee become most like vnto God and thereby we do best please our heauenly Father which reserueth mercy for thousands But now the mercifull and pittifull men are minished from among the children of men they are dead and gone and vnmercifull Naballs are stept vp in their stead who thinke all too little for themselues and euery little too much for the poore It might bee easily prooued that the most powerfull men are the least pittifull vnto the poore and that they which haue most money haue least mercy In former times they sold their lands and gaue the money vnto the poore but now they sell the Poore and begger many to buy them lands and liuings and as the Prophet sayth To ioyne house to house and land to land vntill there be no place for the poore to dwell â—mong them For behold the Stranger the Fatherlesse and the Widdow how vnmercifully they are dealt withall the Stranger is strangely lookt vpon the Orphans goods is vniustly detayned and the poore Widdowes wrongfully molested It is with vs as with the fishes in the seas whereof Alciat sayth Pisciculos aurata rapit medio aequore sardas That the little sprats being vnder the water are chased and deuoured by the great-ones and if for feare they spring out of the sea they are presently swallowed of the Sea-mues euen so the poore are oppressed at home by their rich neighbours and if by Law they seeke to be releeued they are presently consumed by the greedie Lawyers and so pauper vbique iacet they doe herein but leape out of the frying-panne into the fire But let these vnmercifull men take heede for the Lord is the auenger of all such and when their teares runne downe their cheekes they goe vp into Heauen Ecclus 35 15. Psal 10.14 and the Lord will heare their crie and will helpe them And therefore it were well for vs if wee would striue Luke 6.36 to imitate God herein and to bee mercifull as our heauenly Father is mercifull And yet I must tell you that although we must be mercifull vnto all we must know how to be mercifull vnto euery one For as there is an vndeserued misery Arist rhet l. 1. c. 8. wherein mercy is alwayes to bee shewed so there may be a iust calamitie wherein iustice sometimes must be executed and therein as Saint Ambrose sayth est crudelitas parcens misericordia puniens to spare is crueltie to pitty impietie because among Godly men to spare wicked and vnparaleld varlets Claudian de 6. consul honorij Violentior armis Omnibus expugnat talis clementia gentem It would be the ruine of the righteous and the cherishing of such serpents Natura me clementem respublica seuerum fecit as would most maliciously poyson vs and therefore Mercy and Truth must goe together and so shewing mercie we shall be sure to obtaine mercie Seauenthly Wee should bee readie and willing to forgiue one another 7. To be most ready to forgiue one another euen as God for Christ his sake hath forgiuen vs. For how shall we thinke that God will write our sinnes in the Sands if we will write our brothers faults in marble or that he will forgiue vs a thousand pounds i. e. iniquitie transgression and sinne if wee will not forgiue our fellow seruant an hundred pence i. e. some small offence conceiued and conceited against vs And yet now Scribit in marmore laesus It is strange to see what memories wee haue perpetually to keepe in mind the least conceiued indignitie done vnto vs O we can neuer forget it we wil forgiue him but we cannot forget him hee shall come into my Pater-Noster but not into my Creede i. e. into my Prayer but not into my fauour a strange distinction which Aristotle neuer found in all the bookes of Nature That wee should forget whatsoeuer we remit vnto our neighbours and I am sure cannot be found in all the booke of God It was inuented in Hell by that prince of subtill Sophisters to bring many a soule into Hell for when God forgiueth our sinnes doth he not say that he will blot them out of his booke there is no reading of them any more doth hee not say that hee will put them out of his remembrance There is not the least thinking of them to bee in the least manner offended with vs for them and doth he not say he will put them away as a cloude Esay 1.18 and hee will wash vs as white as snow and then will talke together walke together with vs and be as louing and as friendly vnto vs as if we had neuer offended him there is not the least signe that euer he was offended with vs and when hee threatneth the wicked abusers of his most holy name doth hee say any more but that he will not hold them guiltlesse that is Exod. 20.7 hee will not forget their abusing of him but hee will remember it when they thinke least of it and haue perhaps quite forgot that euer they did it and I thinke you will say this is a fearefull saying and therefore to say I will forgiue him but I le thinke on him is but a fruitlesse forgiuenesse of a reuenging minde or at least of an vnreconciled heart And therefore though I say not we should repose trust of state or life in mine
obuiously meete Secondly by vnanswerable reasons drawne from Scripture First from the incommunicable properties of God and would be here tedious to relate Secondly We may shew the same by infallible and vnanswerable reasons drawne from Scriptures as First From those incommunicable properties of the Deity which are properly ascribed vnto him as First To be Omnipotent Iohn 3.31 Heb. 1.3 Philip. 3.21 Apoc. 1.18 Secondly To remit sinnes not onely instrumentally as the Ministers doe as we see in Mathew 16.19 Iohn 20.23 But absolutely by his owne proper power and authority as wee see in Mathew 9.6 Mar. 2.5.7.9 Luc. 5.20 Thirdly To be in many places at the same instant as Mathew 18.20.28.20 Fourthly To haue the same equall power with the Father Iohn 5.17 c. 16.15 Fiftly To raise himselfe from the graue Rom. 1.4 Ioh. 10.18 Sixthly To send forth and to giue the Holy Ghost Zach. 12.10 Iohn 16.7 Secondly From those relations that he hath with God Secondly from the relations that he hath with God as to be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The onely begotten Sonne of God Iohn 1.18 To be the Image of the Father Iohn 14.7.8 9. 2 Cor. 4.4 Coloss 1.15 And to be the very forme of God for the Apostle saith That He being in the forme of God thought it no robbery to be equall with God Therefore he must needes be true God First Because the forme of God is most simple and essentiall and not compounded or accidentall for that in God there is no composition no accidents Et nihil est in Deo quod non sit ipse Deus Nor any other thing which is not God Gabriel Biel. super 1. sentent dist 1. q. 5. Because the Diuine Essence Identificat sibi omnia quae sunt in Diuinis Doth identifie or deifie all things that are in the De ty To bee the forme of God is to be a very God Secondly because the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 one existing and being in the forme of God doth plainely signifie the verie nature of God for as his being in the forme of man proueth that hee was a verie man so his being in the forme of God and his iust and lawfull thinking that it was no wrong or robberie to bee equalâ— with God doth most substantially proue that hee was a very God by nature before hee was incarnate and made man for who can bee in the forme of God but verie God or who can rightly be aequall with God Esay 40.18 but God For to whom will yee liken God or what likenesse will yee compare vnto him sayth the Prophet and therefore Saint Basil sayth that to bee in the forme of God is as much Basilius l. 1. cont Eunomium as to exist in the essence of God for that as to take vpon him the forme of a seruant signifieth that our Lord was made partaker of the humane nature so by saying that hee was in the forme of God hee ascribeth vnto him the proprietie of the nature of God Colloss 1.15 and so discussing the words of the Apostle which is the image of the inuisible God he sayth that this image was not made with hands Ambros l. 7. Ep. 47. Aug. l. de fide ad Petrum l. 1. c. 1. de trinit Hiâ—ar l. 12 de trinit Lombard l. 3. dist 5. neither was it the worke of any arte or cogitation but a liuing image yea life it selfe retayning the identitie of the Godhead not in the similitude of any figure but in the substance of the same and so Saint Ambrose Saint Augustine Saint Hillarie Pet. Lombard and diuers others doe most truely interpret this being of him in the forme of God to proue him to be a true and eternall God Thirdly From those Epithets which are ascribed vnto him and are onely agreeable to the Diuine nature Thirdly from the Epithets ascribed vnto him as First To be the author of our Election Iohn 13.18 Secondly To know the secrets of our hearts Matth. 9.4.5 Mar. 2.8 Luke 5.22 Thirdly To Illuminate vs. Iohn 1.9 Fourthly To heare the prayers of them that call vpon him Iohn 14.14 Fiftly To Iudge the quicke and the dead Iohn 5.22 Sixtly To giue vnto his seruants euerlasting life Iohn 5.24 Seauenthly To bee truely rich and so able to doe and to bestow these great rewards vpon his seruants for he that is truely rich must needs be the true and eternall God but Christ sayth the Apostle is rich for hee being rich for our sakes became poore 2 Cor. 8.9 therefore hee must needs bee the true God That Go dis truely rich it appearth hence that he onely is El shadai a God of all sufficiencie and therefore hee sayth Psal 50.12 If I bee hungry I will not tell thee for all the world is myne and all that therein is and he onely may most truely say Mille meae siculis errant in montibus agnae All the beasts of the forrest are mine and so are the cattell vpon a thousand hills Neither is he onely rich in temporall riches Rom. 2.11 but in spirituall gifts and graces also for Saint Paul speaketh of the riches of the Benignitie and Lenitie and long sufferance of God and in Ephes 1.18 He speaketh of the riches of his grace where hee calleth God rich in Mercie or rich in glorie and Rom. 11.33 He crieth out O the deepenesse of the riches both of the Wisedome and Knowledge of God and therefore it is most playne that God is truely rich And that none else is rich but God it may bee as easily confirmed for that euery man if hee doth but consider his owne estate may say with the Prophet Dauid I am poore and in miserie and our wants are a great deale more then our wealth and what we haue wee haue not of our selues but wee haue receiued them from God for what hast thou that thou hast not receiued sayth the Apostle 1 Cor. 4.7 and what thou hast receiued is properly none of thine and therefore as thou camest naked and broughtest nothing into the world so thou shalt returne naked Job 1.21 and carrie nothing out of the world againe But against this you will obiect that the Scripture sayth Ob Abraham Lot Iob and diuers others were very rich and yet no Gods and therefore that euery one which is rich is not a God I answere first that these men were not truely rich Sol. No man in this world is truely rich but were so thought to bee in the opinion of men and therefore so called after the manner of men for he onely is a rich man qui nihil quaerat nihil appetat nihil optet amplius which neither doth nor can seeke nor wish nor desire any more then he hath as Cicero sayth but none of these were such for Abraham and the rest of them did professe that they were pilgrimes and strangers here on earth and therefore sought their countrey aboue
is not offended in him Why then O thou incredulous Iew wilt thou not receiue thy Sauiour is it because he came poore without any shew of worldly pompe why that should make all men the rather to imbrace him and the more thankefully to acknowledge him because that he which might haue come in Maiestie Cum caelestibus Attended on by Angels would come in pouerty and haue his bed made cum iumentis among the beasts that perish that so by his comming poore we might be all made rich through him and therefore O Iew I doe aduice thee that as thy Fathers accomplished the decree of God in condemning him so doe thou according to the will of God in beleeuing on him and thou shalt be happy for he that beleeueth in him shall neuer perish To whom with the Father and the Holy Spirit be ascribed all Honour Thankes and Praise both now and for euermore Amen A Prayer O Eternall God who as in all things else so more especially in giuing thy dearest Sonne co-eternall coequall and co-essentiall vnto thy selfe to be made flesh subiect to our humane frailties and in all things like vnto vs sinne onely excepted hast shewed thy goodnesse and thy loue to man to be like thy selfe infinite and incomprehensible we most humbly beseech thee to giue vs grace to know thee and whom thou hast sent Iesus Christ to be the onely true God whom to know is eternall life through the said Iesus Christ our Lord. Amen IEHOVAE LIBERATORI FINIS The Fourth Golden Candlesticke HOLDING The Fourth greatest Light of Christian RELIGION Of the Passion of the MESSIAS LVKE 24.46 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 And thus it behoued Christ to suffer YOu haue heard dearely beloued how miserably man is distressed by sinne The coherence of this Treatise with the former Treatises how he may be releeued onely by the Mercy of God and how this reliefe is applied vnto vs by the Incarnate Word for he is the true Samaritan that doth helpe the wounded man he is the blessed Angell that doth stirre the poole of Bethesda and giue vertue vnto the water to heale our sores to helpe our soules But alas this Angell as yet is but descended and the waters are not troubled and this Samaritan is but alighted and the poore semi-dead Traueller is not set vp vpon his horse to be carryed towards his Inne that is hee hath not yet entred into the waters of tribulations to saue our soules from drowning in Hell neither hath he put our sinnes vpon his backe that we being freed from the burthen might walke on towards Heauen this resteth yet behind and this Tragedie is yet vnheard and therefore though he much humbled himselfe by his Incarnation yet is that nothing it is but the beginning of sorrowes in respect of his sore and bitter Passion For to redeeme our soules from sinne the deepe waters must enter into his soule and all our sinnes must be laid vpon his backe and for our sinnes It behoueth Christ to suffer Hic labor hoc opus est And this is that which we are now to treat of Thus it behoued Christ to suffer CHAP. I. Of the manifold vse and commodities that we reape by the continuall meditation of the sufferings of Christ Three things that mooue attention THere be three speciall things that doe vse to moue attention 1. An eloquent Author 2. An important matter 3. A compendious breuity And all these three doe here ioyne and meete together in this Text of Scripture For First the Author of these words is Christ Luk. 11.49 First the Author of these words is Iesus Christ the wisedome of God Wisedome it selfe so incomprehensibly wise that all men wondred at the gracious words that proceeded out of his mouth Secondly the summe of these words is the Tragedy of Iesus Christ Secondly the matter is the Tragedie of himselfe the laborious life and the dolorous death of the Sonne of God the chiefest Tragedy of all Tragedies for the Catastrophe hereof hath the effusion of bloud and the mourning not onely of the Sufferer or Parents and Friends but of Heauen and Earth and all the whole world farre more dolefull then the mourning of Hadadrimmon in Valley of Mâ—gyddo The Actors of this Tragedy are Kings Vice-Royes Dukes Scribes Pharises High-Priests Elders of the people The Actors of this Tragedy the Apostles themselues and others all great Christ the King of Kings Herod the great King Pilate the Vice-Roy Annas and Cayphas high Priests Peter and Iudas great Apostles and those that were mute as the Sun the Earth the Stones the Vaile of the Temple and the very Graues did by apparant signes most dolefully bewayle the nefarious death of the Son of God yea more the Angels mourned and the Diuels trembled to behold the same The Theater on which it was acted was Ierusalem The Theater was Ierusalem the very midst and heart of the earth as some imagine according to that saying of the Psalmist Operatus est deus salutem in medio terrae GOD hath wrought saluation in the midst of the Earth Heere is the place where it was acted Hic hic mors vita duello Conflixere mirando Here life and death did striue for victory and here the beholders were men of all Nations Hebrewes Greekes and Romans and the time was their most solemne feast wherein all did â—eete to eate their Paschall Lambe And therefore if there be any Theame that may challenge our eares to lysten and our hearts to meditate vpon the same it is this for this is one of those things that was once done that it might be thought of for euer that it might be had in euerlasting remembrance And the continuall meditation thereof is 1. Acceptable vnto Christ 2. Profitable for vs. For First The continuall meditation of Christs passion what it doth if the rod of Moses which wrought so many miracles in Aegypt and the Manna which fed the children of Israel 40. yeares in the Wildernesse and the Booke of the Law which was deliuered vnto Moses vpon Mount Sinai were to be preserued in the Arke First It is most acceptable vnto Christ as testimonies of Gods loue throughout all generations how much more should we keepe the remembrance of the Crosse of Christ of the Body and Bloud of Christ and of the glad tidings of saluation which we haue by the death of Christ in the Church of God for euermore Our Sauiour gaue but two Sacraments vnto his Church and one of them is chiefely instituted to this end for a remembrance of his suffering for as often as you eate this Bread and drinke this Cup Luc. 22. you shew the Lords death vntill he come 1 Cor. 11.1 And the remembrance of Christs death saith Saint Chrysostome Est beneficij maximi recordatio Chrys hom 8. in Matth. caputque diuinae erga nos charitatis Is the commemoration of the greatest benefit that euer we receiued
of him yet would not be be offended He doth here accumulate and heape one sinne vpon another for First He fled with the rest and left our Sauiour all alone First he fled Secondly He waxeth cold Secondly he waxeth cold in loue not onely through the coldnesse of the night but also through feare which driueth away the bloud and causeth the same to hide and to congeale it selfe as it were in some secret corners as the Poet saith Gelidusque per ima cucurrit ossa tremor Virgil. Aeneid 2. A trembling feare makes all the members cold and especially through want of loue and affection vnto Christ Nam si amore in deum corda inflammareÌ„tur perparum aut nihil vis frigorum corporibus esset nocitura Frigora ne possim gelidâ— sentire profundi Qui calet in câ—pido pectore praestat amor Ouidius ep Leand. Heron. For as carnall loue driueth away all cold as Leander saith vnto Hero So much more he that burneth with the heauenly loue of Christ will scarce feele any outward cold and therefore Christ saith vnto his beloued spouse My head is full of dew and my lockes with the drops of the night and yet because he loued her he patiently bore it all but Peter it may be hearing the wicked seruants relating how one had cast him downe to the ground another had thrown him into the brook of Cedron and a third had smote him vpon the cheeke then begins to waxe pale and fearefull and to forsake his first loue and therefore he had need to warme his hands at the high Priests fire when his heart was cold in the loue of God Thirdly hee denieth and forsweareth his Master Thirdly He denyed Christ with a lie with an oath with a curse and that presently at the voyce of a Woman a silly wench not any of the greatest Ladies but a poore seruing-maide that kept the doores O quantum mutatus ab illo Hectore What dost thou Peter deny Christ who then will confesse him for thou saidst Matth. 16.16 that he was the Sonne of the liuing God and dost thou now sweare thou knowest not whence he is Why Christ suffered Saint Peter for to fall And yet Christ though to humble him now that was so arrogant before and to teach vs to be afraid to fall for if so great a pillar fell how much easier may we be hurled downe if we be not wary to erect our hope that if with this Apostle through infirmity we do fal we shold not despaire with Iudas but still vpon our repentance trust in God Matth. 14.31 yet as formerly when he walked vpon the water and began to sinke Christ vpheld him with an outstretched arme so now when he walked through the pathes of death and was well-nigh swallowed in the gulfe of perdition Christ looketh vpon him with the eyes of mercy and saueth his soule by his compassionate grace for he causeth the Cock to crow Numbers â—2 28 the dumb beast like Balaams Asse to reproue the iniquity of the Apostle and as not respecting his owne indignity so much as his seruants infelicity How mercifully Christ preserueth Saint Peter hee looketh backe on him that had forgot himselfe and thereby reuiuing his memory to thinke vpon his masters words he sent him out to weepe bitterly that so he might restore him mercifully Fourthly Hee is falsly accused How Christ is falsely accused of his enemies and charged with the things that he neuer knew that he neuer said for they sought false witnesses for true witnesses they could haue none and there came many witnesses against him but they could not agree some saying one thing some another yet at last comes two sonnes of Belial children of their Father the Diuell that peruerting our Sauiours sence and changing his words said they heard him saying that he could destroy that Temple made with hands Marke 14.58 and build another in three dayes then the high-Priest adiured him by God to tell them what he was and when Christ did meekely and mâ—ldely say the truth he furiously rent his cloathes and said hee blasphemed against God as if God could or would blaspheme himselfe then all the foolish Clearkes of this wicked Priest did say Amen Et quae sibi quisque timebat Vnius in miseri exitium conuersa tulere And approuing what they knew not How all consent to crucifie Christ as a iust reward for sauing many of their wretched liues they all consent to put him to an accursed death and then followeth their acclamation Crucifie him crucifie him their saying is doubled and redoubled he must be put to death there is nothing else will satisfie these bloud-thirsty men and therefore he is now to be kept by the base Sargiants and the most barbarous Souldiers as a condemned man and to make themselues merry as at a banquet of Wine or as if they had beene at an enterlude play What grieuous things Christ suffered after he was condemned by Cayphas to passe away this tedious night they doe eterchangeably sport at him and first they mocke him secondly they beat him thirdly they spit in his glorious face and so make that face which the Angels desire to behold to become so deformed by reason of their blowes and spitles that it seemed as in a leprosie Esay 53.4 and as hauing neither forme nor beauty fourthly they hoodwinke him fiftly they beat him with their hands and fists sixtly they scoffingly say prophesie vnto vs who hath strocken thee O sweet Iesus Christ Quis cladem illius noctis quis funera fando Explicet aut possit lachrymis aequare dolorem Who is able to expresse thy bitter sufferings to declare thy heauy thoughts and to shew forth all thy griefe which thou endurest throughout all that long and tedious night And yet though he could haue easily stayed their fury and haue suddenly strucken them all starke dead with the least word of his mouth he opened not his mouth but he did patiently suffer whatsoeuer they did violently offer vnto him and when they had done what they would they consulted and consented to send him vnto Pilate How and whereof Christ was accused before Pilate And here before Pilate they doe accuse him of two speciall things First Of his impiety against God because as they sayd they found him peruerting the Nations and people of the Iewes and teaching them strange and pernitious doctrines breaking the Sabbaoth condemning their traditions and no wayes obseruing Moses his Law Secondly Of iniquity against man no lesse then high Treason against their soueraigne Emperour because he denyed to pay tribute vnto Caesar and said that himselfe was King And the more to induce Pilate to beleeue them to incense him against Christ they said that he began in Galilee because Galilee had brought forth many seditious and rebellious persons Act. 5. as Iudas Galileus Theudas and others and because Pilate
number of his twelue Apostles First he appeared vnto Mary Magdalen apart Marke 16.9 First to Mary Magdalen and why where wee must obserue that he appeared first vnto a woman that no woman should thenceforth be any wayes reproached by any man for their first transgression and seduction of man quia vt culpam vire transfudit transfudit etiam gratiam Ambros l. 10. in Luc. 24. Beda in cap. vlt. Luc veterisque lapsus aerumnam resurrectionis indicio compensauit because that as a woman was the first instrument of death so she was the first messenger of life and brought the first tidings of the resurrection of Christ which is the surest argument of the saluation of man And hee appeared to this woman first August meditat cap. 35. quia Dominum prae caeteris dilexit ideo prae caeteris videre meruit because she loued him aboue all therefore she obtained to see him before all She loued much saith our Sauiour and she saw him first saith the Euangelist and therefore no doubt but he shewed himselfe to her first because shee loued him most whereby wee see that with God there is no respect of persons no difference of sects but whosoeuer loueth him man or woman young or old that person shall be respected of him for I will loue them that loue me saith the Lord and therefore whosoeuer feareth God and worketh righteousnesse whosoeuer loues him most and seekes him first he may be sure he shall be first found of him And secondly he appeared to this woman first because this woman was most memorious and mindfull of him and of all those mercies and benefits wherewith Christ had inriched her soule Hieron ep de quest hedibiae and therefore he was most mindfull of her But who this Mary Magdalen was it is easier questioned then answered for Theophylact Stapulensis and others Ambros l. 10. in Luc. 24. Albertus in Luc. 7. doe auouch that there were three Mary Magdalens Saint Ambrose saith there were two Albertus Aquinas in Iohn 12. and Roffensis de tribus Magdalenis Whether there were more Mary Magdalens then one do constantly affirme there was but one and shee they say was a Noble woman one of the bloud-royall of the Tribe of Iuda the daughter of one Syrus and Eucharia a sister vnto Lazarus and Martha which diuided the inheritance of their father betwixt them three Lazarus had all the possessions that were in Ierusalem Martha had Bethany and Mary had Magdalum Castrum the Castle of Magdala from whence she was called Mary Magdalen For my part I confesse curiositie is to be auoided yet the truth is to be imbraced and Maries face is not like Moses face so vailed with mysteries but that wee may without danger inquire who she is and therefore to say what I thinke I am of St. Ambrose minde that at least there were two if there were no more Mary Magdalens for Saint Iohn saith that Mary Magdalen stood at the Sepulcher weeping Ioh. 20.1.11.18 and that Iesus appeared vnto her and said touch mee not here is a Mary Magdalen all alone and Saint Matthew saith that Mary Magdalen and the other Mary came vnto the Sepulcher and were instructed by the Angels that Christ was risen and therefore they departed and went away with ioy Matth. 28.1.9 and it is not said that Mary Magdalen staied behinde but that both went for he names but two and as they went to tell his Disciples Iesus met them and they came and held him by the feete and worshipped him and therefore no doubt but there must be two distinct Mary Magdalens for shee whereof Saint Iohn speaketh was alone and staide by the Sepulcher weeping and was denied to touch Christ because as Saint Ambrose saith she doubted Why Mary Magdalen was not suffered to touch Christ and did not as yet fully beleeue the truth of his resurrection but shee whereof Saint Matthew speaketh was accompanied with the other Mary and returned with the other Mary and met him in the way and held him by the feet and worshipped him Christ suffering her to doe this because she beleeued him to be risen from the dead Now which of these Mary Magdalens was the woman to whom Christ first appeared Marke 16.9 Saint Marke plainly sheweth that it was she out of whom he had cast seuen deuils a great sinner and a great louer of our Sauiour Christ the chiefest sinner of all these women and the first seeker of our blessed Sauiour for she came alone while it was yet darke before the day light Iohn 20.1 by the light of grace but the other Mary Magdalen came with Mary the mother of Iames and Salome at the rising of the Sun Marke 16.2 long after her A great comfort and a raâ—e patterne for all sinners her sinnes repented of and relinquished were no hinderance of her to see our Sauiour first but because her sinnes were great we see her repentance was very great The great care and diligence of this Mary Magdalen her care was great her loue was great for shee wept and washed our Sauiours feet with her teares and wiped them with the haires of her head a true token of inward sorrow she powred a boxe-full of precious ointment vpon his head as hee sat at meate an apparant argument of her outward works shee rose earely shee sought him carefully and she wept bitterly not with those vndiscreet women for Thammyse which was a brazen image with leaden eies that being molten with heate did seeme to weepe Ezech. 8.14 and so caused the women to sympathize in teares and to weepe as is thought for Adonis but shee weepes for Adonai for her Lord and Sauiour Iesus Christ a rare example of great pietie and therefore though shee had offended much yet because shee sorrowed much she loued much she had much forgiuen her and much loue shewed vnto her for he which is first and last did shew himselfe first vnto her O that they which walke in her sinnes would tread in the same steps of her repentance Secondly he appeared to all the women together Secondly to the three women returning homeward as they returned homewards from the Sepulcher to teach vs that neuer any truly sought for Christ but with these women they should be sure to find him Thirdly he appeared to Simon Peter alone Thirdly to Simon Peter alone Chrysost 1 Cor. 15.5 the first among the men saith Chrysostome for when the women told the Disciples that Iesus was risen Peter and Iohn ranne both vnto the Sepulcher and though Iohn came there first yet Peter entred first to note vnto vs not onely that mysticall truth which diuers of the Fathers haue obserued viz. that the Synagogue of the Iewes like Iohn that came first to the monument but would not enter had the first meanes to come to Christ and yet refused to come vnto him for it commanded the precepts of the Law
therefore the Holy Ghost descended on Christ like a Doue Matth. 3.16 to shew these Doue-like qualities of this Lambe of God and to teach that we must be thus qualified like Doues if we would haue this heauenly Doue this Holy Spirit of God to remaine within vs for on them that are otherwise this Doue hath not yet descended Fourthly like a mighty winde Fourthly He appeared like the rushng of a mighty winde for a true winde it was not saith Oecumenius but the Spirit of God Qui à spirando flando dicitur which from blowing or breathing is called spirit is said to appeare First Like the winde and that for these fiue reasons Iohn 9. â— First As the winde bloweth where it listeth so the graces and gifts of Gods Spirit are giuen to whomsoeuer it pleaseth him for he will haue mercy on whom he will haue mercy Exod. 33.19 In what respect the Holy Ghost is like vnto winde Secondly As the winde scattereth the dust and driueth away the chaffe from the corne so the graces of Gods Spirit doth winnow the consciences of the Saints and driue away all wicked thoughts and cogitations from their hearts Thirdly As the winde carrieth away the ship against the maine streame so will the grace of Gods Spirit carry a man against the current of his naturall inclination for if Socrates by the sole helpe of morall instructions was able to bridle his loose disposition how much more shall those men bee restrained from all lewdnesse which are led by diuine inspiration Fourthly As the winde cooleth and recreateth all those that are scorched with the heate of the Sunne so doth the grace of Gods Spirit recreate all those distressed people that are scorched with the heate of afflictions or burned with the concupiscence of their sinnes Fiftly As the winde will passe vnresistably so will the grace of Gods Spirit worke it owne â—ffect and all the power of darknesse is not able to resist it and therefore Secondly It is said 1 Kings 10.11 that he appeared like the rushing of a mighty winde because that as the mighty winde in the first booke of Kings the 10. and the 11. did rend the mountaines and brake the rockes before the Lord so the grace of Gods Spirit and the Word of God is mighty in operation Why the Holy Ghost is compared to a mighty winde able to shake the stoutest and the proudest man and to breake in pieces the stoniest heart Indeed our people do esteeme our words none otherwise then winde which makes vs spend so much winde to little purpose to weary our selues and scarce to waken them but here let them know that the Spirit of God like Aeolus which shutteth vp the windes in his bagges can when he pleases let out the same in a mighty manner to amaze the consciences of the stoutest Peeres and either to driue away their sinnes Exod 10.19 Psal 1.5 as it droue away the Grashoppers and Locusts that ouerspread the land of Egypt or else to driue them away like the Chaffe from off the face of earth Fiftly He appeared like clouen tongues of fire First Like tongues for though the tongue Fiftly like clouen tongues of fire i. e. such a tongue as is set on fire from Hell as Saint Iames saith is many times the instrument of the Diuell to doe much mischiefe to blaspheme God and to abuse men yet Vt non debent oues odere pelles suas quia induunt eas lupi As the sheepe should not hate their skins because the Wolues doe many times put them on so ought none that is wise reiect that which is good because it is often abused by the bad therefore seeing as Pittacus saith the tongue as it is the worst member in a wicked man so it is one of the best members in a godly man Iames 5.6 Why the Holy Ghost appeared like tongues the Holy Ghost did appeare like tongues First Because as a Father saith Symbolum est lingua spiritus sancti à patris verbo procedentis The tongue is a symbole of the Holy Ghost proceeding from the Word of the Father for as the tongue hath the greatest cognation and the neerest affinity with the Word and is moued by the Word of the heart to expresse the same by the sound of the voyce saith Saint Gregory Iohn 16.14 so the Holy Ghost hath the neerest affinity that may be with the word God and is the expressor of his voyce and the speaker of his will that receiueth of him and reueileth all vnto vs. Secondly Because as the tongues are the sole instruments of knowledge which conuayes the same from man to man for though the soule be the fountaine from whence all wisedome springeth yet the tongue is the channell and the conduite pipe whereby this wisedome this knowledge is communicated and transferred from man to man so the Holy Ghost is the sole Author and Teacher of all truth Christ is the wisedome of God but the Holy Ghost is the Teacher of this wisedome vnto men 1 Cor. 1.21 and it pleased him by this onely way to conuay this wisedome of God vnto men for seeing the world by their wisedome knew not God in the wisedome of God it pleased God through the foolishnesse of Preaching to saue those that beleeue Why he appeared like clouen tongues Secondly He appeared like clouen tongues because all tongues and all languages are alike knowne and vnderstood of God and because this Spirit can teach all men all languages and the gift of tongues is a gift of God Why he appeared like clouen tongues Thirdly He appeared like clouen tongues of fire they were ignitae non politae fiery tongues and not fine polished tongues because the Spirit of God delighteth rather in the zealous and the feruent tongues of Saint Paul and Apollos that warme the heart then in those eloquent tongues of Cicero and Demosthenes that delight the eares for this is the desire of Gods Spirit to kindle the hearts of men and to set them on fire with the loue of God and our brethren So when our Sauiour preached vnto the two Disciples that trauelled towards Emaus they said Did not our hearts burne within vs Luke 24. while hee talked with vs by the way This is the effect of the tongue of the Holy Ghost to worke zeale and feruency in the hearers And so you see the thing wherewith they were said to be filled that is the gifts and graces of the Holy Ghost CHAP. IIII. Of the filling of the Apostles with those gifts of the Holy Ghost and the signes of their fulnesse SEcondly They are said to be filled with these gifts and Dydimus saith that wee cannot be filled with any creature Quia deus solus implet creaturas Because nothing but God can replenish and satisfie his creatures Vnus pellaeo Iuueni non sufficit orbis The whole world is not able to content vs so large
how can a man carry fire in his bosome Prou. 6.27 and not be burnt so how can we haue the fire of Gods Spirit in our hearts and not bee feruent to all good works Thirdly the holy Ghost being like a Doue if hee bee in vs then we are meeke and lowly in heart for this heauenly Doue remaineth in none but those that are Doues but if with the Ducke that flying aloft among the wilde Duckes did presently alight and so brought them all with her into her owners net whereof Alciat saith Alciat de Anate Perfida cognato se sanguine polluit ales Officiosa alijs exitiosa suis They doubting not her trayterous heart at all Did flie with her and downe with her did fall We doe deceiue our friends and wrong our neighbours then surely this Doue-like spirit of God is not in vs for this holy spirit of discipline flieth from deceit Wisdome 1. Gal. 5.22 and the fruit of this spirit is all meekenesse gentlenesse and goodnesse Fourthly the holy Ghost being like winde if hee bee in vs then all the dust of vanitie is scattered from our hearts and our soules are carried against the streame of naturall desires to wish and long for heauenly things And Fiftly the holy Ghost being like tongues if he be in vs then our tongues will be like the pen of a ready writer Psal 45.2 Matth. 12.14 and our talking will be of the most highest Quia ex abundantia cordis os loquitur loquela tua te manifestum facit because a religious heart will euer expresse it selfe by a godly and a religious tongue Rom. 10.10 for as with the heart man beleeueth vnto righteousnesse so with the tongue confession is made vnto saluation but if wee talke laciuiously and speake all words that may doe hurt if the poyson of aspes be vnder our lippes and the holy name of God or the good fame of men be euill spoken of through vs then surely surely If we haue not the spirit we ought to seeke him this holy spirit of God is not in vs. And if he be not in thee then I aduise thee to seeke him while he may be found for the time will come when he cannot be found Bern. ser 75. in cant i. e. cum optauerimus salutem in medio gehennae quae facta est et praedicata est in medio terrae when wee shall wish for saluation in the midst of Hell which was wrought and is preached in the midst of the earth and therefore now while it is to day we ought to seeke vnto him and to pray with the Prophet Dauid yea and to pray earnestly that God would renue his spirit within vs Psal 51.10 and stablish vs with his free spirit for whosoeuer hath not the spirit of Christ Rom. 8.9 the same is none of his the same hath no comfort in the world no assurance of his saluation no Faith no Hope no God no good But if by these infallible rules thou findest that thou hast the spirit If we haue the spirit of God we ought not to grieue him and canst say with that worthie Martyr of our Church I haue it I haue it as hee went vnto the stake to be burned then remember what the Apostle speaketh grieue not the spirit quench not the spirit spill not this water lest that spilling this oyle thy lamp goeth out and then 1 Thes 5.19 thy last end will be farre worse then thy beginning and it had bin better for thee Luc. 11.26 2 Pet. 2.21 neuer to haue knowne it then to turne aside from the holy Commandement for as Sampson and Saul hauing the spirit of God liued honorably and did performe most worthie exploits A fearefull thing to be depriued of Gods spirit Iud. 16.10 1 Sam. but hauing lost the same by their sinnes they became in their liues most miserable and in their deaths most lamentable euen so it will happen from the Lord vnto all backe-sliders vnto all them that quench the spirit therefore I say grieue him not quench him not How Preachers may know whether they haue the gifts to edifie the Church But because the chiefest of these gifts for the collecting and the edifying of the Church is the gift of tongues whereby the Ministers are inabled for the preaching of Gods Word therefore we that are Preachers should here chiefely looke whether we haue this gift of tongues or not for Psal 45.2 First if our tongues be the pens of a readie writer that wee can readily speake of the things that we haue made vnto the King and Preach the Word of Truth in season and out of season Secondly if these our tongues be not double tongues but clouen tongues i. e. able to diuide the Word of God aright and to giue vnto euery man his owne portion in due season Luke 12.42 that is mercie and comforts vnto the repentant soule and woes and iudgement vnto the obstinate transgressors and to teach Faith and workes loue to God and man Thirdly if these our clouen tongues be of fire that is vsed rather to gaine soules then to get applause or to gather wealth to draw men to glorifie God Numb 12.21.30 1 Sam. 25.36 and not to magnifie our selues then we may be assured we haue receiued a part and portion of these gifts and graces of Gods spirit But if we be like those great clarks which they say are rare Schollers but neuer man was heard to be the better for their learning they haue it in them like the fire in the flint-stone but it neuer comes out of them they are lothe to preach they are lothe to write for then perhaps they should not be deemed so learned as now they are iudged to be for a foole holding his peace may be thought to be wise or if we be like Baalams Asse that neuer spake but twice in all her life or vse to preach as Naball feasted once a yeere when they receiue their rents or if wee would preach and cannot but it were better for vs not to preach at all then to preach so idly and so foolishly as we doe or if we preach more for profit or the praise of men then for the glorie of God then assuredly we doe proclayme vnto the world that we haue not yet receiued these gifts of fierie clouen tongues from God Vsher de Christ ecccles Vrbanus writes vnto Baldwin Arch-Bishop of Canterburie Monacho feruentissimo Abbati calido episcopo lepido Archi-episcopo remisso and so it was sayd of Alexander the sixt De vitio in vitium de flamma transit in ignem They grew worse and worse as they did grow greater and greater and I pray God it be not true among vs that high preferment spoyle not many a Preacher I say no more but so you see how the gifts which are giuen for the edifying of Gods Church were giuen vnto the Apostles and how euer since they
some like not the Preacher others haue not leisure some visit their friends which is a deede of Charity others cast their accounts which is a poynt of Pollicy to see how the world goes with them others wearied with cares it may be with gaming all night before doe rest and sleepe which is an act of necessitie others playing at dice or at cards or at bowles or some other game and all but for their recreation which is a thing allowed and they will all say God forgiue vs and they thinke that is enough What a danger it is to neglect publike praiers But alas beloued what if God should dislike thee for disliking him whom he hath appointed to teach thee or should visit these visiters with some mortall sicknesse and send their soules presently to hell because their bodies were then absent from the Church or what if he should then call the accounters of their wealth vnto an account for their deeds or smite in his indignation those drousie sleepers with some deadly appoplexie and those impious players with some fearefull vengeance I trow they would vnfainedly wish to haue bin rather praying in the Church with the congregation then either visiting or counting or sleeping or playing for gaine or recreation But you will say that you hope God is mercifull Ob. and you trust in him and therefore he will not be so seuer against you as we are to preach vnto you I answer that you may trust in Gods mercie Sol. but I know no ground that you haue for it for they that call on him shall be saued and the righteous shall be preserued and hee will be mercifull to them that feare him there is no question of it To hope for Gods mercie and to neglect Gods seruice is vaine presumption but then they which neglect Gods seruice should haue any part in Gods mercies they may thinke to haue it but I know no promise in the world they haue for it and therefore if we desire God to heare vs and doe looke for the blessing of saluation let vs goe into his Church to heare his voice and to pray vnto him in this appointed time of Deuotion and seeing the Lord requireth vs to watch with him but one houre to doe him seruice yea for our owne happinesse let vs take great heede vnto our selues that wee robbe him not of that one houre and so commit such fearefull wickednesse so offensiue to God and so dangerous to our owne soules Fiftly for the manner how wee ought to pray the Apostle saith we know not how to pray as we ought Quia nihil tam longe distat a nobis quam orare vt decet because nothing is harder for vs to doe then to pray as we should and therefore our Sauiour was most carefull to teach vs how to pray both in the matter and in the manner of Prayer Christ did set vs downe a perfect pattern of prayer First In matter when you pray say thus Our Father which art in Heauen c. to make them ashamed of their impious conceits which reiect this heauenly prayer and affect those monstrous prayers of their owne begettings whose birth praecedeth their conceptions for in this Prayer nothing is wanting that should be desired nothing is more then ought to be required I might here inlarge this Treatise into a Volume to expresse the excellencies and to explaine the misteries and so comment vpon this Prayer and vpon euerie particular petition of the same but that I see my booke swelled already into a bigger Volume then at the first I did suppose it would and I know many famous and worthie men haue most worthily and learnedly left many excellent expositions vpon the same which you may finde obuiously in euery place Secondly In manner hee left his owne example when hee Prayed for in the Garden of Gethsemane 1. He kneeled downe in all humilitie Delights of the Saints 334. 2. He said Father in the assurance of Faith 3. He said O my Father to shew his zeale 4. He prayed three times to shew his constancie 5. Vpon the Crosse he said Father forgiue them to shew his charitie And 6. Throughout all his life he was a true seruer of God and delighted only in doing the will of God to shew his pietie And all this he did to teach vs to pray first in humilitie secondly in faith thirdly in zeale fourthly in constancie fiftly in charitie sixtly in pietie That we ought to pray in all humilitie First In humilitie because the prayer of him that humbleth himselfe pierceth the skies and will not depart vntill God hereth it saith the Sonne of Syrach Now there be 2. things that should teach vs to be humbled First the consideration of our owne miseries what poore and miserable creatures wee bee wormes and no men dust and ashes and therefore why art thou proud thou dust and ashes Secondly the consideration of Gods greatnesse to whom thousand thousands of Angells doe administer Varus Germinus was wont to say to Caesar Qui apud te O Caesar audent dicere magnitudinem tuam ignorant qui non audent humanitatem tuam nesciunt they that dare speake to thee doe not know thy greatnesse they that dare not are ignorant of thy humanity and meekenesse I may say farre better our God is meeke and lowly in heart that wee may speake vnto him but hee is so great in Maiestie and Power that one ought to speake in all humilitie and that not with the Gentiles whose heathenish fashion was adorare sigillaria sua residendo to worship their Gods as they sate but meekely kneeling vpon our knees That we ought to pray in faith that we may shew both inward and outward humilitie for this was the practise not onely of great sinners or men of meane estate in the world but also of the holyest Saints Cyprian 2. ad Don. and of the greatest men of greatest account in the world Kings Princes and Monarches Apostles Prophets and Priests Moses Aaron Dauid Salomon Samuell and Christ himselfe the Sonne of God did often vse to fall downe to kneele and prostrate himselfe vpon the ground when he prayed vnto his Father prostratus in terra orat medicus non inclinatur aegrotus and shall this heauenly Physitian kneele and we thinke much to stoope O then beloued seeing thousand of thousands of heauenly Angells doe administer vnto the Lord our God consider with thy selfe saith Saint Bernard Quanta cum humilitate debet rana paupercula odorare eum with what great humilitie ought wee poore wormes of the earth to adore him And therefore as Eusebius reporteth of that most christian Constantine that it was his vsuall custome euery day to shut vp himself close into some secret place of his Pallace and there vpon his bended knees and with a most submisse humble voice to make his deuout prayers and soliloquies vnto Almightie God so let vs worship God not onely in
to receiue and therefore prayer which is the onely grace whereby wee render vnto God that praise and glorie which is due vnto his name must needs be more excellent then all the other graces whereby we receiue blessings from god And is prayer so superexcellent a grace super alias caput extulit omnes that it surpasseth all other graces then surely I cannot choose but commend that great deuotion of our auncestors and fore-fathers that were so zealous so instant and so constant in continuall praying Indeede I bewaile their ignorance and their blindnesse that knew not well for what or to whom or how to pray but I know God will not breake the bruised reed and the smoking flaxe he will not quench and therefore How our forefathers exceeded vs in deuotion though their prayers wanted the true light of knowledge which no doubt would haue made them more acceptable vnto God more comfortable to themselues yet I doe assure my self God despised not the smoake of their deuotion nor reiected the desire of their hearts yea seeing that as Saint Augustine saith melior est fidelis ignorantia quam temeraria scientia an humble zealous ignorance is better then a rash proud and disdaineful knowledge I doubt not but they pleased God farre better with their deuout ignorant praying then many of vs doe with our negligent and neuer praying knowledge for they ascended to the highest steppe of all deuotion and pietie which is prayer and many of vs neuer goe beyond the lowest steppe which is hearing they did what was commanded and knew it not many of vs know it and doe it not they spent most of their time in praying and most of vs spend our time in hearing and so placing all religion almost in hearing wee are like those foolish women which are euer learning and neuer able to come to the knowledge nor willing to come to the practise of the truth But though the hearing of Gods Word bee the chiefest outward ordinarie meanes to beget Faith and Hope and all other graces in the hearts of Gods elect and therefore must not by any meanes be neglected if we would bee saued yet seeing that as the Apostle saith not the hearers of the Law but the doers of the Law shall bee iustified and that prayer is the chiefest part of Gods seruice yea and that it is First the onely request that Christ made vnto his Church when he tooke his last farewell of her on earth saying O let me heare thy voice Cantic vlt. the companions hearken to thy voice O cause me to heare it that is by thy continuall praiers and supplications vnto me Secondly the greatest comfort of a Christian man for we are all so full of miseries while we liue in this wretched world that there is no man liuing but if hee could haue knowne before he was borne what miseries must befall him in this life he would haue heartily prayed that the wombe of his birth might be the tombe of his buriall yet in all the calamities that man must vndergoe he can haue no greater comfort then he hath by praying to God for by this alone wee walke with Angels we talke with God we relate our griefe wee bewaile our sorrowes and being alone we haue the best and sweetest conference in the world O then beloued brethren as Nazianzen saith of Gorgonia that shee was giuen to pray Vt genua terra contreuerint that her knees seemed alwayes to stoope and grow to the ground by reason of her continuall kneeling in hearty prayers and as Eusebius saith of Iames the brother of the Lord that his knees by reason of his continuall kneeling in prayers became as hard Camels knees i. e. benummed and bereaued of all sense and feeling so let vs vse continually to pray and if wee would obtaine any thing at the hands of God or if we would ouercome the malice of men let vs pray and pray continually saith the Apostle or if wee be so full that wee want nothing yet wee haue need to pray for Christ prayed not only in deserto which was a place of distresse That wee haue as great neede to pray in prosperity as in aduersity Iohn 18.2 Iohn 6. but also in horto in the garden which was a place of pleasure not only in his agony but also in his dignity when he should be made a King to teach vs that we haue as much need to pray in prosperity as in aduersity to pray for help that we enter not into temptation and to pray for grace that we may rightly vse the grace of God and therefore in all estates and at all times pray and in your prayers pray for vs. And so I come to the last part which is the large extent of prayer PART IIII. CHAP. I. For whom we ought to pray generally for all men more especially for the Magistrates and most especially for the Ministers of Gods word SEcondly Hauing heard of the first part of the Apostles request the act that you should doe pray we are now to consider of the second part which is the extention for whom you should pray for vs pray for vs. You must therefore pray first for your selues it is of necessity included for nulli sapit qui sibi non sapit it is certaine that hee which seldome prayeth for himselfe will neuer pray for others neither is it enough for vs to pray for our selues but we must pray one for another for though the wicked fibi nati sibi vinunt sibi damnati are good for nothing and therefore will pray neither for themselues nor others yet the godly will pray for themselues and for all others First Propter vniuersalem vocationem That we ought to pray for all men because we outwardly call all men and preach to all men euery one that thirsteth come to the waters and therefore we must pray for all men Secondly Propter efficaciam gratiae because of the vnspeakeable efficacy of this grace of prayer which is able to obtaine of God of these stones and stony hearted sinners to raise vp children vnto Abraham for if the words of men be so powerfull to moue the affection as that the Poet saith quid facundia posset Repatuit fortisque viri tulit arma disertus then how much more powerfull is the word of God which is the power of God vnto saluation to all that beleeue Christus vim verbis vim gēmis vim dedit herbis Verbis maiorem gemmis herbisque minorem and is able to diuide the soule and the spirit and if the word preached bee so powerfull how much more powerfull is the word of prayer and therefore seeing we preach to all why should we not pray for all Thirdly Propter nostram ignorantiam because God onely knoweth who are his and we are none of his priuie Counsellers we know not whose names are written in the booke of life nor when God will call any man vnto his mercy whether
of vs. 118 All the excellencies of Christs man-hood were created excellencies 146 God expressed to Moses what he is three manner of wayes 121 Examples of Gods mercy in seeking after sinners 181 We should carefully examine whether we loue God or not 189 Examples of Gods slownesse to punish sin 194 Good examples a great meanes to further godlinesse 360 Three sorts of men excluded from the Paschall Lambe 682 Excellency of diuine truth 215 EK The word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 whether rightly translated created or not 287 FA. THree faculties of the soule of man 53 Euery faculty of the soule defiled by sinne ibid. Fathers how they extoll the power of God ibid. Faith seeth what reason perceiueth not 176 God called Father of mercies neuer called Father of vengeance and why 195 Faults of some not to be ascribed vnto all 221 God the Father alwayes begetteth the Sonne 275 The name of Father taken two wayes 278 God the Father of Christ not as he is our Father 291 The Father how greater then Christ 300 Father sent not Christ by way of command 301 Christ the fairest among the sons of men 353 Family from whence Christ descended 396 c. Faults of the Disciples Christ would not reueale 466 Faith foure-fold 647 Iustifying faith the properties of it 648 FE That we should feare our Lord. 131 That we should aswell feare Gods iustice as hope for his mercy 244 Feare is two-fold 355 Feare and sorrow how they differ 449 What Christ feared 450. 455 c. Whom we neede not feare 538 God in what sence to be feared 539 Magistrates and parents in what sence to be feared 538 Feare brought into the world by sinne 540 God how he ought to be feared 541 That we ought to feare in euery state of grace lapse and recouerie 441 FI. Fire and sinne cannot be concealed 20 Fire and sinne not resisted will necessarily increase 22 Christ in what respect sayd to be the first begotten Sonne of God 291 That we should striue to be the first in Gods seruice 590 Apostles onely filled with the holy Ghost on the day of Pentecost 658 Fiue kindes of kisses 460 FL. Flesh apt to conceiue sin 14 Flesh taken for the corrupted qualitie of man 8 Flesh of Christ made by all the three persons of the Trinity 325 Flesh diuers kindes 339 Our flesh assumed by Christ 369 Flesh of Christ how said to be Deified 369 How said to doe diuine operations 389 Christ how flouted by all men 481 482 Flesh the tenderer the more sensible of paine 483 FO Forgetfulnesse an infernall Fiend 60 To forbeare to punish sinne increaseth the number of sinners 90 Fore-sight of good and euill is not the cause of punishment or reward of either 95 Heathens fâ—lsly ascribed to Fortune what is true of God 139 To forgiue sinne the greatest worke of Gods power 140 God able to forgiue sinnes ibid. In the forgiuing of sinnes many particulars to be considered 183 God forgiuâ—th all sinnes or no sinne 184 God cannot forget to be mercifull ibid. Foâ—giuenâ—sse of sinnes our chiefest comfort 224 That wee ought to forgiue one another 236 And to foâ—get all iniuries ibid. Our foâ—e fathers how they exceeded vs in deuotion 731 To be in the forme of God is to be very G â— 280 To lay a good foundation the best way to teach 392 Fortitude of the women seeking Christ 521 Christ in heauen forgetteth not his seruants on earth 629 Foure points handled touching the power of God 13â— Foure sorts of men erre about the doctrine of Gods power 135 Foure speciall graces bestowed vpon the elect 204 Foure kindes of redemption 500 Foure sorts of ascenders 609 Foure-fold end of Christs ascention 639 Foure points considered about the gifts of God 640 Foure signes of fulnesse 665 Foure-fold feales or signes wherewith Saints are sealed 669 Foure sorts or receiuers of the Sacraments 680 FR. Christ assumed all our humane frailties 351 Friends of Christ how dearly he loued them 488 God expecteth not the like fruits from all men 602 The Saints are freed from all their enemies 636 Christ freeth vs from Satan to place vs in his owne seruice ibid. We are not freed from Satan to doe what we list 637 FV. Fury of the wicked restrained 178 All men are full of somethings 665 GA. WHy Christ went to the garden of Gethsemane to bee taken and what befell him there 441 Gaufredus Clareuallensis what he said 613 GI Gifts of God of two sorts 192 641 Hee giueth spirituall gifts to the godly ibid. And temporall gifts to the wicked ibid. Gifts of God are free gifts 640 Diuersly bestowed 523 Euery man should be contented with the gifts God giueth him 523 Diuersity of gifts among the Apostles and Fathers ibid. Gifts requisite for Preachers 641 Gifts to edifie the Church how giuen 657 Speciall gifts of God whereby the elect are saued vnpossibly to be knowne 646 Gifts of prayer the chiefest of all Gods graces 730 Gifts of the Magi what they shewed Christ to be 413. GE. Generation of Christ two-fold 288. Gentiles were not altogether ignorant of the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 311 What they writ of this name of Christ 312 313 Gentiles how they might come to the knowledge of this word 313 3â—4 Gentiles expected the comming of the Messias 316 412 Generality of Christ his suffering 483 GO God how said to bee the Father of Spirits 6 Goâ—ly mens sinning differ in three things from the wicked 35 36 Godly life maketh a happy death 82 God loueth righteousnesse 90 No respect of persons 91 Most iust ibid. Iudgeth euery man according to his desert 92 How great and how mighty he is 102 How ineffable 125 A most faithfull performer of all his promises 127 How he guideth and gouerneth all things 138 Of his owne nature most intelligible 120 To vs incomprehensible 120 121 That there is but one God proued many wayes 269 270 God onely to be prayed vnto 710 Christ no titular but a true God by nature proued 278 279 280 c. To deny the God-head of Christ what a hainous sinne 305 God-head of Christ suffered not but sustained the man-hood to suffer 438 485 The godly how they doe ascend 614 Loue of goodnesse should make vs hate sin 66 Goodnesse of God to man how incomprehensible 101 103 Good and godly men ought to be cherished and promoted 110 Goodnesse what it is 196 Goodnesse of things two-fold 197 God good to all things 197 Perfectly absolutely and vniuersally good 198 Nothing absolutely good but God ibid. Goodnesse of God two-fold 198 Generall goodnesse of God seene in two things 198 All things made good in their kinde 199 Good for some vse yet not vniuersally good ibid. Goodnesse of God withholdeth the wicked from many sinnes suspendeth our iust deserued punishments 200 How it extendeth it selfe to all men 201 Yet not alike good to all men 202 Gods speciall goodnesse seene in two things 203 It preserueth the Saints
502 The women how peaceably they came to the graue 522 Peace the badge of Gods children ibid. Person of Christ still one and most simple 618 619 Men easier wonne by perswasion then by compulsion 694 People to what naturally inclined 698 Peace what an excellent thing it is 701 PH. Philosophers saw and confessed the blindnesse and ignorance of men 59 Philosophers wonderfull diligent to seeke out all knowledge 315 Philip King of Macedon what he required of the Athenians 644 Phrases of being able and not able how vnderstood 158 Phrases true of vs not true in the same sence of Christ 364 PI. Pilates wife how she iustified Christ 475 Pilate how in censed against Christ 472 How cruelly he handleth him 475 How vrged by a three-fold argument to crucifie him 476 477 Why he condemned him 478 Sinners chiefly to be pittied 232 Pilate what he writ to Tiberius of Christ his resurrection 577 PL. Place where Christ was borne Bethelem and why 407 A placable man is gratious 190 Mercie how it pleadeth for sinners 195 Plato and his followers what they thought of the word Christ 313 Fittest place to pray is the Church 711 Place whence Christ raysed himselfe both in respect of his body and soule 550 c. Place from whence and into which Christ ascended 623 691 c. Place whence and into which we must ascend 630 PO. Pouertie an intollerable burthen 72 Knowledge of Gods power the foundation of our faith 134 How needfull it is 135 Power and authority not the same 143 Power two-fold 143 Passiue power what it is ibid. Actiue power of God what it is and how manifold ibid. Atheists deny the power of God 136 Denied by Philosophers 136 Power of God proued 137 By the creation of the world 137 By the gouernment of the world 138 By Scripture 159 By the workes of God ibid How it appeared at all times 160 How extolled by the Fathers 161 By the Heathens 161 Confest by the diuels 162 Power why ascribed to the Father 273 Power of God chiefly seene in forgiuing sins 140 Power of euery creature is a receiued power and limited 144 Power of God considered two waies 144 The proper power of each person 145 The common power of God ibid. Power of God so proper to God that it cannot be communicated to any creature 145 Power of God absolute in three respects 147 Ordinarie power of God guided by the decree and will of God 148 Gods absolute power proued 149 How farre it extendeth 151 Diuersly answered 152 c. Power of God a great comfort to the godly 177 Preserueth the Saints from sinne 178 It should terrifie the wicked 179 Power of seruing God not taken away from vs by God 210 Perfect Power most requisite for Preachers 643 Our posteritie perpetuated by our seruing of God 399 PR Prayer of Christ on the Crosse how effectuall 487 What Christ prayed against 456 457 Prayers made vnto Christ 283 Prayer of two kindes 700 Prayer in respect of the forme manifold 707 That we should pray to none but God 707 Euery where 711 Prayer two-fold 714 We should alwaies pray in heart 715 How we ought to pray in humilitie in faith 718 c. When we pray we should cleanse our selues from all sinne 721 Prayer an essâ—ntiall part of Gods worship 722 The chiefest part of Gods seruice 729 How auaileable for men 723 To obtaine whatsoeuer we aske more then we aske better then we aske 723 725 c. How powerfull it is 727 This onely preuaileth with God and appeaseth his wrath 728 The chiefest of all Gods gifts and graces 703 We ought to pray in prosperity as well as in aduersity 732 We ought to pray for all men 733 That we should practise what we know to be good 600 Practise onely proueth vs christians 601 Preachers charge how great it is 739 Their state how dangerous 740 Preachers why hated of all men 435 Preachers three sorts of them 697 How wickedly many of them doe liue 220 And how zealously many of them doe liue 220 221 Predictions concerning the Messias all accomplished in Christ 512 Presence of the Angels should preserue vs from sinne 603 No personall presence of Christ to be expected before the day of iudgement 547 God can preserue his seruants in the midst of the wicked 658 Prerogatiues of the blessed Virgin in bearing Christ 336 Preseruation from plagues not to be ascribed to chance 206 Preseruation from sinne from God 204 Pride how it spoileth many one 614 How euery house is full of it 358 Priests to be made of the best men 109 High Priests did what they could to hinder the resurrection of Christ 563 Euery Priest should be perfect in all parts 341 Priests either the best or the worst men 460 Price of our ransome is the bloud of Christ 501 Prouidence of God how admirable 408 409 Prouidence of God disposeth all things 138 139 Gods promises should neuer be doubted 130 Gods promise touching the incarnation of the word 257 To be proud of goodnesse the worst pride in the world 614 Prouidence to foresee things what an excellent gift 653 The boundlesse goodnesse of Gods prouidence 257 Prouidence of God prouiding afore-hand to preserue vs from heretickes 350 Properties cannot passe their owne subiects 157 Properties of each nature of Christ how indifferently predicated of the whole person of Christ 384 Properties of the manhood how ascribed to the God head So properties of the Godhead how ascribed to the man-hood 385 386 PV Publique sinnes are doubly sinnes 21 Publique sinners are publiquely to testifie their repentance 65 Publiquely to be punished 37 Publique prayers how dangerous to neglect it 7â—7 They should neuer be missed 716 To punish sinne a most iust thing 89 God punisheth onely sinnes done 97. and no man for the sinnes hee neuer did 95 Punishment should be answerable to the offence 107 Punishment of sinne should make vs to forsake sinne 66 Christ vndertooke the punishment of all others 448 Punishment how qualified by Gods mercies 186 Punishment of the damned qualified by Gods mercies 187 Once inflicted neuer mitigated ibid. How slow God is to punish sinne 194 Acte of punishment least agreeable to Gods nature 195 God is compelled to punish 195 Our punishment often suspended by the goodnesse of God 200 God will punish sinners 244 Wicked men shall be punished in their children 245 How this punishment may stand with Gods iustice ibid. Punishment either corporall or spirituall 249 Godly often punished in the corporall punishment of the wicked 250 Humane lawes doe often pun sh the children for the parents faults 250 Punishment spirituall and eternall differ ibid. The punishment of Christ was imposed on him by God and why 496 All men not fit for all purposes 602 Iudas why made purse-bearer 359 Not the purity of the Virgine but the working of the holy Ghost caused Christ to be conceiued without sinne 339 QV. The quality of sinne according to the quality of