knowes so long as the Church is firmely built vpon this the gates of hell shall not preuaile against it Now as the graine of mustard-seede groweth so must we proceede from faith to knowledge vnaduised they are that would haue vs prescribe a scantling of Faith and knowledge as if eyther more were needlesse or lesse damnable but God in wisedome thought it meet to prescribe no such certainety and that for two reasons 1 To stirre vp our sluggish nature To forget that is behind and endeauonr to that which is before Philip 3 13 It is perfectio viatoris the perfection of a traueller still to goe on what need we goe to Church I know the summe of all beleeue in Christ Iesus c. Such sluggards shall neuer grow rich in grace that good corne shall neuer prosper in their hearts because they are so ouer-growne with thornes and thistles 2 Because God would not limit his mercies As it pleaseth him to saue infants without any knowledge so also to saue some in all degrees of knowledge ioyning wisedome mercy in proportioning somthing to the Times ages wherein men liue some to the place where some to the capacities of the persons themselues God exacts not so much knowledge of the woman of Samaria as of Nicodemus Iohn the 3. Art thou a Doctor in Israell nor so much of them that dwell in the middest of Spaine as of them in the heart of England nor of those that liued in the time of superstition as of vs that are in the Sunshine of the Gospell It is a sure rule if wee hold the foundation sure and conforme our liues and affections thereafter the ignorance of other branches shall neuer condemne vs except it be wilfull or affected ignorance 1 Wilfull ignorance in such as eyther contemn or neglect the meanes of further knowledge or such as in doubtfull cases will venter without aduice and then say I meant no hurt 2 Affected ignorance when wee suffer our affections to blinde our vnderstanding Act 19 25. like Demetrius that perswaded the crafts-men not to heare the Apostles because they liued in a profitable trade But simple ignorance in a well meaning Christian is eyther passed ouer in mercy or more knowledge reuealed in time as the Prophet in the Psalms To him that ordereth his conuersation aright Psal 50. vlt will I show the saluation of God Cornelius Acts 10.4 Thy prayers and almes-deedes The two wings of deuotion flye vp to heauen together for as it is in supplication Forgiue vs as wee forgiue so in almes Giue vs as we giue them rather then Cornelius shal want knowledge for saluation God will send Peter from Ioppa If any man doubt let him begin with the feare of the Lord and practise those grounds he knowes well and then by degrees learne to goe on and build vpon them as in Hebr. 6.13 Hebr 6.1.3 beeing the doctrine of the beginning of Iesus Christ Let vs goe on and pray to God that we may lay the foundation safely and surely that in Faith and charity wee may be knit altogether in the body of Christ TRACT II. WEE haue in the former exercise found the Rocke whereon wee may safely build vpon this Rocke must the maine grunsels bee laide such principles of Christianity and Articles of Faith as bee expressed in Scripture in the plainest places after compiled by the Church into a little body or short forme such as Irenaeus first sets downe as receiued of all churches about 178. which he testifies to be so vniformely professed in all Churches as if all Christians had but one soule and one mouth In Germany France East and West Europe and Asia and in all places of the world As there is but one Sun to euery nature so there is but one Faith to euery Christian hee that is most powerfull in speech can say no more and they that are most simple meane no lesse Tertullian expresseth another thing to the same effect Anno 210. after that the Fathers of the Nycen Counsell Anno 324. after that Athanasius made his Creede more fully designing the persons in Trinity against Arrius Anno 333. These ancient knowen verities being agreed vpon of all Churches long before these distractions Let vnstable mindes that finde their soules wauering in Religion giue attention 1 Cor. 9.22 for such I make inquirie as Paul 1. Corin. 9.22 Became all things to all men So we wil doubt with the doubtfull stand vpon indifferent ground looke on both sides with a single eye that we may the better discerne the true way of a Christian resolution Be wee sure then to hold the foundation and to build vpon these truths which all Churches in all ages haue agreed vpon Heere take we footing as vpon firme ground and looke a little about vs before we resolue where to light These parts of the Church within our view doe each of them becken vs to their side The Church of Rome bids vs returne to our olde mother as onely true Catholike The Brownist cries come to our congregation we are euen iump as it was in the Apostles time nay to ours sayes the Anabaptist Lo heere is Christ lo there It is the plea of euery Church But of all the Church of Rome cries loudest and if her challenge be true it stands vs in hand to listen to it for it concernes vs as much as euerlasting life is worth Extra Ecclesiam Romanam non est salus Without the Church of Rome is no saluation Yet she must pardon vs though we make a pause and do not presently make it an article of our Faith because wee finde it not in any of our ancient Creeds nor in any plaine text of Scripture in any translation theirs or ours what chymicall witts may extract thence wee will not now dispute A Catholicke Church wee finde but a Romish Catholike Church we find not That all Christians haue such necessary dependance vpon any place or person Rome or Bishop of Rome and vnder such a penalty of eternall damnation It seemes then this is the Rocke without which all other articles will not saue vs and yet the auncient Church hath forgotten to put it in any of her Creedes It is not in the Apostles Creede Irenaeus hath left it out of his Tertullian out of his the Nycene theirs Athanasius out of his And Peter out of his Catholicke Epistle 2 Pet. 1.13 when at the time of his departure out of this life hee tooke his last farwell of the Church First one Church we acknowledge built vpon Christ the sonne of God Eph. 4.4 fully described in the 4 of the Ephesians by one Body one Spirit one Lord one Faith one Baptisme one Father 1 One body because a Church is nothing else but a society of beleeuers called out of the rest of the world by the word of God and though it run as the Sea through many Countries and thence receiues many names like the seuen Churches of
Asia yet it is but one body 2 It followes One spirit that doth animate and informe the members of the same as the soule or spirit of a man knits vp the members into one body 3 This professeth One Lord Christ which makes it a Christian Church 4 Yet the very naming of Christ Iesus our Lord is not sufficient to proue a Christian Church vnlesse we embrace that Faith which Christ doth publish one Faith not in euery branch of diuinity that neuer was nor will be but the grundsels laid vpon the true foundation 5 Yet wee are but Catechumenists as it were in the Church porch till we be admitted by the doore of Baptisme 6 In which Baptisme we are made the Adopted Children of One Father vpon which the Apostle concludes one God and Father of all must needes make a Church Secondly this Church we beleeue to be Catholike that is vniuersall not because it is spread ouer the face of the vniuersall world but because it is not limited to any place or nation as the lewish Church was much lesse to the succession of any person but it is scattered and dispersed without bounds So as still it hath a power and disposition to bee more and more vniuersally spread That 's the sence of the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 according to Zacharies Prophesie That Ierusalem should be inhabited without walls Zach. 2.4 But for the Romane Church so famous in the Apostles time that Saint Paul in the first to the Romans doth glory so much in it Admit the memory of the Apostle Peter caused the Church to honour his successors and to giue the Patriarke of that Sea priority before all other Admit that Church hauing beene purged by fiery persecutions and crowned with Martyrdome vnder the Heathen Emperors was therefore more reuerenced of succeeding Churches in other ages Admit the seate of the Empire the renowne of the Cittie the excellent choice they made of wise and learned Bishops got them such credit amongst remote Churches that amidst their distractions which were amongest the Greekes many there were that would haue recourse to Rome as to arbitrators for aduice and iudgement What is all this to the saluation of my soule in these daies What warrant haue I to rent my selfe from this Church wherein by Gods prouidence I am borne and whereof I am borne againe a member Or what reason haue they to exact this new article at my hands whereof I finde no mention amongst the old I dispute not the point in this place onely let mee put the case of a lay mans resolution I am by Gods prouidence borne and Christned brought vp and Catechized in the Church of England The quaere is no more but this Whether I be bound in Conscience to become a Romish Catholique and to bee reconciled to the present Church of Rome as now it standeth in paine of eternall condemnation This is the very point that draweth so many from vs to whom I propound fiue Quaeries or demands which in the iudgement of indifferent men may seeme reasonable 1 First I demand some cleere euidence or firm ground to build vpon that this is my duety and vpon so great a penalty to thrust my selfe into such an action without sufficient warrant I should not onely condemne my selfe of rashnesse but incurre offence against God in the 14. to the Romanes Rom. 14.23 What euery Man doth doubtingly is sinne to him that doth it Quod dubitas ne feceris A greater matter is a greater sinne a greater then this cannot bee vnder the Sunne I desire therefore some cleere warrant for my resolution The first testimony that is offered is the Testimony of the Church that is of the Church of Rome for shee tels vs that shee alone is the true Catholike Church out of which there is no saluation whereupon it followes that such as will be saued must be reconciled to her This wee verily beleeue that the Church of Rome saith so and hath so said a long time 2 The next Quaere is then whether the Testimony of the Church of Rome in this case concerning her selfe be sufficient Go vp as high as they will so long as shee hath made this challenge I demand whether her testimony be sufficient I answer out of doubt it is not In the fifth of Iohn vers 31. If Christ should beare witnesse of himselfe Iob. 5.31 his witnesse were not true that is not sufficient Though after chap. 8.14 he professes that though hee should beare witnesse of himselfe yet his witnes were true because ver 16. I am not alone but I and the Father that sent me Take him single as in the first place by the way of concession that he wil deale with the Iewes vpon indifferent termes I hope then the testimony of Christ concerning himselfe was as sufficient in it selfe and to the Iewes as the testimony of the Church of Rome can be eyther in it selfe or vnto vs. Let it not therefore seeme vnreasonable if beside the testimony of the Church wee desire further euidence for heere she standeth for her selfe against all Churches in Christendome 3 Other testimony beside the Church and Scripture they pretend none for Traditions are referred to the Church and the Creeds to the Scripture To the Scripture then of necessity she must come in this point 4 Our next demand is whether it is expressely there or drawne out by Tract of consequent mentioned it is not neither in the originall nor in the vulgar nor in the Rhemish nor in any of their owne translations 5 If by consequent it bee extracted my next Quaere is whether I am bound vnder paine of damnation to beleeue euery poynt that may be drawne out of Scripture by consequence of arguments wee stumble not at immediate consequents as such as these The Trinity is not named in so many letters but the Scripture implieth euery person to be God in seuerall places and elsewhere auerreth that there is but one God this is easily put together But are wee to beleeue that which by long tract of consequent may be gathered Then none but great wits can be saued our weake vnderstanding is not able to fetch euery conclusion from the right ground Hence let vs make three degrees of diuine positions 1 Some are Articles as Christ the Sonne of God was crucified 2 Some as Conclusions as that children are capable of Baptisme but not of the Lords Supper 3 Some are taken as Opinions and problemes of Diuinitie As that Angels doe more solemnely attend in person at holy exercises That Saints shall haue some personall knowledge one of another Matt. 17. as Moses and Elias had in the mount Now as fixed starres seeme to twinckle because they are further remote and cannot so stedily be discerned by our weake eyes so our vnderstandings are more vnstable and our beleefe more vncertaine in points deduced by many sequels and farre fetcht consequents These bring narrow issue let vs see what degree
your preseruation here and your exaltation in the life of glory Your Honors and the Churches seruant Emmanuel Vtie To the Reader Christian Reader IT was the olde and is the common excuse for the penning of bookes which march foorth into the world like the Tribe of Gad in multitudes Gen. 30.11 Christi charitas amicorum necessitas I neede not make an Apologie because I am not the Author but a Compiler of the Treatise and so it must bee respected not what I am but what I haue It had been better for me to haue watched with Moses in the Mount with Elias in the Desert with Samuel in the Tabernacle in some celestiall contemplations and holy whisperings with God Exod. 9.9 then haue added any volumes to the number of which the world is as full as the hand of the Prophet was of ashes that now are dispersed before the face of God to blister the reputation of the best men In this boyling age of ours in which euerie seruile Gehezi that hath but made a Prophets bed will lift vp himselfe to bee seene though in a scab As there were no Hang-men among the Iewes because euery one was an Executioner so we cannot indigitate one Censurer in the world because there are so many Therefore sine me liberibis in orbem If this booke will auoyd the fangs of censurers it must as the Apostle speakes of Community with Fornicators and Drunkards 1 Cor. 5.11 to such as would be Hermits or sup vp water-grewell with Daniel by themselues Goe out of the world But I thinke as there may bee a secret dispensation for the one so there may bee a publique Expectation of the other Chrysost in loc ad Corinth And so it was especially of some sweete natured Gentle men of the new world which were twisted to him entirely and priuately like bowels qui cum auulsa sint viscera sentiebant cum occidit ille succidit illos some I meane of those in Grayes Inne whose hearts bled thorough their eyes when they saw him dead desired they might haue something of his to liue after them a monument of his heauenly and secret raptures which did mortifie him to the world a good reason that hee that was dead vnto the world while he liued should liue to all posterities after he be dead which had beene erected before if my pen had beene as nimble as their desire or if preaching so necessarily imposed and so often expected had permitted me But blame me not for my slownesse to satisfie the expectation of men since Mary tooke such a pawse to answer the salutation of the Angell Luc. 1.29 For admiration I beg not wee admire commonly nothing but that which is most great or most ancient This is new and little yet as the twelue loaues of shew-bread set vpon the altar seuen dayes Leu. 24.6 to desire God to prouide sustenance for the twelue Tribes are now vnited together in one petition of the Lords prayer panem nostrum quotidianum da nobis so there is the substance of some greater volumes comprized in one demand My suite is Gentle Reader that thou wilt loue it at the least for his sake which if he had liued longer would haue reuiewed and renued it but indeede as S. Augustine reports that his great Grand-sires glasse was of more duration then three or foure mens ages so wee know to our griefe that many spiders webs which are onely Hangers on some Piller in the Church Gal. 2.9 haue lasted longer then the life of that man who was of such great sufficiencie and so little continuance come not therefore with preiudication either of the matter of the person like these smoking flaxes which haue neither the cleare light of knowledge nor the true heat of charity impute not the errours of the letter to the Author Take not the cuttings and shreds of the booke but reuolue it vnto the end and God blesse thee with it Chigwell this 18. of Aprill Thy true friend in the Lord Emmanuel Vtie A TREATISE AGAINST THE NECESSARY DEPENdance vpon that one head of ROME and the present reconciliation to that CHVRCH TRACT I. MATTH 16.18 Vpon this Rocke will I build my Church WE haue been wandring sometimes in strange-paths like Noes doue out of the Arke and found no resting place neither among the Iewes nor Graecians nor Mahumetans the first working vpon Scripture the second by Reason the third by neither Scripture nor Reason but by meere crueltie We are at the last come to our Rocke whereon wee may safely builde and repose our soules They all confesse there is a Rocke but haue not yet found it and though all oppose this yet can they not show any other the Iewes say there is one to come but cannot tell when he will come the Gentiles by the light of reason haue prepared the way in foure points for so much light they haue as will condemne them for denying CHRIST First they doe acknowledge one onely wise and euerliuing God though in policy hee suffered them to erre in pluralities Secondly that God infused into man that euerliuing sparke the immortalitie of the soule which is knowne By the desire of perfect knowledge which here cannot be had By the capacitie of the soule which nothing will satisfie but that which is infinite By the extraordinary feare of iudgement in guiltie consciences which is a diuine Iudge By the desire of immortalitie which being generall is naturall and therefore cannot be frustrate By Heroicall spirits which aspire higher then a bodily desire can doe and that by the very thought of immortalitie If a beast could thinke of reason a beast were reasonable if of immortalitie immortall and therefore by these we may gather that the soule is immortall Thirdly Pudor himinis timor numinis The shame of man and the feare of God made them confesse that hee created the soule in farre better estate then now it is Their Sacrifices show it and their ordinarie Queries why are the feete so ready to runne at the command of the soule and the affections so slow when reason commands them whether the soule hath more reason to complaine of the body or the body of the soule but they conclude that Beasts keepe their kinde better then their Masters Fourthly hence some of them haue inferred that it cannot be but God hath prouided some meanes for restoring man to happinesse againe Their ceremonies and expiations aime at it De ciuit lib. 10.32 and therefore excellently speakes Augustine De vniuersali via animae liberandae quam Porphirius malè quaerendo non reperit That great Philosopher Porphirius and that great aduersary of the Christian Faith vnder Dioclesian doth confesse he could not finde it discouered in any sect of Philosophers nor amongst the Indians by the Gymnosophists nor amongst the Caldeans No Saint Augustine nor euer shall vntill they come to Ego sum via vita veritas Via Regia
some zealous fury that he would breake the tables or doe some mischeefe to the written Law It stung the Serpent that Gods Law should be written in tables of stone to continue that from time to time it might discouer all falfe Oracles and keepe the verity of God entire from his vnwritten vanities 2. A great Benefit to haue the Law written 2 Magnum beneficium but greater fauour that Comments also of Moses and the Prophets together with their Prophesies and the Mysteries of saluation giuen by diuine inspiration should bee committed to writing that Christ in his person might confirme his Apostles as heere with So it is written and that the Apostles vpon the same testimony might preach the same Gospell to all nations beginning at Ierusalem 3. 3. Magna misericordia But of all mercies this the greatest that to Moses and the Prophets are added Christ and the Apostles that all things needefull to saluation bee now perfected exactly written admirably preserued sealed vp with a curse in the end of the booke to any that shall adde or diminish whether of the sect of Montanus or Seruetus or any fantasticke spirit of latter time that expects further Reuelation or whether they that make the traditions of men or the voice of a Counsell equiualent that is of equall infallibilitye with the Word written this is so absolute it selfe and of it selfe that Vincentius Lirinensis so approoued by our aduersaries doth auerre Solus sufficit ad omnia satis superque An absolute canon it is but for what for the mysteries of our saluation wrought by the death and perfected by the resurrection of Christ An absolute canon for prescript of all essentiall parts of Gods worship and the directing of our soules to euerlasting life for which It is written Ioh 20 21. But shall wee therefore from sufficiency of the written word require the proofe of all particulars without limitation Doubtlesse vnder this pretence we may go too farre Must yee haue a proofe out of Scripture that the plague is not infectious or will yee not beleeue it shall wee exact a prescription out of the word of God How to build Churches for diuine seruice or How to shape decent garments for the Cleargie shall the Scripture define in particular each ceremony and circumstance any waies annexed or appertaining to externall Worship shall the Preacher looke for speciall direction out of Gods Book in what maner to branch his Text to order his speech to enforce the Argument for the best edifying of each particular auditory shall the people waite till we can giue expresse charge out of this Booke when to sit stand or kneele at diuine Seruice what euer is against the second Commandement I feare this is against the third for it takes Gods name in vaine and stands not with the Maiesty of that word written for matters of greater importance Vers 13. The Apostle being to reforme abuses concerning Praier and Prophesing in the Church of Corinth 1 Corin. 11. doth for some things referre himselfe to their owne discretion iudge in your selues is it comely doth not nature it selfe teach as if for decency in the Church common sence or the light of reason could say somewhat to which if you adde the general direction of Scripture may not the Church of Christ out of these grounds determine the particulars Nature it selfe teacheth that the most solemne act in euery kinde is most solemnely to bee performed and religion teacheth what act of religion is most solemne may not the Church then determine of particulars within the compasse of Generall rules of Scripture T was the sentence of that famous Oracle of Geneua in his comment vpon the same chapter vers the 2. where shewing the Apostle to speake de ijs quae pertinent ad ordinem politiam hee inferreth Scimus enim vnieuique ecclesiae liberum esse politiae formam inslituere sibi aptam vtilem quia Dominus nihil certi prescripserit wee know saith Caluin he makes no Quere vpon it for matters of Order we know that euery Church hath her liberty to institute a forme of gouernement fit and profitable for her selfe because the Lord hath prescribed no certaine thing Paul planteth hee left Apollos to water The Master builders haue set vp Gods house and haue left the fitting of the roomes by generall directions to the ouerseers of the building The eye of the handmaid waites vpon the hand of her mistresse not so simple as to be pointed to euery particular within compasse of discretion no shee hath beene better brought vp then so when shee was a childe shee was taught as a child but now she is stronger by the assistance of that spirit which leadeth her into all truth pray we to God for that spirit of truth and sobriety vpon his Church that shee may so carry her selfe in all her proceedings that still she haue an eye to God and his word till hee haue mercy vpon her and restore her to the Peace of Sion and so wee come vnto the worke So it is written 2 So it behoued Christ to suffer Christ is the Sonne of the liuing God The worke therefore most free not subiect to necessity necessary it is therefore that we in the first place distinguish of oportuit a necessity was of Christs suffering not imposed vpon him but assumed by him voluntarily a necessity not primatiue but by consequent not absolute but presupposing the ordinance of God which two kindes were distinguished by Christ at his Passion 1 In the fourteenth of Marke Mar. 14.36 Abba Father al things are possible to thee take away this Cup therefore no absolute necessity to drinke of it 2 In the 26. of Matthew Father if this Cup cannot passe but I must drinke of it thy will be done therefore a secondary necessity there was 1 Of the first in the 53. verse Thinkest thou that I cannot pray to my Father and he will giue me more then twelue Legions of Angels therefore not an absolute necessity to yeeld himselfe 2 Of the second in the 54. verse How then shall the Scripture be fulfilled which is the very consequent of this Text So it is written therefore So it behooued So God hath ordeined whose decree is vnchangeable so hath he reuealed his Ordinance by writing whereof one title shall not passe therefore So behoued Christ to suffer The reasons of this necessity will appeare in the consideration of the three points implied in this sentence 1 It behooued there should be a suffering 2 That Christ should suffer 3 That he should so suffer Sic oportuit Christum pati 1 The Law of God was broken by sinne which behooued vs to haue kept therefore it must be restored by iudgement the glory of God was obscured by sinne therefore it must be cleared by expiation The iustice of God was offended by sinne therefore it must bee satisfied by punishment The wrath of God was kindled by sinne therefore
it must bee quenched by water and bloud the worke of God and the course of Nature put out of ioynt by sinne therefore it must be reduced into order by the suffering for sinne Our Nature did thus offend therefore our Nature must thus suffer man sinned man must die thus far doth the iustice of God proceed 2 But that this suffering should be translated from one person to another from the offender to the innocent from vs vnto Christ is a worke of mercy of such mercy as was denied to our betters the Angels when they fell and suffered in their owne persons yet such a worke of mercy as doth not any whit crosse his iustice 1 First it is true that God saide by Ezekiel The same soule that sinnes shall die Ezek. 18.4 the punishment of one mans sinne shall not bee exacted of another but Christ the annointed Priest did willingly enter pose himselfe betwixt God and vs volenti non fit iniuria 2 T is true again that being innocent though he would in loue yet in duety hee may not offer himselfe to die for malefactors may not leaue his station Iniussu imperatoris may not offer that iniury to the publique body whereof he is a member but Christ the annointed king of heauen and earth hath absolute power ouer his life Iohn 10.18 I haue power to lay downe my life and power to take it vp againe 3 T is true that no creature admit he loued vs would suffer so that admit also he had liberty giuen to lay downe his life for vs yet no creature in heauen or earth could satisfie God for the least sinne but Christ the Son of the liuing God did conferre the dignity of his person vpon the passion of the humanity Oportuit Christum verbum Christ the annointed Priest of God did in loue sacrifice himselfe for vs Christ the annointed King had power in iustice to lay downe his life for vs Christ the Sonne of the liuing God was worthy in person to answere his Father for any offence committed against him Christ the Prophet told vs before his death and heere againe how it behoued him to suffer whereby that mystery is reuealed which the wisedome of flesh and bloud could neuer haue found How mercy and truth are met together how righteousnesse and peace haue kissed each other 3 Come wee to the third Sic pati so to suffer and wee find more in the worde 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 then the tongues of men and Angels be able to expresse which is the same with 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the 26. verse ought not Christ to suffer these things and so it behooued Christ to suffer all one who list to looke effectually into Christs sufferings let him put his hand into his bosome and say Ita fecimus nos quae non oportuit ergo oportuit Christum haec pati We haue not so done as it behooued vs therefore so it behooued Christ to suffer for as sacrifices were proportioned to offences so in Christ the Truth it selfe so many and so great our sinnes therefore so many and so great his sufferings all sinne is vniust some inhumane some horrible For Christ an innocent to dye against iustice for doing good to dye is against humanity for the Sonne of the liuing God to die is horrible Some are sinnes of ignorance some of infirmity some wilfull sinnes As we sinne blindfold so did he suffer as we sinne of weakenesse so did Christ suffer such infirmity that an Angell comforted him we sinne willingly with what alacrity was he pained For shamefull sinne he suffred shamefull punishment for strange and vnnaturall sins a strange and vnnaturall griefe the sweat of bloud in a frosty night for excrable and cursed sinnes an execrable and cursed death the hanging vpon a tree Our sinnes as a Leprosie spread ouer all the powers of soule and body the vnderstanding darkened the will peruerted the affections infected the sences corrupted the members instruments of vnrighteousnesse vnto wickednesse Christs sufferings as generall His vnderstanding troubled in the 12. of Iohn How is my soule troubled what shall I say Father saue me from this houre his will distracted Not my will but thy will bee fulfilled his affections tormented his loue abused his compassions scorned his griefe intollerable all parts of his body afflicted his head with thornes his eyes with teares his face with buffets his eares with reproches his mouth with vineger his hands and feete with nailes his body furrowed with stripes and his heart diuided with a speare O Quid dicam Christ paid the transgression of euery commandement 1 Wee had forsaken the true God against the first commaundement Christ was forsaken of his Father 2 We bowed our knees to grauen images in dishonour of God Christ had knees bowed to him in derision 3 The name of God had beene taken in vaine of man Christ was so blasphemed that his diuine workes were ascribed to the Deuill 4 We had broken his Sabboth the precious body of the Sonne of God was subiect vnto death fettered in the bonds of Golgotha all the Sabboth long 5 Wee had dishonoured Father and Mother Christ to whom all honour is due submitted himselfe to the forme of a seruant 6 Man had committed Murder Christs bloud was shed for it 7 Man committed adultery Christ as an vncleane person was spit vpon 8 Man had stollen Christ hanged among theeues for it 9 Man bore false witnesse Christ had many false witnesses against him 10 Man coueted another mans goods 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 hee exhausted himselfe or as it is in the Prophet Daniel Hee had nothing to be coueted Phil. 2.7 Dan. 9.26 Illa fecimus nos quae non oportuit ergo oportuit Christum haec pati So many and so great our sinnes Therfore so many and so great his sufferings I cannot number how many shall I tell you how great Great bee the indignities that God receiued at their hands on whom he bestowed so many blessings enen then dishonoured when hee shewed mercy Christ suffered by them to whom he shewed much good euen then when he suffered Hee kissed Iudas while Iudas betrayed him hee healed Malchus eare while Malchus came to apprehend him hee prayed for them while they were crucifying of him he pleaded for them while they were scoffing at him hee saued them whiles they killed him There 's a mystery of iniquity a bottomlesse vnspeakeable vnconceiueable gulfe of sinne so were his sufferings when there was presented before him Death in his full strength Hell neuer mastred before by any that came within the confines of it the Deformity of sinne the heauy Wrath of God vnappeased when hee felt and saw himselfe flesh and bloud left alone to encounter all these for the Diuinity inseparably vnited to his humanity did notwithstanding contract her beames and deny the sweet influence of comfort This was the mystery of that passion which the hart of man can neuer bee able to