beareth witnesse vnto our spirits that we are the sonnes of God and haue our sinnes pardoned our diseases cured and the image of God renewed in vs through Iesus Christ our Lord. And in this respect is God most properly called our father and we his children Hereby then we may see the difference betweene this father and all other fathers of men whether it be 1. In the state of nature 2. In the state of grace For in both respects men are said to haue diuers sorts of fathers 1. In respect of our naturall being I finde foure kinds of fathers as 1. God which maketh vs and breatheth in our nostrils the breath of life 2. The Earth element or matter That fathers are so called in diuers respects whereof we are made For I said to rottennesse thou art my fathers and to the wormes you are my mother and my sisters saith Iob and so the earth is called the mother of vs all 3. Men are called our fathers and that as S. Augustine obserueth fiue Aug. de 12. abus grad waies 1. By Nature as they which begetteth vs of their owne seede and are the instruments of our being and are therefore called patres 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the fathers of our flesh Heb. 12. 9. 2. By Nation as those that are our ancestors and predecessors of the same country and people so God said vnto Moses I am the God of thy fathers the God of Abraham the God of Isaak and the God of Iaakob 3. By Age as those that are our elders we vse to call them fathers 4. By Admonition whether it be to good or euill For S. Augustine tels vs Aug. in Psal 49. f. 188. that antiqui iniqui patres sunt praesentium qui modo sunt iniqui patres sunt iniquorum posterorum those wicked men that went before vs are the fathers of those wicked men that are Whose councell or example we follow we make our selues their children now and the wicked men that are now are the fathers of them that shall be wicked hereafter and so saith he antiqui iusti patres sunt iustorum qui modo sunt qui modo sunt iusti patres sunt eorum qui futuri erunt the iust men that went before vs are the fathers of those iust men that are now and those iust men that are now are the fathers of them iust men that shall come hereafter And so you see that by following the counsell or example of wicked men we become the children of those wicked men and by following the counsels and examples of good men wee become the children of those good and godly men and therefore they that doe the workes of Abraham are said to be the sonnes of Abraham and so it was taken among the heathens and therefore Mitio saith in Terence Natura tu illi pater es concilijs ego thou art his father by nature and I am his father by aduice and counsell for whosoeuer causeth vs to follow his counsels or examples whether in good or euill we make him our father and our selues his children by imitation Nam ille recte pater tuus quem tu Aug. ser 14. de verbâ—â— Apostoli fueris imitatus For he may rightly be tearmed thy father whom thou doest imitate saith S. Augustine 5. By aid and assistance as when a man doth helpe and further vs in our wants and necessities we may truly say he hath beene a Father vnto vs. 4. We find that not only men but also the Deuils are said to be the fathers of all wicked men for you are of your father Idemibid We are the children of the deuill by imitation the deuill saith our Sauiour vnto the rebellious Iewes but you must vnderstand this in respect of imitation and not of their creation saith S. Augustine Quia constat in Catholica fide quod diabolus nec condidit nec creauit naturam for it is certaine saith he and by our catholike faith we beleeue that the deuill neuer made any nature or being all his drift and desire was to corrupt euery being but because we doe the workes of the deuill Ioh. 8. therefore our Sauiour saith we are the children of our father the deuill And so it appeares that before we haue the grace of Christ to doe the will of God we are all the children of the deuill and so the Apostle sheweth that by nature we are all filij irae the sonnes of wrath this was the miserable estate of vs all before Christ and is still the state and condition of all the wicked men that are voide of the grace of Christ to be the sonnes of their father the deuill And thus you see that God is our father Men are our fathers and the Deuill is our father also But herein is the difference The deuill makes vs his children by imitation our naturall fathers by propagation as being the instruments of the making of our bodies onely and therefore are called the fathers of our flesh but God is the chiefe agent and principall maker not only of the soule which he formeth and maketh without any hand of our naturall fathers and therefore is he only called the father of spirits but also of our bodies For he fashioneth the same beneath in the wombe saith the Psalmist and therefore in respect of our naturall being God is the only chiefe principall father both of body and soule 2. In respect of our spirituall being Diuers are our fathers in respect of regeneration I finde diuers sorts of fathers as 1. And principally God himselfe for of his owne will begat he vs with the word of truth and therefore as he alone is the chiefe and principall father of our generation so he is alone the chiefe and principall father of our regeneration 2. The Ministers of the Gospell are likewise called our fathers so S. Paul sheweth I warne you as my deare children nam ego vos genui I haue begotten Aug. in Psal 78. f. 351. â— 1. you with the seede of the word of God For as the naturall fathers are the instruments of our first birth so are the Ministers the instruments that God vseth for our second birth 3. Kings and Queenes are called our Nurcing fathers and our nursing mothers because they be custodes vtriusque tabulae the preseruers both of Law and Gospell and doe by their power and authority defend and cherish all those children that the Ministers by the preaching of the Gospell haue begotten and brought forth into the Church of God And thus you see that in respect of The difference betwixt our heauenly father and all other fathers spirituall being God is our Father the Ministers are our Fathers and the Magistrates are our Fathers also But herein is the difference these are but the instruments of our regeneration or of our preseruation God himselfe is the chiefe and efficient cause of both And so both in respect of our naturall
inward testimonie of the Spirit for we haue not receiued the spirit 1 Cor. 2. 12. Rom. 8. 15. of the world but the Spirit which is of God that we might know the things that are giuen to vs of God And so S. Augustine saith persuasisti mihi Domine thy Spirit ô God perswadeth me that I am thy sonne and that thou hast giuen me thy grace and therefore teacheth me to crie Abba father 2. Because we are not to beleeue euery How to know whether we haue the Spirit of God spirit but are to try them whether they be of God wee may know the same by the outward fruits of the Spirit wherof S. Iohn setteth downe three as the true signes and touch-stone whereby wee may know the Spirit of truth from the spirit of errour 1. By the confession of the truth 1 Ioh. 1 Ioh. 4. 2. 3. 2. And this S. Paul likewise sheweth when he saith that with the mouth confession Rom. 10. 10. is made vnto saluation for whosoeuer confesseth Christ before men him will Christ acknowledge before his Father which is in heauen And therefore whosoeuer is ashamed of his profession or conceales the truth of Christian religion he may assure himselfe he wants grace and is as yet void of the Spirit of God 2. By the receiuing of the testimonie of Vers 6. the Sonne of God i. by the hearing of the word of Christ And this our Sauiour toucheth when hee saith My Ioh. 10. sheepe heare my voice And therefore they are not of God that will not heare the word of God 3. By loue and charitie towards our Vers 7. brethren and so our Sauiour saith Hereby shall all men know that you are my disciples if you loue one another and S. Iohn saith Hereby wee know that wee 1 Ioh. 3. 14. are translated from death to life because we loue the brethren And S. Paul doth more largely set downe the fruits of the Spirit of God viz. loue ioy peace long-suffering gentlenesse Gal. 5. 22. goodnesse faith meeknesse temperance c. These and the like graces vnto these are the fruits of the Spirit of God whereby a man may know whether he hath the Spirit of God or not For so S. Iohn sheweth plainly In this the 1 Ioh. 3. 10. children of God are manifest and the children of the deuill whosoeuer doth not righteousnesse is not of God neither hee that loueth not his brother but hee that loueth his brother abideth in the light and he that doth righteousnesse is righteous Vers 7. euen as God is righteous And so we finde that the Saints of God did assure themselues of the grace of God by the fruits of the Spirit of God as Iob saith I know that my redeemer Iob 19. 25. liueth And S. Paul I liue by the Gal. 2. 20. faith in the Sonne of God And lest any man should say that these men knew it by speciall reuelation and not by any outward examination we finde the fathers of the same minde For Epiphanius saith Christ was sent to be a Sauiour that hee might redeeme from bondage 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Epiphan in anchor pag. 496. Basil in definitionibus and was made vnto me righteousnesse sanctification and redemption But how knew he this S. Basil sheweth Certo quis persuaderi potest sibi dimissa esse peccata si odit iniquitatem amat iustitiam Any man may know this if hee hateth sin and loueth righteousnesse And so Ferus sheweth the same thing saying In Christo si te per fidem dilectionem inueneris certus esto te esse à Deo iustificatum whosoeuer findeth himselfe to be in Christ by faith and charity he may assure himselfe that he hath grace and is iustified by that grace and so you see that by the fruits of grace we may know we haue grace Yet I say this knowledge of hauing All our knowledge of hauing grace is verie weake grace is weake and full of imbecillitie 1. Because all our knowledge our hope our faith and all other things that we haue are but imperfect and only in part as the Apostle speaketh 2. Because the works of nature are so like the works of grace the faith of hypocrites so hardly to be distinguished from the faith of Gods chosen the spirit of errour so like the Spirit of truth vt nec ovum ouo similius that without diligent search and examination we cannot discerne the one from the other 3. Because all of vs and the best of vs are so prest and almost opprest with sinnes and the cares of this world that we are carelesse and negligent in trying the spirits and examining the certaintie of our estate or of hauing grace by these fruits of grace But they that will trie and examine the same may know the same and the more they trie the better they may know and knowing the same they may speake of the same to the glorie of God and the comfort of themselues for Dicere se esse iustificatum Aug. in Psal 85. non est superbia elati sed confessio non ingrati For a righteous man to say he is iustified is no token of pride and arrogancie but of thankfulnesse true humilitie to confesse to others what he receiued from God But the boasting of the wicked is meere presumption a wonder to see they are so sure of grace and yet the world sees they are full of sinnes And therefore this should teach vs to worke our saluation with feare and trembling and not to be too presumptuous or too cocke-sure of grace but sometimes to be dubious for Is qui nil dubitat nil capit inde boni he that neuer doubts of his estate neuer trieth his estate whereas they that feare and doubt will bee willing to examine themselues and to vse all diligence to know their owne estate whether they haue grace or not for God will not make vs too too certaine causa solicitudinis Bernard lest we should be too too carelesse and yet he would not leaue vs altogether vncertaine gratia consolationis lest we should be deiected But what he denied vs à priori he granted à posteriori that by the fruits and effects of grace we might know whether we haue anie grace De 2. We must consider the certaintie of the continuing or not losing of grace a point of more difficultie and no lesse necessitie to bee knowne then the former For I finde concerning the same three opinions 1. Some say that both good and Whether sauing grace once had may afterward be vtterly lost bad may receiue grace and yet both good and bad by their sinnes may lose the same both totally wholly and finally 2. Others say that both good and bad may haue grace and that both of them may lose it totally but that both of them cannot lose it finally for that the Saints cannot finally lose grace though many
therefore his obedience failing the promise of God and his obligation ceaseth I answer that the couenant and promise of God is conditionall in respect of vs but most absolute in respect of his owne purpose and therefore as he hath decreed to giue vs glorie so he hath decreed to giue vs the means wherby we may come vnto his glorie for that in vs there is neither abilitie to obey nor to perseuere to get grace nor to retain grace but it is God that hath begun the good worke of his grace in vs who will also perfect the same saith the Apostle Or to speake more briefly I say that Abbas de verit gratia Christi the promises of God are twofold 1. Aliae de fine hae conditionatae 2. Aliae de medijs hae gratuitae absolutae 1. Some concerning the end i. eternall life and these are alwayes conditionall as the Legall promises Hoc fac viâ—â—s Doe this and thou shalt liue and the Euangelicall promises Creds vines If you repent and beleeue you shall be saued 2. Others are concerning the meants and the helps that bring vs to this end i. to eternall life as to doe the will of God to beleeue in Christ and such like and these are alwayes absolute and most freely bestowed vpon vs. For Moses saith The Lord thy God will circumcise Deut. 30. 6. thine heart and the heart of thy seed to loue the Lord thy God with all thine heart and with all thy soule that thou mayst liue And the Prophet Ieremie Ier. 32. 40. saith that God would put his feare in their hearts that they should not depart from him And S. Paul saith that faith is the gift of God and so repentance and all other graces God doth most freely and absolutely promise to worke them in the hearts of his elect without any manner of relation or respect to anie act of theirs he will worke these graces in vs and he will worke that grace in vs whereby we may accept and receiue these graces And therefore it is certaine the Saints shall perseuere in grace because God hath promised perseuerance vnto the Saints 2. The Saints doe aske and pray for perseuerance and continuance of grace therefore they haue it for Cur poscitur si non conceditur why should it be sought if it be not granted saith S. Augustine Aug. de bono perseu cap. 2. But Christ saith Whatsoeuer you aske in my name you shall receiue it But thou wilt say thou hast asked many things The Saints doe pray for the continuance of grace and not receiued them I say Perhaps temporall things and temporall things si defuerint petenda quidem sunt sed non nimium requirenda they are to be sought but not too earnestly saith S. Bernard Deus enim dat prius quod potius Bern. de 4. modis or andi for God giueth first the things that are best Et non tribuit quod volunt vt tribuat quod vtile est and doth not giue the things that they would haue that hee might giue them the things that they should haue audit enim ad necessitatem non ad voluntatem for that hee heareth them according to their necessity and not according to their importunity as S. Augustine speaketh But thou wilt say thou hast requested Ob. spirituall things and yet hast not obtained I answer That either thou hast obtained or shalt be sure to obtaine them if thou desist not from seeking for we must not prescribe anie time to God because as he worketh grace in whom he will so he worketh it when he will Et est animi generosi perdurare quoad Deus misereatur nostri saith S. Chrysostome It is the part of a good Christian to wait vntil God haue mercy vpon him for he neuer failed any that continued to wait vpoÌ„ him but at last satisfied their desire And therefore despaire not because they are not presently granted but though he tarrie yet wait thou as the Prophet speaketh Hab. 2. 3. for the Lord sometimes doth deferre the grace that wee seeke not because he meanes to denie vs sed vt diu desiderata dulcius obtinentur but because things earnestly requested and long expected are sweetest when they are obtained And therefore this reason must needs hold the Saints pray for the continuance of grace therefore it shall continue Christ prayed for all Saints that their faith should not faile 3. Christ prayed for Peter that his faith should not faile therefore he obtained the same but what hee obtained for Peter he obtained for euerie one of his elect for our Sauiour saith Satan desired that he might sift them all but I prayed for thee i. for thee chiefly because thou didst chiefly and most fouly fall therfore he doth not here deny that he praied for the rest though he affirmeth he prayed chiefly for Peter But that it may more cleerely appeare that he did pray for all the rest of his elect he saith I pray not for the world but for them which thou hast giuen me out of the world and therefore the Saints cannot lose his grace nor fall away from his fauour because Christ prayed for them that they should not and I know saith Christ ô Father that thou doest alwayes heare me i. that thou doest alwaies grant me the things that I request neither did he only pray for his Saints in the daies of his flesh that their faith should not faile but now likewise he prayeth and maketh intercession for vs that God would forgiue vs our sinnes that he would giue vs his grace and that this grace should remaine with vs to bring vs to eternall life and therefore we may assure our selues that he which gaue vs grace will likewise preserue this grace in vs. But against this it may bee obiected That God gaue his Spirit and his Ob. 1 grace vnto Saul Iudas Simon Magus Hymeneus Philetus and such like and yet they fell away from grace Therefore a man may haue true grace and yet lose it I answer to these and all such like The wicked reprobates may and doe lose all the graces that they haue receiued examples in one word that I doe confesse the wicked and hypocrites or whosoeuer not elected may haue many excellent gifts and graces of Gods Spirit and may vtterly lose the same I denye not this but I say Gods elect the true Saints and beloued of God hauing once receiued grace and iustifying faith in that speciall manner as I shewed before can neuer lose the same and therefore all examples of hypocrites or such like can proue nothing against this that I defend But then it will bee obiected that Ob. 2 Dauid and Peter were the true Saints beloued of God and elected to saluation and had grace and yet these men by their sinnes did lose that grace therefore the true Saints after they haue receiued grace may by their sinnes fall away from
suae and to be alwaies contemplating of her chiefest blisse and to enioy the fruition of the chiefest good This verie point if there were no more should moue all men to be How negligent we are for our soules more carefull of this heauenly soule then of our earthly bodies And yet we see all our care is to pamper the body and come what will of the soule And therefore a merrie fellow meeting with a friend that protested he loued him as deerely as his owne soule answered I would thou louest me as well as thou louest thy body For I see thou art fat and well liking thou feedest thy body daintily and clothest it gorgeously but how thou louest thy soule I know not And so we doe all we care not what expence we bestow vpon our rotten bodies but we thinke all to much that we doe to adorne and beautifie this diuine soule We are like that fellow that was wonderfull fat himselfe and rode vpon a leane horse and being demanded why himselfe was so fat and his horse so leane he answered he fed himselfe with his owne hands but he committed the care of his horse to his man Dicke So doe we feed our bodies our selues but we commit the care of our soules to others let them looke to our soules or let them perish But indeed the excellencie of the soule should make vs all more diligent for the soule for this is it that maketh man more excellent then all other creatures And more properly the sonne of God then all other sonnes of God And therefore the Heathen man could say Qui animum curat seipsum curat qui corpus non se sed sua curat Demosten apud Volat. qui pecuniam non se nec sua sed valde aliena curat 2. God is said to be the Father of man not only in regard of generation because he thus created him in his owne similitude and likenesse but also in respect of regeneration because he redeemed and deliuered vs from our father the deuill and restored vs againe to the glorious libertie of the sonnes of God For when man had sinned and so from the sonne of God had made himselfe the sonne of satan there were foure things saith venerable Bede imposed vpon man for his transgression 1. Ignorance Venerab Beda 2. Impotence 3. Concupiscence 4. Malice For 1. Sinne hath so filled vs with blindnesse as the Apostle sheweth Ephes 4. 18. that it is naturall for euerie man to be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 so darkned in the ir vnderstandings Tit. 3. 3. that we neither know God nor yet our selues 2. Sinne hath made vs so fraile Foure things inflicted on man for sinne and so miserable as that we haue no ability in the world either to doe or say or wish or thinke any thing that is good as I haue sufficiently shewed already 3. Sinne maketh vs to long and lust with all greedinesse for that which is euill Nitimur inuetitum semper cupimusque negata Stolne waters are sweet vnto vs. And our nature is such as that we doe not only quod vetitur the thing that is forbidden but we doe it quia vetitur because it is forbidden so farre doth our concupiscence lead vs. 4. Sinne makes vs so malicious to all goodnesse that although our iudgement should tell vs that such a thing is good yet are we so auerse to goodnesse that we will forsake it to follow euill as the Poet in Medea speaketh Video proboque meliora deteriora sequor Seneca Medea I see what is good I allow it yet nature makes me follow that which is euill And so these things made man now like vnto satan that was made before in the likenesse of God Therefore God respecting and pittying our most lamentable and miserable estate he sent his only Sonne Christ Iesus to be made vnto vs 1. Wisdome 2. Iustification 3. Sanctification 4. Redemption Foure soueraigne salues for our foure dangerous maladies 1. He was made vnto vs wisdome How Christ was made vnto vs a fourefold salue to cure fourefold maladies For that all our knowledge without the knowledge of Christ is but prudentia carnis foolishnesse vnto God but in Christ are hid all the treasures of wisdome and knowledge 2. He was made vnto vs righteousnes for that all our righteousnes in respect of nature is but pollutio panniâ— like the righteousnes of the Gentiles staines filthinesse in respect of the law but storia abducta like the righteousnesse of the Pharises sin guilded vnprofitable because vnpossible to be performed but my righteous seruant shall iustifie many saith the Lord and therefore beleeue in him which iustifieth the vngodly 3. He was made our Sanctification For that in all men there is defection and in the Angels vnfaithfulnesse hath beene found and how can we be cleane that were borne in sinne and conceiued in iniquity but in Christ there was no sinne and in his mouth was found no guile 4. He was made vnto vs redemption for that all the former things had beene vnauailable for vs nisi etiam sanguis interpellitâ—â— pro me vt saluus sim vnlesse his bloud doth intercede for me that I may be saued and therefore Christ gaue himselfe to be the price of our redemption so the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifies to suffer for vs to shed his bloud for vs and to die for vs and for our sinnes to saue vs from hell and to rise againe for our iustification to bring vs vnto heauen in illa instituit in ista restituit saith Saint Bernard by the former parauit nos mansioni he made vs fit for heauen and by the latter parauit mansionem nobis he prepared heauen for vs by the first we haue remission of our sins and by the second we haue hope of euerlasting life But if any man will say the righteousnesse is Christs and the sufferings were Christs and what is that to me I answer that the fault was Adams fault and is that nothing to thee And therefore vt peccatum in semine it a iustitia in sanguine as sinne is iustly mine by propagation so it is not incongruous that righteousnesse should be mine by imputation for Christ saith Saint Ambrose mihi natus mihi passus mihi doluit quia sibi non habuit quod deleret did all whatsoeuer he did for me for that there was no cause why he should doe any thing for himselfe And therefore seeing Christ died for our sinnes and rose againe for our iustification and now sitteth at the right hand of God to make intercession for vs though our bodies be but semen terrae esca verminum dust and ashes and the foode of vermins yet our hope is that they shall be â—hanged and be made like vnto the glorious bodie of Christ And thus are we made againe the sonnes of God by regeneration because we are borne of God i. of water and of the spirit which spirit
my Treatise of The resolution of Pilate and therefore now I will but only desire all men to consider that seeing Christ was a king and yet refused all pompe of worldly vanities yea rex fieri noluit this king would not be made a king in this world because his kingdome was spirituall and so not of this world he was a king of righteousnesse then why should not we his subiects imitate this our king herein It is reported of king Alexander That we should not too eagerly seeke for the things of this world that his souldiers would imitate him euen in his stoopings And if they imitated him in his vices why should not we imitate our king Christ Iesus in his vertues His kingdome is spirituall and he is a spirituall king and therefore if we would be his subiects we must be spirituall men and we must vtterly despise these worldly vanities For it is possible we should doe both we cannot serue God and mammon we cannot be filled with temporall and spirituall things at once For if thy hand be full of counters thou must throw away the same before thou canst fill it with gold saith Saint Chrysostome euen so if thy heart be full of the riches of this worldly kingdome there can be no roome for spirituall riches Why then doe we not seeke to be rich Ieron de vita solit in ep ad Heliodor in Christ nam affatim diues est qui cum Christo pauper est for he is truly rich that is poore in spirit poore with Christ saith Saint Ierome and therefore seeing our kingdome is not of this world cibus potus sunt diuitiae nostrae meat and drinke food and raiment is all the riches that we should desire all other things we should willingly leaue vnto the subiects of this world apud quos solummodo splendor tectorum attenditur labes animorum non attenditur For they only respect the gainesse of their houses and the greatnesse of their lands but they neuer looke to the foulenesse of their soules And further I must desire you to note this one thing that Christ is an eternall king and his kingdome an euerlasting kingdome gloriosum imperium sine fine dabit and so shall all his subiects haue an euerlasting kingdome for that good is no good that wanteth perpetuity but our life in this How short is the life of man world is very short it is but a span long it is euen as nothing orimur morimur as soone as we are borne we draw to our end cùm vir crescit vita decrescit and while a man growes more and more in yeares his yeares grow fewer and fewer vnto him sic breuis vita ipsa breuitas semper incerta and so our life is but a very little little while and that little while is alwaies vncertaine for Irus erit subito qui modo Croesus erat There are twenty waies for the vanities of this world to vanish away and therefore Saint Augustine saith Si Aug. l. confess quid arisisset prosperum taedebat apprehendere quia pene priusquam teneretur auolabat If any worldly wealth did offer themselues vnto me I was euen loth to accept them for I saw they were ready to flie from me before I could lay hold vpon them But the kingdome of Christ is a kingdome vnshaken 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 it knoweth no Chrysâ—st in 5. Rom. That the kingdome of Christ is without ending end it hath no bounds and the riches of this kingdome are 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 graces giuen without repentance neuer to be taken away I will therefore conclude this point with that sweet demand of Saint Augustine Quae maior est insania quà m pro momentanea delectatione perdere aeterna gaudia nosmetipsoâ— obligare ad aeterna supplicia O what great madnesse is it or what greater madnesse can there be then for a little momentarie delight to depriue our selues of an euerlasting kingdome and to cast our selues headlong to euerlasting destruction And so much for the kingly office of Christ and his kingdome 3. He was annointed to be a Prophet That Christ was annointed to be a Prophet for I will raise them a Prophet from the midst of their brethren like vnto thee him shall they heare And therefore he is called pacis annunciator Dei fidelissimus testis the proclaimer of our peace and Gods most faithfull witnesse And therefore the Lord saith that whosoeuer would not heare that Prophet that soule should be cut off from his people Now the parts of his Propheticall office are The true exposition of the law The ioyfull declaration of the Gospel The infallible prediction of future things All these he did himselfe while he was on earth and now likewise by his spirit inwardly by the preachers outwardly he informeth his Church of all truth vnto the end of the world for whosoeuer heareth you heareth me saith this great Prophet qui omnes Prophetarum prophetias signauit adimpleuit primo aduentu which sealed and fulfilled Tertull. l. contra Iudaeos all the prophesies of his precedent Prophets by his first comming saith Tertullian and now left none but his owne to be accomplished And thus you see first how Iesus That all Christians are annointed with the graces of Gods Spirit was annointed with the oyle of gladnesse aboue his fellowes In respect of the sweetnesse of which oyle the Church saith meliora sunt vbera tua vino fragrantia vnguentis optimi thy loue is better then wine it is sweeter then the sweetest ointment And with this ointment he annointeth all his members and from this 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 they are likewise called Christians quia excellenter vnctus corpus suum perungit because he being most excellently annointed did annoint all his body saith Saint Augustine and so Saint Iohn Aug. in Psal 103. saith we haue an ointment from that holy one i. from Christ the annointed that is the sweet gifts and graces of Gods holy Spirit as Theodoret doth expound Theodor. in Cant. it and as the Prophet Dauid did meane when he saith that the pretious ointment was powred vpon the head and ran downe vpon the beard euen vnto Aarons beard and ran downe to the skirts of his clothing for this cannot be interpreted literally of any materiall oyle 1. Because we neuer read that Aaron Anton. p. 1. to 6. c. 2 §. 5. was so annointed that the oyle ran downe to the borders of his garments 2. Because the words immediatly following like the dew of Hermon that fell vpon the hill of Sion must necessarily bee spiritually vnderstood for the dew of Hermon cannot possibly descend vpon the hill of Sion 1. Because they are farre distant the one from the other 2. Because mount Sion is farre higher then mount Hermon as Hugo Cardinalis doth obserue And therefore this must bee vnderstood of that spirituall oyle of gladnesse the most
excellent graces of Gods spirit that was powred vpon the head Christ Iesus without measure and thence ran downe vpon the beard i. the Apostles and Preachers and so to the skirts of his clothing i. to all faithfull Christians bee they neuer so meane And therefore if wee be Christians i. annointed with the graces of Gods spirit odor bonus sumus Deo wee smell sweetly in the sight of God we are like the smell of a pleasant field which the Lord hath blessed and he will finde in vs a sauor of rest But if we liue in loathsome sinne we shall smell most odious in the nosthrils of God And 2. you see how Christ was annointed to be King Priest and Prophet which should teach vs two especiall lessons 1. The dignitie the superiority and Dignity of Kings Priests Prophets the excellency of Kings Priests and Prophets and that in many respects For 1. They only were annointed a sufficient argument of soueraignty for if you powre Water Wine Vineger and Oyle together they say Oyle will needes be vppermost 2. They were not onely annointed with oyle sed oleo sancto but with holy oyle he tooke it not from the Apothecaries shop or the Merchants ware-house but from the Sanctuarie to teach vs that sacred is their office whereunto they are designed sacred the power wherewith they are indued and sacred the persons whereunto it was applied and therefore this should teach all men to render vnto these their due respects and to beware of the contradiction of Corah lest wee fall into the same destruction But it may be some will say what if these annointed proue wicked if Kings proue Tyrants Priests Heretikes and Prophets lewd and lying Prophets are we still enioyned to the same reuerence and obedience I answer that some indeed are of minde if this annointing proue defectiue this oyle may be wiped off and as the Iewes gaue there bill of diuorcement so we should haue our writ de iusta abdicatione of renunciation But if this were allowed all Kings That inferiours must neuer stand against their superiours would be soone made Tyrants and all Priests Hereticks in the iudgement of the disobedient and therefore we say Proue what they will thou art bound to obey in all ciuill and outward actions and neuer to rebell in any action For the anointing of these men did not giue them grace to execute their offices but onely a iust title to enioy their offices neither doth it include any thing but a iust title of administration nor excluaâ— any thing but vsurpation for we read that Cyrus was Christus annointed though no christian and Iulian was vnctus though worse then a Pagan and so Saul was the annointed of God when he was forsaken of the spirit of God and yet Dauid would not touch Saul though he was a tyrant and the Christians would not lift vp their hands against Iulian though he was an Apostata because they were annointed i. appointed of the Lord though they were none of the true seruants of the Lord. For the Lord many times will place wicked men ouer vs for our correction as well as godly men for our consolation and therefore when God placeth any we must not seeke to displace him though he were neuer so wicked vnlesse it be by our priuate praiers and publike patience Yet I denie not but in cases of great In cases of extremity we may flie to saue our liues extremities where losse of life or danger of soule is imminent we may with Lot fly and haste away to saue our selues â—s Dauid did from Saul but to take armes against the Lords annointed or any waies to proue imurious vnto them to their persons places or dignities we may no waies doe it though wee had power to doe it as that most excellent example of Dauid towards Saul doth most excellently declare And therefore S. Ambrose saith Ambros orat in Auxent Wee must not rebell against the most wicked Kings that in such a case we may refuse the doing of the fact if it be contrarie to the word of God but we may not refuse to submit our selues to the penaltie we may sigh and mourne but we may not stirre vp rebellion we may humbly intreat and beseech but we may not stubbornely fight for we are bound to yeeld our true allegeance though we be forbid to yeeld to any wicked performance And what is said of Kings I say the same of Priests that their people should haue no hand in their deposition nam sapientis est sapientes indicare and they euer hate vs because we hate their vices And so much for the dignitie and soueraignty of Kings Priests and Prophets 2. Seeing Christ was annointed to be King Priest and Prophet and that Christ was annointed King Priest and Prophet to make euery christian a King a Priest and a Prophet 1 Apoc. 6. Acts 2. 24. from Christus we be all christians it must needs therefore follow that we were all annointed to be Kings Priests and Prophets and that as he hath appointed Kings Priests Prophets to be such ouer many so he hath annointed euery man to be such ouer himselfe for so the Scripture sheweth he made vs kings and Priests vnto God his father and againe I will powre out my spirit vpon all flesh and your sons and your daughters shall prophesie saith the Lord. And therefore this should teach euery man 1. As a King to rule and raigne ouer That euery man should rule as a King ouer his owne affections Virgil. Aeneid l. 1. his owne affections and as the Poet saith of Aeolus Luctantes ventos tempestatesque sonoras Imperio premit ac vinclis carcere fraenat to bridle all our vntamed lusts and to suppresse all the vnruly motions of our flesh for this is most certaine that against all the temptations of sin there is no better remedie then the mortification of our flesh and the suppression of our affections but if we be tam grauiter temptats so violently assaulted and so strongly beset against that we cannot vtterly expell them nor perfectly subdue them then let vs euer looke to this vt minimè superati that they may Aug. de ciuit Dei l. 1. c. 10. neuer subdue vs and depriue vs of our kingdome For if they once get the vpper hand ouer vs we shall be no longer Kings but the bond-slaues of sin and Satan And therefore vt barbara gens optima flens pessima ridens as barbarous men are best subdued but the worst of all when they haue their libertie so these barbarous lusts of our flesh must be subdued if euer wee would be happy Idem in Psal 137. Kings these Babylonish children must be taken and dashed against the wals as S. Augustine expoundeth those words of the Psalmist if euer wee would be happy 2. As Priests we should all offer vp those christian sacrifices that are holy Perkins in expos Symb. and acceptable
heauen sic cadauer mortui officioso gestu precabatur and so the dead corpse by this officious gesture did seeme to pray O how happie was the soule of that man without the body when as the body without the soule seemed so deuout O that it might be so with me that I might euen weary and weare out my selfe in prayer that whensoeuer my master commeth he should finde me so doing 3. Praises and thankesgiuing are very Thankfulnesse is the only thing God requireth at our hands acceptable sacrifices vnto God For who so offereth me thanks and praise he honoureth me saith the Lord and therefore the Apostle saith Let vs by him offer the sacrifice of praise alwaies to God that is the fruit of the lips which confesse his name Where I desire you to obserue that the Apostle would haue vs alwaies to offer this sacrifice vnto God in other sacrifices we may haue a cessation but this must be done without intermission and no maruell nam Gregor cùm Deus nunquam cessat benefacere ideo semper debet homo gratias agere for seeing God euer bestowes blessings and graces vpon man therefore man should neuer cease to render thanks vnto God saith S. Gregorie And therefore holy Dauid would euen at midnight praise the Lord for his righteous iudgements for it becommeth well the iust to be thankefull and therefore vaetacentibus de te Domine Woe to Aug. in confess them that are mute in rendring thanks and praises vnto God for this is all that we render vnto God for all the benefits that he hath done vnto vs euen to take the cup of saluation and to call vpon the name of the Lord. 4. Releeuing of the poore is another sacrifice Releeuing the poore is most pleasing vnto God Phil. 4. 18. that we are to offer as the Apostle sheweth for I was euen filled saith he after that I had receiued of Epaphroditus that which came from you an odour that smelleth sweet and a sacrifice pleasant and acceptable to God and therefore we should neuer forget to bestow almes vpon the poore quia manus pauperis est gazaphylacium Christi for the hand of the poore is the storehouse of Christ Non memini me legisse mala morte Chrysostom mortuum qui opera charitatis libenter exercuit And therefore whatsoeuer we bestow vpon them we lend vnto the Lord and lay it vp in store for our selues against the time of need And this our Sauiour sheweth when hee saith vnto the godly Come ye blessed of my father c. For I was hungry and you gaue me meat I was thirsty and you gaue me drinke c. 5. True repentance is not of least account with God for the sacrifice of God is a contrite spirit a broken and a contrite heart â— God wilt thou not despise But here you must vnderstand that true repentance consisteth not only in a baâ—e confession I haue done such a fault and I am sorry for it but it must haue also true contrition a broken and a contrite heart saith the Prophet for it is most certaine that vbi dolor finitur ibi deficit Aug. de verb. poenitent c. 13. poenitentia where there is no true griefe and sorrow for sinne there can be no true repentance as Saint Augustine speaketh And therefore I wish that my head were full of water and mine eies a fountaine of teares that I might weepe day and night for my manifold sinnes and transgressions quia oratio Deum lenit lachrymae Ierom. in Esaiam cogunt that as my prayers should moue him so my teares might compell him to haue mercy vpon me These and such like are the true sacrifices that euerie Christian man as a true Priest is bound to offer vnto God 3. As a Prophet euery Christian man We should be expert in the knowledge of God and of his will should dispell from himselfe the mist of ignorance and increase in all manner of knowledge and vnderstanding that he may know what the good and acceptable will of God is for there is nothing more vnbeseeming a christian then ignorance of those things that concerne Gods will and his owne saluation The Philosophers indeed could pierce the secrets of nature the Iewes had wit enough to make a large shekell and a small Epha and so haue we all to know the things of this life Yet all this can but with Adam teach vs a way to run away from God to make vs erie with the Babylonians as the Prophet speaketh thy wisdome ô Babel hath caused thee to fall and in the end to ouerthrow vs as the Poet saith of himselfe Ingenio perij qui miser ipse meo And therefore Christ which is the way the truth and the life that hee might bring vs to eternall life hath giuen vs his word and annointed vs with his grace and powred on vs of his spirit that we might in some measure vnderstand his word and know his will and edifie our selues in our most holy faith and that we might know that this is eternall life Iohn 17. euen to know God and whom he hath sent Iesus Christ This is nobilissima scientiarum scientia The excellency of diuine knowledge nobilissimorum the most excellent knowledge in the world and the fittest knowledge for the noblest men of the world Scientia Prophetarum Dei a knowledge that the Magitians of Egipt the Philosophers of Athens the Rabbines of the Iewes and all the worldly wise men are ignorant of it but the true Prophets of Christ the true Christians doe onely know it Now the only way to get this knowledge is to search the scriptures for they testifie of me saith our Sauiour and by them saith S. Ierome plenam potes Dei Ieron ad Demeâ— Idem in prâ—â—em in Isaiam intelligere voluntatem thou maist vnderstand the whole will of God At ignoraÌ„tia scripturaruÌ„ est ignorantia Christi but the ignorance of the Scriptures is to be ignorant of Christ and to be folded and swadled in all errors as our Sauiour sheweth Matth. 21. 29. And therefore if wee would bee true Christian Prophets let vs euer bee conuersant in the word of God and because the Scripture licet omnibus accessibilis Aug. epist 3. ad volus paucissimis tamen penetrabilis though they be accessible vnto all all may haue them all may heare them yet are they vnderstood but of very few we should pray to God that he would open the eies of our vnderstanding that we may Ps 119. 18. see the wondrous things of his law and that we may throughly know the whole will of God and then we should pray for grace to doe the will of God while we are in this mortall life that wee may liue in peace with God in the euerlasting life through Iesus Christ our Lord who is blessed for euermore Amen Iehouae Liberatori FINIS Christ saith God delights not in much
babling and therefore I made these praiers short fitting all the chiefest occasions they will neither burthen thy memorie nor hinder thy affaires Grace before meat SAnctifie good Lord these thy creatures for vs and vs for thy seruice giue vs grace we pray thee to receiue them thankfully and to vse them soberly to thy praise and our comfort through Iesus Christ our Lord. Amen Grace after meat BLessed be the name of our most blessed God for these and for all other blessings that we haue receiued from him through Iesus Christ our Lord. O Lord saue thy Church preserue our King giue vs thy grace and send vs peace for Christ his sake Amen A Praier as we goe to bed O Lord Iesus Christ forgiue me I pray thee all the sins that I haue committed this day against thee and preserue me this night from all dangers I goe naked into my bed but I beseech thee cloath me with thy righteousnesse that I may not goe hence naked into my graue Amen A prayer when thou risest from bed O Sweet Iesus Christ I most humbly thanke thee for the comfortable rest that thou hast giuen this night vnto my wearied body I thanke thee for this light that shineth vpon me and I beseech thee grant that the light of thy heauenly truth may shine in my heart preserue me this day from all euill and guide me in thy way by thy holy spirit Amen A prayer when thou goest to heare a Sermon O Most sweet and blessed Sauiour I doe acknowledge and confesse mine ignorance and I come vnto thee to be instructed Lord open mine eares that I may diligently hearken vnto the words of thy Preacher and open mine heart as thou didst the heart of Lidia that the words which I heare with mine eares may bee ingraffed in my heart and imbraced in my soule to thy glory and to mine owne endlesse comfort Amen A prayer when thou goest to the Communion O Eternall God I see thy iustice and thy hatred against sin and I see the greatnesse of thy loue to mankind that for the washing of our sinnes and the sauing of our soules thou gauest thy only son thus to be broken to shed his pretious bloud I pray thee good Lord make mee partaker of all the benefit of his passion and let his death satisfie thy iustice for all my sins and transgressions Amen A thankesgiuing after the Communion O Most gracious God and louing father as thou hast giuen thine onely Sonne Iesus Christ to die for our sinnes and to be the blessed food of our soules so we most humbly beseech thee to giue vs grace that wee may die vnto sinne and shew our selues truly thankfull vnto thee for these vnspeakable blessings through the same Iesus Christ our Lord. Amen A prayer to be said in afflictions O Most iust and righteous God thou alwaies punishest man for sinne and I confesse O Lord that my sinnes deserue a great deale more punishment then thou hast laid vpon me for I haue sinned against heauen and against thee and I am no more worthy to be called thy sonne but thou desirest not the death of a sinner therefore I most humbly beseech thee to forgiue me all my sinnes and to turne away thine anger from me to giue me grace that I may make good vse of this thy fatherly chastisement and to deliuer me from the same when it pleaseth thee for Iesus Christ his sake Amen A prayer to be said in our sicknesse O Eternall and euerliuing God I thy poore and wretched seruant doe acknowledge mine iniquitie I doe see mine infirmitie I am not able to helpe my selfe and I doe confesse that thou art iust and righteous thou knowest best what thou hast to doe and it is best for me to submit my selfe to thy will And therefore I doe most earnestly intreat thee to restore me my health if it be thy will or else to giue me patience to endure this sicknesse to strengthen my faith against all temptations to make me most willing to forsake this world and most ready to come vnto thee whensoeuer thou callest Grant this ô gracious God for Iesus Christ his sake Amen A prayer to be said at the very houre of death O Sauiour of the world saue mee forgiue me all my sinnes and receiue my soule into thy hands ô sweet Iesus come euen so come quickly Amen Iehouae liberatori FINIS