iudged a contempt of knowledge then an ignorance of the trueth And therfore if for our sinnes we pleade ignorance when we might easily haue knowne the will of God if we had had any desire or diligence to search out the same we shall but deceaue our selues and be found guilty of greater condemnation Secondly For the sinnes of knowledge Iohn 9.39 What a fearefull thing it is to commit those sinnes which we know to be sinnes Our Sauiour sayth of the Pharisees that if they were blind they should haue no sinne but because they said they did see therefore their sinne remained For as Adams great perfection both in power and knowledge made his sinne so vnexcusable and the like transcendent excellency of Lucifer made his fall so vnrecouerable so the more noble the more powerfull or the more excellent in knowledge we be the more haynous and intollerable are our sinnes And therefore Saint Chrysostome saith Chrysost hom 5. in Rom. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Hee that hath enioyed more instruction deserues to vndergoe the more punishment if he transgresse and our Sauiour saith Luk. 12.47 that the seruant which knoweth his Masters will and doth it not shall be beaten with many stripes For to him that knoweth to doe good James 4.17 and doth it not to him it is sinne i. e. Sinne 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Sinne in the highest degree saith the Apostle And yet as an old man said of the Athenians at the games of Olympus Plutarch in lacon Athenienes norunt quid sit honestum sed eo soli vtuntur Lacedaemonij They knew what was honest but they did it not they were excellent gnostrickes but bad practitioners like the Pharisees that sate in Moses Chaire and taught what was good but did none of those things themselues That we doe those sinnes which we know to be grieuous sinnes So might I say of many millions of men amongst vs they know that swearing and drunkenesse lewdnesse and prophannesse and such like horrible sins are most odious damnable in the sight of God They know the Sabbaoths should be sanctified our poore Brethren should be releeued Rom. 1. vlt. and our good God should be worshipped they know that they which commit such sinnes are worthy of death and that they which doe such workes of pietie shall be sure of life and yet you see how we doe continually commit the one and omit the other Alas beloued we cannot say with Saint Paul 1 Tim. 1.13 we doe it ignorantly We cannot say we know not these things to be sinnes for we know them we doe know them and yet we daily doe them And therefore art thou inexcusable O man Rom. 2.1 whosoeuer thou art that knowest these things Bern. in Cantic Ser. 36. or the like to be sinne and yet wilt fearelesly carelesly commit them then of all other men thou shalt finde thy selfe at last to be most wofull and lamentable for The excellency of our knowledge makes vs the more horrible sinners in the sight of God vt cibus sumptus non decoctus perniciofus est As meate receiued and not digested proues most dangerous or as physicke taken inwardly and not working outwardly proues poysonous so the knowledge of the truth which is the meate and physicke of our soules being receiued in our vnderstanding and not practised in our conuersation will proue to be a most dangerous deadly disease vnto euery Christian soule What the sins of infirmity are 3. We say those are the sinnes of infirmity when in our hearts wee haue an earnest desire to serue our God and to refraine from sinne but through the violence of Satans temptations and the vntamed lusts of our owne flesh which is euer prone to euill and vnapt to good wee either neglect that duty which wee heartily desire to doe or perpetrate those deedes which by no meanes wee would doe for so our Sauiour saith of his Disciples Math 26.41 that the spirit was willing but the flesh was weake So Saint Peter in heart was willing to die with his Master but for feare of death he was driuen to deny him and to sweare that he knew him not Cap 26.14 and so all other Saints of God doe finde that how desirous soeuer they be to doe their duties and to serue their God their flesh is often times weake and vnwilling to performe those good things and most violently strong to draw their vnwilling soules to sinne Aug. de eccles dogmat That no man is free from the sinnes of infirmity And therefore Saint Augustine saith that in respect of this infirmity of the flesh Nullus Sanctus iustus vacuus est peccato nec tamen definit esse iustus quia affectu semper tenet Sanctitatem There is not any Saint that is void of sinne neither yet may he be said for that to be no Saint because in heart and affection he alwayes desireth and to the vttermost of his ability followeth after Sanctity and so Saint Iohn sheweth quod non est homo qui non peccat Iames 3.2 That no man liueth but he sinneth for in some things we sin all i. e. through the infirmity of our flesh and yet he that is borne of God Iohn 3.9 sinneth not that is with his full consent but doth euen then sigh and grieue in spirit when his flesh drawes him on to sinne But that we may the better know those sinnes which though they be enormities in themselues yet may be truely sayd to bee infirmities in the Saints and may stand with grace Galat. 6.1 as they are committed by them it is obserued by Diuines that they are First Such sinnes as are committed of incogitancie Aug. de peccat merit remiss l 2. cap. 2. and besides the purpose generall or particular of the offender i. e. sinnes of precipitation and not of deliberation as Saint Gregorie tearmes them for so Saint Augustine speaking of these sinnes sayth Tentatio fallit praeoccupat nescientes How we may know sinnes of infirmity by foure speciall differences they doe suddenly assault vs and attache vs vnawares and we are as it were ouertaken with the sinne before we can see the sinne So the adultery of Dauid was not thought of before it was suggested and the deniall of Saint Peter was neuer purposed vntill it was acted Secondly Such sinnes as are euer resisted to the vttermost of our abilities before they be committed and yet at last are perpetrated quia tentatio praemit vrget infirmos Aug quo supra because the violence of the temptation subdueth the infirmitie of our flesh Thirdly Such sinnes as haue for their causes some preualent passions in nature as the feare of death in Saint Peter which is the most terrible of all euill sayth the Philosopher and the feare of shame in Dauid which many men doe more feare then death Fourthly Such sinnes as in the reluctation are
many times subdued and after they be committed they bee not often itterated I speake not of the ineuitable lustings of the flesh against the spirit which no strength of grace in the best men was euer able in this life to suppresse but I speake of outward enormities that are sometimes committed through the infirmities of the Saints for so Saint Augustine speaking of Noas sinne sayth Aliquando fuit ebrius sed non ebrosius Idem de peccat merit remiss l. 2. c 10. that he was once drunke indeed but he was no drunkard quia vt actus virtutis because as one act of vertue makes not a vertuous man so one act of sinne in a Saint makes him not wholly vicious sayth the Philosopher But those that plot for iniquitie and imagine mischiefe vpon their beds those that neuer seeke to resist but euer to kindle the sinders of sinne that follow after drunkennesse and hunt for opportunities and like Salomons strumpet will come foorth to meete sinne and reioyce when they find it and commit it with greedinesse I dare not not say they sinne of infirmity but I rather feare that they are in the gall of bitternesse and in the bond of iniquitie Acts 8.23 Esay 5 â—2 And therefore though they that are mighty to drinke Wine the common swearers and blasphemers of Gods sacred name the lasciuious talkers and all leaude liuers doe pretend infirmities to excuse their sinnes yet may they truely feare that these spirits of infirmities are no humane but hellish spirits wherewith they are like the woman in the Gospell Luke 13.11 most lamentably possessed Malicious sinnes haue two violent properties Fourthly For sinnes committed of malice it is obserued that they haue two violent and bitter properties 1. Wilfull 2. Spitefull First They be wilfull sinners and they doe commit their sinnes with resolute wilfulnesse i. e. with an absolute will and with a full consent for otherwise euery sinne is voluntarie or else it cannot be iniquitie Zanch. de peccat actuali li. 1. Thes 1. pag. 101. Acts meerely violent are no sinnes for those actions quae mouentur a principio extrinseco which are outwardly compelled by violence and are meerely violent without any consent of the will as if a man were dragged by force into the idols temple or a woman forced to adultery and she no wayes yeelding consent of will either before the deed or in the doing thereof wee say these things cannot bee sinnes because they are outwardly compelled by force and not inwardly moued by the will voluntati vis inferri non potest and no outward force can worke vpon the inward will Jdem ibid. but all those actions quae mouentur a principio intrinseco which proceed from within and are done with any maner of consent of will must needs bee sinnes if they be such acts as are contrarie to Gods will because they are voluntary though not wholly yet in part in respect of the flesh though not in respect of the spirit But this sinne that I am to speake of which is done of malice is not onely voluntarie In some respect but wholly in all respects with all greedinesse committed and without any maner of vnwillingnesse effected so as Satan doth no sooner tempt them to sinne but they doe as readily attempt to commit the sinne for as the godly are desirous to serue God 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 not by constraint but willingly Examples of most wilfull sinners so doe malicious sinners perpetrate their sinnes not through any great constraint but with all willingnesse And we haue almost infinite examples of this kind the Sodomites would not be diswaded by any meanes Gen. 19.8.9 from seeking to offer violence vnto the Angels of God but still obstinately and maliciously persisted vntill they were wearied and the Prophet Dauid reporteth of the courtiers of Saul that they said our tongues are our owne and we will speake who is Lord ouer vs Psal 12.4 So the Israelites in the dayes of Ieremie being most earnestly intreated by Gods seruants to walke in the good way which is the commandements of God did most wilfully answere Ieremie 6.16 Wee will not walke therein and so are all those amongst vs that notwithstanding all the earnest admonitions of the preachers and the sweet motions of Gods Spirit that doth often times knocke and call at the doore of their hearts for amendment the infallible testimony of their owne soules and consciences that doe assure them they should not doe as they doe yet will they commit all vncleannesse all prophanes 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 euen with all greedinesse But they may assure themselues How fearefull is the state of wilfull sinners Deut. 29.19 that their state is very dangerous for hee that heareth the curse of the Law and yet blesseth himselfe in his sinnes and will still confidently and wilfully goe one in his wickednesse the Lord will not be mercifull vnto that man sayth Moses neither shall the iniquitie Esay 22. of such a sinner be pardoned sayth Esayas quia in his nulla est excusatio infirmitatis sed culpa voluntatis because such sinners can pleade no excuse either of ignorance or impotencie sayth Anselmus Anselmus in heb c. 6. and therefore the Lord is mightily prouoked and most highly offended with all such wilfull resolute sinners Secondly The malicious sinners are likewise spightfull sinners Heb. 6. Examples of spitefull sinners 2. Chron. vlt. 16. i. e. such as doe despight the spirit of Grace and doe make but a mocke of Christ and of all Christian Religion Such sinners were those Iewes that mocked the messengers of God and despised his words and misused his Prophets vntill the wrath of the Lord arose against his people so as there was no remedie such sinners were those stiffe-necked Iewes who though they were not able to resist the spirit to speake in Saint Stephen yet with their stones they stopped his mouth and as he sayth did alwayes resist that spirit Acts 8. to worke in themselues 2. Tim. 4.15 Such a sinner was Alexander the Copper-smith who did not onely distaste but also withstand yea vehemently withstand the Preaching of the word of God Such were Iulian the Apostata Libanius the Sophister Pope Iulius the third and the like who scorned Christ and scoffed at all Christians and such are those in our dayes whosoeuer they be and wheresoeuer they are which not onely wilfully sinne but also most lewdly and prophanely make a mocke of Religion and with Serapion scoffe at all Preachers and either wickedly hinder the free passage of the Gospell or else secretly trample it vnder their feete And therefore being thus growne to the height of sinne to sit in the seat of the scornefull Psal 1.1 The fearefull state of spightfull sinners 1. John 5 16. and with Achab to set and to sell themselues to commit wickednesse presumptuously
things for vs. euen for euer For this Incarnâ—â—e Word this God and Man Christ Iesus hath performed all things that are necessary for our saluation he liued for vs he dyed for vs he rose againe for vs and he became the Phisitian and the medicine both of our originall and actuall sinnes For against the corruption and guilt of originall sinne the pure birth and vndefiled conception of Christ is a sufficient salue and against the guilt of actuall sinne the Sanctitie and innocent life of Christ tâ—at was without any spot of sinne is a sufficient remedy and against the punishment either of originall or of actuall sinnes tâ—e most pretious death of Christ is a sufficient satisfaction Quia iniusta mors iustam vicit mortem Aug. ser 101. de tempore liberauit nos iuste quia pro nobis occisus est iniustè Because his vniust death hath iustly ouercome our death and he hath most iustly deliuered vs because he was most vniustly slaine for vs. That good examples are meanes to further godlines Besides the Word being made flesh we haue his life as a most perfect patterne to frame our liues thereby for wee are all like Apes apt to imitate and we say the life of our Minister would more moue vs to godlinesse then his doctrine and no doubt but it would doe much to them that hate not their Minister because he will not be as deboyst as themselues for a good example to good men is as a light set vpon a Candlesticke that all they which come into the house Iohn 3.19 may see the light although to euill men Christ an infallible patterne for men to imitate it moues them to the more indignation and wrath because it makes their sinnes appeare the more exceedingly sinfull and will be a iust witnesse against them in the day of wrath for that seeing the light of a good life shining amongst them they hated the same because their deeds were euill And therefore if we would be led by examples and would not erre let vs lay the the example of Christ before our face for this is a true looking glasse that is euer laid open before euery man and will neuer deceiue nor flatter any man and it is not onely a patterne for our practice but the continuall inspection and looking into the same is also in some measure an efficient cause Cyrillus l. 4. c. 5. and impulsiue motiue to incite vs to the imitation thereof and to the performance of all godlinesse because Christ is the giuer of all such graces whereby men do liue a godly life as the Apostle sheweth 1 Cor. 4.7 That we may boldly come to God Moreouer Christ hauing vnited his Deitie with our humanitie and hauing so well tempered his Maiestie with humility we may the more confidently and boldly draw neere vnto the throne of grace for that as his Deity confoundeth so his humanitie comforteth our faint and feeble soules and as his Maiestie amazeth so his humility animateth vs to come vnto him and to seeke of him whatsoeuer is needfull for vs. And further this Word being made flesh Naturam humanam nobilitauit He hath so innobled our humane nature as Saint Augustine saith that we which were wormes and no men are now 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 pertakers of the Diuine nature and as it were Gods and no wormes so that now 2 Pet. 1.4 That we attaine to a farre better state in Christ then we lost in Adam Bernard ser 1. de Epiphan our nature being repayred it is exalted farre aboue the dignitie of its first originall and it hath obtained to a farre better state in Christ then it had and lost in Adam because Adam was but is the image of God but wee are ioyned and made one with God as Saint Bernard saith and therefore foelix culpa quae talem meruit redemptorem happy was that fault as it happened vnto vs which brought foorth such a Sauiour to be made partaker of our flesh that wee might be partakers of his Spirit as Saint Gregory speaketh Secondly more particularly That both our bodies and our soules shall be saued in that he was made a true and a perfect man consisting both of body and soule we may assure our selues of the saluation both of body and soule for as our sinnes deserued damnation vnto both so the assuming of both by this Word hath brought deliuerance vnto them both And in that he was made subiect vnto all our humane frailties passions and miseries being made in all things like â—nto vs sinne onely excepted Heb. 2.17 c. 4 15. we may as I haue already touched before conceiue thereby an exceeding comfort for as Queene Dido said vnto the distressed Troians Haud ignara mali miseris succurrere disco Experience of miseries hath taught mee to succour all those that are miserable euen so Christ hauing felt all infirmities We may be sure of comfort in distresse and suffered more miseries then any of vs can endure will be mercifull and compassionate towards vs when hee seeth vs in distresse for he became like vnto vs that he might be mercifull vnto vs and he was tempted and suffered that he might be able to helpe and succour them that are tempted Heb. 2.17 18. saith the Apostle And therefore seeing wee haue not an High Priest which cannot be touched with the feeling of our infirmities but is a pittifull and a compassionate Redeemer if we be inuolued in miseries and doe suffer all kindes of infirmities wants scornes sickenesse paines or whatsoeuer else let vs goe boldly vnto the Throne of Grace and beg confidently his mercy and grace Heb. 4.16 to helpe vs in the time of neede for as hee which in our Creation formed vs according to the Image of God was contented now by his incarnation to take vpon himselfe the Image of man So wee which by our transgressions made our selues like vnto the Diuell shall bee most happy and blessed if as Christ became like vnto vs in flesh so we doe endeuour to become like vnto him in the graces of his most blessed Spirit And so much for the second point that he was made Flesh BRANCH III. CHAP. I. Of the distinction of the two Natures of Christ how each of them remaineth entire inconfused and the obiections made against this truth sufficiently answered Branch 3. THirdly We are to consider how this Word was made and still is Flesh which manner may be collected out of this word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 He was made Flesh Touching which wee must well obserue these two speciall points Two things to be considered 1. The distinction 2. The vnion of the two natures the Word and the Flesh that is the Deity and the humanity of our Sauiour Christ First The distinction of these two Natures is most excellently shewed by Saint Paul where hee saith That in Christ there are two distinct natures Rom. 1.3.4
Triumph of Christ Part. 3 PART III. CHAP. I. Of the speciall ends why Christ ascended into heauen and of the gifts which he giueth to edifie the Church THirdly touching the bounty of Christ set downe in these words and he gaue gifts vnto men we must first reconcile the difference betwixt the Prophet and the Apostle about the same for Dauid saith thou hast receiued gifts for men and Saint Paul saith he giueth gifts to men and I answer that if we vnderstand it literally Dauid receiued gifts which for feare of his power were freely offered vnto him and if we vnderstand it mystically of Christ we finde the saying of both to be true for the Apostle speaketh of the things which Christ doth as God sending forth the holy Ghost and bestowing gifts on men and the Psalmist speaketh of him according to that which the same Christ doth in his body August in Psal 67. p. 289. a. i. which is his Church Thus no doubt saith Saint Augustine but as he is persecuted in his Church so accepit in membris qua dona membra eius accipiunt he receiued and receiueth gifts in men for whatsoeuer is done to them that beleeue in him the same is done to him or else we may say that the Son of God as he was man receiued those gifts from his Father which hee was afterwards to distribute and to giue vnto his Church for so we reade that he being exalted and hauing receiued of the Father the promise of the holy Ghost Act. 2.33 hee hath shed foorth this which we now see and heare and so the originall word which the Psalmist vseth signifieth to receiue that which wee must presently distribute saith Mollerus Mollerus in Psal 68. and therefore the difference is soone ended and the matter in both is true he receiued gifts and he gaue those gifts to men for wee finde as Bonauenture tels vs that our Sauiour ascended for foure speciall ends Christ ascended for foure speciall ends First to receiue his kingdome as himselfe intimateth vnto vs in the nineteenth of Luke and the twelfth verse Secondly to make vs the more earnestly to long for him Quia abijt occultat se Deus vt ardentius quaeratur à nobis because God doth therefore hide himselfe from vs that he may be the more earnestly sought of vs saith Saint Bernard Bernard in cant Thirdly to prepare a place for vs for though in respect of Gods purpose it was prepared for vs before the beginning of the world yet in respect of the effecting and bringing to passe the said purpose it was specially prepared for vs by Christ because he remoued all hinderances and made way for vs to enter into glory 1. by appeasing his fathers wrath 2. by cleansing our consciences from dead workes 3. by opening vnto vs the gates of heauen and 4. by making continuall intercession for vs As Bonauenture speaketh Fourthly to send downe his holy Spirit vnto vs Ioh. 16.17 for so our Sauiour saith It is expedient for you that I goe away Quia nisi dederitis quod amatis non habebitis quod desideratis for vnlesse I goe away the comforter will not come vnto you but if I depart I will send him vnto you Tertul. l. de carne Christi for now saith Tertullian Graetum quoddam commercium inter coelum terram existit celebratum a most gratefull exchange and a friendly louing bargaine was made betwixt heauen and earth that to the inhabitants of heauen should be giuen the flesh of Christ and to vs on earth should be bestowed the comforts of Gods holy Spirit and so the Spirit of God should remaine with vs on earth and our flesh should dwell with them for euer in heauen and then all things to be common betwixt vs eternally and therefore he did not send his Spirit vnto vs before he had ascended into heauen Why Christ would not bestow his gifts on men before his ascention non propter impotentiam sed quia habuerunt corporalem prasentiam not in respect of any impotency that he could not doe it but because we had his corporall presence and because as the raine doth not descend vntill the mist and dew doe first ascend so the gratious raine of Gods Spirit did not fall vpon Gods inheritance to refresh it when it was weary vntill this fruit of the wombe which was as the dew of the morning had first ascended into heauen but as when that little cloud like a mans hand 1 Kings 11. did rise out of the sea there was a sound of much raine so when that humble flesh of Christ was ascended out of this world into heauen then he gaue gifts vnto men Aug. de verbis domini p. 63. b. 1. to 10. But what are these gifts which he giueth Saint Augustine saith it is his holy Spirit Tale donum qualis ipse est such a gift as himselfe is for he gaue himselfe and he giues a gift equall to himselfe because the gift of Christ is the Spirit of Christ but heare the Apostle saith hee gaue gifts and not a gift and therefore though I doe confesse that this holy and blessed Spirit is the author and fountaine of all gifts by whom wee haue remission of sinnes subiection of our enemies and all other gifts of grace and glory sealed vnto vs yet I say that the Apostle herein meaneth not so much the spirit himselfe as the gifts and graces of his Spirit And therefore that wee may the better vnderstand the fulnesse of this point of the bounty of Christ we must consider these foure speciall things Foure points to be considered 1. What manner of gifts they are 2. What gifts are here meant 3. How he doth bestow them 4. On whom he doth bestow them First that the gifts of God are free gifts For the first wee must know that they were gratuita free gifts so the words dedit dona he gaue them and he gaue them as gifts doe sufficiently declare or otherwise si praememeruisti tum emisti non gratis accepisti if thou hadst done any thing to deserue these gifts then hadst thou bought them and not freely receiued them and God had sold them and not giuen them and so they had beene praemia non dona rewards for thy good deedes and not gifts of his meere grace but this point is so cleere that I neede not stand on it Matth. 10.8 Freely you haue receiued saith our Sauiour freely giue for euery one may take of these waters of life freely and may haue these gifts Esay 51.1 like Esayas milke without money or moneyes worth For the second wee must note that the gifts of God are either 1. Temporall Secondly the the gifts of God are of two sorts 2. Spirituall First The temporall gifts he gaue vnto all sorts of men aswell before as after his ascention for wee must note that euery thing which we haue is
people and say hearing yee shall heare and shall not vnderstand and seeing yee shall see and not perceiue Acts 28.25 26. and therefore our Sauiour biddeth vs to goe and teach all nations baptizing them in the name of the Father and of the Sonne and of the holy Ghost But it is obiected as Nazianzen saith that he is no where called God but the holy Ghost or the spirit of God Nazian orat 5. de Theol. and therefore he is not God I answer briefely that this is false for Saint Peter said vnto Ananias why hath Satan filled thy heart Acts 5.3.4 to lye to the holy Ghost thou hast not lied vnto men but vnto God And therefore seing the spirit of God created all things and being created preserued them as Moses sheweth Gen. 1.2 the spirit of God moued vpon the waters i. e. to cherish and to retayne them together and now in like manner hee sanctifieth and preserueth vs as Melancthon sheweth in that godly wish which he maketh Spiritus vt Domini nascentia corpora fouit cum manus artificis couderat ipsa Dei Sic foueat caetus qui Christi oracula discunt accendatque igni pectora nostra suo And especially seeing that the holy Scripture doth more plainely testifie the same almost in euery place wee say that the name of the Holy Ghost is first taken for the Essence of God Secondly The name of the Holy Ghost is taken for the gifts and graces of the Holy Ghost as where the Prophet saith Take not thy holy spirit from me Psal 51.11 2 Cor. 13.5 and where the Apostle saith Know you not that Iesus Christ is in you except you be reprobates And againe Rom. 8.9 you are not in the flesh but in the spirit if the spirit of God dwell in you and so when it is said that they were all filled with the Holy Ghost we must vnderstand it of the gifts and graces of the Holy Ghost And these gifts and graces of Gods Spirit are excellently deciphered and set downe vnto vs vnder the properties and conditions of those formes and figures wherein the Holy Ghost did appeare vnto vs and that is if I doe rightly collect them three speciall times The Spirit of God appeared in the likenesse of fiue speciall things First vnto the Israelites 1. In a pillar of cloud by day 2. In a pillar of fire by night Secondly at the Baptisme of Christ he descended vpon him like a Doue Thirdly At the day of Pentecost he appeared 1. Like the rushing of a mighty winde 2. Like clouen tongues of fire First like a cloud First He appeared in a pillar of cloud to shew vnto vs that as the cloud betokeneth 1. A shadowing from heate 2. A sending downe of raine As 1 King 18.45 the Heauens were blacke with cloudes and windes and there was a great raine so the Spirit of God doth ouershadow vs from the heate of the wrath of God it cooleth and refresheth our scorched soules and as the raine maketh the barren earth fertile and fruitfull In what râ—spect the holy Ghost is like vnto waters so doth the graces of Gods spirit make our barren hearts plentifull in all good workes for the Holy Ghost in many places is compared vnto water because that as water 1. Mollifieth the hard earth 2. Fructifieth the barren ground 3. Quencheth the greatest heate 4. Cleanseth the foulest things and so forth So doth the Spirit of God In what respect the Holy Ghost is like vnto water 1. Soften our hard hearts 2. Fructifie our barren soules 3. Quench the heate of lust 4. Clense vs from all our sinnes And so make vs to become fit temples for himselfe to remaine in vs. Secondly He appeared in a pillar of fire Secondly like fire to shew his consubstantiality with the Father and the Sonne saith Nazianzen because God is fire and so appeared in the fiery bush from whence it may be came that custome among the Chaldeans which afterward spread it selfe among many other Nations of the Gentiles to worship the fire for their God whereas indeed they should haue worshipped that God which is fire and did appeare like fire to teach vs that as the fire hath in it saith Oecumenius 1. Calorem 2. Splendorem 3. Motionem 1. Heate to warme mollifie and purifie In what respects the Holy Ghost is like vnto fire 2. Splendor to giue light and to illuminate 3. Motion to be alwayes working Euen so the Spirit of God First Warmeth and heateth the hearts of the godly with a feruent and a fiery zeale of all godlinesse he mollifieth their hard and stony hearts and it consumeth all the drossie substance of sinne and so purifieth their soules from all wickednesse Secondly Iohn 6.13 He illuminateth their hearts with the knowledge of God for he bringeth them into all truth and he maketh their light to shine before men that they seeing their good workes Mat. 5.16 doe glorifie their Father which is in Heauen Thirdly He maketh them alwayes to be in action and neuer idle but as it is said of Christ euer going about doing good Thirdly He appeared like a Doue Thirdly like a Doue when he descended vpon our Sauiour Christ at his Baptisme first because as Bonauenture saith he came not then to strike our sinnes by the zeale of his fury but to beare them and to take them away through the meekenesse of his Passion but on the other side Greg. hom 30. in Euang. hee descended vpon the Apostles like fire because in these which were simply men and therefore sinners he would kindle a spirituall feruency against themselues and cause them to punish those sinnes in themselues by repentance which God had pardoned vnto them through his mercy and secondly he descended on Christ like a harmelesse Doue and not like vnto tongues of fire because Christ was not to be taught Cyrillus hierosol Catech. 7. which is signified by the tongues for his lippes were full of grace nor to be sorrowfull for his sinnes which is signified by the fire because in him there was no sinne but his Doue-like properties were to be shewed that hee was innocent Iohn 1.29 meeke and lowly in heart for as of all the beasts of the field the little silly Lambe is in most respects best qualified and therefore is Christ called the Lambe of God which taketh away the sinne of the world In what respect the Holy Ghost is like a Doue so of all the fowles of Heauen the Doue in most respects is most excellent for she is annunciator pacis the messenger and proclaimer of peace shee brought the Oliue branch vnto Noah she wanteth gall she hath no bitternesse in her she neuer hurts with her bill nor clawes she is full of loue and yet she neuer sings any wanton tune but woo woo is her matutinus vespertinus cantus her mournfull morning and euening song and
of twelue Starres is the Symbole of her faith containing twelue articles of her beleife And fourthly her paine to be deliuered is that earnest desire and loue which euery Christian soule hath to increase and multiply the number of Gods children And so the holy Ghost hauing descended vpon the Apostles and remaining in their hearts it caused them first to beleeue and to compose that crowne of twelue Starres which is the glory of euery Christian soule i. e. the twelue Articles of our faith as the Church receiueth it Secondly to forsake all the world and to follow Christ as S. Peter sheweth Thirdly Matth. 19.27 to lead a most vpright and a godly life as Saint Paul auoucheth Heb. 13.18 And fourthly to labour incessantly night and day to send out their voyces into all lands and their words vnto the ends of the world as now the whole world testifieth And so you see how in the first beginning of the Church the gifts of the holy Ghost were visibly and abundantly giuen vnto these seruants of Iesus Christ according as it was prophecied long before Ioel 2.28 that he would powre out his Spirit vpon all flesh and so their sonnes and their daughters should prophesie But CHAP. VI. How the gifts and graces of Gods Spirit are now giuen vnto vs and how wee may know whether wee haue the same or not SEcondly Christ doth now giue his Spirit otherwise vnto the Pastors of his Church How God bestoweth his graces vpon vs sufficiently for the edifying of the same but through great paines and diligent searching after knowledge for now we must not looke for Exthusiasmes nor thinke to attaine vnto learning and knowledge by reuelations but orando quaerendo bene viuendo by earnest praiers by continuall watching and tumbling and tossing of many bookes and by wearing and wearying out our selues in reading musing and writing of many lines we must seeke to attaine to a little learning and when wee haue done all we can wee can get nothing but what this blessed Spirit please to giue vs for except the Lord build the house the builder laboureth but in vaine so except he doth blesse our studies Psal 127.1 all our paines and industry will proue no better then Aethiopum lauare to wash a blacke Moore a breaking of our braines but an attaining to no true knowledge But we may be certaine that if we do our duties in all humility to seeke and search for grace our God will most surely giue vs grace yea and the same graces though not in the same manner or according to the same measure which hee did giue vnto his Apostles And as here it was apparantly seene that these Apostles had the gifts of this Spirit by these signes and effects of this Spirit so wee may most certainely know if we will diligently search whether we haue these gifts and graces of Gods Spirit or not by the works that we doe and by the things that we finde in our selues for Si iniurias dimittimus The signes whereby we may know whether we haue the Spirit of God or not quod denotat columba si paenitentiae lachrymis irrigamur quod nubes si desiderium habemus rerum aeternarum quod ignis si magnalia Dei annuntiamus quod lingua tum habemus signum praesentiae Spiritus sancti If we water our couch with our teares and bee truly sorry for our sinnes which is signified by the cloud if we be purged from all the drosse of sinne and be eleuated to desire and loue heauenly things which is noted in the fire if wee bee carried against the naturall streame and current of our owne corruptions which is shewed by the winde if we remit and forgiue all wrongs done vnto vs and bee meeke and gentle vnto all men harsh and sullen vnto none which are the properties of the Doue and if we zealously preach and pray and talke of God and of his will his grace and goodnesse towards vs and render thankes and praise vnto him for the same which is the office of a fiery tongue then we doe with the Apostles shew the effects of Gods Spirit and we may to our endlesse comforts assure our selues that the Spirit of God is in vs. 1 Cor. 3.85 But if we finde none of these things no hatred of sinne no loue of vertue no loathing of the vanities of this world no lifting vp of our hearts to heauen no meekenesse with men no praising of God but rather finde our selues cleane contrary defiled with sinne deboist in our liues iniuring men offending God blaspheming his name with wicked oathes and breaking his Sabboths with great contempt then wee should not onely wonder to see the gifts and graces of Gods Spirit in others as the people did when they saw what had happened vnto the Apostles vpon the day of Pentecost but we should rather bewaile and lament the want of the same in our selues for it is vnpossible that they should haue any part or portion of Gods Spirit that doe shew no signe nor fruit of Gods grace And therefore euery man should try and examine himselfe whether he finde in himselfe the fruits and effects of Gods Spirit or not For First the holy Ghost being like water if he be in you That we should diligently examine whether we haue Gods Spirit or not Psalme 1.3 then you are washed and cleansed from all filthinesse and you are like the trees that are planted by the waters side and doe bring forth their fruits in due season but if you bee like a barren and drie ground where no water is or like fruitlesse trees that beare nothing but leaues then certainely the Spirit of God is not in you and you are fit for nothing but to be hewne downe Matth. 3.10 and to be cast into the fire Secondly the holy Ghost being like fire if he be in vs hee illuminateth the eyes of our vnderstanding and hee giueth light to them that sit in darkenesse and in the shadow of death that they may walke without stumbling in the way of peace but if our vnderstanding bee so darkened that wee neither know God nor the will of God then certainely the Spirit of God is not in vs 2 Cor. 4.3 for if our Gospell be hid saith the Apostle it is hid to them that are lost that being depriued and void of Gods Spirit are filled with the spirit of darknesse A most fearefull saying against them that vnderstand not the great mystery of godlinesse that they haue the marke of lost ones and if hee be in vs then we must needes be feruent and zealous to doe all good seruice vnto God as Apollo was who is said to be hot in spirit or as the twelue tribes were who serued God night and day instantly Act. 18.28 c. 26.7 saith the Apostle but if we be cold and carelesse to serue the Lord then surely we are destitute of this Spirit of God for
are giuen vnto all other Preachers CHAP. VII How the gifts and graces that are giuen for the sanctifying of our soules are conferred and bestowed vpon men SEcondly By what meanes we receiue the grace of God for the other gifts and graces that are giuen for the sanctifying of our soules they were and are giuen euer after the same manner that is First by those outward meanes which God hath appointed and Secondly by the inward working of his blessed spirit for though I confesse with Saint Augustine and others that God can speake by his spirit in occulto and teach our spirits in silentio to crie Abba Father All graces come by hearing Gods Word and by receiuing of his Sacraments yet we find that ordinarily all the gifts and graces of God as Faith Hope Charitie Patience and all other graces whatsoeuer are wrought in vs by those meanes which God hath appointed for this purpose and they are two 1. The hearing of Gods Word 2. The receiuing of the blessed Sacraments First we finde that the best way to attaine vnto any gift of grace is to heare the Preaching of Gods Word because prayer by which all graces are obtained is the fruit of Faith Rom. 10.17 and Faith commeth by hearing saith the Apostle Neither is it euery kinde of hearing That all kinde of hearing profiteth not the hearers that will suffice to obtaine grace for as there be many that can receiue no grace because like the deaffe Adders they will not heare at all so there be as many that can receiue but very little grace because they heare amisse I haue read it in Erasmus that Demosthenes on a time discoursing seriously of necessarie considerations of State-businesse all his Auditors fell asleepe the Orator to awaken them said he had a prettie storie to relate vnto them viz. that a young man hyred an Asse from Athens to Megara and in the heate of the day he couched vnder the Asse to take the benefit of her shadow the owner denied him the vse of the Asses shadow saying he hyred the Asse and not her shadow and therefore he should not haue it vnlesse he would anew compound for it the young man said he would haue the aduantage of his bargaine with that they fell from words to blowes and so Demosthenes staid his speech whereupon all his Auditors desired him to goe on that they might heare the issue of that Tragedy the Orator replied I discoursed of the safetie of your Common-wealth and you fell asleepe and now I told you a Tale of an Asse and see how attentiue you are to it and so he reprooued the madnesse of his people Foolish hearers euen so wee haue many hearers that are more attentiue vnto trifling words and more delighted with the forme and phrases then they are with the substance of the matter like vnto little children that loue the guilded out-side of the book better then all the wisdome that is therein contained or the laces of there coate better then the coate it selfe And some we haue like the Egyptians about the fall of Nilus that at the first were much affrighted at the hideous noyse thereof Acts 26.28 but within a little while after they were accustomed with the same they were no waies moued thereat so they like Agrippa at the first hearing of the Word Preached are something touched with the sence of their sinnes but within a very little while Customarie hearers they grow carelesse of all goodnesse others like the Auditors in Strabo that attentiuely heard the Philosopher vntill the market-bell of their profit did ring and then they left him all alone or rather like the hearers of Saint Paul Worldly hearers which gaue him audience vntill hee touched their hearts with their vnbeliefe so our men will heare vs if it be not against their worldly profit they wil heare placentia such things as are pleasing for them others heare so much that in very deed Onely hearers and no doers they doe nothing els but heare for they neuer practice any thing at all but the practice of iniquitie they will heare a Sermon euery day two for fayling three sometimes but they will not forsake one sinne for a whole yeeres Sermons they heare them to be wiser not to be better Ah wretched men that you are procul hinc procul ite profani Why will you heare Gods Lawes and yet hate to be reformed for this will turne to your further condemnation not because you doe heare Gods Word which is good but because you doâ— not doe that which you heare to be good and so we haue many other sorts of hearers that by their hearing doe receiue no grace because they heare amisse And therefore not all hearers but all those that take heede how they heare that doe heare that they may vnderstand and vnderstand that they may practise and practise that they may please their God those doe receiue the gifts and graces of God Secondly The receiuing of the Sacraments a most excellent meanes to beget all graces we know that the blessed Sacraments are most excellent meanes to beget Faith and Loue all other graces in the worthie receiuers of the same for they be verba visibilia euangelij such things as doe visibly shew vnto our eyes all that the Word of God doth teach and speake vnto our eares for what is the sum of Gods Word and of all the Preaching in the world but that Iesus Christ suffered and died for our sinnes that we through him might haue eternall life and what can shew this more plainely then the blessed Sacraments doe for in Baptisme we see how the childe is regenerate and borne anew and ingrafted into Christ and as the water cooleth all the scorching heat of the flesh and washeth away all filthines from our bodies and maketh euery thing fruitfull so the gifts and graces of Gods spirit doth coole in vs the heat of our fleshly concupiscence and clenseth vs from all sins How the Sacraments shew vs all that the Scripture teacheth and maketh vs to abound in all good workes and in the Sacrament of the Lords Supper we doe most apparantly see that as the Bread which is broken and then giuen vs to be eaten for to strengthen our heart and to sustaine our life and the Wine is powred out and giuen vs to drinke it for to comfort our hearts so Christ was broken in pieces as I shewed in my Treatise of his Passion for our sinnes and his blood was powred out to make satisfaction for our transgressions and so he is giuen vnto vs as the foode of our soules and the onely ioy of our heart to sustaine vs to refresh vs and to be our onely comforter in all distresse And the consideration of these visible things should as effectually work in vs Faith to beleeue in him Hope to expect all good from him and Charity for all receiued graces most intirely to
both Body and Soule not that the Soule begetteth a Soule That man and all other creatures receaued power to produce creatures like vnto themselues Totum generat totum hoc est corpus generat corpus mediante anima anima generat animam mediante corpore Psal 51.5 or the Body begetteth a spirit but that as all other creatures receiued power from God to produce creatures like vnto themselues as the seede of the vegetatiue to bring forth vegetatiue creatures and the sensible sensible creatures so man consisting both of Body and Soule should beget a creature like vnto himselfe consisting of the same parts for otherwise sinne must needes bee in the body before the Soule be infused for if the schoole of the naturalists be to be belieued the Soule is not infused into the Body vntill the thirtieth as some or fortieth day as some affirme and yet the Psalmist saith that he was conceiued in sinne therefore both Body and Soule were both conceiued at once or else corruption was in the Body before the infusion of the Soule and this liuing Soule by this dead flesh must needes be defiled which is most absurd for as Saint Augustine sayth of Adam It was not his corruptible flesh which made his Soule to become sinnefull but his sinnefull Soule made his flesh subiect to corruption so it must needes be in the sonnes of Adam Gene. 5.3 that not our flesh corrupts our Soules but both body and soule are conceiued in sinne both produced of sinfull seede and so sinne principally resides in the Soule and not in the Body because the Soule giues life and motion vnto the flesh hence it is that Adam hauing defiled both his Body and Soule is sayd to haue begot a childe in his owne image i. e. sinfull and polluted like himselfe both in regard of his body and Soule Bosquierus de finibus bonorum lib. 1. con 6. p. 27. Nam Adam vt persona publica sibi ac suis aut sapiebat aut delirabat for now Adam standing in paradise a publique person as I told you before was to make or to marre himselfe and all his posteritie and therefore if this roote had continued holy the branches had beene likewise holy but the tree prouing to be euill Rom. 11. the fruit could not possibly be good Math. 7.18 for a bad tree cannot bring forth good fruit sayth our Sauiour and therefore Adam sinning all his seede are become sinnefull all his ofspring tanquam serie continuata as in a continued line doe like corrupted branches of a rotten tree bring forth still corrupted fruits and so make all their generation so soone as they are begotten liable to the curse of God for that first transgression for the reward of sinne is death and the Prophet Dauid sayeth Psal 51.2 hee was shapen in wickednesse and conceaued in sinne Iohn 3.6 and our Sauiour sayth that which is borne of flesh is flesh i. e. he that is borne of a sinnefull man can be nothing else but a sinnefull man That Gods graces are not traduced from the best parents not that a godly man begets a godly man for the graces of Gods spirit are not begotten in our carnall generation but they are giuen from aboue in our spirituall regeneration and a man begets his childe not as he is spirituall but as hee is a creature consisting of body and soule and therefore whosoeuer is borne of flesh and blood must needes be tainted and corrupted with sinne and wickednesse for flesh heere is not taken pro natura carnis sed pro vitiosa qualitate totius hominis for the single nature of flesh but for the corrupted qualitie of the whole man as Saint Paul excellently sheweth when hee sayth in my flesh dwelleth no goodnesse Rom. 7.8 i. e. in the corrupted nature of a naturall man there is no grace there is no goodnesse And therefore hoc virus paternum this hereditarie poyson as Paulinus calleth it What we learne from this doctrine this our originall sinne that is inbred in euery man since the fall of the first man may sufficiently serue to teach vs. First to iustifie God First to iustifie God for inflicting death vpon euery man though man should doe nothing else to procure his death quia damnati antequam nati because euery one is guilty of this sinne and therefore of death before hee commeth to this present life for the reward of sinne is death and therefore the death of children and infants that haue done no actuall sinne doth proue them tainted with this sinne because death cannot be iustly inflicted vpon those that are no wayes infected with sinne for the reward of sinne is death but you see they are subiect vnto death and therefore you may know they are tainted with sinne Secondly Secondly to be humbled this may serue to teach all those that stand so much vpon the honour and dignity of their naturall birth to consider whâ—t they are and what they haue thereby a sinnefull corrupted and contagious being children of wrath subiects to death slaues of damnation be they Kings Princes Nobles what you will this is all they haue or can haue by their naturall birth Iohn 3.6 for whatsoeuer is borne of flesh is flesh i. e. all things that parents can conuaye vnto their children is but a corrupted natural being yea though the parties should be sanctified themselues and thereby procure their children to bee receiued and reputed members of the visible Church before men yet can they not infuse Grace Perkins in Jud. 1. nor produce sanctified children in the sight of God For though we reade of some that were sanctified in their Mothers wombe as Ieremie Iohn Baptist and the like Ier. 1.5 yet this sanctifying grace was infused by God and not traduced from their parents Luke 1.44 and therefore this should make all men to be of an humble spirit and to reioyce more in their second birth in the Baptisme that they haue receiued it may bee by the hands of some meane Minister and their begetting vnto the faith of Christ by the preaching of the word of God then in all that glory and excellencie that they haue gotten from their naturall parents for they did but make vs Men these must make vs Christian men And thus you see that by the guilt of Adams sinne euery childe of Adam deserues eternall death before he comes to this present life But because we would be sure enough of death wee will hasten it and draw it on as it were with cart-ropes throughout all our life and we will not haue it sayd Ezech. 18.2 our fathers haue eaten sower Grapes and the childrens teeth are set on edge or that Adam sinned we are punished nam errauimus cum patribus for we haue sinned wil sinne with our fathers more then our fathers we will drinke iniquity like water and adde vnto our originall corruption
those daily heapes of our actuall transgressions And therefore you must giue me leaue to insist a little vpon this point and to take a further view of this our immortall enemie this actuall sinne that bringeth death I confesse it is an Hydrian beast that hath many heads it is like a continued quantitie that admits of infinite sections I cannot touch them all yet for methods sake and the furtherance of our memory I desire you to consider these three points Three things considered in the handling of actuall sin 1. The nature of it how it is defined 2. The degrees whereby it is increased 3. The manner how it is committed CHAP. II. Of actuall sinne what it is and by what degrees it inwardly increaseth Aug. contra faustum lib. 22. cap. 27. What actuall sinne is SAint Augustine defineth sinne to be factum aut dictum aut concupitum contra legem Dei any fact or word or thought that is contrary to the Law of God and Saint Ambrose briefer sayth that sinne is the breach of Gods Law but Zanchius fuller Zanch. de peccato actuali lib. 1. thes 1. pag. 161. and to my content playner sayth that an actuall sinne is an anomie * A want of rule whereby those humane acts that doe proceede from the corruption of our flesh are contrary to the Will of God ingraffed in the mindes of men and especially reuealed in the word of trueth for heerein is expressed both the matter and the forme of sinne The matter of sinne must be a humane act First Materiale peccati the matter of sinne is sayd to be a humane act whether thought word or deede for otherwise it cannot be sayd to be an actuall sinne where there is no act and therefore not onely in sinnes of commission as adultery murther theft and such like but also in those sinnes which are called sinnes of omission as not to pray not to doe that seruice vnto God which we owe vnto him there is not onely a meere priuation but there must be also aliquid positiuum some act that makes the sinne as when thou omittest thy duety either because thou wilt not doe it and there is an act of thy will or because thou canst not remember and hast forgotten to doe it and there is an act of thy memorie or else thy vnwillingnesse thy vnablenesse and thy forgetfulnesse doe proceede from some act and occasion either present or precedent Furor iraque mentem precipitant which makes thee to omitte the things commaunded and so to sinne as when thy feare blindes thy iudgement that thou canst not discerne the trueth or thy drunkennesse causeth thee to sleepe when thou shouldest be hearing the word of God But you must not thinke euery humane act to bee a sinne but onely those that doe proceede from the corruption of our flesh and are contrarie to the Will of God For Secondly Formale peccati The very being of sinne is an erring from the will of God Psal 40.10 as the Schoolemen call it the very being of sinne is a deuiation from the Will of God For the Will of God is to be alwayes set before our eyes as the onely rule whereby we are to square all our actions and therefore euery man should say with the Psalmist In the volume of thy booke it is written of me that I should fulfill thy will O my God I am content to doe it and euery man should doe as he saith Thy will be done in earth as it is Heauen for whosoeuer erreth from his Will sinneth against his owne Soule but whosoeuer doth the will of my Father the same is my brother and my sister and my mother Mar. 3.35 sayth our Sauiour Christ But because the will of God is not alwayes knowne to vs neither can we search into that which hee concealeth from vs therefore you must vnderstand that the reuealed will of God is lydius-lapis that touch-stone which trieth euery action and makes it either iust or sinnefull The will of God is reuealed in our consciences and in the Scriptures Now this will of God is reuealed in the booke of euery mans conscience and in the booke of holy Scriptures For of the first the Apostle saith that the Gentiles though they had not the written Law of Moses yet had they the Law of God written in their hearts because there consciences bare them witnesse what was to be performed and what was to be eschewed and did accuse them when they did ill and excuse them when they did well and therefore whatsoeuer they did against their owne conscience they did the same against the will of God reuealed and ingrauen in their hearts and therefore the Apostle saith that as many as haue sinned without the law Rom. 2.14 verse 14. i. e. without the written law of Moses shall also perish without the Law because they hauing not the law were a law vnto themselues And The word of God is diuided into two parts id est 1. The law 2. The Gospel For the 2. wee must not onely vnderstand the Law of decalogue or 10. commandements although that bee the chiefest rule to expresse all sinne but we must also consider the Gospel as a part of that booke wherin the reuealed will of God is expressed for there are many things forbidden and many things commaunded in the Gospell which are not plainely expressed or mentioned in the Law as to beleeue Iesus the sonne of Mary to be the Messias whereby all sinnes are taken away and without whom all sinnes doe remaine for so Christ himselfe testifieth Iohn 6.9 that the holy Ghost should reprooue the world of sinne because they did not beleeue in him and therfore whatsoeuer act is done against the will of God reuealed either in the Law or the Gospell the same is sinne Secondly For the degrees whereby sin is increased we must note Bernardus de grad humilitatis that nemo repentinè fit pessimus sed paulatim descendit no man is suddenly desperately euil but he descendeth to hel by little and little for the deuill is like a serpent creeping and sliding by little and little when wee cannot perceiue his pathes and therefore we should be very wary to marke his footesteps Now as euery sinne is committed either inwardly or outwardly Jsidorus de summo bono Sinne is inwardly increased by three degrees so euery sinne is increased either inwardly in our mindes or outwardly in our actions 1. Inwardly it increaseth and groweth by 3. degrees 1. By the suggestion of Satan 2. By the delight of the Flesh 3. By the consent of the Spirit The first we cannot well auoyde because Satan is euer busie to suggest sinne into vs Satan suggesteth sinne diuers wayes sometimes horribly to prodigious villanies sometimes secretly hee insinuates himselfe vnder the shape of an Angel of Light and suggesteth sinne vnder the shew of Vertue and thus in euery member of our Bodies
shunne for shame the sight of men because the minde yeelding or denying consent vnto the desires of the flesh doth either aggrauate or extenuate the fact But when the spirit yeelds consent vnto the desires and delights of the flesh as Adam tooke of the tree likewise Idem epi. 58. We are fully miserable when we yeeld full consent and delight in sinne and he did eate then as Seneca sayth consummata est infelicitas vbi non solum turpia delectant sed placent The miserie and iniquitie of man is perfected when the sinne doeth not onely delight the flesh and sensuall part of man but is also pleasing and acceptable vnto the spirit and reasonable part of man and therefore as Boetius sayth voluntario facinori nulla est excusatio Boetius rhet nouor lib. 2. to such witting sinnes delighting the flesh consented vnto by the spirit there is not nor can be any excuse Nam vt nequius est odisse iustitiam quam non fecisse ita nonnunquam grauius est peccatū diligere quam perpetrare For as it is a viler thing to hate righteousnesse then not to doe righteousnesse so many times Hierom. in quad epist it is a greater offence to delight in sinne or to loue euill then to commit euill as Saint Hierome sayth And the reason hereof is playne The approbation of our fleshly desires maketh sinne the more exceedingly sinnefull because it is the consent of the will and the approbation of the fleshly desires that makes the sinne without which some wayes or in some respects it cannot be sayd to be a sinne Nam quemadmodum qui videt meretricem scit esse meretricem non est scortator propter hanc cognitionem For as he which seeth a harlot and knowes her to be a harlot is not thereby a transgressor because of his knowledge of her but if he consenteth purposeth or affecteth to be ioyned vnto her Tum est scortator aut actione aut affectione Then is he a fornicator and offender either in action or in affection Iustin Mart. in resp ad Orthodox ad q. 8. f. 273. Sic bonorum malorum hominum cognitio non est in causa vt boni sint aut mali sed propositum quod eligit id quod ei visum est So the knowledge of good or wicked men is not that which causeth them to be either good or bad but it is their will and purpose to choose that which pleaseth the same which maketh them to doe well or ill saith Iustine Martyr If sinne did forcibly inuade the mind the punishment of sinne might seeme vniust And as this consent of will maketh the sinne so without this consent of will there can be no sinne Nam si defectus iste qui peccatum dicitur tanquam febris inuitum occuparet recte iniusta paena videretur quae peccantem consequitur quae damnatio nuncupatur For if sinne like a Feuer did violently inuade vs and take hold vpon vs against our wils then the punishment which is damnation and is imposed for the sinne vpon the sinner would appeare to be vniustly inflicted And therefore Vsque adeo peccatum voluntarium malum est vt nullo modo sit peccatum nisi aliquo modo sit voluntarium Sinne is so voluntary an euill that by no meanes it can be sinne vnlesse by some meanes it be voluntary Aug. de vera relig Et hoc quidem ita manifestum est vt nulla huic doctorum paucitas nulla indoctorum turba dissentiat And this is so manifest and so agreed vpon by all men that neither learned nor vnlearned doe deny the same saith S. Augustine And therefore though the Diuell like a father be alwayes ready to beget sinne and the lust and concupiscence of the flesh which is appetitus sensitiuus be alwayes like a mother apt to conceaue sin yet if appetitus rationalis If our reason be not intreated as a Mid-wife to bring forth sinne into action it will prooue an abortiue like the vntimely fruite of a woman which perisheth before it seeth the Sunne that is though the least concupiscence as I said before be a sinne yet this sinne will neuer prooue so odious in the sight of God nor yet so dangerous vnto man as when the sinne is fully finished Ob. But how then is that true may some man say which you said a little before When the mind is any wayes delighted with the least tickling thoughts and cogitations of euill non negandum esse peccatum we cannot deny the same to be sinne therefore the sensitiue appetite of any euill makes it sinne though the rationall appetite doth not consent vnto the same I answere that the Obiection answereth it selfe Sol. for it saith when the minde is any wayes delighted but the minde cannot be any wayes delighted without some consent of the reasonable appetite therefore this proueth not any sensitiue desire to be a sinne without the consent of the reasonable appetite But we must note The sensitiue facultie doth soone defile the reasonable soule that here is aliquod malum propter vicinum malum the will and affection of the reasonable soule by reason of his contiguity and vicinity with the sensitiue lust and concupisense of the flesh is so dammaged that as no man toucheth pitch but is presently defiled with pitch and the fire can neuer touch the tinder but the same is presently kindled How we should beware of sinne before sinne comes neere vnto vs. so the thoughts and the apprehensions of the sensitiue faculties as soone as euer they touch the discussiue facultie of reason doe instantly taint and corrupt the same And therefore that our reasonable will and affection doe not yeeld to the finishing of sinne reason should haue her eyes alwayes open and with an Eagles sight to behold sinne afarre off to subdue the vile thoughts and desires of the flesh before euer it enters vpon any faculty of the soule And so you see how sinne is inwardly increased Sathan suggesteth it Lust conceiueth it and the Will finisheth it CHAP. III. By what degrees actuall sinne is outwardly increased SEcondly Isidorus de summo bono Iacobus de valentia in Psal 91. Actuall sinne is outwardly increased foure wayes sinne is outwardly encreased and augmented saith Isidorus three speciall wayes 1. It is secretly committed 2. It is publikely aduentured 3. It is vsually practised and to these wayes I may adde that then 4. It is exceedingly most fearfully inlarged When we first practice sinne we seeke by all meanes to conceale and to hide our sinnes First we will commit the sinne credamus tamen astudoloque tegere nos tantum nefas yet then we wil seek by all craft and subtilty by all other meanes to conceale the same from the eyes of the world for at the first we are like Adam ashamed that God should see our nakednesse or that the world should know
and with an high hand to sinne against Heauen and against the God of Heauen they are not onely depriued of the prayers of the faithfull for them because we are forbidden to pray for such sinners Iere. 7.11 as Ieremie was forbidden to pray for the Iewes when the Lord himselfe sayd vnto him Thou shalt not pray for this people nor lift vp thy voyce for them but they are also continually assaulted with the prayers of the Saints like so many two-edged swords against them for so Dauid sayth that hee would pray yet against their wickednesse Psal 59.5 and it is a heauie prayer that he vseth that God would not be mercifull vnto them that offend of malicious wickednesse 1. Cor. 16.22 so Saint Paul accurseth euery one that loueth not the Lord Iesus so did Simon Peter pray against Simon Magus Theodoret. l. 3. c. 9. and all the Christians against Iulian and so doe wee pray against those malicious sinners that despise Gods word and scoffe at vs and crucifie againe vnto themselues the Sonne of God And then God hearing the prayers of his Saints hee giues these sinners ouer vnto a reprobate minde Rom. 11. to doe those things that are not conuenient and to fall from one iniquitie vnto another vntill they bring vpon themselues swift damnation Christ hom 67. in Joh. Nam cum a Deo deseruntur tum diabolo traduntur for when God hath once forsaken them then doth the Deuill wholly inioy them and filleth their hearts with all wickednesse and with the very gall of bitternesse and leaueth no place for repentance Ansel in Heb 6. quia 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 prorsus lapsi Aquinas in loc 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 because they are altogether fallen as Anselmus expounds the word vsed by the Apostle or totaliter lapsi totally fallen and wholly eclipsed and depriued of all the gifts and graces of Gods Spirit and as a stone tumbling downe the hill when it comes to the bottome can goe no further so these men cum in profundum venerint peccatorum being thus fallen into the depth of sinne they can fall no lower till with Corah Dathan and Abiram they doe fall downe to Hell And thus you see what sinne is how it groweth and how it is committed CHAP. V. Of the diuersitie of sinners and of the inequalitie of sinnes FRom this that I haue spoken concerning sinne there is no meane capacitie but may obserue these two especiall points 1. The diuersitie of sinners 2. The inequalitie of sinnes Of the great difference betweene the sinnes of the godly and of the wicked seene in three especiall things 1. Resâ—lution 2. Reluctation 3. Repentance First The diuersitie of sinners for though all men doe sinne yet all men are not alike sinners for the Saints doe sinne and it may be the same sinnes as the wicked doe but they doe not sinne in the same maner with the wicked for the godly doe either commit sinnes of ignorance that is such sinnes as they know not to bee sinnes or if they know them to bee sinnes then are they certainely committed of infirmitie and the doers haue euer with them these three properties First Before they sinne they are firmely resolued not to sinne Secondly When they doe sinne there is such a reluctation and such a conflict betwixt the flesh and the spirit that the Soule sigheth euen then when the flesh reioyceth and so they neuer sinne with a full consent Rom. 7.17 and therefore they may truely say It is not wee that doe these sinnefull acts but it is sinne that dwelleth in vs. Thirdly After they haue sinned the spirit will presently draw the flesh to ioyne with it in repentance which a little before had drawne the spirit to giue it motion to commit the sinne Seneca in Agamem and then as Seneca sayth Quum paenitet peccasse pene est innocens When a man is sorrie that he hath sinned he is almost as innocent as if hee had not offended or as Saint Paul sayth he is washed he is sanctified and he is restored vnto his former integritie How the sinnes of the wicked differ in three things from the sinnes of the godly 1. greedinesse to doe it But the sinnes of the wicked are not of ignorance not of infirmitie but of an obstinate will and of a contemptuous spightfull malice For First Before they sinne they are as greedie to doe it as Curio was ready to obay Casars commandes they swell with desire and burne with lust to haue it done Et si non aliqua nocuisset mortuus esset And if they may not doe it they cannot liue without it 1. reg 21.4 for they are as sicke for sinne as Achab was for Naboths Vineyard 2. Delight in the doing Secondly When they doe sinne they haue their Iubilie they are in their owne element as Iudas is sayd to haue gone in locum suum into his owne proper place and they haue their full content and therefore they are sayd to drinke iniquitie like water which goeth downe smothely without any stop 3. Content when it is done Hieron l. 1. in Amos. Thirdly After they haue sinned they are so farre from sorrowing for it as that they doe euen reioyce for the committing of it in suis complacent sibi delictis and they doe delight themselues with their sinnes as Saint Hierome sayth Olim haec meminisse iuuabit they doe delight to relate their sinnes and therefore the Scripture sayth Rom. 3.13 that as their feete are swift to shed blood so their hearts doe reioyce in the workes of their owne hands And so you see how differently sinne may be committed the godly are most vnwilling to commit any sinne the wicked are most greedie to commit euery sinne the godly are hardly drawne to sinne the wicked draw sinne as it were with carteropes and in the godly sinne is like a fire which they indeuor to quench but in the wicked it is like a fire which they labour to kindle Secondly We may see from what I haue spoken that stoicall paradoxe of the equallities of all sinnes sufficiently confuted How some sinnes are a great deale more haynous then other sinnes for sinnes publikely committed are more haynous then those that are done in priuate for that he doth not onely sinne sed peccat docet but he doth also teach others how to sinne and likewise scandalize those that doe detest their sinnes ideo qui publice peccat publice corrigendus est hee that openly sinneth should be openly punished for his greater shame by reason of his greater sinne and he that sinneth wittingly through knowledge is worthy of many more stripes Iustin Mart in resp ad orthodox ad q. fo 271. then he that sinneth through ignorance sayth our Sauiour and therefore Quemadmodum autore Apostolo sayth Iustin Martyr fidelis qui rei suae non perspicit deum negauit c. Euen
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
humane Soule That Christ had a true reasonable humane soule AND further we must consider that as he had a true humane body so he had a perfect reasonable soule for First The testimonies of the Scriptures are most plaine and pregnant herein As My soule is heauy vnto death Math. 26.38 And againe Father into thy hands I commend my spirit Heb. 2.17 Secondly Reason it selfe confirmeth it for He was made in all things like vnto his brethren Sinne onely excepted and he is The Shepheard of our soules 1 Pet. 2. And therefore he must needes consist of body and soule Thirdly The whole Schoole of Diuinity did euer teach the same Truth for Nazianzene saith Quod non assumpsit non salvabit Either he had a soule or he will not saue a soule And Saint Augustine saith Aug de tempore Ser. 145. Totum suscepit vt totum liberaret verbum The Word tooke all vpon him i. e. both body and soule that he might saue both body and soule And so Fulgentius doth most largely and excellently proue this point in his first Booke De Mysterio Mediatoris Fulgentius de myst med ad Tras l. 1. vnto King Trasimund where I referre my Reader to a most elegant and learned discourse of this matter Ob. But against this many of the Arrians and Apollinaris doe obiect as Nazianzene Athanasius and Saint Cyrill doe affirme that Christ had no humane soule Iohn 1.14 but onely a liuing flesh because the Euangelist saith That the Word was made Flesh And Saint Paul saith Rom. 1. That he was made of the seede of Dauid according to the Flesh Sol. To this I answere that it is an vsuall thing in Scripture to speake synechdochically and sometimes totum denominare ex parte praestantiori to put the soule for the whole man as seuenty soules that is seuenty men went downe vnto Egypt and the soule that sinneth Exod. 1.5 that soule shall die and let euery soule be subiect to the higher Powers Ezech. 18.20 and sometimes totum denominare ex parte minus praestantiori Rom. 13.1 to put the body for the whole man as all Flesh i. e. all men had corrupted their wayes before God and Gen. 6.12 all flesh shall see the saluation of God and to thee shall all flesh come that is all men And therefore hee was made Flesh signifieth Athanas in Sym. that hee was made Man of a reasonable soule and humane flesh subsisting And the reason why the Euangelist saith He was made flesh Why the Euangelist saith he was made flesh rather then he was made man rather then He was made man is diuersly rendered by the Fathers For some say it was to shew what part of Christ was made of his Mother that is his Flesh for his Diety was increated and his soule say they was created of nothing and his body onely was made of his Mother And therefore hee saith The Word was made Flesh But this cannot satisfie them which beleeue the Soule to be ex traduce by traduction from the Parents And therefore Secondly others with Theophilact say the Euangelist saith The Word was made Flesh to expresse the greatnesse of Gods loue who for our sakes would be contented to be made the vilest thing for all flesh is grasse Esay 40.6 Thirdly others with Saint Augustine say It was to shew the greatnesse of Christ his humility Ex parte ignobiliori to be named by the meanest name and the basest part of man he was contented to be made flesh for so we finde that in this respect i. e. to shew the greatnesse of his humility though hee was the Sonne of God yet most commonly would hee terme himselfe The Sonne of man to shew vs how hee debased himselfe and was well contented with the meanest and most abiect titles for our sakes and to teach vs by his example not to stand so much vpon our dignities but to humble our selues that we may be exalted Fourthly others with Saint Cyrill say It was for our greater confidence that we should not doubt of Gods loue and fauour towards vs because our flesh which was the part most corrupted is now vnited vnto God and because Christ is now become our brother and our kindred according to that of the Euangelist Behold thy Brethren and thy Kinsmen stand looking for thee Mar. 3.32 for that Consanguinity is in regard of flesh and bloud Fiftly others say It was Vt infimum summo poneret that he might put the highest and the lowest together for he had called Christ the Word which sheweth the highest power of God for thy Word is Almighty Heb. 1. and hee beareth vp all things by his mighty Word And therefore as hee had set downe his Deity by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Word which declareth his greatest power so hee would shew his humanity by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Flesh which expresseth our greatest infirmity for as Summa dignitas in verbo the greatest dignity is exprest in the word So Summa infirmitas in carne the greatest infirmity is shewed in the flesh And therefore he saith The Word was made Flesh to declare vnto vs Quantus Deus quantillus factus est homo How great a God was made so meane a man All these reasons are very good and may well stand all of them to shew why he saith The Word was made Flesh rather then He was made man Yet Tertul. l. de carne Christi Jrenaeus l. 3. c. 11. Sixtly I like best of Tertullians reason alledged also by Irenaeus Saint Chrysostome and others that the Spirit of God foreseeing what Heresies would follow after and soone creepe to invade the Church of Christ did therefore purposely here and in many other places set downe most euident and vnanswerable arguments to conuince them whensoeuer they should arise that so the light of Truth might be cleered and the mouth of all wickednesse might be stopped God before heresies came prouided for vs that we might be preserued from them when they came And therefore I say that the Pen of the Euangelist was here directed by Gods Spirit to say The Word was made Flesh not because he had not a soule but to assure vs against Marcion Macidonius Valentinus Manichaeus and others that Christ had a true and a naturall flesh assumed from the very flesh and substance of his Mother and vnited vnto his God-head And so you see that Christ had not Ideam humanae naturae An imaginary patterne of humane nature but the whole nature of man In vno indiuiduo Consisting both of body and soule CHAP. IIII. Of Christ his being subiect to all the humane infirmities that are without sinne SEcondly As Christ had all the parts of a true man That Christ was made subiect to all our humane fraileties which are without sinne that is body and soule so he had all the properties that doe concerne mans nature
an vpright man and should not be hated of all men I But will the good and godly men hate them who doe confesse their sinnes and doe alwayes striue against their owne corruptions The wicked men may hate them but surely the godly will not I answere That the more godly men be the lesse they hate them yet because in them sinne stickes so close vnto them that although they confesse and detest it with their soules yet hath their flesh alwayes some loue and affection vnto the same in so much that Saint Augustine in one of his Meditations confesseth That in his spirit and soule he did so heartily pray against his sinne that his flesh and carnall desire was afraide God would heare the prayers of his soule and so depriue them of their delights Gal. 5.17 for in the best men The flesh lusteth against the spirit and drawes them oftentimes to doe what they would not doe And therefore as in the best men there is still remaining naturall corruption so the same will still oppose it selfe against all them that will seeke to dispossesse this olde Adam from their soules And therefore seeing Christ did suffer Christians suffer and that the more godly they be the more enemies they shall haue we should not iudge of men and especially of the Preachers of Gods Word according to their outward appearance of their enemies crosses and afflictions but we should iudge righteous iudgements And we that suffer may and should reioyce and be glad that We are counted worthy to suffer for the name of Christ And so much for the Person suffering Part. 2 PART II. CHAP. I. Of the sufferings of Christ in the Garden of Gethsemane Of the sufferings of Christ SEcondly We are to consider the sufferings of this Person Iesus Christ Thus it behoued Christ to suffer Well might it haue agreed with his excellent Nature to haue conferred benefits and to bestow gifts on the Sonnes of men but to suffer torments and to endure all indignities at the hands of sinnefull men is strange and admirable so incompetible is the Person and the Passion of Iesus Christ And yet if we diligently obserue all those Tragicall Scenes that are seene in the Records of the Euangelists and marke all the dolefull passages of his whole life euen from the first houre of his birth vnto the last moment of his breath we shall finde the same to be nothing else but a Mappe of miseries or a tempestuous Sea of all calamities for he was no sooner borne but hee beganne to beare our sorrowes he was cast into a Cratch That the whole life of Christ was but a continuall suffering the breathings of the Beasts perhaps did warme his cloutes to preserue his life and he liued not long but hee suffered the effusion of his bloud and the sharpenesse of circumcision He was no sooner circumcised but he was designed vnto the slaughter Herod seekes his life and hee will slay all the Children of Bethlehem or he will put this Childe vnto the Sword And therefore in the middest of Winter he must flie to Egypt to saue his life there hee liued a while and hee must needes liue poore for they that haue nothing among their friends may very well bee thought to haue lesse among strangers when he returnes he must retire himselfe into corners for feare of Archilaus Matth. 2.23 and when he begins to shew himselfe to the World hee must beginne to combate with the Diuell he is no sooner baptized Chap. 4.2 but he is tempted forty dayes together without meate without drinke without sleepe and he can no sooner beginne to publish the glad tidings of saluation but they presently accuse him of sedition His friends say hee is madde his enemies say he hath a Diuell All seeke his life Iohn 8.48 and this is the summe of his whole life Pouertie and miserie hunger thirst weakenesse wearinesse reproaches lyings slaunders and what not Yet all these sufferings were but flea-bitings Christs chiefest sufferings in these three speciall places they were but tastes of that bitter Cuppe whereof hee sucked out the very dregges and all 1. In the Garden of Gethsemane 2. In the presence of his Iudges 3. In the Mount of Caluerie These were the places of his torments and in all these places we must consider both the greatnesse of his griefe which is Paena sensus the paine of feeling and the smalnesse of his comfort which is Paena damni the paine of leesing And therefore by Gods assistance I will chiefly insist vpon those sufferings that he suffered in these places First It is concluded of all Diuines That Christ suffered both in soule and body that the sufferings of Christ was both in soule and body sorrowes of soule and paines of body for He hath carried our sorrowes saith our Translation our paines saith another to shew that whether wee regard his disconsolate soule or his tender body it was a painefull and a sorrowfull suffering so painefull and so sorrowfull that as it was well-neere intolerable vnto him so it is almost incredible vnto vs for though at the bringing of Christ into the world to bee the Sauiour and Redeemer of his Church the Prophet Esay saith Esay 52.7 How beautifull vpon the mountaines are the feet of them that bring these glad tidings of peace i. e. How ready is euery man to embrace this newes yet when he goeth about to expresse the manner of our diliuerance by such sorrowes paines and sufferings Esay 53.1 he makes a stand and saith Who beleeueth our reports For The first degree of Christs suffering was that he was made passible First I told you before that this sufferer was a God blessed for euer and the God-head is impassible no sorrow no griefe no paine could fasten vpon the Deity and therefore how could our Sauiour suffer To this the Prophet answereth Sacrifice and burnt offerings thou wouldst not haue 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Leo Ser. 8. de Passione but a body hast thou ordained me as both the Septuagint and the Author to the Hebrewes hath it Nam cum mortis aculeum non possit accipere natura deitatis nascendo tamen suscepit de nobis quod pati posset pro nobis For seeing the Deity could not suffer death The Word was made Flesh that hee might goe the way of all flesh and make a passage vnto his Passion that so hee might really suffer Hillar de Trin. lib. 10. and not appeare to suffer as Saint Hillary otherwise a most excellent Author doth imagine And indeed Hoc primum tormentum magnum mysterium quod passibilis factus est This was his first suffering torment and an vnspeakeable mystery that he was made able to suffer torments That the Humanity onely suffered And we say that Christ suffered not in respect of his Diuine nature but in respect of his humane nature for though the Deitie was in the sufferer yet
should carry vs vp vnto God because God is loue and loue brought downe God vnto men Huc me syderio descendere fecit olympo Hic me crudeli vulnere fixit amor And therefore no maruell that loue should carry vs vp into Heauen Aug. in Psal 83. p. 376. d. 1. wherefore Saint Augustine sayth that by loue we doe either ascend to Heauen or descend to Hell quia amando Deum ascendis in Coelum amando seculum descendis vsque ad abyssum because by louing God wee ascend to Heauen and by louing the world we descend downe to Hell Saint Gregory saith these wings are 1. The contempt of worldly things 2. The desire of heauenly things And this may well stand with Saint Augustines saying because as the same Saint Gregorie saith tanto ab inferioribus disiungimur quanto superioribus delectamur by how much the more earnestly we loue heauenly things by so much we are ascended and sequestred from earthly things And therefore if you would ascend 1. Iohn 2.15 Colos 3.2 then loue not the world nor the things of this world but set your affections on those things that are aboue and because our life is iust like a clocke that vnlesse his waight be alwayes wynded vp will soone stand therefore wee must be euer winding vp our affections and weaning them from these worldly things and with Noahs doue neuer suffer the soales of our feete to rest vntill our hearts and soules returne to him that gaue them vs. Thirdly for the signes whereby wee may know whether we haue ascended or doe ascend towards Heauen or not I might shew you many How we may know whether our hearts ascendeth to Heauen or not but now take this for all if things aboue our heads shew greater vnto vs then they did before and things beneath vs lesser that is an apparant argument that we ascend and grow higher and higher for so Saint Gregorie saith if a man were aloft in the cloudes it would appeare vnto him quam abiecta sunt quae iam alta videntur how base are the things of this earth which to a man on earth doe seeme so great for then hee should see mountaines no bigger then Mole-hills and the Sunne which before while hee was on earth did seeme but instar pilae pedalis like a footeball hee should now finde it to be a great and immens glorious body all bodies aboue him would seeme greater and all below him would seeme lesser euen so if our hearts and affections be ascended vp to Heauen then surely the things of this world doe seeme vnto vs but as they are indeede damnum stercora Dung and drosse Phil. 3.8 or as nothing and worth nothing as Nazianzen saith and the things of Heauen are the onely desires of our hearts and the delights of our soules but if folia venti lilia agri the vanities and the pleasures of this world the Titles of Honour and the confluence of wealth be the desires and delights of our hearts then certainely wee are fast bound in misery and iron wee are fastened and fettered here on earth and it may bee with Golden chaynes but fast inough from ascending vp to Heauen I will not iudge of any by this rule you may all iudge your selues if you doe highly esteeme of the preaching and Preachers of Gods Word If you make much of them that feare the Lord and loue good men and a good conscience and make none account of this world nor of the things of this world then is your heart ascended vp to Heauen but if not Nudus humi iaces Thou lyest poore and miserable fettered here in earth a flaue and captiue of the Deuill and hast neede to cry and call for Christ to lead captiuitie captiue which is the second part of my Text. And so much for the Ascention of our Sauiour Christ Part. 2 PART II. CHAP. Of the victory and triumph of Christ ouer our enemies of our deliuerance from them and of our restoring into the seruice of God againe SEcondly Touching the victory and triumph of Christ set downe in these words Thou hast led captiuity captiue we must vnderstand that this is taken two wayes 1. Passiuely 2. Actiuely And I say first Passiuely because our enemies must be vanquished before we can be deliuered and therefore How Christ ouercame death Hell sinne and Satan First This phrase may be taken Passiuely for the World Death and Hell and all other enemies of Mankinde which Christ hath conquered and led captiue that they should not raigne and rule ouer his seruants any more And thus Saint Augustine doth expound it saying Quid est captiuauit captiuitatem vicit mortem mortem procurauit diabolus ipse diabolus de morte Christi est captiuatus What is he led captiuity captiue but he ouercame death for the Diuell had procured death for sinne and now the Diuell himselfe is captiuated by the death of Christ For as Victors were wont to doe to leade in triumph those Tyrants that opprest their subiects or those enemies that they had vanquished being fast bound with chaines with their heads and feet bare for their greater shame and reproach so the Psalmist alludeth vnto the same when he saith Coloss 2.15 Thou hast led captiuity captiue and the Apostle doth more cleerely expresse it when hee saith that Christ hauing spoyled Principalities and Powers hath made a shew of them openly tryumphing ouer them in it Quest But here it may be demaunded how are they captiuated when as the Diuell compasseth the earth like a roaring Lion seeking whom he may deuoure And so doth the world still oppresse vs 1 Pet. 5.8 our flesh lusteth against the spirit and Death still raigneth ouer vs all I answere that Christ hath destroyed their Power Resp hee hath taken away their strength and hee hath quite subuerted the Kingdome of sinne and Satan and taken away the sting of death and yet they compasse about not as hauing any power ouer vs but as a Lyon tyed will teare vs in pieces if he can catch vs within his clawes so will sinne and Satan if wee yeeld vnto them for though Christ ouercame all our enemies yet hee hath not quite taken them out of our wayes but left them as it were aliue though bound that we might still beware to come within their reach if we would escape their teeth and therefore wee say that sinne is so taken away that it doth not raigne ouer the Saints though perhaps through their negligence it doth often wound them so Satan is bound though like a bridled horse he often fumes against vs and sometimes bites vs too 1 Cor. 15.54 if we beware not of him and so death is swallowed vp into victory and the sting thereof is taken away so that it can neuer hurt the Saints of God though it layes them stil into a sleepe because they shall all awake at the last day But if sinne and
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
is the capacitie of mans desire And yet we finde that in some sense euery man may be truely said to be full for nature it selfe abhorres vacuity Rom. 1.29 and therefore the wicked are said to be full of all vnrighteousnesse full of sinnes full of worldly cares and being full of these things they must bee voide of grace and empty of goodnesse their braines empty that they vnderstand nothing their memory empty that they remember nothing and their hearts empty that they practise nothing that is good All men are either full of sinnes or of grace But as the vessell that is full of water must be emptyed of that water before it can be filled with Wine or as thy hand full of Counters saith Saint Chrysostome must be emptied of the Counters before thou canst fill the same with gold so must wee empty our selues of sin before we can be filled with grace we must cast away the cares of this world before wee can be satisfied with the ioyes of Heauen and therefore the Apostles did forsake the world and left all things to follow Christ and then hauing emptyed themselues of all worldly vanities to follow Christ they were presently filled with these heauenly graces of Christ Hugo de Prato apud Discip Now as Hugo de Prato saith there be foure speciall signes of fulnesse 1. Not to murmure 2. Firmely to stand 3. To receiue no more 4. To flow ouer And wee finde this to be true in each sort of them that are full For First The wicked which are full of all vnrighteousnesse First They are dumbe and open not their mouthes to giue thankes to God for any thing and if God knocketh on these vessels with the fingers of his blessings yet we shall not heare the least sound of any thankefulnesse they are full of sinnes and therefore they cannot speake of grace Secondly They are so constant in their wickednesse Mens immota manet that as a full vessell cannot easily be remoued so all the preaching in the world cannot make them to alter their lewde and wicked courses Thirdly They are so full of sinnes that there is no roome in them for grace because nothing can receiue but his fulnesse Fourthly They corrupt others and speake of wicked blasphemy and their talking is against the most highest and so their sinnes doe flow and ouerflow the whole Countrey to shew indeed that they are full and more then full of sinnes Secondly The Apostles and Disciples and all good Christians being replenished with Gods Spirit they haue the same properties but in a farre different sense For First If God should knocke on these vessels with the fingers of afflictions with any plagues or troubles yet they murmure not at any thing they open not their mouthes whatsoeuer they suffer but they reioyce in tribulation that they are counted worthy to suffer any thing for the Name of Christ Act. 5.41 Secondly They stand constant in their profession that neither life nor death can remoue them from their most holy Faith Rom. 8.35 And yet here you must not thinke that the constancy of standing while a man is full of Gods Spirit doth imply a necessity of continuing full with the said graces for though the Holy Ghost sate vpon the Apostles and they stood firme while hee sate on them or remained in them yet for their sinnes if they take not heede 1 Sam. 16.15 this Spirit may be taken from them as he was from Saul and their Candlestickes may be remoued as they were from the seauen Churches of Asia and he that standeth may soone fall if he doth not warily looke vnto his wayes for though the gifts and graces of God be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 without repentance i. e. The sauing graces once giuen are neither finally nor totally taken away but the common graces are oftentimes taken away from the wicked by reason of their wickednesse though the sauing grace of God being once receiued by the Elect can neuer after totally be extinguished yet those gifts and graces which are commonly giuen as we see many times to the bad as well as to the good or else for the edifying of the Church may wholly cease and be extinguished as we reade of Nicholas the Deacon on whom the Spirit sate and was one of them that were filled with the Holy Ghost if Saint Augustine Saint Gregory Lorinus and others iudgement be to be followed and yet fell from the faith as Bonauenture collecteth against Saint Chrysostome But from hence it is well concluded that as all or most of the Apostles and Disciples that were here filled did continue vnto the end as our Sauiour requireth so it sheweth that we should be all not like the Aegyptian dogges at Nilus Qui bibunt fugiunt Which for feare of Crocodiles doe take a snatch of the Riuer and then slinke away but very carefull to giue attendance euery man in his calling Donec venerit vntill our Master commeth and neuer to slinke away Thirdly They forsooke all and followed Christ Matth. 19.27 There was no roome in their hearts for worldly vanities and they deemed them but as dung and drosse as the Apostle calleth them Fourthly Hest 10.6 in Apocryph As the little Well in Hester grew into a great Riuer and flowed ouer with great waters so now the Apostles being filled with the Holy Ghost they powre out the graces of God ouer all the face of the earth to renue it as the waters of Noah preuailed to destroy it for now they speake with other tongues as the spirit giues them vtterance And yet here we must obserue that although they were all filled with the Holy Ghost and that from them all the graces of Gods Spirit did flow and ouerflow the earth yet they had not all the same measure of grace That the Apostles receiued not all the like measure of grace and therefore that grace could not flow in the same measure from them all for as Richardus de sancto Victore doth well obserue there is infusio defusio effusio gratiae A giuing of a quantity of some grace and there is a filling with a fulnesse of grace and there is a superabundancy of grace or there is a small and a middle and a superordinary measure of grace and so we finde it both in the Preachings and in the Pennings of these Apostles for Iames staide onely in Ierusalem and the maior part of the rest preached ouer all the world Iude writ but one Epistle and that one a very short one and most of them writ nothing at all but Saint Iohn and Saint Paul writ very much That we must not expect the same measure of fruites from all men and therefore of those as well Preachers as others which haue receiued grace not onely to sanctifie themselues but also to edifie the Church we must not expect the same measure of fruits from all For young men and the
writings desired not onely pium Lectorem a courteous Reader of his labours but also liberum Correctorem a free reprouer of his faults but so that they doe it friendly to blame in their iudgement where it is equity but not to blaze my faults vnto the world which is a breach of charity and that they doe as well accept of what is good as except against what is ill herein for I know there be many Momus-like Qui vel non intelligendo reprehendunt Idem contra Faust l. 22. c. 34. vel reprehendendo non intelligunt that doe shew their folly in reprouing others when out of enuy or ignorance they blame that good of others which they haue not or know not themselues And for these there is none other helpe but to be carelesse of their censures and to pray against their wickednesse There be faults escaped in the Printing the most of them be literall as the mistaking of e for ae econtra and such like faults of no great moment especially to him that knowes how hard it is to make things perfect and therefore I hope they shall be either mended with thy pen or pardoned without thy censure for other things I onely desire thy prayers for mee and thou shalt euer finde his paines and prayers for thee which loueth thee and all men in Iesus Christ with all vnfainednesse GR. VVILLIAMS This Treatise cōtaineth 1. The worke done i. e. sin and that is either 1. Originall sinne where is considered 1. What euill it bringeth 2. How it is deriued 2. Actuall sin where is shewed 1. How it is defined 2. How it is increased 1. Inwardly 1. By the suggestion of Satan 2. By the delights of the flesh 3. By the consent of the spirit 2. Outwardly 1. Secretly committed 2 Publiquely aduentured 3. Vsually practised 4. Exceedingly enlarged 3. How it is cōmitted viz. of 1. Ignorance 2. Knowledge 3. Infirmity 4. Malice which is 1. Wilfull 2. Spitefull * And from hence is seene 1. The diuersity of sinners 2. The inequality of sins yet that 1. Euery sinne brings death 2. The sin of any one brings death 3. The least sin of any one brings death 2. The wages to be paid for sin i. e. death which signifieth the curse of God extending it selfe 1. Vpon all creatures 1. Heauenly 2. Earthly 2. Vpon euery man to whom it bringeth a treble death 1. Of the soule whereof it killeth 1. Will. 2. Vnderstanding 3. Memory 2. Of the body where is considered 1. What is meant by death i. e. all miseries 1. In all Ages 2. In all States 3. By all Creatures 2. How farre it extendeth ouer all men 3. How variably it worketh in respect of the 1. Manner 2. Time 3. Place 4. Effects †which are different the cause whereof is 1. The practise of a good life 2. The meditatiō of our death 3. The applic of Christs death 3. Of body and soule in Hell 3. The equity of this wages is seene if we consider 1. That it is iust to punish sinne 2. That God is the iustest Iudg that can bee found to punish sinne 1. Because he loueth righteousnesse 2. Because he iudgeth without respect of persons 3. Because he punisheth euery man according to his desart Where the inequality of Hell punishment is shewed 3. That all the punishment afore-said inflicted for sinne is most iust 1. Not in respect of a sinners will eternally to sinne if he did eternally liue but 2. In a iust proportion of the punishment to the haynousnesse of the sin committed which is seene in respect 1. Of the leuity and easinesse to doe what God commandeth 2. Of the transcendent deformity of sinne which is seene if we consider 1. The Nature of him that is offended 2. The quality of him that doth offend 3. The Nature of the sinne that is committed This Treatise sheweth 1. What God is and how God is knowne what he is two wayes 1. As he is in himselfe so none knoweth God but God himselfe 2. As he hath expressed himselfe to vs and so he may be known 1. By way of negation 2. By way of affirmation 3. By way of superexcellency and so hee is shewed to be 1. An eternall being in himselfe 2. A giuer of being 1. To all creatures 2. To all his promises which should teach vs to labour to be vnited to him to be thankefull and to beleeue all his promises 3. An absolute L. of all things which should teach vs to serue him for 3. especiall reasons 2. What maner of God he is where the nature of God is shewed by three speciall attributes viz. 1. By his Power touching which is handled 1. The number quality of the aduersaries of Gods power which are 1. The Infidels that will not beleeue in him 2. The desperate men that cannot hope in him 3. The vbiquitaries of Germany 4. The pontificialls of Rome 2. How the actiue power of God is to be considered in resp 1. Of his inward operations 2. Of his outward operatiōs and so it must be cōsidered 1. Relatiuely as it respecteth the will and decree of God 2. Absolutely so he can doe all things 1. Which are not contrary to Gods Nature 2. Which imply not contradiction 3. The proofe of Gods omnipotency which is shewed from 1. The Word of God 2. The workes of God 1. In the beginning of the world 2. Throughout the continuance 3. In the end of the world 3. The consent of all Diuines 4. The testimony of many Heathens 5. The confession of the very Diuels 4. The answering to the chiefest obiections 1. Of the Infidels 2. Of the desperate 3. Of the vbiquitaries 4. Of the pontificials 5. The vsefull appl of this do which serueth 1. To confute many heresies 2. To comfort all the Godly 3. To condemne all the wicked 2 By his goodnes and that seauen especial wayes viz. that he is 1. Mercifull which consisteth in 1. Giuing of graces 2. Forgiuing of sinnes 3. Qualifying of punishments 2. Gracious which signifieth 1. Amiable 2. Placable 3. Liberall 3. Slow to anger shewed 1. By Scriptures 2. By examples old and new 4. Abundant in goodnes 1. As he is in himselfe 2. As he is to others 1. Generally to all creatures by 1. Creating all things 1. simp g. 2. rela g. 2. pres thē frō euill 3. enric thē with g. 2. Specially to his elect 1. by dec their elec 2. by their effect cal 3. by the filling of thē with his graces 5. Abundant in truth 1. Essentially truth in himselfe 2. Causally the fountaine of al truth 1. Of things 2. Of the vnderstanding 3. Of expression which is 1. Primar in Scrip. 2 Secondarily from man to man 6. Reseruing mercy for thousands that is 1. Extensiuely 2. Successiuely 7. Forgiuing iniquitie and transgression and sin i. e. all kinds of sin 1. Originall corruption 2. Actuall commission 3. Greatest abhom if we repent * The vsefull applic of Gods
is traduced from the Parents into the Children 1. On the one side they say the childe receiueth from his Parents not his soule but onely his body for if the soule were ex traduce begotten by naturall generation then it must needs be traduced either from the body or from the soule of the Parents Whether the soule is begotten by the Parents If from the soule then is the soule subiect to deuision to corruption and then we might as well say an Angell may beget an Angell as to say one soule may beget another but to say that the body being an elementarie substance subiect to corruption should beget a spirituall soule that is incorruptible is more absurd as Aristotle doth most truely declare And therefore they say that the soule creando infunditur infundendo creatur is infused as it is created and created as it is infused and then as cleane water powred into a foule Cisterne must needes bee presently corrupted so the pure soule infused into a polluted flesh must needes be instantly defiled for he that toucheth pitch shall be defiled with pitch And to confirme this supposition they alledge that testimony of Scripture Heb. 12.9 where the Apostle calleth our naturall Fathers 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Fathers of our flesh and God 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Father of Spirits 2. On the other side they say if the soule should not proceed from the Parents then not onely God might seeme to deale vniustly 1. In not performing his law when he saith Ezech. 18.20 the soule which sinneth the same shall dye and not the soule which neuer sinned 2. In the composing and ioyning together of two substances so vnequall to be vnited a pure soule that neuer offended infused into a most vnpure substance wholly corrupted but also the flesh must needes be yeelded to be the primarie seat of sinne and though it be a corporall grosse composition wanting life yet must it needes proue to be not onely the taynter and defiler but also to predominate and to be the guider and ruler of that spirituall substance which giues vs life which is euery way most absurd And so you see that as Saint Augustine saith of this traducta culpa the traduction of this sinne nihil ad predicandum notiu◠Aug. de moribus Ecclesiae c. 22. nihil ad intelligendum secretius nothing is better knowne to bee published for experience wofull experience shewes it that in Adam and through Adam all the race of mankinde is corrupted but how this corruption is traduced in the propagation of the posteritie nothing is harder to be expressed For as the Prophet Dauid saith we are fearefully and wonderfully made Psal 139.13 and ver 5. and the knowledge thereof is so excellent that we may well wonder at it but no wayes well attayne vnto it And therefore as a fellow fallen into a dungeon and crying vnto his companion for helpe that his life might be preserued his friend wondring how hee came there began to question with him which way he had fallen and how long he had continued but he replied Tu cogita quomodo hinc me liberes Aug. de moribus Eclesiae c. 26. non quomodo huc ceciderim quaeras I pray thee rather thinke thou how I may be deliuered then stand questioning how I came indangered so should we rather earnestly seeke the meanes how this originall corruption may be remoued from vs then curiously to search how it is traduced vnto vs. But because as it seemed vnto Festus to bee vnreasonable to send a prisoner Acts 25.27 and not withall to signifie the crimes laide against him so this seemes to me very vnfit to propose the doubts and not to doe our best to expresse the truth therefore I will set downe mine opinion touching this question that is full of contradiction That God created all soules at once as he did the Angels in the beginning and then infuseth them into the bodyes as they are still begotten of their Parents though it was an opinion much patronized by the Origenists yet hath it beene long exploded and truely confuted by the learned and that God still ex nihilo of nothing createth the soules as hee infuseth them into the bodies I see as little shew of reason as nothing yet alledged In what sence God is called the Father of spirits whereby the said thesis may be confirmed For the Apostle in the place aboue cited doth not meane that God is more properly a Father vnto our spirits i. e. our soules as if they were more immediately proceeding from God then of our bodies or that our naturall Parents are more properly the Fathers of our flesh then of our spirits for though the soule in regard of its spirituall being is neerer and more agreeable to the nature of God then the body yet in regard of its being God is the author the framer and the principall Father as well of the body as of the soule Psal 139.12 for my raynes are thine and thou hast couered me in my Mothers wombe saith the Psalmist And our naturall Parents may be truely said to be the instrumentall authors and begetters of the soule as well as of the body for Gen. 5.3 when it is said that Adam begat a childe in his image wee must not referre this image onely to the similitude of the body but also to the like qualities and properties of the soule and so wholly like him both in body and soule and the Apostle by the Fathers of our flesh doth vnderstand Fathers of our corruptible being such as make vs naturall men and no more and by Father of spirits he vnderstandeth the Father of our spirituall birth which makes vs spirituall men and so the meaning of the Apostle is no more but this viz. That euery godly man hath a double being If we doe so reuerently and so contentedly suffer the correction of those Fathers which giue vs our naturall being quae nascimur ad laborem nascimur ad mortem whereby we are borne to miseries born to die how much more contentedly should we receiue the chastisements of that Father which giues vs our spirituall being qua nascimur ad salutem nascimur ad vitam whereby we are borne vnto Sanctification and brought vnto eternall saluation For all men may easily see from the context of the place it selfe that the Apostle speaketh thus not of the naturall and carnall men that are borne only of flesh and blood but of these spirituall and regenerate men which are also borne of water and of the Spirit And therefore seeing the Apostle here by Spirit vnderstandeth the fruits of the Spirit that is the spirituall graces of regeneration whereby we liue sayth the Apostle that is eternally as the coherence of the place and the maine scope of the Apostle makes it playne and not the Soules or Spirits of our naturall generation I say that the parents begetting a childe doe beget
and in euery corner of our Soules he lurketh and lyeth vpon a bed of fornication suggesting falsehood into our hearts lightnesse into our heads adulteries into our eies oathes into our mouths intemperancies into our whole bodies The first suggestions of Satan are sinnes And although this suggestion is from Satan yet is it a transgression in vs Inest enim peccatum cum suggeritur regnat cum delectaris primum peccatum cogitasse quae mala sunt for sinne entreth when it is suggested it raigneth when thou consentest and art delighted with it because the first sinne is to haue any thoughts of sinne saith Saint Hierome Hierome lib. 1. in Amos. and therefore we should labour and striue what lyeth in vs to preuent the comming of the Deuill to suggest any sinne vnto vs and this we may doe if wee looke vpon him before he comes vnto vs and if wee shut him out when hee comes vnto vs. Hee that would see the deuill comming How we may auoyde the suggestions of Satan must behold him before he comes too neere for as in the optikes if a man would perfectly see the perfection of any picture hee must stand a pretty distance from it so in the aspects of Satan if a man would throghly perceiue the deceitfulnesse and the vglinesse of his shadowes 1. By beholding his vgglinesse in others and the filthinesse of his forme hee must looke vpon him before he comes to neere him and this is the reason why many doe not detest him because they neuer looked on him before he imbraced them for as our eyes being too neere any obiect the beames of our sight will be confounded so-Satan hauing closed with vs he darkeneth the eyes of our vnderstanding that we cannot see him as he is And therefore it would be well for vs if we could bee induced to behold his pride his drunkennesse his oathes his auarice and all his foule deformities in other men that this might make vs to detest him and shunne him before he comes into our selues for Faelix quem saciunt aliena pericula cautum euery schoole-boy learnt it let vs all learne to practise it behold the vglinesse of Satan in his sinners before he comes into our Soules and Secondly When wee haue beheld him 2. By the continuall following of our vocation let vs not stand still while hee comes vnto vs but let vs quickely runne vnto the workes of our vocations before he can fasten on vs any of his suggestions For as a bird sitting still vpon the pearch when shee seeth the fowler may bee easily catched but if shee soone flies she is safe enough from all danger so a man giuing himselfe to idlenesse is soone tempted to wickednesse Idlenesse is a great furtherance to wickednesse Quaeritur Aegistus quare sit factus adulter in promptu causa est desidiosus erat How apt our flesh is to committe sinne but if he giues himselfe to reading praying or any other worke of his vocation he shall be the freer from the deuills suggestion and therefore Saint Hierome exhorteth his friend Rusticus to be neuer idle but alwayes busied about some good worke or other vt quando diabolus veniret inueniret occupatum that whensoeuer the deuill should come he should finde him working in Gods vineyard Secondly When Satan by his wicked suggestions hath emised the seed of sinne into our hearts like a father then our corrupted flesh by wicked thoughts and imaginations receaueth and conceaueth sinne as a mother and it is as fruitfull of all manner of sinne as Diodorus Siculus reporteth the Egyptian Ilands to bee of vermines and therefore as the wise man sayth cum omni diligentia obserua cor tuum Prouer. 4.22 Looke not onely to thy hands and to thy feete to thy words and to thy workes though these also should be carefully looked vnto but especially aboue all things looke to the thoughts and inward affections of thy heart How wicked thoughts will bring foorth wicked works for as the wood is so the fire will be vnsauory wood will make vnholesome fire but sweete Frankincense or drie Iuniper will yeeld a pleasant perfume so wicked thoughts and affections will bring foorth Ieude words and wicked actions Matth. 12.34 for out of the abundance of the heart the mouth speaketh Aug de trinit lib. 12. And therefore Saint Augustine sayth that our hearts should be very wary neuer to be delighted with any sinne suggested by Satan Nam cum sola cogitatione mens delectatur illicitis for when the minde in the thoughts and cogitations onely That the least titillation of the minde with sinne is sinne is delighted with vnlawfull things though it purposeth not to doe them but doth as it were thinke of them and is tickled with them that litle delight it conceaues of those thougths Non negandum esse peccatum etsi longe minus quam si opere statuatur implendum It cannot be denied but it is a sinne though not neere so great as when we purpose to bring the said cogitations into actions and therefore saith he Statim vt attigerunt animum respui debent assoone as euer such thoughts of euill do inuade or touch our mindes we should presently smother them and cast them off and then De talibus quoque cogitationibus venia petenda est pectusque percutiendum atque dicendum Dimitte nobis debita nostra We should craue pardon of God for such wandering thoughts and striking our breasts say O Lord forgiue vs our sinnes for who can tell how oft he offendeth Thirdly When Satan like the serpent hath perswaded and the concupiscence of our flesh like Eua is delighted when she sees the fruite faire vnto the eye and the sinne pleasant vnto the taste Genesis 3. How the flesh laboureth to draw our mindes to yeeld consent to sinne Rom. 7.17 Gregor mar 16. then they draw in Reason like Adam to giue consent and so to finish all and perpetrate the sinne and this agrauates the sinne and makes vs voide of any excuse for whereas before when the flesh was onely delighted but the spirit was not consenting a man might say It is not I that doe it but the flesh that is ioyned with me and so if reason had refused when the flesh was delighted a man might in some sort be excused quia peccata non nocent si non placent Because sinnes shall not hurt our soules if our soules doe not delight in sinnes and that man haud est nocens Seneca in Her oet quicunque non sponte est nocens is scarcely guilty that is not willing to offend saith Seneca and therefore recipe iam sensus hera quid te ipsa lacerans omnium aspectum fugis mens impudicam facere non casus solet those that are violently haled to sinne Idem in hippol Act 3. like Lucretia that was rauished against her wil need not so much vexe themselues with griefe and
carefull to resist the beginnings of sinne but withstand the very first motions and the least beginnings of the same so maist thou the easier keepe all these mad Greekes out of Troy these deadly sinnes out of thy heart if euery Protesilaus euery first sinne that seekes entrance into thy soule shall vpon the first footing be there laid for dead Otherwise as Nature though it can easily exclude somekindes of diseases which casually come yet is it pressed and wearied with those that are habituall Thriuer in Apoth 169. Euen so saith Thriuerus the soule of man that is but once wounded may the easier be cured and the Sin by repentance may be the sooner excluded but the same wounds being still wounded and the same sinnes being vsually practised they will neuer or hardly be subdued For if an Ethiopian can change his blacke skinne Ierem. 13.23 or a Leopard his spots that are vpon his backe then can you doe well hauing learned and practised all the dayes of your life to do euill saith the Lord and therefore as our Sauiour saith of rich men I may as truely say of these men Matth. 19.23 that they can hardly enter into the Kingdome of Heauen O then beloued Brethren let vs not continue in sinne Luc. 15.13 for the further we goe with the Prodigall Child the harder it is for vs to returne and the more steps we goe from any Citie the more paines it will be for vs to returne to that Citie againe so the more sinne we commit the more must be our sorrowes for our sinnes and the harder it will be for vs to forsake our sinnes Great sinnes must haue great repentance for as 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Great sinnes and offences deserue great punishments so they must be greatly sorrowed for before they be pardoned for whosoeuer sinneth wickedly with Saint Peter he must goe out with Saint Peter out of wicked company out of his wicked sinnes and weepe bitterly And he that is vsed to sinne and to leese grace will hardly be induced to leaue his sinnes and to seeke for grace or if he should seeke it Luke 2.46 That we ought suddenly to returne vnto the Lord and not to deferre our conuersion yet will it bee very hard for such a one to find it for when Mary lost Christ but one dayes iourney she was three dayes seeking and searching after him sorrowing before she found him and therefore questionlesse if we leese him thirty forty or fifty yeeres as many men vse to doe it will be very hard for vs to finde him in an hower in the last hower when we haue no more howers left vnto vs and therefore to day if you will heare his voyce harden not your hearts but returne O Shunamite Qui non est hodie cras minus aptus erit returne returne and seeke him diligently whom thy soule loueth but seeke him quickely and seeke him now while he may be found Fourthly When the custome of sinning hath taken away the sence of the sinne and that the consciences of the sinners are cauterized and as it were seared with a hot iron then they doe aggrauate each sinne and make euery sinne exceedingly sinnefull for now peccator non timet suam famam sinne is growne to his tallest groweth and the sinner hath eaten shame and drunke after it and therefore hee can well digest it hee can fearelessely commit it in all places at all times and before all persons Iacobus de valen in ps 91 Nay now he will First Excuse it and say it is no sinne or if it be it is but a sinne of Infirmitie issuing from the temperature of his body a tricke of youth or his heate and choller or else it is but a sinne of Conformity he doth but as the most men doe because he would not be singular 1 Sam. 13 12. What wicked men will doe to iustifie themselues Secondly They will lessen it and pretending some excuses they will say with Saul that they presumed and forced themselues to doe such things but they hope they are but trifles small veniall sinnes Tush say they wil God be angry for such small sinnes Why if he will then Thirdly They will cleere themselues and say with the same Saule wee haue performed all the commandements of the Lord Matt. 19 20. we haue kept them from our youth vp as the young man in the Gospell sayd and if as the bleating of the sheepe and the lowing of the oxen told Saul that hee lyed so their sinnes doe testifie vnto their face that they haue offended then 1. Sam 15 15. as Saul layed all the burthen vpon the people saying the people spared the best of the Sheepe and of the Oxen and not I and as Adam layd all the fault vpon his wife saying Gen. 3.12 the woman whom thou gauest to be with me Shee gaue mee of the tree and I did eate and therefore is shee in all the fault and not I euen so doe they lay all their sinnes on others euen on God himselfe rather then they will confesse themselues guilty of sinne Then Fourthly They will not onely cleere themselues from sinne and blasphemously say that either God is in fault that they doe sinne or else because he did not make them so that they could not sinne but they will also approue these sinnes in others and knowing the iudgement of God that they which commit such things are worthy of death not onely doe the same but also haue pleasure in them that doe them Roâ—â— a most fearefull behauiour of most impudent men and yet not all for then Fiftly They will not onely consent with them that doe such things but they will also teach them how to doe them as our Sauiour sheweth they will set vp a Schoole of wickednesse these shall be the least in the Kingdome of Heauen i. e. none at all Matt 5.19 saith the blessed Veritie And yet for all this we are not come to the height of our times iniquity for we will be sure to haue a note aboue Ela to goe a little further then either Scriptures or times can giue vs presidents and therefore Sixtly If these mens schollers be not able enough to learne to sinne they will cause them and compell them to doe it there is no resistance See how the drunkards doe it in euery place and many more who take delight to driue men into Hell And therefore now this 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 this spirit of slumber or this sleepe in sinne which we may rightly call 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the brother of death or a deadly sleepe makes these wofull sinnes to sit in the seate of the scornefull that is secure pertinaciter perseuerare in delictis Psal 1 1. Mollerus in Psal 1. omnem pietatem habere pro ludibrio most securely to continue most obstinately to goe on in all iniquity and most basely to esteeme of all piety
as hee which beleeueth in Christ as sayth the Apostle and prouideth not for his familie hath denied the faith and is worse then an Infidell and as he which professeth Christian Religion and with his knowledge and Faith and Baptisme hath no good maners no holinesse of life and conuersation which may expresse the liuelihood of this doctrine but hath onely a certaine shew of Religion hauing denied the power thereof is farte worse then an Infidell so is he which sinneth wittingly through knowledge by so much worse then he is which sinneth through ignorance as an inexcusable sinne is worse then that which hath a iust excuse And so Saint Isidore sayth Jsidorus de summo bono l 2. that tanto maius peccatum esse cognoscitur quanto maior qui peccat habetur according to the quality of the offender so is the qualitie of the offence Criminostor culpa est vbi honestior status the greater the man is which sinneth the greater is the sinne which he committeth for as Plato sayth that ignorantia potentum robustorumque hominum hostilis atque teterrima res est the ignorance of great and mighty men is a most vile and hatefull thing Why the sins of great men of eminent place are the greatest sins because it may bee very hurtfull vnto many so may we say that the sinnes of great men and of those that are in place and authoritie are exceedingly sinnefull and doe deserue the greater condemnation not onely because their sinnes are exemplarie sinnes as the old verse sayth Regis ad exemplum totus componitur orbis and as the prouerbe is like Priest like People Matth. 6.23 but also because in them is required the more eminent vertue wee should bee the light of the world and the great men should be the defenders of the distressed and the helpers of the needy and therefore Si lumen quod in te est tenebrae sunt ipsae tenebrae quatae erunt If thou which shouldest be at patterne of all vertue committest sinne how great is thy sin and if they which should be Patrons of the poore Preachers become robbers of the Church and they which should be Releeuers of the needy become oppressors of their neighbours how intollerable is that cruelty Surely though these things should be but small sinnes in others yet in vs they are horrible transgressions Chrysost hom 24 in c. 7. Matth. Quia impossibile omnino nobis est ad ignorantiae praesidium aliquando confugere Because it is vnpossible for vs to finde any excuse for our selues And therefore though Gentlemen and Courtiers Citizens and worldlings doe leade their liues in lewdnesse and turne the graces of God into wantonnesse and thinke it no great sinnes but either the infirmities of their youth or but the custome of their times yet in vs that are the Preachers of Gods Word or in those that are the Gouernours of the people the least sinne or mis-cariage of our selues which perhaps alijs ignoscitur nobis imputatur is but a veniall sinne in others and shall be pardoned will be found a haynous sinne in vs for which we shall be surely punished Bern. l. 2. de consid ad Eugen. for so Saint Bernard saith Inter seculares nugae nugae sunt in ore sacerdotis sunt blasphemiae Triffles are but triffles among secular men but in the mouth of the Priests triffles proue to be blasphemies and therfore the wise man saith that the meane and the simple man shall obtaine mercy Wis 6.6 when the wise and the mighty shall be mightily punished CHAP. VI. How euery sinne and the least sinne of euery one bringeth death YOu haue heard the diuersity of sinners and the inequality of sinnes and therfore I might now proceed vnto the second part which is the reward of sinne but that I may not forget to obserue that the Apostle saith indefinitely the reward of sinne is death to teach vs these three speciall lessons 1. That euery One sinne brings death 2. That the sinne of euery one brings death 3. That the least sin of any one brings death for First He sayth the reward of sinne is death not of sinnes That any one sinne is sufficient to bring death vnto the Sinner 1 Sam. 17. 2 Sam. 20 9. Sueton. in vit Caesar One is inough if there were no more For as one leake in a shippe is sufficient to sinke it and one vaynes bleeding is inough to let out all the vitall spirits and one wound may kill Golias and Amasa as well as 23 did Caesar So one proud disdainefull thought may cast Lucifer out of Heauen one Apple may cast Adam out of Paradise and one sinne may bring death vpon any one of the sonnes of Adam And therefore seeing the puritie of God can abide no sinne and his iustice will so seuerely punish euery sinne Gen. 3.24 we should not giue way to any sinne for though we keepe the royall Law James 2.10 yet if we fail but in any one point we are guilty of all not that he which committeth any one sin committeh all sinnes but that he is as guilty of death by that one sinne as if hee had committed all sinnes and God can as easily spie out one sinne in man though he had no more as well as he could spie out one man amongst his guests which had not on his wedding garment Matth. 22.12 Secondly as One sinne so the sinne of any one brings death That the sin of any one man be he great or small brings death Gal. 3.10 Jerem 22 24. for cursed is euery one whosoeuer he be that continueth not in all things that are written in the Booke of the Law for to doe them saith the Lord and the soule which sinneth that soule shall die saith the Prophet and Coniah if he offend though he were as the Signet on Gods right hand yet will God cut him off saith the Lord. But what haue not Kings and Princes Lords and Ladies great men Knights and rich men haue not they any priuiledge to haue their pleasures nor any prerogatiue to commit any sinne must they haue no more liberty then the poorest peasant Yes that they haue for when the meane men cannot offend but presently they shall be reprooued and it may be punished whereby many times they are brought to repentance and are themselues cleansed and haue their sinnes pardoned the great men The dangerous estate of Great men because many of vs dare not reproue them for feare to offend them and so to be offended by them may goe on in their sinnes without controulement they may doe it without feare though with the more danger for though it be true of a poore fearefull Preacher dat veniam coruis vexat censura columbas that he dares not reprooue these mighty men yet with God there is no respect of persons but Veniam laeso numine nullus habet If Moses the Prince of Gods people
of sinne Lanch de operibus dei p. 1. l. 4. c. 11. and so liable to the iust punishment that is due for such a sinne And therefore in the iudgement of the very heathen the will of sinning doth most iustly deserue the punishment of the sinne For It is obserued by Diuines that although Satans power be verie great to corrupt all other faculties of the soule of man as to darken the vnderstanding to dazle the fancie to delude the sences and to prouoke the appetite That Satan hath no power to compell the will yet that hee hath no power to remoue or to turne the will he may tempt and perswade but he cannot compell the same for seeing this is the primum mobile the highest wheele in the frame of our soule that moueth and guideth all our actions and according to which they shall be discerned and iudged therefore in the middest of mans greatest assaults God would not suffer Satan to preuaile and to command the will but hee hath left the same in our owne libertie so that Satan cannot destroy vs vnlesse wee bee willing to destroy our selues and therefore Saint Ambrose sayth Ambros de vita beata habetur 15. q. 1. can Non est Non est quod cuiquam nostram ad scribamus arâ—â—mnam nisi nostra voluntati qui nemo tenetur ad culpam nisi voluntate propria deflexerit There is no reason why any man should ascribe the cause of his miseries to any thing in the world saue onely to his owne will for we perish because we will perish perditio tua ex te Our owne will is the cause of all our woe our destruction is from our selues and from no where else for no man is drawne to sinne neither can it be a sinne vnlesse the agent doth some way yeeld some consent of will for if Satan had power to force the will aliquis iustorum non remaneret then not a righteous man should remaine vpon the face of the earth and therefore are all his temptations called perswasions or suggestions and not compulsions because they are all vsed to make vs voluntary agents to make vs yeeld consent of will for that as I sayd before Non est peccatum nisi sit voluntarium No act can be a sinne any way vnlesse it bee voluntarie some way And therefore as Apollodorus the tyrant dreamed that hee was fleaâ—d by the Scythians and boyled in a seething Caldron and that his owne heart should say vnto him I am the cause of this thy fearefull torments so it is most certaine that there is no damned soule in hell but he may iustly say his owne heart and his owne will sent him thither for let Sathan doe what hee will and let him striue what he can yet if man were true to himselfe The gates of Hell should neuer preuaile against him because no created power is able to compell the will of man And yet such is the power of sinne that although reason should shew vs what is good Video meliora proboque deteriora sequor yet it maketh vs to will onely that which is euill to leaue the incommutable and infallible good and to follow after base and vile affections and then God seeing vs nilling the good and willing the euill he giues vs ouer to a reprobate minde Aug. de l. arbit Vt cum vult homo recte agere non potest quia quando potuit noluit ideo per malum velle perdidit bonum pesse That if we would will well wee cannot because when we could will well we would not and therefore as our first Father Adam so all we that are the sonnes of Adam by willing euill haue and doe loose the power of willing good For Rom. 1.21.24 That our sinne hath depriued vs of all will to doe good As because the Gentiles when they knew God glorified him not as God neither were thankfull therefore God gaue them ouer to vile affections to doe those things that were not conuenient So because when we had our will free and none could command it wee willed euill and not good therefore God in Iustice giues vs ouer to such wilfull greedinesse of sinning that now of our selues we haue not the least will to doe good for if any man willeth good it is from infused grace and not from our inbred will Philip. 1.13 for God worketh in vs both the will and the deed sayth the Apostle but our naturall will is dead from good for sinne hath so defiled the same that it willeth and affecteth nothing but vile and vaine things and so it compelleth euery part and facultie of the soule to long and lust after euill for the vis irascibilis the irascible distasting and angry faculty which should be as a dogge to keepe away sinne doth now waxe angry at euery vertue and that which should detest euill in his brother doth rage and swell at the reproofe of his Father and the vis concupiscibilis the concupiscible faculty or desiring appetite which should desire nothing but goodnesse and what were iust and honest doth now affect nothing but lewdnesse and what is most vile and abhominable and it cannot doe any otherwise Max. l 1. de charitate Nomquemadmodum passerculus pede alligatus c. For as a little bird tyed by the leg when he beginneth to flie is presently drawne downe againe by the string So the mind of man tyed by base affections if it seeke to mount vp to heauenly thoughts it is presently plucked downe againe by sinne saith Maximus And so you see that Quam non mille ferae quam non steneleius hostis Nec potuit quicquam vincere vincit Adam This will of man which neither mortall enemies nor yet infernall spirits nor any other created thing could subdue is now defiled polluted and wholly corrupted by sinne That no outward enemy can compell our will And therefore I can freely yeeld vnto our aduersaries that wee haue free-will in regard of any outward compulsion for that Satan himselfe cannot compell it for if he could we could not iustly be condemned for doing that vnwillingly which we are wholly and forcibly compelled to doe Our inward naturall corruption is that which draweth our will to sinne but we haue not the least free-will in regard of our naturall corruption for as a stone tumbling downe the hill needes no man to driue it so the will of it selfe is so inclined to euill that of it selfe it can no more affect goodnesse then a stone of it selfe to runne vpwards and therefore Saint Iohn saith of the regenerate Iohn 2.13 that they are not borne of blood nor of the will of the flesh nor of the will of man but of God Secondly as no action can be good vnlesse the will be right and the will can neuer be right vnlesse the vnderstanding be right as Seneca saith for though the will be the Mistresse and the Commander of
so before they had sinned for that perhaps might haue preserued them in the feare of Gods Iustice and now from the despaire of his mercy But seeing they did not I say secondly that it is most true that the least sinne of man can neuer be pardoned without an intermedium a meanes wrought That no sinne can be pardoned without satisfaction or interposition of satisfaction betwixt the sinne of man and the iustice of God therefore did the wisdome of God deuise and decree that by the death of one righteous man in whom there should be no sinne and who for his worth should be of that inestimable value as to be infinitely more then counteruailably sufficient to pay for all sinnes the Iustice of God should be satisfied and euery sinner that would lay hold vpon his death might thereby be freed from all his sinnes of what number or nature soeuer they be And to this end he sent his onely begotten Sonne Gal. 4.4 That the death of Christ is a sufficient satisfaction for the greatest sinnes made of a Woman and made vnder the Law to die for our sinnes and to redeeme vs that were vnder the Law from the eternall curse of that Law And his death is of that inestimable value that Saint Cyprian saith Modicam guttam sanguinis Christi propter vnionem hypostaticam pro redemptione totius mundi sufficisse 1. Circumcisione 2. Oratione 3. Flagellatione 4. Coronatione 5. Clauorum in fixione 6. Lancea The least droppe of his bloud by reason of that hypostaticall vnion with the God-head had beene sufficient to make satisfaction for all the sinnes of the whole World And yet we reade that he shedde his bloud not once but often sixe seuerall times at least and that not sparingly but abundantly it trickled downe to the ground In which respect the Psalmist saith Luke 22.44 Psal 130.7 that with God there is Copiosa redemptio Plenteous redemption or satisfaction enough in store to pay for the sinnes of any one be they neuer so great be they neuer so many And therefore there is no sinne so great no sinnes so many but God can and that without any impeachment of his Iustice easily remit it if we can but lay hold vpon the death of Christ and he can worke this faith in vs to beleeue in Christ if we can but beleeue he can doe it as our Sauiour shewed vnto him that came and said Domine si quid potes Sir if thou canst doe any thing Marke 9.23 saying Si potes credere If thou canst beleeue thou mayest easily see that I can doe that which thou requirest and all things else whatsoeuer they be they be possible for me to doe them onely beleeue and thou shalt see it Thirdly the Vbiquitaries say hee that can doe all things whatsoeuer can make the Body of Christ to be in euery place wheresoeuer but God can doe any thing whatsoeuer Ergo. He can make the Body of Christ to be euery where and so inuest the manhood of Christ with Diuine properties I answere to the minor proposition Nam qui indefinitè deum omnia posse dicit non tantum bona sed etiam horum contraria mala quae diabolo conueniunt comprehendit Theod. Dialog 3. that he can doe any thing that is possible to be done or that hath the possibility of being but not all things whatsoeuer they be For he that saith God can doe all things simply and indifinitely hee comprehendeth not onely the good but also all the contrary euill which are properly belonging vnto the Diuell and not to God saith Theodoret And therefore I say that there be two sorts of impossible things which God cannot doe First some things ex hypothesi in respect of the constant truth of Gods decree and the immutability of his will God can doe nothing contrary to what he hath decreed and thus God could not conceale from Abraham what he intended to doe vnto the Sodomites nor doe any thing vnto Sodom vntill Lot was deliuered from them because God had decreed to reueale all that vnto Abraham and to preserue that righteous man from the destruction of the Sodomites and thus all things are said to be impossible for God to doe which doe contradict the Eternall purposes and decrees of God because he is a God that changeth not Mal. 1. and that cannot alter the things that are gone out of his mouth Secondly some things are simply impossible for him to doe God can doe nothing that is contrary to the nature of God Propter constantem Dei naturam By the reason of the constancy and immutability of Gods Nature Thus God cannot be said to doe any humane Acts because he is an Eternall Spirit nor to sin because he is the chiefe good nor to doe any contradictory because he is Truth it selfe As I shewed vnto you before But against this it may be obiected First that God can doe Ob. 1 any humane act for he is said to draw nigh vnto vs Iames 4.8 and to depart from vs and so to performe many other such like humane acts Ergo these things are not impossible for God To this some men doe answere Sol. that humane acts are not to be ascribed to Gods Nature because he is an incorporeall substance and yet they are not to be secluded from his Power but are all performed through it because God worketh all things in all his creatures for in him we liue and in him we moue Act. 17.28 saith the Apostle But indeed when these or the like things are spoken of God they are to be vnderstood metaphorically as the Sunne is said to enter into the house when his heate and beames doe shine therein so God is said to draw neere vnto vs when we doe perceiue the influence of his grace and goodnesse All humane Acts are done by the power of God not by the Essence of God and so I say that although humane acts are done of vs through the Power of God yet they cannot be done by the Essence of God Secondly they may obiect that God can doe euill First because Ob. 2 the Philosopher saith Potest Deus studiosus praua facere Arist Topic. l. 4. c 5. Gen. 22.2 Gen. 11.2 2 Sam. 16.10 secondly because God commandeth many euils to be done as Abraham to kill his sonne the Israelites to robbe the Egyptians Shemei to curse Dauid and such like and thirdly because the Apostle saith that he worketh all in all Ergo He can doe euill Sol. To these I answere First that the Philosopher saith this not positiuely but according to the opinion of the vulgar or That whatsoeuer God doth or biddeth to be done is no sinne Secondly I say Quod potest Deus praua facere sed minime praue That God can doe those acts which done of vs were euill but done by him are no wayes euill for sinne is the offending of his
Medicis in Thom. p. 1. q. 23. artic 3. that although God made not euery thing vniuersally good that is good for all things because though God be good to euery thing yet non communicauit omnibus omne bonum he made not euery thing good for euery purpose as we see the fire which is good to heate is not good to coole any thing yet God made euery thing good in some respect and for some vse And this is the reason why many things which are good in themselues and good to some things may notwithstanding be euill and hurtfull vnto other things as wee see many times that feedeth and nourisheth one creature which is poyson and death vnto another Aug. de ciuit Dei l. 11. c. 18. And therefore if wee see some men abstayne from some things which are good in themselues and good to many others yet let vs not presently condemne them for superstitious because that thing may be good for one which is not good for another and if wee see things not good for vs or whose goodnesse wee know not let vs not by and by with the Manichees say God made them not because wee know not to what end they are good but rather let vs confesse with Saint Augustine Omnia esse pulchra in suo genere that all things are good in their kinde Jdem de Gen. contra Man although many things become hurtfull vnto vs for our sinnes and we know not to what end many things were created by reason of that ignorance which is in vs. Secondly God sheweth and extendeth his goodnesse vnto his creatures by their continuall sustentation and this also hee doth two wayes 1. Liberando à malo by freeing them from euill 2. Largiendo bona by inriching them with good For the First Euill is either 1. Of sinne 2. Of punishment And God deliuereth from both for How the goodnesse of God withholdeth all men from falling into many sinnes First Though God suffered Adam to fall into sinne yet had not God withheld and vpheld him euen in that very time of his sinning no doubt but he had with Satan vnrecouerably fallen away from God and so euer since did not God withhold the sonnes of men they would become more abominably sinnefull then the deuils and all their sinnes would proue to bee peccata clamantia such horrible and hideous sinnes that the earth would not be able to beare them but God puts a bridle in their iawes and a hooke in their nostrils and sayth vnto sinners as he doth vnto the seas Hitherto shalt thou goe and no further Here shalt thou stay thy proud waues and this we see in Saul Acts 9.1 when he went breathing out slaughters against the Church God layd a blocke in his way and hindered him to runne into the height of iniquitie 1 Kings 13.4 and so hee did to Ieroboam the sonne of Nebat and to many other wicked men that would haue become most intollerably wicked had they not beene hindered by this goodnesse of God Gen. 3.17 Secondly Though God hath cursed the Earth for the sinne of Man and hath most iustly inflicted punishments and miseries vpon vs all and vpon all other creatures for our sakes yet is there not any creature but had bin swallowed vp by his deserued miseries How God suspendeth the punishments that we haue most iustly deserued were it not preserued and the iust punishment thereof suspended by this goodnesse of God I know men slightly deeme of their deliuerances and doe seldome thinke of their preseruations but if they truely weighed the same in the ballance of good consideration they should herein finde abundant testimonies of Gods goodnesse towards them for if we would seriously obserue those abhominable sinnes and Luciferian pride that raigneth euery where in the world wee should not only adore with reuerence that infinite patience and long-suffering of God that still giues them leaue to walke after the lusts of their owne hearts but wee should also admire with all humilitie this vnspeakable goodnesse of God that not onely hindereth the wrath of God to consume vs but also withholdeth those plagues and punishments from vs which otherwise our sinnes would soone pull downe vpon vs. For the Second that is How God inricheth his creatures with all good things the good things which wee receiue from God Non est dignus peccator pane quo vescitur neque lumine caeli quo illuminatur the best of vs is worthy of nothing and yet God heapeth vpon vs beneficia nimis copiosa multa magna priuata positiua innumerable admirable blessings and his abundant goodnesse fluit acrius amne perenni doth most plentifully flow ouer all the world and none can say hee hath not tasted of it for the eyes of all waite vpon thee O Lord Psal 145.15.6 and thou giuest them their meate in due season thou openest thy hand and fillest all things liuing with plenteousnesse and as Saint Paul sayth Acts 17. In him we liue and moue and haue our being In this respect Saint Paul sayth vnto the Lyconians that God left not himselfe without witnes in that he did good Acts 14.17 gaue vs rayne from Heauen and fruitfull seasons filling our hearts with foode and gladnesse and yet such is the stupiditie and sencelesnesse of men that although God should as hee doth euery day shower downe his goodnesse in plentie vpon them yet if they haue not wealth and promotion and euery thing else that they would haue they are ready to quarell with Gods Goodnesse but alas if we would but looke within our selues there is not one of vs all but he should easily finde a plentifull theame of Gods goodnesse for be it that wee haue not such plentie of wealth as wee desire yet we haue our health our limbes our sight our sences and are these nothing an diuitias bonitatis contemnis what shall we contemne these things that are better then all wealth Oh that wee would therefore prayse the Lord for his goodnesse and shew the wonders that he doth for the children of Men. Neither doth hee onely confine his goodnesse vnto these temporall blessings but he doth many times bestow vpon many of the children of this world many excellent gifts graces of his spirit as not onely the calling of them from their sins and the shewing vnto them the way of Righteousnes by the preachers of the word Matth. 13.20 but also the working in them of some ioy at the hearing of the same and some Faith to beleeue the same and to bring forth some fruits of repentance Heb. 6.4.6 and diuers other graces which are common to some of the wicked with the Godly and which are rightly termed by Bucer initia fidei the beginnings of sauing faith All which are sufficient arguments of Gods goodnesse and might bee the meanes to bring them vnto Happinesse Zanch. de nat dei l. 4. c. 1. q.
forgiue them without exceeding great repentance Indeed I confesse that such grieuous sinners are in a grieuous case and that it is not likely God would haue vsed such fearefull threatnings but against haynous sinners yet I told you before that no sinne was so great but the Mercy of God is greater and able to forgiue if they be able to repent And therefore Others say that the former clause forgiuing iniquity and transgression and sinne is to be vnderstood of the sinnes of Gods Elect be they great or be they small he forgiues them all and this latter clause not making the wicked innocent to be vnderstood of the sinnes of the Reprobate of what quality soeuer they be for he will haue mercy on whom he will haue mercy Exod. 33.19 and whom hee will he hardneth c. And I yeeld this to be true in it selfe but because God onely knoweth absolutely How both sentences are reconciled Ex priori from the causes infallibly who are his and we know it onely Ex posteriori by the effects of Gods fauour and the fruits of his Spirit if we would be assured of the remission of our sinnes and would more certainely know how both these sentences may be reconciled I say briefly that the first sentence is to be vnderstood of the penitent and amending sinners of what quality soeuer their sinnes haue beene and the latter clause of continuall vnrepentant transgressors for God will pardon any sinne if you be sorry for it and forsake it but no sinne if you continue in it For God shall wound the head of his enemies Psal 68.21 and the hayrie scalpe of such a one as goeth on still in his wickednesse saith the Prophet And therefore if any of vs haue sinned yet let vs not continue in sinne for mercy and wrath come from God and if we continually sinne in the time of grace we shall suddenly be destroyed in the day of vengeance Quia non delinquenti sed peccata relinquenti misericors Deus est Because God will not be mercifull vnto them that offend of malicious wickednesse Rom 3.8 and doe still goe on in sinne that grace may abound whose damnation is iust as the Apostle speaketh But thou wilt say thou hopest God will giue thee grace to repent and thou meanest to leaue thy sinnes before thou beest compelled to leaue the world It is true beloued that our sinnes shall be pardoned whensoeuâ—r we repent but we cannot repent That men cannot repent when they will whensoeuer we will because repentance is the gift of God and we haue not God at our command but as a Father truely saith Qui dat paenitenti veniam non semper dat peccanti paenitentiam God which alwayes pardoneth the repentant sinner doth not alwayes giue repentance vnto sinners but as they neglected him Rom. 2.5 so he reiecteth them and suffereth them to heape vnto themselues wrath against the day of wrath And therefore though God be slow to anger and suffereth long yet he is full of Iustice and will not suffer euer but at last the fire of his fury will be kindled and then Furor arma ministrat His wrath will quickly afford him weapons and as Lactantius saith Tarditatem irae grauitate supplicij compensabit He will requite the slownesse of his wrath with the seueritie of his vengeance for as the old distich saith Ad veniam tardus Deus est Serior esse solet vindicta Jeuerior ad praemia velox Sed pensare solet vt grauiore moram God vseth to come to punish on leaden feet but he payeth home with iron hands he will reach them farre and hee will smite them full And therefore To day if yee will heare his voyce Psal 95.8 harden not your hearts and deferre not your amendment till to morrow for Qui non est hodie cras minus aptus erit If thou wilt not doe it to day it will be farre harder for thee to doe it to morrow and if thou wilt not doe it at all thou art in a most feareful case for God absoluing will neuer absolue thee that is he will neuer forgiue thy sins because thou wilt not forsake thy sinnes And so much for the denyall of pardon and absolution vnto the wicked CHAP. XII Of a two-fold visitation of God and the full opening of that point how God doth and that iustly visite the sinnes of the Fathers vpon the children and yet punish none but for his owne sinnes FOr the second GOD saith not onely that he will not absolue the wicked but he addeth further that hee will visite the sinnes of the fathers vpon the children Touching which we must first obserue that visitare est post longum tempus recordare To visite is after a long time to call to minde to remember That there is a two-fold visitation of God and to see those things againe which we seemed to haue quite forgotten and we finde a two-fold visitation of God First when he seemeth to forget our miseries to sleepe in our afflictions euen sometimes vntil we be almost ouerwhelmed with the raging waues of this world Matth. 8.24 as the Disciples were with the waues of the Sea Yet at last when he seeth his time First God visiteth the afflicted and not when we thinke it sit he will awake as a Gyant out of sleepe and he will asswage the windes and rebuke the Seas and deliuer his people out of all their miseries thus he remembred Noah Gen. 8.1 thus hee visited his people that were in Egypt Exod. 3.7 and thus when wee seeme to be forsaken of God because wee are despised among men Luke 1.68 he will when he seeth time visite vs and redeeme vs oâ—t of our distresse Secondly God visiteth the wicked Secondly When God suffereth the wicked to goe on in sinne and to passe from one wickednesse to another and yet still to flourish like a greene Bay-tree to build them houses to enlarge their possessions and to haue all things at their desire he seemeth to forget their impieties or to haue taken no notice of their wickednesse yet at last as the Prophet speaketh when they least thinke of it He will visite their iniquities with the rod Psal 89.32 Psal 50.21 and their sinnes with scourges Yea he will reprooue them and set before their faces the things that they haue done and then he will seuerely punish all their sinnes and that two wayes 1. In themselues 2. In their children First It is iust with God and so it seemeth iust with men To render vengeance to them that feare not God For this cause we finde 2 Pet. 2.4 He spared not the Angels that offended Nor any man that sinned but thrust Adam out of Paradise destroyed the whole world by the deluge God will punish sinners Sodome and Gomorrha with fire and brimstone Corah Dathan and Abiram Saul Nabuchadnezzar Iudas Herod and many more he
vnto vs especially 1. His life is our chiefest direction 2. Himselfe is our onely consolation For Aug de vera religione First Tota vita Christi in terris per hominem quem gessit disciplina morum fuit The whole life of Christ which he spent here on earth was and is a patterne for all Christians saith Saint Augustine Christ despised all worldly vanities Nam omnia bona mundi contempsit For he dâ—spised all the pompe and vanitie of this world he was borne poore his Inne was a Stable his Cradle was a Manger and his couering were poore swadling clouts he liued poore for hee had not an house to put his head in and he dyed poore Saint Augustine when he dyed made no Will because he had no wealth but his bookes which he gaue to the common Library Posidon in vita August saith Possidonius but Christ was poorer for he had no goods but his garment this was all the Souldiers got by him to teach vs in his mundanis faelicitatem non reponere That we should not greedily seeke nor childishly place our delight in these vaine and worldly toyes but if riches increase not to set our hearts vpon them Et omnia mala sustinuit Christ suffered all miseries and he suffered all the sorrowes of this world hunger thirst cold and nakednesse lyings slanders spittings mockings whippings death it selfe to teach vs Vt nec in illis quaereretur faelicitas ita nec in istis infaelicitas timeretur That as wee should place no felicity in the vanities of this life so we should not feare all the miseries of this life Iudg 6.12.14 but to say with Debora March valiantly O my soule and with the Angel vnto Gideon Goe on thou mighty man of Warre and passe through all the ranks of miseries for Dabit Deus his quoque finem God will make an end of these things and will bring his people vnto rest which shall continue without ending and therefore Saint Bernard saith Incassum laborat in acquisitione virtutum qui eas alibi quam in Christo quaerit That there is no way in the world for vs to attaine vnto any goodnesse Christ the most perfect patterne of all vertue but onely through Christ nor to learne any true vertue but onely from the example of Christ For If thou wouldest learne humilitie Let the same minde be in thee which was in Christ Iesus Phil. 2.5.6.7 who being in the forme of God and thought it no robbery to be equall with God yet did he make himselfe of no reputation and tooke vpon him the forme of a seruant If thou wouldest learne truth and vprightnesse set the example of Christ before thy face for in him there was no sinne 1 Pet. 2.22 Bernard ser 2. super Cantic Prudentia vera in eius doctrina iustitia in eius misericordia temperantia in vita fortitudo in eiusdem pâ—ssione reperiuntur and in his mouth was found no guile and to be briefe if thou dost seriously looke thou shalt easily finde that as Saint Bernard saith True Wisedome is found in his Doctrine Righteousnesse in his Mercy Mercy in his Iustice Temperance in his Life Truth in his words Fortitude in his sufferings and all vertues in all his actions All the Aethicks of Aristotle all the morality of Seneca and all the wisedome of Greece can no wayes describe vertue neere so perfectly as wee see it expresly portrayed in the liuely example of our Sauiours life And as there is no way for vs to finde true vertue The knowledge of Christ the onely meanes to suppresse all vices but onely in him which is vertue it selfe so there is nothing in the world that is so auaileable to suppresse all vice as is the true knowledge of Iesus Christ Nam haec irae impetum cohibet superbiae tumorem sedat For this will refraine the violence of anger when they consider how he suffered all violence and villanies Esay 53.7 and yet as a Sheepe before his shearer was dumbe so opened hee not his mouth This will allay the swellings of Pride when they consider how he was the noblest of all creatures Psal 45.3 and the fayrest among the sonnes of men and yet was he meeke and lowly in heart Matth. 11.29 â—his will heale the wounds of enuy it will stoppe the streames of luxury it will quench the flames of lust it will temper the thirst of couetousnesse and it will keepe thee from the itching desire of all filthinesse when we consider how much hee loathed these how free he was from these and how earnestly hee disswaded vs from these and from all other vices whatsoeuer And therefore saith he Ne mundi gloria seu carnis voluptatibus abducaris dulcescat tibi pro his sapientia Christus Ne spiritu mendacij erroris seducaris lucescat tibi veritas Christus ne aduersitatibus fatigeris comfortet te virtus Dei Christus Lest thou shouldest be with-drawne from God through the pompous vanities of this world or the lustfull and delightfull pleasures of thine owne flesh let Christ the true wisedome of God waxe sweet vnto thee Lest thou shouldest be seduced by the spirit of lies and of errors let Christ the true light shine vnto thee and lest thou shouldest be wearied and waxe faint vnder the burthen of aduersities let Christ the power of God refresh thee Secondly As all Christs actions are our instructions so is Christ himselfe all our consolation Nam cum defecerit virtus mea non conturbor For if I see mine owne strength and goodnesse faile me yet I neede not be disturbed I neede not be deiected Quia quod ex me mihi deest vsurpo ex visceribus Domini Because whatsoeuer wanteth in my selfe Whatsoeuer we want Christ alone is all-sufficient to supply our neede to helpe my selfe I may freely and boldly assume it to supply my wants from my Lord and Master Iesus Christ for as that seruant neede not want that hath free leaue to vse his Masters full purse at his owne command so neede not they want any grace that haue the grace of Christ because as I told you before Omnia habemus in Christo Christus omnia in nobis We haue all things in Christ and Christ is all things vnto vs. If thou art sicke with sinne and thy soule wounded or poysoned vnto death and wouldest be healed Christ is thy best and alone Physician onely he and not one but he can cure thee If thy soule doth hunger and thirst after righteousnesse and wouldest be satisfied Joh. 6.35 he is the Bread of Life and the Fountaine of liuing waters Whosoeuer eateth him shall neuer hunger and whosoeuer drinketh of him C. 7.38 shall neuer thirst for out of his belly shall flow riuers of waters of life If thou art as naked of all goodnesse as thou wert of all clothing when thou camest out of thy Mothers wombe
keepe my saying my Father will loue him and wee will come vnto him and make our abode with him but to abide with vs doth not signifie to remaine without vs but to dwell within vs as the Apostle sheweth Ephes 3.16 17. when hee prayeth that the Saints might bee strengthened with might by the Spirit in the inner man and that Christ might dwell in their hearts by faith That to bee with God and to be in God is the same Thirdly He proueth that to be with God and to bee in God is aequiualent and the very same in many things for Moses sayth God is faithfull in whom there is no iniquitie and Dauid sayth the Lord is righteous and there is no iniquitie in him and yet Saint Paul sayth numquid iniquitas apud Deum is their iniquitie with God God forbid and Saint Iames sayth with whom there is no variablenesse nor shadow of turning i. e. in whom there is no mutabilitie and therefore as the Euangelist sayth eere The Word was with GOD so our Sauiour sayth else-where Iohn 10.38 I am in the Father and the Father is in mee And therefore it appeareth plainely that Christ is not with God as one man is with another as Saint Paul sayth that hee remained with Saint Peter fifteene dayes for so to be with one is to be without him as a guest by the affection of charitie and not to be substantially in him as the same by the law of equity but Christ is with God as the word is within the minde or the councell is within the heart or life it selfe within the soule so that as the soule cannot bee without life no more can God bee without this Word And therefore also wee must obserue a great difference That we are not in God as Christ is in God betwixt our being with God and in God and Christ his being with God and in God for when it is spoken of vs our naturall vnion with God is no wayes meant but either the power of the Creator or the pietie of the redeemer is alwayes vnderstood and therefore it is sayd that hee gaue vs power to be the sonnes of God but this Word is not made but naturally and eternally begotten the Sonne of God and therefore though we be called sonnes and hee called Sonne wee called Gods and he called God we sayd to be begotten and hee sayd to bee begotten yet heerein is the difference that hee is so naturally and essentially we so called by grace whereby it is giuen vnto vs to be made the sonnes of God And so much for the co-essentialitie of the Word with his Father CHAP. V. Of the co-equalitie of the Word with his Father and the chiefest obiections made against the same most cleerely and sufficiently answered THirdly You haue seene that this Word is co-eternall and co-essentiall with his Father it followeth that I should speake of his co-equalitie with his Father and this poynt is as cleere as the former because in an essence most simple there cannot be so much as imagined more or lesse and therefore Fulgentius sayth most excellently that seeing Christ is from euerlasting Baruch 3.25 because he is the eternall Wisedome and power of God seeing he is immeasurable because hee is great and hath no end and seeing he is most highest as Zacharias sheweth in his speech of Iohn the Baptist Luke 1.76 that hee should bee called the Prophet of the most Highest that is of Christ he must needs be in all respects equall vnto his Father Nam quid anterius sempiterno quid maius immenso quid superius altissimo For what can be before him that hath beene before all things what can bee greater then that which is immeasurable or what can be higher then that which is highest and so Saint Iohn sayth that the Iewes sought the rather to kill him Iohn 5 1â— because hee did not onely breake the Sabboth but also sayd that God was his Father making himselfe equall to God But the Arrians doe obiect that Christ did not teach himselfe Ob. 1 to bee equall with his Father but that the Iewes mistooke him and thought he did so I answere that this is false for as Saint Cyrill Sol. That the Iewes rightly vnderstood that Christ taught that he was aequall with God Saint Chrysostome Saint Augustine and others doe affirme the Iewes did rightly vnderstand our Sauiour and the Euangelist sheweth as much for if they had either mis-conceiued his meaning or mis-construed his words then surely either Christ or the Euangelist would haue giuen vs some notice thereof that so we might not erre after them especially in so great a matter for so we finde that when the Capernaits vnderstood his words of an Orall eating of his flesh our Sauiour perceiuing their error how they mis-vnderstood his words John 6.62 sayd presently the flesh profiteth nothing and that the words which hee spake were Spirit and Life and so when he sayd John 2.20 Destroy this Temple and I will build it vp againe in three dayes and the Iewes thought that he spake it of their stately Materiall temple v. 21. that was forty sixe yeeres a building the Euangelist presently tells vs that hee spake it of the temple of his Body but neither Christ nor the Euangelist doe here giue vs the least intimation of their mistaking of his meaning but doe rather approue their right apprehension of our Sauiours words and therefore it must needs follow that Christ taught himselfe to be aequall vnto his Father Ob. 2 Secondly They doe obiect that Christ himselfe sayth my Father is greater then I Iohn 14.20 and therefore Christ is not aequall vnto his Father Sol. Basil l. 1. in Eunomium Nazian orat 4. de Theol. Hilar. l. 9. de trinit To this Saint Basill answereth that the Father is greater then the Sonne ratione principij in respect of his beginning for that there is noted a certain kind of authoritie or maioritie in the Father because hee is the beginning of the sonne and doth communicate his whole essence vnto the sonne which the sonne doth not vnto the Father that is that the Father is the beginning of the person of the sonne but not of the essence of the sonne as I sayd before Others would haue the Father to be greater then the sonne ratione nominis onely in respect of the name because the name of a Father seemeth to be greater then the name of a Sonne How the Father is greater then Christ But Athanasius in my iudgement answereth best that Christ is aequall to the Father as touching his Godhead but inferiour to the Father as touching his manhood for Christ sayth I goe to the Father Iohn 4.28 because the Father is greater then I and therefore he is inferiour to the Father in respect of that nature wherin he goeth to the Father but hee cannot bee sayd to goe to the Father as he is
dayes he hath spoken vnto vs by his Sonne for this is all one as if he had said that the word heretofore was vttered by other mens mouthes but now after he was made flesh he spake and reueiled his Father vnto vs by his owne voyce and with his owne proper mouth for so Tertullian saith that he which spake vnto the Fathers was this word GOD and so Saint Paul sheweth when hee brings in God saying The Word is neere vnto thee euen in thy mouth Rom. 10.8 and in thy heart and then he expoundeth this word of Christ saying This is the Word of Faith which we preach for they preached Iesus Christ so Saint Iohn himselfe seemeth to shew this reason why he had called Christ the Word when he saith John 1.18 The onely begotten Sonne which is in the bosome of the Father he hath declared for this is all one as if he had said This onely begotten Sonne is therefore the Word because he declareth the minde of God vnto vs so when he saith what we haue heard of the Word of life i. e. he is therefore the Word because we haue heard him and so when he saith There be three that heare witnesse in Heauen 1 John 5.7 the Father the Word and the Spirit for why should he say the Word when as the name of Father required that he should rather say the Father the Sonne and the Spirit but because the Sonne as the word of the Father doth beare witnesse vnto vs of his Fathers will and therefore seeing it was the office of the Word to declare the minde of God it belonged vnto the Word to be made Flesh that he might be heard and seene of vs. But then it may be obiected that the Holy Ghost should be incarnate as well as the Sonne for Saint Basil saith Ob. Whether the Holy Ghost is termed the Word that the Holy Ghost is called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the word as well as the Sonne and that hee is therefore called the Word because hee is the interpreter of the Sonne euen as the Sonne is the interpreter of the Father for he shall teach you all things saith Christ and to proue this he citeth those words of the Apostle that we should take the sword of the Spirit which is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Word of God and those words in the first Chapter to the Hebrewes that Christ beareth vp all things with the word of his power Basilius l 5. c. 11. contra Eunom Sol. or his mighty Word that is his Holy Spirit saith Saint Basil To this Aquinas answereth that Saint Basil herein speakes improperly for that the Sonne of God alone is properly called the Word and that Saint Paul by the sword of the Spirit which is the Word of God doth not vnderstand the Holy Ghost but the word which came vnto the Prophets and was left vnto vs in the holy Scriptures and that the words of the Author to the Hebrewes are to be vnderstood of the command of Christ as if the Apostle had said that Christ beareth vp all things and gouerneth all things by his mighty command or according aâ— himselfe defineth Victorinus in l. aduers Arrium and would haue all things to be as Victorinus saith or else that Christ sustaineth all things by his mighty word that is after an Hebrew phrase by himselfe which is the mighty Word of his Father Maldonat in Iohn 1. as Maldonate saith Secondly the Word was made flesh Propter ordinem seruandum Secondly because God would obserue good order in all things because God which is the God of order would keepe good order in all things As First that the world might be repayred by the same instrument by which it was created but the Father made all things by his Word therefore he would redeeme mankinde by his Word Secondly that he which was the essentiall and vncreated image of God might restore that created image of God which was corrupted in vs. Thirdly that the naturall Sonne of God might make vs the adopted sonnes of God Fourthly that the Sonne by his example might teach vs the obedience of sonnes Thirdly because God would shunne all inconueâ—iences that might arise if he had not beene incarnate Thirdly the Word was made flesh Propter vitandum inconueniens because God would auoide all absurdities that otherwise might seeme to ensue for if the Father had beene incarnate then there had beene two Fathers and two Sonnes the Father in the Deitie had beene the Sonne in the Humanitie and the Sonne in the Dietie had beene the Father of the Humanity and neither of them had beene of himselfe without beginning but he that was the beginning of the Sonne in the Deitie had had his beginning from the Sonne in the humanitie but now he that is from the Father in the Deitie is likewise from the Father in the humanitie and he that is the Sonne in the Deitie is likewise the Sonne in the humanitie and if the Holy Ghost had beene incarnate then there had beene two sonnes one in the Deitie and another in the humanitie Et nomen filij ad alterum transiret qui non esset aeterna natiuitate filius And the name of Sonne had passed to another which was not a Sonne by an eternall natiuitie and therefore in all respects it was fittest and agreeable to all reason that the Word should be incarnate and made flesh as Saint Augustine saith But against this it will be obiected Ob. that seeing Opera trinitatis ad extra sunt indiuisa The outward workes of the Trinitie are indiuisible and common to each person so that whatsoeuer any one of them doth it is done by each one and that this is an outward worke of the Trinitie common to each person each person being an agent in this action the Fathers power the Sonnes wisedome and the Holy Ghost his goodnesse all concurring in this incarnation For First how can the Creator and the Creature That all three persons were the makers of the flesh of Christ especially a creature relapsed from God be ioyned together without great power the power of ioyning the disagreeing elements was very great the power of ioyning them to a created spirit was greater but hypostatically to ioyne a creature disioyned from his Creator vnto an vncreated spirit must needes be the greatest power that can be And therefore this incarnation of the Word could neuer haue beene done without the infinite power of God Secondly how can the first and the last be vnited together without great wisedome for this Word was the beginning yea before the beginning of all things and Adam was the last of all Gods creatures And therefore the Word God and the flesh of man could neuer be vnited without infinite wisedome Thirdly how can the Creator communicate himselfe so neerely vnto his Creatures without the greatest goodnesse that can be for it was a great benignity and kindnesse of
that Christ was made man 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 according to the flesh and declared mightily to be the Sonne of God 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 according to the Spirit of Sanctification for that according to his humane nature onely he was made of the seede of Dauid which according to his diuine nature was declared still to be the eternall Sonne of God So that here Saint Paul sheweth two natures to be in Christ that is his diuine and his humane nature still remaining entire after his incarnation because as hee was made onely of the seede of Dauid in respect of his manhood for that his God-head was not made of the seede of Dauid so was hee declared onely to be the Sonne of God in respect of his God-head for that his manhood was not the omnipotent and the eternall Son of God But against this place of the Apostle Ob. The most blasphemous subtilties of Heretickes to denie the truth of the two natures of Christ the Somosatenian Heretickes doe affirme that Saint Paul meaneth not hereby to shew a two-fold nature to be in Christ but a two-fold natiuity i. e. a carnall and a spirituall which we finde to be in euery faithfull Christian for to be made of the seede of Dauid say they according to the Flesh doth shew his carnall generation and to be declared to be the Sonne of God according to the Spirit of Sanctification is to shew his spirituall regeneration The first they seeke to confirme out of those places of Scriptures where the Apostle saith The Iewes were his Kinsmen according to the flesh and where hee calleth them Rom. 9.3 Israel according to the flesh for herein say they the Apostle meaneth by these words according to the flesh nothing else 1 Cor. 10.18 but according to the vulgar and common sort of generation And therefore to be made of the seede of Dauid according to the flesh is nothing else but to bee made of him according to his carnall generation And The second they seeke to confirme out of the words of Saint Iohn where he saith That the faithfull are not born of bloud Iohn 1.13 nor of the will of the flesh nor of the will of man but of God And therefore as these phrases and limitations according to the flesh It is a horrible thing to say that all those phrases which are true of vs ' must be likewise true of Christ in the same sence considered Rom. 1.2 Sol. and according to the spirit doe signifie the double natiuitie of euery faithfull man and doe no wayes proue a double nature to be in any man Euen so in Christ they signifie the same things that is two natiuities but not two natures To this I answere first that this phrase 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 according to the flesh neither in the place vrged by me nor in any other place alledged by them doth signifie the common and carnall generation but doth imply a difference and distinction betwixt kindred according to the flesh and kindred according to the spirit for otherwise all Israel was in respect of their common generation kindred according to the flesh And therefore the meaning of the Apostle is to shew that although all of them were the children of Abraham according to the flesh yet that but few of them were the Children of promise Secondly I say that the miraculous and singular birth of Christ is not insinuated so much in the words according to the flesh as it is plainely shewed in the word made for the same being in the originall 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 it doth most apparantly shew the extraordinary making of his flesh not after the vsuall and common sort of carnall generation by any humane seede but by a supernaturall generation through the virtuall operation of the Holy Ghost Tertul. l. cont Prax. Iraeneus l. 3. c. 32. Vigilius l. 5. contra Eutychet Aug. l. 1. c. 5. de trinitate as Tertullian Irenaeus Vigilius Saint Augustine and others haue obserued Thirdly I say that there is a great deale of difference betwixt the two-fold generation of the faithfull Saints and the two-fold generation of Christ for when they are said to be borne of the flesh and of the Spitit we confesse that not two natures are thereby signified That Christ was so borne free from all sinne that he needed no further sanctification or regeneration but two beginnings of their diuers births But this cannot be said of Christ because he was so sanctified in the first moment of his conception that he needed not any second regeneration neither is he said to be borne of the spirit in respect of any regeneration as we are but declared to be the Sonne of God according to the Spirit that is manifested to be a true God according or in respect of his owne sanctifying Spirit that is his God-head And therefore though such a limitation might proue a double generation in the rest of Gods Children yet this cannot shew a double generation of him in whom there is no double generation in respect of his manhood but it must needes shew plainely two natures to be in Christ for all other faithfull men are the Sonnes of God by adoption and grace but Christ is the naturall and the essentiall Sonne of God his Father He being the brightnesse of his glory and the engrauen forme of his person Heb. 1.3 And all other men are so borne that except they be borne againe they cannot enter into the Kingdome of Heauen Iohn 3.5 But Christ was so conceiued and borne that there was neither neede nor any possible way of any further sanctification of his person because that in him dwelled the fulnesse of the Godhead bodily But this truth of the two natures of Christ may be confirmed by most apparant and vnanswerable arguments for the Iewes said that he did not onely breake the Sabboath but also said John 5.18 that God was his Father making himselfe equall vnto God And Christ himselfe said I and my Father are all one Iohn 10.30 And therefore the Pharises did rightly collect that Christ by these words had affirmed himselfe to be a God And yet he saith John 14.28 My Father is greater then I but it cannot possibly be that Christ according to the same nature should be equall nay one with the Father and yet inferior to the Father And therefore it must needes follow that he hath one nature according to which he is equall to his Father and another nature in respect whereof hee is inferior to his Father Besides our Sauiour saith Before Abraham was I am John 8.58 And yet Saint Luke saith He was borne in the dayes of Augustus Caesar Luc. 2.7 but it cannot be that Idem secundum idem The same one in the same respect should be before Abraham and after Abraham All Orthodoxe antiquitie confessed two natures to be in Christ And
that I should so largely treate of the eternity and diuinity of the word against the Arrians of the verity of his Humanity against the Marcionists of the distinction of the two natures against the Eutychians of the vnion of the natures against the Nestorians Why the former points were so largely handled and of the communicating of the properties against the Lutherans seeing as Hyperius aduiseth vs we should rather deale against the iniquitie of the times and those present euils that are raging and raigning amongst the people in euery place then by needlesse mention of old buried heresies to giue occasion vnto any man to inquire into them I answere that I haue done the same for sundry and diuers reasons As First because these points concerning Christ are the most principall points of all Diuinity and the most comfortable for all Christians for this is eternall life Iohn 17.3 to know thee to be the onely true God and whom thou hast sent Iesus Christ The chiefest knowledge is the knowledge of Iesus Christ And therefore I did euer loue to be euer fishing in this Sea to be euer studying in these points and I did neuer thinke that I could either stay too long or speake too much in discoursing about Iesus Christ Secondly because the Apostle saith there must be Heresies that in these our dayes 1 Cor. 11.19 we are as apt as prone to fall into all sorts of Heresies as euer were men in any dayes since the beginning of dayes The Diuell is most desirous to keepe vs ignorant of this truth or else to corrupt this Truth and that we know the Diuell is more desirous to obscure this light and to corrupt the truth of this doctrine concerning Christ then any other point of Diuinity whatsoeuer And therefore I thinke it were good if this truth were more fully handled and more generally divulged vnto all people then it is not only that our armour might be in a readinesse but also that hauing oyle in our lampes and our loynes girt and these points by continuall hearing and reading of the same perfectly knowne and understood wee might be able to quench the fiery darts of Satan and to stop the mouthes of all Hereticks if at any time Satan should stirre them vp to speake against the truth By seeing the villanies of Satan wee ought the rather to detest him and to beware of him Thirdly because it is not onely our parts onely to set down ablatiue directions to confute or preuent errours but as wee are to recite the long fore-passed benefits of God that wee may see the greatnesse of his goodnesse and be thereby induced to shew the more loue and thankefulnesse to his Maiesty so we are to relate the long fore-passed villanies miseries and Heresies wherevnto that cruell enemy of mankinde hath plunged vs that so men may see and haue it alwayes before their eyes what destruction and miseries he hath brought continually vnto the sonnes of men and may be hereby induced euer to hate and detest that cruell fiend Luke 5.4 Fourthly because we are debters both to the wise and vnwise and must oftentimes launch forth into the deepe as our Sauiour commanded Peter if we will catch a good draught of fish The best way to teach vs to lay a good foundation for we find that popular exhortations not grounded vpon the sure doctrinall points of instructions are like roofes built without foundation and therefore Tertullian saith it is the property of Hereticks first mouere to perswade and then docere to teach and euer to spend more time in morall perswasions then they doe in the fundamentall points of diuine instructions but the true labourers with Saint Paul are most desirous euer to lay downe a good foundation 1 Cor. 3.11 and other foundation can no man lay better then this to know Iesus Christ and him crucified The doctrine of diuinitie is very deepe Fiftly because we are to shew how Diuinity is like a boundlesse Ocean and of an vnwadable depth wherein the greatest Elephant may swimme and how great is the mystery of godlinesse 1 Tim. 4.16 God manifested in the flesh iustified in the Spirit seene of Angels preached vnto the Gentiles beleeued on in the world and receiued vp into glory that so the people may see how laborious and painefull is the calling of the poore Ministers 2 Cor. 2.16 for who can expresse his noble Acts 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or who is sufficient for these things or to attaine to the knowledge of any of these things without seruent prayers for Gods assistance and indefatigable paines with all diligence continually and that both Priests and People should alwayes striue and labour How deligent we ought to be to attaine vnto the knowledge of Iesus Christ Et orando audiendo legendo bene viuendo vt intelligant By praying hearing reading and all other possible meanes that they may vnderstand so much as their weake capacities can vnblameably comprehend both of these and all other truthes concerning Christ for all knowledge without this will auaile vs nothing the knowledge of all morall vertues of all naturall causes of all Crafts and Sciences can neuer bring vs vnto eternall happinesse but this is eternall life to know Iesus Christ and therefore for mine owne part I had rather weare and weary out my selfe in this difficult study of Christ then to bath my selfe in those fountaines or to be crowned with the sweetest Garland flowers of Philosophy or morality Sixtly because hereby is seene that greatnesse of Gods loue to mankinde in that he was pleased to open and to search the treasure of his wisedome that he might deuise and finde out the meanes to saue vs That no wisedome but that insearchable wisedome of God could euer haue found this way to saue sinfull man which of our selues could neuer so much as to haue inuented the way much lesse to effect the meanes to helpe our selues for if it be now so ineffable and so incomprehensible that we can neuer fully vnderstand nor perfectly attaine vnto the depth of these mysteries how the Word should be incarnate and the two natures so farre in nature disagreeing one from the other should notwithstanding be vnited into one person for the accomplishing of our redemption being already done and so plainely shewed by Christ and vnfolded by so many faithfull seruants of Christ how should we euer haue inuented or found out the way to effect so great saluation before it was done for many can tell how to deuise the way and learne to know the meanes that might doe them good but cannot tell how to effect the same but we could neither performe the worke nor yet deuise the way how we might be reconciled vnto God and therefore as the Psalmist saith The helpe that is done vpon earth God doth it himselfe And he did it wholly himselfe for when we could doe
sole of his foote vnto the crowne of his head Esay 1.6 there was nothing whole in him but wounds and swellings and soares most full of grieuous paines And in all this his great and grieuous sufferings we must know them to be the sharper in respect of the tendernesse of his body and the senciblenesse of his spirit because as Aristotle saith Quo complexio nobilior quo mens dexterior Aristot l. 2. de anima c. 9. co tenerior esse solet caro The more noble our complexion and the more quicke and nimble is our apprehension the more sencible is our flesh of the least paine and correction but the flesh of Christ of all other men must needes be the most tender The tenderer our flesh and the quicker our spirits the more sensible wee are of paine because as I shewed you before he was soly begotten of a pure Virgin and his minde must needes be most intellectiue and most apprehensiue of all paine because he was of that age which is most sensitiue and therefore the sufferings of Christ in all respects must needes be most insufferable And yet all this was but the least part of his sorrowes not neere the halfe of his sufferings for hee was to wrestle with the wrath of God that was due to vs for our sinnes yea hee was to tread the fiercenesse of the wrath of God Reuel 15.5 And there can be no conflict in the World so great as to grapple with an angry God for the Prophet Dauid speaking hereof Psal 76.7 saith Thou euen thou art to be feared and who can stand in thy sight when thou art angry The Earth trembled and quaked Psal 18. v. 7. 15. the very foundations also of the hilles shooke and were remoued because he was wroth yea the springs of waters were seene and the foundations of the round World were discouered That the sufferings of Christ were a great deale more then are expressed by the Euangelists or then can be conceiued by any man at thy chiding O Lord at the blasting of the breath of thy displeasure And if his anger and displeasure be so great O who can endure the height of his furie who can ouercome by suffering the fiercenesse of his wrath And therefore to shew how vnspeakeable and how dangerous a tâ—ing it is for any man to define what the vnspeakeable sufferings and the incomprehensible feelings of Christ were both in the Garden of Gethsemane before his Iudges and especially vpon the Crosse in Mount Caluarie the Fathers of the Greeke Church in their Lyturgie after they had recounted his bloudy sweate his shamefull crowning his spitefull handling and all the other particular sufferings which are recorded by the Euangelists they doe most excellently conclude 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 By thine vnknowne sorrowes and by those infinite sufferings incomprehensible to vs though most sensibly felt by thee Haue mercy vpon vs and saue vs O Lord our God And in all this he truly suffered not imaginarily as some haue imagined Sed vere languores nostros ipse tulit But he truly bare our infirmities and carried our sorrowes Not as the Priests of the Law Leuit. 10.17 which were likewise said to beare the sinnes of the people i. e. typically in the figure but truly in the fact hee bare the punishment of them all and that not in outward appearance as malicious Marcion held it Tertull. contra Marc. l. 4. 8. Aug. de haeresibus ad Quodv heres 46. and afterwards the Manichees maintained it as Saint Augustine saith but as he was a man 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 physically and truly so hee endured and suffered all these sorrowes Vere sicut verus homo Most truly as being a true naturall man as Aquinas saith He did most sencibly and feelingly suffer them all for it was not with him as it was with the three Children in the third of Daniel Dan. 3 27. who were cast into the fierie Furnace and yet came out not hauing their hayre singed nor their coates changed nor the smell of fire had passed on them but as Plutarch reports of Coriolanus hee can yet shew his wounds that he suffered and make demonstratiue expressions of his sorrowes farre beyond the apprehension of any man to conceiue them But if any man demand how Christ being God could suffer any paine seeing the Deitie is subiect to no passion Heinsius P. 81. Heinsius answereth that Christ suffered not in respect of the diuine nature which he had as God but in respect of his humane nature which he had as he was Man for though the Deity was in the sufferer yet was it not in the suffering How the Godhead suffered not but sustained the manhood that it might suffer though it was in the Body of Christs passion yet was it not in the passion of Christs Body but as I shewed vnto you before Page 438 the humanity onely suffered and the Deity sustained it that it might suffer because the impotency of the one required the omnipotency of the other Christ being a man that he might suffer and being a God that he might be able so to suffer such insufferable things And therefore we say that Christ in respect of his Deity remained still intire vntouched invulnerable impassible and that very then when his humanity suffered and was dead the Deity liued impassibly and rent the vayle of the Temple sealed vp the Sunne-beames vnder a signet of Cimmerian Cloudes caused the Earth to tremble the Centurion to auerre that Christ was the true and essentiall Sonne of God and raysed vp the interred Carkasses from their graues And we say that it was the humane nature of Christ that stood and suffered vpon the Crosse and in the anguish of its passion breathed out that dolefull complaint euen to the Godhead hypostatically vnited vnto it as well as to the Father and to the holy Spirit saying My God my God Math 27.46 why hast thou forsaken me And although the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the distance betwixt these two Natures be so great and the disparity be so euident as that the one was passible and mortall the other impassible and immortall yet are they so combined and vnited in our Sauiour Christ that although he is not one nature yet is he but one person one Christ one Redeemer and when the humanity suffered and was buried yet was it not neither could it be possibly cast off or forsaken by the Deity vnto which the linkes and ligaments of Gods loue had so strictly and eternally obliged it by an hypostaticall and indissoluble vnion Thus Christ though he was God yet as man Dixit multa gessit mira pertulit dura dura verba duriora verbera durissima supplicia He bore and suffered an incredible paine and vnsufferable sorrowes Esay 53. so great and so grieuous that Esayas may well call him virum dolorum No sorrow like the sorrowes of Christ
〈◊〉 〈◊〉 〈◊〉 〈◊〉 and descended alone into Hell and brake downe that Rampier wall which had stood from the beginning of the world Athanasius in that Creede which wee doe professe saith that Christ suffered for our saluation descended into Hell and rose againe the third day from the dead this is the Catholicke faith which except a man beleeue faithfully he cannot be saued Saint Augustine saith Aug. ep 99. that Christ in soule was in Hell the Scripture doth sufficieÌ„tly declare so prophesied by the Prophet so vnderstood by the Apostle and so expounded vnto vs and therefore Quis nisi Infidelis nâ—gauerit fuisse apud infâ—ros Christum Who saith hee but an Infidell will deny Christ to haue beene in Hell Saint Hillary saith Hilarius de trinit l. 2 in Psal 138. that because the Law of humane necessity was such that when our bodies were buried our soules were to descend to Hell Ideo istam descentionem dominus ad consummationem veri hominis non recusauit Christ himselfe did not refuse to descend into the same place Pope Leo saith as much and Fulgentius is as plaine as any of them all Fulgent ad Tras l. 3 â—e resurrect dom I might reckon many more but my purpose is not to say what I could in this point onely I say that he descended into Hell not to suffer for that was finished on the Crosse but for the subiection of Satan and the deliuerance of men not of those that were in Hell but of vs that we should not goe to Hell for how can we be deliuered if Satan be not destroyed how is he destroyed if hell be not vanquished Zach. 9.11 for that is the Pallace of his pleasure and the horrour of our soules the pit wherein there is no water but for as much as this is the condemnation of man and the Law of humane necessity that the body should to the graue and the soule to hell for sinne it remained for the full effecting of our Redemption that Christ should thither descend whither man fell by desart of sinne that is into Hell where the soule of the sinner was wont to be tormented and to the graue where the flesh was wont to be corrupted that by the death of the iust temporally dying Fulgen. quo supra Athanas de incar hath the like saying eternall life might be giuen to our flesh and by the soule of the lust descending into Hell the torments of Hell might be abolished saith Fulgentius And so I beleeue this for mine exceeding comfort that now I need not feare any enemy because Christ suffered for my sins destroyed all mine enemies descended into Hell vanquished the Diuels and rose againe the third day to make an open shew of this his most victorious conquest and blessed bee his name for the same CHAP. IX Of the manner how Christ rose and of the particular application thereof vnto our selues SEcondly we are to consider the manner how our Sauiour rose and many other particulars concerning his resurrection but chiefly we should obserue that his resurrection was 1. in respect of the place from the dead 2. in respect of the time earely 3. in respect of his person it was 1. true 2. perfect 3. glorious I will not stand vpon these particulars The application of the resurrection vnto our selues Rom. 10.9 but to apply all vnto our selues that we may reape some fruit by all I must intreat you to remember what the Apostle saith If thou shalt confâ—sse with thy mouth the Lord Iesus and shalt beleeue in thine heart that God raised him from the dead thou shalt be saued for as I told you before that the resurrection of Christ is the only maine vnanswerable argument to proue Christ to be the true Messias and the Sauiour of the world so heere you see the Apostle putteth the true beliefe in our Sauiours resurrection as the onely chiefest point that is necessary and sufficient for our saluation and therefore it is not without cause that the doctrine of the resurrection should be insisted vpon to be preached and manifested by vs and to be learned and beleeued by you That it is not the Theoricke but the applicatiue knowledge of Christs resurrection that will helpe vs. But here wee must know that it is not the bare Theoricke and intellectuall knowledge that Christ is raised from the dead at that time from that place and in that manner as I haue shewed vnto you before is sufficient for our saluation for so the deuils know it and beleeue it too and yet they receiue no fruit nor benefit thereby but it is the practicke experimentall and applicatiue knowledge and beliefe in the resurrection of the sonne of God that is effectuall for the saluation of man Philip. 3.10 11 And therefore Saint Paul prayes that Hee may know Christ and finde in himselfe the vertue and power of the resurrection of Christ for as the rising of the head doth euer cause the rising of all the parts of the body which is vnited vnto the the head so the resurrection of Christ doth euer worke a resurrection of all the members of Christ for so the Apostle teacheth vs Rom. 8 11. If the spirit of him that raised vp Iesus dwell in you he that raised vp Christ from the dead shall also quicken and so raise vp your mortall bodies by that spirit which dwelleth in you That the resurrection of Christians is twofold And we finde this resurrection of vs that are his members to be two fold 1. from sinne and from all the vanities of this world 2. from death and from the corruption of the graue First if wee be the members of Christ then certainely wee are risen with Christ risen I say from the death of sinne vnto the life of righteousnesse and if wee bee risen with Christ then doth our hearts wish and desire those things that are aboue where Christ sitteth on the right hand of God Coloss 3. saith the Apostle and therefore whosoeuer walloweth in sinne and delighteth in the things of this world it is certaine that hee hath not as yet any part or portion in the resurrection of Iesus Christ for if wee bee the members of Christ wee must also rise with Christ and wee must rise as Christ hath risen for otherwise we would all rise That the resurrection of Christ is a patterne to teach vs how we should rise from sinne and from the company of sinners and many doe rise but not as Christ rose and therefore such risers tolluntur in altum vt lapsu grauiore ruant the higher they rise the greater is their fall But we must rise as Christ hath risen and that is as I told you before First in respect of the place from the dead First from the society of the wicked so must we rise from the dead workes of sinne and from all those that are dead in sinne Christ left the dead in their
office of this Angell here expressed to serue Christ to affright the souldiers and to delight these women to teach them to direct them Reuel 4.8 and to preserue them in all their wayes for as they neuer cease to serue the Lord so they neuer cease to preserue the Saints vntill they cease to serue their God and therefore to vse Saints Bernards exhortation Quantum debet hoc verbum inferre reuerentiam afferre deuotionem conferre fiduciam How ought this doctrine to moue vs and worke in vs reuerence for their presence confidence for their custody and obedience vnto God for so great an argument of his beneuolence vnto man as to giue his Angels charge ouer vs Et quam cauté ambulandum and how warily ought we to walke seeing the Angels of God are euer present with vs when all the men of the world are absent from vs It is reported of a godly Virgin that being often sollicited by a gallant vnto vnlawfull lust at last she yeelded that if hee met her at such a place he should haue leaue to worke his pleasure with her both came to the place appointed and the place was full of people then the mayden told him that now if he pleased he might vse her as he would he answered that now for shame he durst not doe it in the sight of so many men and women then she replyed and thinkest thou that I dare doe that in the presence of God and his holy Angels which thou darest not doe in the sight of mortall men and I wish euery one of vs did so that is to be ashamed to doe those things in the sight of God and his holy Angels Psal 139.2 Velleius paterculus which we are afraid to doe in the presence of men for they alwayes see vs though wee see not them they are about our beds and about our pathes and spie out all our wayes and therefore as Marcus Drusus when one told him he could build him an house of such a forme as that no man might see what he did therein answered that hee liked better of such an Architector as could build his house so as that euery one passing by might plainely see what was done therein so I wish to God that euery one of vs would striue and labour so to liue as it becommeth vs to doe in the sight of God and of his blessed Angels And so we see the Resurrection of Christ fully and plainely shewed vs to the eternall praise and glory of God and to the endlesse ioy and happinesse of all Christians through the said Iesus Christ To whom with the Father and the Holy Spirit be ascribed all power and dominion both now and for euer Amen A Prayer O Blessed God which gauest thine onely Sonne Iesus Christ to suffer death for our sinnes to descend into Hell to destroy our enemies and to rise againe for our iustification and so to declare himselfe mightily to be the Sonne of God and the true Sauiour of all men We most humbly beseech thee to raise vs from the death of sinne from all our sinnes and to giue vs grace to beleeue in thee to be thankfull vnto thee and to serue thee in holinesse and righteousnesse all the dayes of our life that when we shall be laid to rest in our graues we may rest in assured hope to be raised vp by Christ to liue with him for euermore through the same Iesus Christ our Lord. Amen IEHOVAE LIBERATORI FINIS The Sixt Golden Candlesticke HOLDING The Sixt greatest Light of Christian RELIGION Of the Ascention of our SAVIOVR and of the Donation of the HOLY GHOST EPHES. 4.8 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Wherefore he saith when hee ascended vp on high heeled captiuity captiue and gaue gifts vnto men AFter that the blessed Apostle Saint Paul had by many arguments proued vnto the Ephesians that they should earnestly studie The coherence of this verse with what goeth before and most carefully labour to preserue the vnity of the Church of Christ he seemeth in the seuenth verse to answer a certaine obiection that might bee made viz. seeing the graces the gifts and the offices which God hath bestowed vpon his Church are so many and so manifold so diuers and so vnequall some hauing many graces some but few some one gift and some another how can it be that this vnity can be so faithfully preserued therefore the Apostle sheweth that the diuersity and inequality of gifts is not onely no hinderance but is indeed a great furtherance to cherish and preserue the same First Because all these gifts do flow from the same fountaine Iesus Christ Secondly Because they are all giuen and imparted for the same end and purpose that is to gather together the Church of Christ into the vnity of faith The first reason he proueth out of this Prophesie of Dauid who speaking of the Messias triumphing ouer his enemies saith Thou art gone vp on high thou hast led captiuity captiue and receiued gifts for men And The second reason he confirmeth at large in the verses following where he sheweth that Christ gaue some Apostles and some Prophets and some Euangelists and some Pastors and Teachers and all to this end that is for the perfecting of the Saints for the worke of the Ministery for the edifying of the boâ—y of Christ till wee all come into the vnity of the faith and of the knowledge of the Sonne of God Two things contained in this verse And therefore we finde contained in this verse two speciall points First A confirmation of the Apostles alledged reason that all graces doe flow from Christ in these words 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Wherefore he saith Secondly A Propheticall prediction of the Messias in these words When he ascended vp on high he led captiuitie captiue and gaue gifts vnto men That the Scripture is the best warrant for all Preachers For the first I meane not to stand long vpon it I will onely note this one thing that all we the Teachers of Gods people according to the example of this Apostle nay of Christ himselfe and of all Christs true Schollers should not teach any positiue point of doctrine vnlesse we can either directly or by necessary consequence proue and confirme the same out of the Sacred Scriptures for whatsoeuer hath not authority from the word of God Eadem facilitate refellitur qua probatur may as well be reiected as receiued Hieron in Matth. c. 23. saith Saint Hierom and whatsoeuer is therein contained it requires absolute faith without doubting because as Hugo Cardinalis saith Quicquid in sacris literis docetur veritas est sine fallacia quicquid praecipitur bonitas est sine malicia quicquid promittitur faelicitas est sine miseria Whatsoeuer is caught in the Scripture it is truth it selfe without fallacy whatsoeuer is commanded it is purely good without the commixtion of any euill and whatsoeuer is promised it is perfect felicitie without the least
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
from all appearance of euill and fashon not our selues in any thing like vnto the courses of this present world In what a dangerous state the Ministers doe liue Secondly as our taske is great which we are to doe thus vprightly to liue most faithfully to preach the Word of God so our danger is great whatsoeuer we doe for wee are betwixt the barke and the tree betwixt the fire and the water betwixt the anger of God and the malice of the diuell and as the Poet saith incidit in Scyllam cupiens vitare charib dim we shall fall into one doe what we can For The fearefull state of those Ministers that neglect their dutie First If we neglect our duties either in not preaching or in ill-liuing the bloud of the people besides liuing in our sinnes shall be required at our hands and therefore woe is mee if I preach not the Gospell saith the Apostle vae miseris qui sunt catholici praedicando heretici operando vae qui tenent in memoria quae non agunt in vita and woe to those miserable men which preach well but liue ill which haue Christ in their Sermons but not in their actions which know and teach others what to doe but will not doe it themselues woe woe to those miserable men saith Saint Bernard Quia satius est sustinere paenam Caiphae Pilati Herodis quam paenam sacerdotis indigne Ministrantis because it were better to suffer the punishment of Caiphas Pilate and Herod then the punishment that is due to an vnworthie Minister Secondly If we truely preach the Word of God and liue as vprightly as the Saints of God yet wee shall be sure neuer to escape the censures of men nor the malice of the diuell for though in olde time there were counted but seauen wise men that had that name among the Greekes yet now there are not in their owne iudgements so many fooles amongst vs and therefore et garrula anus et delirus senex as Saint Hierome saith to Paulinus Coblers and Tinkers in their shoppes will iudge what we shall say in our Pulpits But if this were all we could well indure it but it is not for as wee seeke to destroy the Kingdome of darknesse so doth the Prince of darknesse seeke by all meanes to destroy vs and therefore he shooteth all his poysoned darts at vs he stirreth vp the hearts of wicked men to trample vs vnder feete Tincta licambaeo sanguine tela dabit Ouidius in Ibin as the mire in the streete to doe vs all the mischiefe that lieth in them and to deale with vs as their Fathers vsed the Prophets and as wee read of them in the second of Wisdome 10 c. saying come Let vs lie in waite for the righteous let vs see if their words be true let vs examine them with despitefulnesse and torture that we may know their meekenesse and proue their patience for they be not for our turne Wisd 2.10.12 we haue no benefit by them but they vpbraid vs with our offending of the Law and obiect to our infamie the transgressing of our education yea they reproue our thoughts and their life is not like other men but their waies are of another fashion esteeming vs as counterfeits and abstaining from our waies as from filthinesse and therefore seeing they are so grieuous vnto vs euen to behold let vs see if their words bee true and let vs ioyne our selues against them as against our mortall enemies thus doe they consult thus doe they combine themselues as against all righteous men so specially against the Preachers of Gods Word and the reprouers of their faults O then beloued brethren what created power is able to vndoe this couenant of hell it selfe when subtilty cruelty the world and the diuell like Simeon and Leui that were brethren in euill haue combined together to ouerthrow vs surely God who is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Deus in oportunitatibus a God in the needefull time of trouble as Simplicius calls him must be our helper and defender or els we shall be soone consumed and brought to nothing for we are weake to resist and our enemies strong to oppresse and all our hearers our owne people of whom we should receiue most comfort are either mockers and scoffers of vs or at least iudges of vs who and when wee doe ill and when we doe well rather then helpers of vs by their prayers that we may doe well and therefore we see how many of vs are one man learned without discretion another worldly wise but cannot preach a third preacheth well but liueth ill and in briefe most of vs defectiue of what wee should be and all this turneth to the hurt of all men And therefore that we may be as we ought to be good for our selues good for you all you see how necessarie it is that you should pray for vs and especially First that euil licentious Ministers might haue grace for their amendment or the censure of eiectment out of the Church as Adam was out of Paradise some indeed had rather couer their faults then cure them lest the reuealing of their vices might be a cause of reuiling their fellowes but alas had it beene more credit for the Apostles to haue had Iudas still retayned or excluded I trow excluded and therefore he lost his dignity to teach vs that all such false stewards should heare the same sentence Episcopatum tuum accipiet alter let another take this place for a litle leauen will leauen the whole lumpe and one lewd man may doe much mischiefe and therefore as our Sauiour droue the buyers and sellers out of the Temple so should all buyers and sellers of the Church of Christ all factious and contentious Preachers and all loose and lewd liuers be deliuered vnto Satan for the destruction of the flesh that the spirit may be saued in the day of the Lord Iesus and that all the leauen of iniquity may bee purged from the Ministery And Secondly that God would not suffer the world to condemne the righteous with the wicked nor to accuse all for the offence of some but as the Poet saith in another kinde Parcite paucarum diffundere crimen in omnes Spectetur meritis quaeque puella suis So in this that they onely should be blamed which are blame-worthy or if they will still persecute vs that neither Satan with all his cruelties nor yet the world with all his subtilties may deiect the mindes of worthy and godly Ministers but that in all afflictions and contempts they may say with the Prophet Dauid Why art thou so heauy O my soule and why art thou so disquieted within me yet put thy trust in the Lord for he is thy helper and defender and that they may goe on in the course of godlinesse like the two Cowes which carried the Arke which went on straight forward without turning to either hand Pyndarus and
like King Therons Coursers that were neuer weary of running that so they may escape all the fiery darts of Satan and finish their course with ioy when they shall receiue that Crowne of righteousnesse which the Lord hath prepared for them that loue him And thus dearely beloued you see that although man for his sinne was eiected out of Paradise and subiected to all miseries yet through the mercy of God in sending his Sonne to be made man to suffer for man to ouercome the diuell sinne and death to raise himselfe from death to ascend to Heauen to send his holy Spirit to fill our hearts with his heauenly graces wee shall if we beleeue in him and serue him praise his Name for all his blessings loue one another and pray one for another attaine vnto euerlasting happinesse Vnto the which happinesse the Lord of his goodnesse bring vs all through Iesus Christ our Lord to whom with the Father and the Holy Spirit be ascribed as is most due all Glory and Honour and Praise and Thankes and Power and Maiesty and Dominion both now and for euermore Amen A Prayer O Eternall God and our most gratious Father wee most humbly beseech thee for Iesus Christ his sake to forgiue vs all our sinnes which we acknowledge and confesse to be more in number then the sands of the Sea which cannot bee numbred cleanse vs O Lord with the bloud of Christ and plant in vs those heauenly gifts and graces whereby wee may be inabled to serue thee as we ought to doe in holinesse and righteousnesse all the dayes of our life increase our faith stirre vp our hope and kindle our loue and our charity both towards thy selfe and all men for thy sake giue vs patience to vndergo without offending thee whatsoeuer miseries this wicked world shall any wayes heape vpon vs blesse our gracious King the Prince and all the royall issue blesse all the Ministers of thy Church and all the Magistrates of this Common-wealth Grant O Lord thy grace vnto thy Ministers that they may faithfully preach the Word of truth and sincerely liue a most vpright and a godly life grant to the Magistrates thy grace O God to defend right without remissenesse and to punish vice without maliciousnesse and because we are all thy creatures the workes of thy hands made by thee preserued by thee and inioying all we haue life and liuelihood from thee O Lord be mercifull vnto vs all and remember that we are but dust consider O consider that we are but as grasse not able to doe what we would not able to doe any thing that is good vnlesse thou dost it in vs O then let our soules liue and wee will praise thy Name we will magnifie thee for euer and euer for all the blessings that we haue receiued from thee our Creation Redemption Sanctification Preseruation and our assured hope of Glorification and all other graces whatsoeuer through Iesus Christ our Lord. Amen A Soliloquie of the Author O Eternall God thou hast created me and I haue offended thee thou hast redeemed me and I still continued vnthankefull vnto thee and yet thou hast heaped many blessings vpon me and giuen me grace to be desirous to serue thee and according to my poore and weake ability to shew forth these lights vnto thy Church I confesse O Lord whatsoeuer is ill herein is onely mine and whatsoeuer is good is truely thine and therefore I desire thee to pardon mine euill and to make me thankefull for thy good and so to accept that worke done by thy grace that it may be crowned with thy glory I doe not long for any worldly thing the whole world lyeth in wickednesse but I desire my soule may be married vnto thee to liue with thee for euermore and therefore O blessed God seeing that as I haue none in heauen so I haue none in earth but onely thou to be my helper I beseech thee to be my redeeming kinsman to preserue my wearied body from the malice of this world and to preferre my disconsolate soule vnto euerlasting ioyes through Iesus Christ mine onely Sauiour Amen IEHOVAE LIBERATORI FINIS THE TABLE AB ABstaine from sinne is from God 205 God neuer absolueth vnrepentant sinners 242 Absurdities God shunneth in all things 324 Absurdities of the Lutheran doctrine touching the communication of properties 377. c. Absurdities following the high-Priest saying that the Disciples stole Christ away 564 Nature not able to shew the reason how the world should be made 138 God able to doe what he will 147 To hinder what he will not haue done ibid. To doe more then he did or doth or will doe 148. 149. c. Phrases of being able or not able how to be vnderstood 158 God able to produce any thing of nothing 163 God able to forgiue all sinnes 164 God not able to doe contrary to what hee decreed 165 Not able to doe things contrary to his Nature 165 Gods ability to helpe vs a great comfort to the godly 177 Absurdities of the doctrine of transubstantiation 174 God able to saue men without the Incarnation of his Sonne 320 None able to know God as hee is in himselfe 120 Abstract names of all excellencies most proper vnto God 122 Goodnesse of God abused by the wicked 225 Abuse of Christ not paralelled in any age 474 AC To be an Accepter of persons what it is 210 We should acknowledge whence wee haue all our goodnesse 211 Inward actions of God euer in doing necessary incommunicable 275 Christ how falsly accused by his enemies 471 Whereof accused before Pilate and how false those accusations were 472 Acts meerely voluntary no sinnes 15. 32 Actuall sinne what it is 10 All actions adiudged according to the disposition of the will 55 Act of punishment least agreeable to Gods nature 195 No act can exceed the power of the agent 209 Actors in the Tragedy of Christ his Passion who they were 421 Gods free actions not curiously to be searched into 555 Chiefest Acts of Dauid types of Christ 617 AD Adam sinning we all sinned 3 Adams fall brought on vs a two-fold euill 3 What God commanded Adam how small a thing it was 98 Adamant how mollified 5â—6 Aduersity makes the Saints more resplendent then prosperity 207 Aduersity and affliction not simply good ibid. AE Aescilus how he came by his death 613 AF. Affirmatiue precepts how many viz. 248. 230 Christ why afflicted by God 496 Affections of Christ how they differ from ours in three respects 444 AG. Agony of Christ what was the cause thereof 443 The seuerall ages of the world 402. 403 Agents that there be three sorts 162 Christ borne in the sixâ— age of the world and why 403 Age of man diuided into foure parts 68 AL. How all we haue is from God 129 All men taste of Gods goodnesse 201 How all men may be said to hate the Preachers 435 Alcestes how deerely she loued her Husband 425 AN. Anabaptists heresie what