thought or said or done any thing offensive to him It is therefore onely in the third sense of this word as it is Verbum Ecclesiasticum A word which S. Paul and the other Scriptures and the Church and Ecclesiasticall Writers have used to expresse our Righteousnesse our Justification by And that is onely by the way of pardon and remission of sins sealed to us in the blood of Christ Jesus that what kinde of sinners soever we were before yet that is applied to us Such and such you were before But ye are justified by the name of the Lord Iesus and by the Spirit of our God 1 Cor. 6 11. Now the reproofe of the World the convincing of the World the bringing of the World to the knowledg that as they are all sub peccato under sin by the sin of another so there is a righteousnesse of another that must prevaile for all their Pardons this reproof this convincing this instruction of the World is thus wrought That the whole World consisting of Jews and Gentiles when the Holy Ghost had done enough for the convincing of both these enough for the overthrowing of all arguments which could either be brought by the Jew for the righteousnesse of the Law or by the Gentile for the righteousnesse of Works all which is abundantly done by the Holy Ghost in the Epistles of S. Paul and other Scriptures when the Holy Ghost had possessed the Church of God of these all-sufficient Scriptures Then the promise of Christ was performed and then though all the world were not presently converted yet it was presently convinced by the Holy Ghost because the Holy Ghost had provided in those Scriptures of which he is the Author that nothing could be said in the Worlds behalfe for any other Righteousnesse then by way of pardon in the blood of Christ Thus much the Holy Ghost tels us And if we will search after more then hee is pleased to tell us that is to rack the Holy Ghost to over-labour him to examine him upon such Intergatories as belongs not to us to minister unto him Curious men are not content to know That our debt is paid by Christ but they will know farther whether Christ have paid it with his owne hands or given us money to pay it our selves whether his Righteousness before it do us any good be not first made ours by Imputation or by Inhesion They must know whose money and then what money Gold or Silver whether his active obedience in fulfilling the Law or his passive obedience in shedding his blood But all the Commission of the Holy Ghost here is To reprove the World of righteousnesse To convince all Sects in the World that shall constitute any other righteousnesse then a free pardon by the incorruptible and invaluable and inexhaustible blood of Christ Jesus By that pardon his Righteousnesse is ours How it is made so or by what name we shall call our title or estate or interest in his Righteousnesse let us not enquire The termes of satisfaction in Christ of acceptation in the Father of imputation to us or inhesion in us are all pious and religious phrases and something they expresse but yet none of these Satisfaction Acceptation Imputation Inhesion will reach home to satisfie them that will needs inquire Quo modo by what meanes Christs Righteousnesse is made ours This is as far as we need go Ad eundem modum justi sumus coram Deo quo cor am eo Christus fuit peccator So as God made Christ sin for us 2 Cor. 5.21 we are made the righteousnesse of God in him so but how was that He that can finde no comfort in this Doctrine till he finde How Christ was made sin and we righteousnesse till he can expresse Quo modo robs himself of a great deale of peacefull refreshing which his conscience might receive in tasting the thing it selfe in a holy and humble simplicity without vexing his owne or other mens consciences or troubling the peace of the Church with impertinent and inextricable curiosities Those questions are not so impertinent but they are in a great part unnecessary which are moved about the cause of our righteousnesse our justification Alas let us be content that God is the cause and seeke no other We must never slacken that protestation That good works are no cause of our justification But we must alwaies keepe up a right signification of that word Cause For Faith it selfe is no cause no such cause as that I can merit Heaven by faith What doe I merit of the King by beleeving that he is the undoubted Heire to all his Dominions or by beleeving that he governes well if I live not in obedience to his Laws If it were possible to beleeve aright and yet live ill my faith should doe me no good The best faith is not worth Heaven The value of it grows Ex pacto That God hath made that Covenant that Contract Crede vives onely beleeve and thou shalt be safe Faith is but one of those things which in severall senses are said to justifie us It is truly saîd of God Deus solus justificat God only justifies us Efficienter nothing can effect it nothing can worke towards it but onely the meere goodnesse of God And it is truly said of Christ Christus solus justificat Christ onely justifies us Materialiter nothing enters into the substance and body of the ransome for our sins but the obedience of Christ It is also truly said Sola fides justificat Onely faith justifies us Instrumentaliter nothing apprehends nothing applies the merit of Christ to thee but thy faith And lastly it is as truly said Sola opera justificant Onely our works justifie us Declaratoriè Only thy good life can assure thy conscience and the World that thou art justified As the efficient justification the gracious purpose of God had done us no good without the materiall satisfaction the death of Christ had followed And as that materiall satisfaction the death of Christ would do me no good without the instrumentall justification the apprehension by faith so neither would this profit without the declaratory justification by which all is pleaded and established God enters not into our materiall justification that is onely Christs Christ enters not into our instrumentall justification that is onely faiths Faith enters not into our declaratory justification for faith is secret and declaration belongs to workes Neither of these can be said to justifie us alone so as that we may take the chaine in pieces and thinke to be justified by any one link thereof by God without Christ by Christ without faith or by faith without works And yet every one of these justifies us alone so as that none of the rest enter into that way and that meanes by which any of these are said to justifie us Consider we then our selves as men fallen downe into a darke and deepe pit and justification as a chaine consisting of
mony is issued that is his Church where his merits should be applied to the discharge of particular consciences Coloss 2.9 So that here is one fulnesse that in this person dwelleth all the fulnesse of the Godhead bodily Here is another fulnesse that this person fulfilled all righteousnesse and satisfied the Justice of God by his suffering Thren 1.12 non est dolor sicut there was no sorrow like unto his sorrow It was so full that it exceeded all others And then there is a third fulnesse the Church Eph. 1.23 which is his body the fulnesse of him that filleth all in all perfit God there is the fulnesse of his dignity perfit man there is the fulnesse of his passibility and a perfit Church there is the fulnesse of the distribution of his mercies and merits to us And this is omnis plenitudo all fulnesse which yet is farther extended in the next word Inhabitavit It pleased the Father that all fulnesse should dwell in him The Holy Ghost appeared in the Dove Inhabitavit Remigius but he did not dwell in it The Holy Ghost hath dwelt in holy men but not thus So as that ancient Bishop expresses it Habitavit in Salomone per sapientiam He dwelt in Salomon in the spirit of wisedome in Ioseph in the spirit of chastity in Moses in the spirit of meeknesse but in Christo in plenitudine in Christ in all fulnesse Now this fulnesse is not fully expressed in the Hypostaticall union of the two natures God and Man in the person of Christ For concerning the divine Nature here was not a dram of glory in this union This was a strange fulnesse for it was a fulnesse of emptinesse It was all Humiliation all exinanition all evacuation of himselfe by his obedience to the death of the Crosse But when it was done Ne evacuaretur Crux Christi 1 Cor. 1.17 as the Apostle speaks in another case lest the Crosse of Christ should be evacuated and made of none effect he came to make this fulnesse perfit by instituting and establishing a Church Esay 1. ult The spirit of the Lord shall rest upon him saies the Prophet of Christ There is a fulnesse in generall for his qualification The Spirit of the Lord but what kinde of spirit It followes the spirit of wisedome and understanding the Spirit of Counsell and Power the Spirit of knowledge and of the feare of the Lord we see the spirit that must rest upon Christ is the Spirit in those beames in those functions in those operations 〈…〉 as conduce to government that is Wisedome and Counsell and Power So that this is Christs fulnesse that he is in a continuall administration of his Church in which he flowes over upon us his Ministers Joh. 1.16 for of his fulnesse have all we received and grace for grace that is power by his grace to derive grace upon the Congregation And so of his fulnesse all the Congregation receives too and receives in that full measure That they are filled with all the fulnesse of God Eph. 3.19 that is all the fulnesse that was in both his natures united in one person when the fulnesse of the Deity dwelt in him bodily all the merits of that person are derived upon us in his Word Sacraments in his Church which Church being to continue to the end it is most properly said habitavit in him in him as head of the Church all fulnesse all meanes of salvation dwell and are to be had permanently constantly infallibly Now how came Christ by all this fulnesse Complacuit this superlative fulnesse in himselfe this derivative fulnesse upon us That his merits should be able to build and furnish such a house to raise and rectifie such a Church acceptable to God in which all fulnesse should dwell to the worlds end It was onely because complacuit it pleased God for this personall name of the Father It pleased the Father is but added suppletorily by our Translators and is not in the Originall It pleased God to give him wherewithall to enable him so farre for this complacuit is as we say in the Schoole vox beneplaciti it expresses onely the good will and love of God without contemplation or foresight of any goodnesse in man Catharin nam hac posita plenitudine exorta sunt merita First we are to consider this fulnesse to have been in Christ and then from this fulnesse arose his merits we can consider no merit in Christ himselfe before whereby he should merit this fulnesse for this fulnesse was in him before he merited any thing and but for this fulnesse he had not so merited August Ille homo ut in unitatem filii Dei assumeretur unde meruit How did that man sayes St. Augustine speaking of Christ as of the son of man how did that man merit to be united in one person with the eternall Son of God Quid egit ante Quid credidit What had he done nay what had he beleeved Had he eyther faith or works before that union of both natures If then in Christ Jesus himselfe there were no praevisa merita That Gods fore-sight that he would use this fulnesse well did not work in God as a cause to give him this fulnesse but because hee had it of the free gift of God therefore he did use it well and meritoriously shall any of us be so frivolous in so important a matter as to think that God gave us our measure of grace or our measure of Sanctification because he fore-saw that we would heap up that measure and employ that talent profitably What canst thou imagine he could fore-see in thee A propensnesse a disposition to goodnesse when his grace should come Eyther there is no such propensnesse no such disposition in thee or if there be even that propensnesse and disposition to the good use of grace is grace it is an effect of former grace and his grace wrought before he saw any such propensnesse any such disposition Grace was first and his grace is his it is none of thine To end this point and this part non est discipulus supra magistrum The fulnesse of Christ himselfe was rooted in the complacuit It pleased the Father nothing else wrought in the nature of a Cause and therefore that measure of that fulnesse which is derived upon us from him our vocation our justification our sanctification are much more so we have them quia complacuit because it hath pleased him freely to give them God himselfe could see nothing in us till he of his owne goodnesse put it into us And so we have gone as farre as our first part carries us in those two branches and the fruits which we have gathered from thence First those generall doctrines that reason is not to be excluded in matters of religion and then that reason in all those cases is to be limited with the quia complacuit meerly in the good
in a disease very little capable of cure then when he had so farre resolved and slackned his sinewes that he could endure no posture but his bed he suffered himselfe to be put to so many incommodities It was good evidence of a strength of faith in them that they could beleeve that Christ would not reject them for that importunity of troubling him and the congregation in the midst of a Sermon That when they saw that they who came onely to heare could not get neare the doore they should thinke to get in with that load that offensive spectacle That they should ever conceive or goe about to execute or be suffered to execute such a plot as without the leave of Christ if Christ preached this Sermon in his owne house as some take it to have been done or without the Masters leave in whose house soever it was they should first untile or open and then break through the floore and so let downe their miserable burden That they should have an apprehension that it was not fit for them to stay till the Sermon were done and the company parted but that it was likeliest to conduce to the glory of God that Preaching and working might goe together this was evidence this was argument of strength of faith in them Take therefore their example not to defer that assistance which thou art able to give to another Ne dic as assistam cr as sayes S. Gregory doe not say I will help thee to morrow Ne quid inter propositum beneficium intercedat Perchance that poore soule may not need thee to morrow perchance thou maist have nothing to give to morrow perchance there shall be no such day as to morrow and so thou hast lost that opportunity of thy charity which God offered thee to day Vnica beneficentia est quae moram non admittit onely that is charity that is given presently But yet when all was done when there was faith and faith in them all Cum non quiae and faith declared in their outward works yet Christ is not said to have done this miracle quia sides but cum fides not Because he saw but onely When he saw their faith Let us transferre none of that which belongs to God to our selves when we doe our duties but when doe we goe about to begin to doe any part of any of them we are unprofitable servants When God does work in us are we saved by that work as by the cause when there is another cause of the work it selfe When the ground brings forth good corne yet that ground becomes not fit for our food When a man hath brought forth good fruits yet that man is not thereby made worthy of heaven Not faith it selfe and yet faith is of somewhat a deeper dye and tincture then any works is any such cause of our salvation A beggars beleeving that I will give him an almes is no cause of my charity My beleeving that Christ will have mercy upon me is no cause of Christs mercy for what proportion hath my temporary faith with my everlasting salvation But yet though it work not as a cause though it be not qui a vidit because he saw it yet cum videt when Christ findes this faith according to that gracious Covenant and Contract which he hath made with us that wheresoever and whensoever he findes faith he will enlarge his mercy finding that in this patient he expressed his mercy in that which constitutes our second part Fili confide my son be of good cheare thy sins are forgiven thee Where we see first 2 Part. our Saviour Christ opening the bowels of compassion to him and receiving him so as if he had issued out of his bowels and from his loynes in that gracious appellation Fili my Son He does not call him brother for greater enmity can be no where then is often expressed to have beene betweene brethren for in that degree and distance enmity amongst men began in Cain and Abel and was pursued in many paires of brethren after in Sacred and in secular story Hee does not call him friend that name even in Christs owne mouth is not alwaies accompanied with good entertainment Amice Mat. 22.12 quomodo intrasti saies he Friend how came you in and he bound him hand and foote and cast him into outer darknesse He does not call him son of Abraham which might give him an interest in all the promises but he gives him a present Adoption and so a present fruition of all Fili my Son His Son and not his Son in law he loads him not with the encumbrances and halfe-impossibilities of the Law but he seales to him the whole Gospell in the remission of sinnes His Son and not his dis-inherited son as the Jewes were but his Son upon whom he setled his ancient Inheritance his eternall election and his new purchase which he came now into the world to make with his blood His Son and not his prodigall son to whom Christ imputes no wastfulnesse of his former graces but gives him a generall release and Quietus est in the forgivenesse of sinnes All that Christ asks of his Sons is Fili da mihi cor My Son give me thy heart and till God give us that we cannot give it him and therefore in this Son he creates a new heart he infuses a new courage he establishes a new confidence in the next word Fili confide My Son be of good cheere Christ then does not stay so long wrastling with this mans faith Confide and shaking it and trying whether it were fast rooted as he did with that Woman in the Gospell who came after him Mat. 15.22 in her daughters behalfe crying Have mercy upon me O Lord thou Son of David for Christ gave not that woman one word when her importunity made his Disciples speake to him he said no more but that he was not sent to such as she This was far very far from a Confide filia Daughter be of good cheere But yet this put her not oft but as it followes She followed and worshipped him and said O Lord helpe me And all this prevailed no farther with him but to give such an answer as was more discomfortable then a silence It is not fit to take the childrens bread and cast it unto dogs She denies not that she contradicts him not she saies Truth Lord It is not fit to take the childrens bread and to cast it unto dogs and Truth Lord I am one of those dogs but yet she persevers in her holy importunity and in her good ill-manners and saies Yet the Dogs eate of the crums which fall from the Masters table And then and not till then comes Jesus to that O Woman great is thy faith be it unto thee even as thou wilt and her Daughter was healed But all this at last was but a bodily restitution here was no Dimittuntur peccata in the case no declaration of forgivenesse
envy God that glory We reade of divers great actors in the first persecutions of the Christians who being fearefully tormented in body and soule at their deaths took care only that the Christians might not know what they suffered lest they should receive comfort and their God glory therein Certainly Herod would have been more affected if he had thought that we should have knowne how his pride was punished with those sudden wormes Acts 12.23 then with the punishment it selfe This is a self-reproofe even in this though he will not suffer it to break out to the edification of others there is some kinde of chiding himself for some thing mis-done But is there any comfort in this reproofe Consolatio Truly beloved I can hardly speak comfortably of such a man after he is dead that dyes in such a dis-affection loath that God should receive glory or his servants edification by these judgements But even with such a man if I assisted at his death-bed I would proceed with a hope to infuse comfort even from that dis-affection of his As long as I saw him in any acknowledgement though a negligent nay though a malignant a despitefull acknowledgement of God as long as I found him loath that God should receive glory even from that loathnesse from that reproofe from that acknowledgement That there is a God to whom glory is due I would hope to draw him to glorifie that God before his last gasp My zeale should last as long as his wives officiousnesse or his childrens or friends or servants obsequiousnesse or the solicitude of his Physitians should as long as there were breath they would minister some help as long as there were any sense of God I would hope to do some good And so much comfort may arise even out of this reproofe of the world as the world is only the wicked world In the last sense the world signifies the Saints the Elect the good men of the world Mundus sancti John 14.31 John 17.21 beleeving and persevering men Of those Christ sayes The world shall know that I love the Father And That the world may beleeve that thou hast sent me And this world that is the godliest of this world have many reproofes many corrections upon them That outwardly they are the prey of the wicked and inwardly have that Stimulum carnis which is the devils Solicitor and round about them they see nothing but profanation of his word mis-imployment of his works his creatures mis-constructions of his actions his judgements blasphemy of his name negligence and under-valuation of his Sacraments violation of his Sabbaths and holy convocations O what a bitter reproofe what a manifest evidence of the infirmity nay of the malignity of man is this if it be put home and throughly considered That even the goodnesse of man gets to no higher a degree but to have been the occasion of the greatest ill the greatest cruelty that ever was done the crucifying of the Lord of life The better a man is the more he concurred towards being the cause of Christs death which is a strange but a true and a pious consideration Dilexit mundum He loved the world and he came to save the world That is most especially and effectually those that should beleeve in him in the world and live according to that beliefe and die according to that life If there had been no such Christ had not died never been crucified So that impenitent men mis-beleeving men have not put Christ to death but it is we we whom he loves we that love him that have crucified him In what rank then of opposition against Christ shall we place our sins since even our faith and good works have been so farre the cause why Christ died that but for the salvation of such men Beleevers Workers Perseverers Christ had not died This then is the reproofe of the world that is of the Saints of God in the world Psal 84.10 that though I had rather be a doore-keeper in the house of my God I must dwell in the tents of wickednesse That though my zeale consume me because mine enemies have forgotten thy words Psal 119.138 I must stay amongst them that have forgotten thy words But this and all other reproofes that arise in the godly that we may still keep up that consideration that he that reproves us is The Comforter have this comfort in them that these faults that I indure in others God hath either pardoned in me or kept from me and that though this world be wicked yet when I shall come to the next world I shall finde Noah that had been drunk and Lot Gen. 9.21 Gen. 19.33 Numb 11.11 that had been incestuous and Moses that murmured at Gods proceedings and Iob and Ieremy and Ionas impatient even to imprecations against themselves Christs owne Disciples ambitious of worldly preferment his Apostles forsaking him his great Apostle forswearing him And Mary Magdalen that had been I know not what sinner and David that had been all I leave none so ill in this world but I may carry one that was or finde some that had been as ill as they in heaven and that blood of Christ Jesus which hath brought them thither is offered to them that are here who may be successors in their repentance as they are in their sins And so have you all intended for the Person the Comforter and the Action Reproofe and the Subject the World remaines only that for which there remaines but a little time the Time Cum venerit When the Comforter comes he will proceed thus We use to note three Advents three commings of Christ Cum venerit An Advent of Humiliation when he came in the flesh an Advent of glory when he shall come to judgement and between these an Advent of grace in his gracious working in us in this life and this middlemost Advent of Christ is the Advent of the Holy Ghost in this text when Christ works in us the Holy Ghost comes to us And so powerfull is his comming that whereas he that sent him Christ Jesus himself Came unto his own and his own received him not John 1.11 The Holy Ghost never comes to his owne but they receive him for onely by receiving him they are his owne for besides his title of Creation by which we are all his with the Father and the Son as there is a particular title accrewed to the Son by Redemption so is there to the Holy Ghost of certaine persons upon whom he sheds the comfort of his application The Holy Ghost picks out and chooses whom he will Spirat ubi vult perchance me that speake perchance him that heares perchance him that shut his eyes yester-night and opened them this morning in the guiltinesse of sin and repents it now perchance him that hath been in the meditation of an usurious contract of an ambitious supplantation of a licentious solicitation since he came hither into Gods
be preferred before that of the Body 110. C. 755. A What a Blessing the Bodily Health is 754. A. B. Hearing the Word against the neglect of it 331. A. B Against Hearing only 455. C Heart no inward part of man ascribed unto God beside the Heart 64. B Heaven the joyes of it 73. C. D. 223. A. B. C 266. A The Glory 682. A The Dotes or Endowments of the Saints of Heaven 266. B. 189. A. B. c. 824. C Heresie of the severall Heresies against the person of Christ 316. D Of that of the Photinians and Nativitarians 344. C Heretiques of severall wayes of dealing with them 355. C. D. 356. B. C. D Of History and returning the memory of man to things that are past and gone 290. B The Holy Ghost not so easily apprehended by the light of Reason as the other persons of the Trinity 318. C. D In the Procession especially ibid. E. 327. A. B. C 335. B The manner how he works upon man 322. C. D Three branches of sins against the Holy Ghost in the Schoole 349. E Refusing of lawfull Authority is sin against the Holy Ghost in St. Bernards judgement 350. B The power of the Holy Ghost in blowing where he lists 364. B. C His operations in meere morall men 365. A St. Paul beleeved of many to be the H. Ghost 461. E Holy Ghost only Dogmaticall the best men but Problematicall 658. A Hope how imperfect a Christian mans Hope is 820. A How a hatefull and a damnable Monosyllable 301. D Honour and Reputation which so many stand upon what it is 410. A Honey what is meant by it in Scripture 712. C Hospitalite the commendation and benefit of it 414. D. E. 415. A. B Houses of Progresse and standing Houses for God Heaven and the Church 747. B Humane learning how necessary to the making of a good Divine 562. A Hypocrisie the good use and benefit that may be made by it 297. E. 636. B Against the wicked practise of it 585. D I OF those Idaeas which are in God 667. E Against Idlenesse and lazinesse and taking of no Calling 45. D. 411. B Jehovah the right pronouncing of that Name the meanes whereby Christ did Miracles according to the calumniating Jewes 502. C Not pronounced till of late ibid. D Jesuites their uncharitablenesse even to their owne Authors in defaming and disgracing of them though their betters 50. A The pride of their Denomination from Jesus 687. D How boldly they depart from the Fathers and their Authority 740. B. C. 796. C D Their pride in taking upon them the name of Fathers 798. A Jesus of the name of Jesus 503. C How S. Paul delights himselfe in that Name 503. D. 688. A Jewes not one of them in all the world a Souldier 5. D Their opinion of Christs comming 21. C Their impious custome of anointing such as die with the blood of a Christian Infant ibid. Ignorance the severall Divisions and subdivisions of it in the Schoole 287. B. How full the most knowing men are of it ibid. C. D A learned Ignorance what 295. E Of the severall Imperfections in our Faith in our Hope and in our Charity 819.820 A. B. C. D Imprecations in Scripture are often only Prophecies 401. C Not allowed us D. but in some cases 555. E Against Impossibility of Falling 240. B Incarnation the mystery of it 16. C. D. 395. E. 396. A. D E Inconsideration the miseries of it 246. D. E. 247. A. 296. E. 297. B. C. D In case of Zeale the more pardonable ib. B Indignation for sinne how great it ought to be 542. C Of that Individuality wherein man is to bee considered 710. D Of that Infallibility with which the Holy Ghost proposeth his Dictates in the scripture and how farre it is from that possibility probability and verisimilitude of the Church of Rome 657. C Jnfidels of their right unto the things of this world 214. D Indulgencies the vanity the Church of Rome was growne to in preaching and extolling of them 773. B. C The multiplicity of them 788. A The Reformation arose from them ibid. D Indulgencies what they were in the Primitive Church 788. E. Against Ingratitude for mercies and Diliverances past 88. B. 577. E Why so seldome condemned in the scripture 550. A Injuries of patience in suffering them 410. A. B Innovations the difference between Innovations and Renovations 735. A Inquisition of torturing men in the Romish Inquisition and the uncertainty of such kinde of Tryalls 194.195 C. D Intentions the best mens best intentions usually misconstrued 344. E Instinct the difference between the Reason of Man and the instinct of Beast what it is and wherein it consisteth 227. B. C Inward speculations inward zeale inward prayer are not full performances of a Christian mans duty 700. B Jordan the River Jordan why so called 718. E Ioyes of Heaven of their eternity 73. C. D 223. A. B. C. 266. A. 340. D. 747. E Heaven represented in Joy and Glory 672. A Joy of the wicked which they have in this world counterfeit 635. C Of the Joy of the godly which they have in this world 671. E. 672. c. 673. A. B Cheerefulnesse and Joy commended 816. B Judging of other men condemned 128. D. 479. A In doubtfull cases we are ever to encline towards Charity 164. E There may be sinne in a charitable Iudging of some holy mens Actions 488. D Judgement of the day of Judgement and the uncertainty thereof 271. D Gods Judgements have not exactly the name of Punishments 544. C How unwilling God is to speak of or to come to Judgement 676. C Justificare to Justifie taken three severall wayes 366. C Neither Works nor Faith the cause of our Justification 367. E K KIngs the best forme of Government by Kings 51. B Our duty and debt unto them 91. C The Releiving of them more necessary than giving of Almes 92. A What Humility and Reverence in Subjects is due unto them ibid. D And afforded in the very Scripture ibid. Not only their substantiall but their circumstantiall and ceremoniall wants to be prevented by the Subjects Giving 100. E Their Crowne of Thornes 137. B Kings a particular ordinance of God and nothing resulting out of the tacite consent of the people 391. C The King to institute and order matters in the publique service of God 698. A He is Keeper of both the Tables D Against those disloyall jealousies and suspicions which the people have of the King and of his affection to Religion 699. D In matters of favour the King is one of the people saith the Law 754. C. D Kisses of their treacherous carnall and sacred uses 405.406 A. B. C Used of Kinsfolkes 407. C As a Recognition of Power D In comming and going E In religious reverence E In signe of concord 408. A Kneeling the necessitie of it in the time of prayer 72. E. 73. A Of the Kneeling at the Sacrament 115. D. 116. A. B. Knowledge of
because he may have roome in an Hospitall or reliefe by a pension when he comes home lame but because he may get something by going into a fat country and against a rich enemy Though honour may seeme to feed upon blowes and dangers men goe cheerefully against an enemy from whom something is to be got for profit is a good salve to knocks a good Cere-cloth to bruises and a good Balsamum to wounds God therefore here raises the reward out of the enemy feed him and thou shalt gaine by it But yet the profit that God promises by the enemy here is rather that we shall gaine a soule then any temporall gaine rather that we shall make that enemy a better man then that we shall make him a weaker enemy God respects his spirituall good as we shall see in that phrase which is our last branch Congeres carbones Thou shalt heape coales of fire upon his head It is true that S. Chrysostome and not he alone takes this phrase to imply a Revenge Carbones that Gods judgements shall be the more vehement upon such ungratefull persons Et terrebuntur beneficiis the good turnes that thou hast done to them shall be a scourge and a terror to their consciences This sense is not inconvenient but it is too narrow The Holy Ghost hath taken so large a Metaphor as implyes more then that It implyes the divers offices and effects of fire all this That if he have any gold any pure metall in him this fire of this kindnesse will purge out the drosse there is a friend made If he be nothing but straw and stubble combustible still still ready to take fire against thee this fire which Gods breath shall blow will consume him and burn him out and there is an enemy marred If he have any tendernesse any way this fire will mollifie him towards thee Nimis durus animus sayes S. Augustine he is a very hard hearted man Qui si ultro dilectionem non vult impendere etiam nolit rependere Who though he will not requite thy love yet will not acknowledge it If he be waxe he melts with this fire and if he be clay he hardens with it and then thou wilt arme thy selfe against that pellet Thus much good Origen God intends to the enemy in this phrase that it is pia vindicta si resipiscant we have taken a blessed revenge upon our enemies if our charitable applying of our selves to them may bring them to apply themselves to God and to glorifie him si benefaciendo cicuremus sayes S. Hierome if we can tame a wilde beast by sitting up with him and reduce an enemy by offices of friendship it is well 〈◊〉 much good God intends him in this phrase and so much good he intends us that si non incendant if these coales do not purge him Aben Ezra Levi Gherson si non injiciant pudorem if they do not kindle a shame in him to have offended one that hath deserved so well yet this fire gives thee light to see him clearely and to run away from him and to assure thee that he whom so many benefits cannot reconcile is irreconcileable SERMON XI Preached upon Candlemas day MAT. 9.2 And Iesus seeing their faith said unto the sick of the palsie My son be of good cheare thy sins be forgiven thee IN these words Divisio and by occasion of them we shall present to you these two generall considerations first upon what occasion Christ did that which he did and then what it was that he did And in the first we shall see first some occasions that were remote but yet conduce to the Miracle it selfe some circumstances of time and place and some such dispositions and then the more immediate occasion the disposition of those persons who presented this sick man to Christ and there we shall see first that Faith was the occasion of all for without faith it is impossible to please God and without pleasing of God it is impossible to have remission of sins It was fides and fides illorum their faith all their faith for though in the faith of others there be an assistance yet without a personall faith in himselfe no man of ripe age comes so far as to the forgivenesse of sins And then this faith of them all was fides visa a faith that was seen Christ saw their faith and he saw it as man it was a faith expressed and declared in actions And yet when all was done it is but cum vidit it is not quia vidit Christ did it When he saw not Because he saw their faith that was not the principle and primary cause of his mercy for the mercy of God is all and above all it is the effect and it is the cause too there is no cause of his mercy but his mercy And when we come in the second part to consider what in his mercy he did we shall see first that he establishes him and comforts him with a gracious acceptation with that gracious appellation Fili Son He doth not disavow him he doth not disinherite him and then he doth not wound him whom God had striken he doth not flea him whom God had scourged he doth not salt him whom God had flead he doth not adde affliction to affliction he doth not shake but settle that faith which he had with more Confide fili My son be of good cheare and then he seales all with that assurance Dimittuntur peccata Thy sins are forgiven thee In which first he catechises this patient and gives him all these lessons first that he gives before we ask for he that was brought they who brought him had asked nothing in his behalfe when Christ unasked enlarged himself towards them Dat prius God gives before we ask that is first And then Dat meliora God gives better things then we ask All that all they meant to ask was but bodily health and Christ gave him spirituall and the third lesson was that sin was the cause of bodily sicknesse and that therefore he ought to have sought his spirituall recovery before his bodily health and then after he had thus rectified him by this Catechisme implyed in those few words Thy sins are forgiven thee he takes occasion by this act to rectifie the by-standers too which were the Pharisees who did not beleeve Christ to be God For for proofe of that first he takes knowledge of their inward thoughts not expressed by any act or word which none but God could doe And then he restores the patient to bodily health onely by his word without any naturall meanes applyed which none but God could doe neither And into fewer particulars then these this pregnant and abundant Text is not easily contracted First then to begin with the Branches of the first part of which the first was 1 Part. to consider some somewhat more remote circumstances and occasions conducing to this miracle we cannot avoid the making
and make him like himself The implicite beleever stands in an open field and the enemy will ride over him easily the understanding beleever is in a fenced town and he hath out-works to lose before the town be pressed that is reasons to be answered before his faith be shaked and he will sell himself deare and lose himself by inches if he be sold or lost at last and therefore sciant omnes let all men know that is endeavour to informe themselves to understand That particular Iesum that generall particular if we may so say for it includes all which all were to know is that the same Jesus whom they Crucified was exalted above them all Suppose an impossibility S. Paul does so when he sayes to the Galatians If an Angell from heaven should preach any other Gospell for that is impossible If we could have been in Paradise and seen God take a clod of red earth and make that wretched clod of contemptible earth such a body as should be fit to receive his breath an immortall soule fit to be the house of the second person in the Trinity for God the Son to dwel in bodily fit to be the Temple for the third person for the Holy Ghost should we not have wondred more then at the production of all other creatures It is more that the same Jesus whom they had crucified is exalted thus to sit in that despised flesh at the right hand of our glorious God that all their spitting should but macerate him and dissolve him to a better mold a better plaister that all their buffetings should but knead him and presse him into a better forme that all their scoffes and contumelies should be prophesies that that Ecce Rex Behold your King and that Rex Iudaeorum This is the King of the Iews which words they who spoke them thought to be lies in their own mouthes should become truths and he be truly the King not of the Jews only but of all Nations too that their nayling him upon the Crosse should be a setling of him upon an everlasting Throne and their lifting him up upon the Crosse a waiting upon him so farre upon his way to heaven that this Jesus whom they had thus evacuated thus crucified should bee thus exalted was a subject of infinite admiration but mixt with infinite confusion too Wretched Blasphemer of the name of Jesus that Jesus whom thou crucifiest and treadest under thy feet in that oath is thus exalted Uncleane Adulterer that Jesus whom thou crucifiest in stretching out those forbidden armes in a strange bed thou that beheadest thy self castest off thy Head Christ Jesus that thou mightst make thy body the body of a Harlot that Jesus whom thou defilest there is exalted Let severall sinners passe this through their severall sins and remember with wonder but with confusion too that that Jesus whom they haue crucified is exalted above all How farre exalted Three steps which carry him above S. Pauls third heaven Factus He is Lord and he is Christ and he is made so by God God hath made him both Lord and Christ We return up these steps as they lie and take the lowest first Fecit Deus God made him so Nature did not make him so no not if we consider him in that Nature wherein he consists of two Natures God and Man We place in the Schoole for the most part the infinite Merit of Christ Jesus that his one act of dying once should be a sufficient satisfaction to God in his Justice for all the sins of all men we place it I say rather in pacto then in persona rather that this contract was thus made between the Father and the Son then that whatsoever that person thus consisting of God and Man should doe should onely in respect of the person bee of an infinite value and extention to that purpose for then any act of his his Incarnation his Circumcision any had been sufficient for our Redemption without his death But fecit Deus God made him that that he is The contract between the Father and him that all that he did should be done so and to that purpose that way and to that end this is that that hath exalted him and us in him If then not the subtilty and curiosity but the wisedome of the Schoole and of the Church of God have justly found it most commodious to place all the mysteries of our Religion in pacto rather then in persona in the Covenant rather then in the person though a person of incomprehensible value let us also in applying to our selves those mysteries of our Religion still adhaerere pactis and not personis still rely upon the Covenant of God with man revealed in his word and not upon the person of any man Not upon the persons of Martyrs as if they had done more then they needed for themselves and might relieve us with their supererogations for if they may work for us they may beleeve for us and Iustus fide sua vivet sayes the Prophet Habak 2.4 The righteous shall live by his owne faith Not upon that person who hath made himself supernumerary and a Controller upon the three persons in the Trinity the Bishop of Rome not upon the consideration of accidents upon persons when God suffers some to fall who would have advanced his cause and some to be advanced who would have throwne downe his cause but let us ever dwell in pacto and in the fecit Deus this Covenant God hath made in his word and in this we rest It is God then not nature not his nature that made him And what Christ Christus Christ is anointed And then Mary Magdalen made him Christ for she anointed him before his death And Ioseph of Arimathea made him Christ for he anointed him and embalmed him after his death But her anointing before kept him not from death nor his anointing after would not have kept him from putrefaction in the grave if God had not in a farre other manner made him Christ anointed him praeconsortibus above his fellows God hath anointed him embalmed him enwrapped him in the leaves of the Prophets That his flesh should not see corruption in the grave That the flames of hell should not take hold of him nor sindge him there so anointed him as that in his Humane nature He is ascended into heaven and set downe at the right hand of God For de eo quod ex Maria est Petrus loquitur sayes S. Basil That making of him Christ that is that anointing which S. Peter speakes of in this place is the dignifying of his humane nature that was anointed that was consecrated that was glorified in heaven But he had a higher step then that God made this Iesus Christ and he made him Lord Dominus He brought him to heaven in his own person in his humane nature so he shall all us but when we shall be all there he onely shall be Lord
all timorousnesse that my Transgressions are not forgiven or my sins not covered In the first Act we consider God the Father to have wrought He proposed he decreed he accepted too a sacrifice for all mankind in the death of Christ In the second The Covering of sinnes we consider God the Sonne to worke Incubare Ecclesiae He sits upon his Church as a Hen upon her Eggs He covers all our sinnes whom he hath gathered into that body with spreading himselfe and his merits upon us all there In this third The not Imputing of Iniquity we consider God the Holy Ghost to worke and as the Spirit of Consolation to blow away all scruples all diffidences and to establish an assurance in the Conscience The Lord imputes not that is the Spirit of the Lord The Lord the Spirit The Holy Ghost suffers not me to impute to my selfe those sinnes which I have truly repented The over-tendernesse of a bruised and a faint conscience may impute sinne to it selfe when it is discharged And a seared and obdurate Conscience may impute none when it abounds If the Holy Ghost work he rectifies both and if God doe inflict punishments according to the signification of this word Gnavah after our Repentance and the seals of our Reconciliation yet he suffers us not to impute those sinnes to our selves or to repute those corrections punishments as though he had not forgiven them or as though he came to an execution after a pardon but that they are laid upon us medicinally and by way of prevention and precaution against his future displeasure This is that Pax Conscientiae The peace of Conscience when there is not one sword drawne This is that Serenitas Conscientiae The Meridionall brightnesse of the Conscience when there is not one Cloud in our sky I shall not hope that Originall sin shall not be imputed but feare that Actuall sin may not hope that my dumbe sins shall not but my crying sins may not hope that my apparant sins which have therefore induced in me a particular sense of them shall not but my secret sins sins that I am not able to returne and represent to mine owne memory may for this Non Imputabit hath no limitation God shall suffer the Conscience thus rectified to terrifie it selfe with nothing which is also farther extended in the Originall where it is not Non Imputat but Non Imputabit Though after all this we doe fall into the same or other sins yet we shall know our way and evermore have our Consolation in this That as God hath forgiven our transgression in taking the sins of all mankinde upon himselfe for he hath redeemed us and left out Angels And as he hath covered our sin that is provided us the Word and Sacraments and cast off the Jews and left out the Heathen So he will never Impute mine Iniquity never suffer it to terrifie my Conscience Not now when his Judgements denounced by his Minister call me to him here Nor hereafter when the last bell shall call me to him into the grave Nor at last when the Angels Trumpets shall call me to him from the dust in the Resurrection But that as all mankinde hath a Blessednesse in Christs taking our sins which was the first Article in this Catechisme And all the Christian Church a Blessednesse in covering our sins which was the second So I may finde this Blessednesse in this worke of the Holy Ghost not to Impute that is not to suspect that God imputes any repented sin unto me or reserves any thing to lay to my charge at the last day which I have prayed may be and therefore hoped hath been forgiven before But then after these three parts which we have now in our Order proposed at first passed through That David applies himselfe to us in the most convenient way by the way of Catechisme and instruction in fundamentall things And then that he lays for his foundation of all Beatitude Blessednesse Happinesse which cannot be had in the consummation and perfection thereof but in the next world But yet in the third place gives us an inchoation an earnest an evidence of this future and consummate Blessednesse in bringing us faithfully to beleeve That Christ dyed sufficiently for all the world That Christ offers the application of all this to all the Christian Church That the Holy Ghost seals an assurance thereof to every particular Conscience well rectified After all this done thus largely on Gods part there remains something to be done on ours that may make all this effectuall upon us Vt non sit dolus in spiritu That there be no guile in our spirit which is our fourth part and Conclusion of all Of all these fruits of this Blessednesse there is no other root but the goodnesse of God himselfe but yet they grow in no other ground then in that man 4. Part. Dolus In cujus spiritu non est dolus The Comment and interpretation of S. Paul Rom. 4.5 hath made the sense and meaning of this place cleare To him that worketh the reward is of debt but to him that beleeveth and worketh not his faith is counted for righteousnesse Even as David describeth the blessednesse of Man sayes the Apostle there and so proceeds with the very words of this Text. Doth the Apostle then in this Text exclude the Co-operation of Man Differs this proposition That the man in whom God imprints these beames of Blessednesse must be without guile in his spirit from those other propositions Si vis ingredi Mat. 19.17 If thou wilt enter into life keepe the Commandements And Maledictus qui non Cursed is he that performes not all Grows not the Blessednesse of this Text from the same roote as the Blessednesse in the 119. Psal ver 1. Blessed are they who walke in the way of the Lord Or doth Saint Paul take David to speake of any other Blessednesse in our Text then himselfe speaks of If through the Spirit yee mortifie the deeds of the body yee shall live Rom. 8.13 Doth S. Paul require nothing nothing out of this Text to be done by man Surely he does And these propositions are truly all one Tantùm credideris Onely beleeve and you shall be saved And Fac hoc vives Doe this and you shall be saved As it is truly all one purpose to say If you live you may walke and to say If you stretch out your legges you may walke To say Eat of this Tree and you shall recover and to say Eat of this fruit and you shall recover is all one To attribute an action to the next Cause or to the Cause of that Cause is to this purpose all one And therefore as God gave a Reformation to his Church in prospering that Doctrine That Justification was by faith onely so God give an unity to his Church in this Doctrine That no man is justified that works not for without works how much soever he magnifie his faith
Leo Magnus 42. B. 48. C. D. 63. B. 221. E. 321. B. 431. B. 535. D. 604. A. Leo Castrius 695. D. Lex XII Tabularum 445. D. Lombardus 237. B. notatus 334. E. Lorinus 426. C. 574. C. 687. E. 695. D. Lutherus 18. D. 130. B. 205. A. 231. C. 232. D. 271. D. 301. D. 404. C. Apophthegma ejus 405. C. 417. B. 426. A. 479. E. 501. A. 687. B. 786. B. 798. E. Lyra. 50. B. 555. D. M Magdeburgenses 489. C. 799. C. Maldonatus 197. D. 356. E. 489. D. 739. D. 771. B. 798. A. Mariana 687. E. Martialis 550. B. S. Martialis 758. C. P. Martyr 271. B. 347. C. Masoritae 153. C. Maximus 63. A. 535. E. Matchiavel 744. B. Melancthon 92. C. 744. C. 798. E. Melchior Canus 42. A. 740. B. Menander 220. A. Mendoza 162. B. D. Munsterus 747. C. Musculus 775. A. N Nicephorus 31. D. dictum ejus de Chrysostomo 490. C. 699. B. O Oecumenius 66. A. 232. C. 527. A. Oleaster 391. D. Origenes 99. D. 102. A. 118. C. 128. E. 170. E. 201. C. 262. D. 263. C. 299. B. 333. B. 362. C. 363. D. 386. B. 411. C. 546. C. 700. C. 710. E. primus concionator 758. D. 770. D. 784. C. Osiander 221. C. 298. B. P Palladius 473. C. Pamelius 329. C. Panigorolla 166. A. Papias 739. E. Paracelsus 64. E. Paraphrastes Chaldaeus 134. A. 269. D. 404. B. Pellicanus 221. C. 404. C. Peltanus 97. E. Pererius 50. A. 740. A. Philo Judaeus 170. B. 417. D. 420. C. 550. B. 561. C. 680. D. 812. C. Picus 531. D. Pindarus 442. D. Piscator 46. C. 49. E. 131. E. 737. E. 799. A. Plato 46. D. 68. E. 168. D. 318. D. 442. D. 752. E. 783. E. 812. C. Plinius 17. A. 222. A. 385. C. 537. D. 617. B. 665. B. 713. A. 788. B. Plotinus 812. C. Plutarchus 665. C. Polycarpus 758. C. Polybius 482. D. 551. A. Porphyrius 207. B. 289. B. Prosper 240. D. Prudentius 262. E. Psalmi Arabicè 582. A. Ptolomaeus 818. B. Q Quintilianus 289. B. R Rabbi Aben Ezra 131. C. Rabbi Moyses 63. E. 66. B. 608. B. Rabbi Solomon 50. B. 404. B. Reuchlinus 541. C. Rhemigius 4. B. 340. A. Ribera 184. C. Roffensis 789. A. Ruffinus 270. E. Rupertus 51. B. S Salmeron 489. D. Sanctius 151. E. 405. E. Sandaeus 495. A. 690. D. Scotus 111. B. Scribanius 142. C. Schonfeldius 743. B. Seneca 147. E. 168. E. 362. B. 387. E. 388. A. 713. E. 789. B. 812. D. Serarius 406. B. Septuaginta Interpretes 404. B. 416. A. 528. B. 585. A. Severianus 249. C. Sextus Senensis 786. E. Sidonius Apollinaris 33. B. Sophronius 490. C. Stenartius 605. E. Strabo 198. D. Stunnica 133. A. Synodus Dordrecthana 742. C. T Tacitus 481. E. Talmud 379. C. 492. A. Tannerus 605. D. Tertullianus 17. C. 18. A. 33. E. 80. A. memoria lapsus 101. B. 152. A. 168. C. 181. E. 207. E. 289. B. 290. D. 309. D. 312. B. 334. B. 337. B. C. 369. E. 370. E. 379. B. 388. A. 395. B. E. 397. E. 400. A. B. 408. A. 414. E. 504. B. 739. E. 783. E. 794. C. 800. E. Testamentum Syriacum 636. C. 737. E. Theocritus 478. A. Theodoretus 91. B. 232. A. 305. D. 462. A. 578. D. 795. A. Theophylactus 91. B. 181. B. 246. B. 527. A. 609. C. 795. C. Tremellius 131. E. 133. E. 510. A. 560. C. 585. A. 690. B. 737. E. 809. C. Trismegistus 287. B. 295. B. 347. C. 379. C. 501. C. Turrecremata 603. C. V G. Valentia 356. D. 605. D. Vincentius Lyrinensis 47. A. 699. B. 722. D. Virgilius 744. C. 784. A. Vita P. Nerei 116. E. Vega. 339. D. Ulpianus 194. E. Vossius 740. A. Us pergensis 208. A. Vulgata Editio 146. D. 157. D. 162. C. 260. A. 288. D. 311. A. 505. C. 610. E. 711. D. 717. C. 743. C. 761. B. W Waldo 291. D. AN ALPHABETICALL TABLE OF THE PRINCIPALL CONTENTS IN THIS BOOK The number of the Figures referreth to the Page the Letter to the like Letter in the Margin A ABsolute Decree how dangerously man may be abused by it 691. E There is no such in God of punishing man but as a sinner 675. C. D. E Absolution of sinnes the power of it 143. A. B The cheerefulnesse of their spirits that have newly received it 264. A 596. B The necessity of it 370. A. B Active life and Contemplative both good 30. D One not to despise the other ibid. Admiration and Wonder how it stands between Knowledge and Faith 194. A Adoption in civill use the Lawes and Customes of it 27. B Applyed to our spirituall Adoption ibid. Adversity not the best time to seeke the Lord in 139. C. D. 245. D. E Whether Adversity or Prosperity be the cause of most sinnes 658. D Adultory God expresseth all carnall and spirituall sinne by the name of Adultery 632. E Advice to bee mixed with Love and Charitie 93. C How many doe miscarry in it ibid. D Afflictions wherefore inflicted upon Men 109. C Wherefore on godly men 129. B. 480. A. B. C 664. E They are not evill 170. D Common as well to the good as bad 420. E Age the center of Reverence 31. D Allelujah Psalmes which they are and how many 654. A Almes to be done 94. B. 106. C Cheerfully and without delay 107. D Against those that neglect them 414. B Wee not to consider the person too severely that is to receive them 764. A Against being Alone 51. E. 761. E. 762. A Alphonso King of Casteel his blasphemy 640. E Amen ever doubled by Saint John and why 658. B Anabaptists their wicked opinions 23. C. 91. C 344. D Anathema the severall acceptations of it 401. E Saint Andrew the first Saint in the Calendar and why 718. C. D Angels how reconciled by the death of Christ 9. B Whether they understand thoughts 111. B Or see the Essence of God 120. E. 121. D. E They pray for us 130. A Whether they shall give account of their Stewardship over us at the day of Judgement 234. E. 235. A Thought in the Greeke Church to be created before the World 235. E Nothing in Scripture about their creation 235. D Not in themselves Immortall 237 B. C. Some men called by the ministry of Angels even from the beginning of the world 261. E They that fell might have repented according to the Schooles 262. B They that fell shall never befor given 346. B Of tutelar Angels 422. B Angels created with the Light 729. C Anger in God two errours about it noted by Lactantius 408. D Anointing in Scripture not alwayes taken for reall Unction 44. E. 45. A c Anointing proper to Kings as well as Priests 396. A Ant and the Bee the difference betweene their labour and yet we are commanded to learne of both 712. E Apatheia against indolencie and emptinesse of all Affections 156. A Apochrypha Bookes the good use that is made of them 220. D Of their esteeme