vpon earth which shall not see death and therefore we doe all sinne For death is the reward of sinne or else some should be equal vnto Christ and die without guiltines It is cleare and manifest that many die before any act of guiltinesse be committed as infants therefore they must haue the guiltinesse of their death deriued from others That the Apostle auoweth here to be originally from Adam As in one person there be diuerse members which be all guiltie when the person is conuicted so in the nature of mankind there be many persons as it were seuerall members and parts thereof and when the whole was corrupted euery particular communicating therewith must needes haue the same tainture And as a cankred roote doeth send foorth cankred boughes a masse of leauen leuened loaues the egges of a Cockatrise venemous serpents so Adam entring into disobedience begetteth disobedient children 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of an ill bird worse chickins The holy Ghost is my warrant that Adam did beget a sonne not according to the image of God whereunto he was created himselfe for that was then abolished but in his owne image when it was fowly degenerated Iudge now whether we doe beare the punishment of another mans transgression or are guiltie in our owne faults If one mans disobedience brought such an Iliade of sorrowes what must our guiltinesse be that haue added many and many actuall transgressions to his originall corruption Much euery way too too much Let no man then qualifie Adams sinne or his owne with vaine excuses as if his disobedience had not bene capitall but veniall and a trifle to eate of an apple The lesse the thing was that God did forbid the more easily he might haue forborne and kept the commandement No no there is not any thing light not any thing little not any thing of small regard in disobedience and disobedience of God and of such a God as he had shewed himselfe to Adam all is heynous all horrible all heauie all a talent of lead Yet in this passage I will commend a caution vnto you and wish diligent heed to be taken of two extremities That we neyther extend our corruption too farre lest we depraue the glorie of our Creator nor eleuate it too much lest wee depresse the benefite of our Redeemer The Scholemen and Church of Rome runne too much on the left hand and offend in the latter whilest they goe about to make originall sinne that is the venome which Adam hath conveyed vnto vs to be but a light and superficiall accident easily remoued and as they termed it in their late Councell of Trent not true sinne but only the froth and scumme of sinne Session 5. can 6. When originall sinne is thus extenuated consider I beseech you what and how little it is that they leaue to the redemption and benefit of Christ Not actuall not any great or enormious sinne such must be holpe by our owne penance prayers almes and satisfaction Nor my foule spots of originall sinne that they account to be but an abilitie or disposition to sinne and a matter of nothing So by their doctrine the Sonne of God watched and prayed and fasted was tempted with hunger thirst buffets scourges indignities and with a most painefull and shamefull death for a matter of nothing What is contumelious to the gratious benefit of our redemption if this be not Is not this to giue a thousand to our Redeemer and ten thousand to our selues Illyricus runneth vpon the rocke which is on the other side and goeth too far on the right hand perswading that the sinne which Adam hath conueyed to vs to be our very substance Sure there cannot be any thing added to the disease in this kinde but that which must detract from the Creator our substance is of his building And is it not a strange amplification of the disease that brings dishonour instead of glory to the Physitian If original sinne be of mans substance must it not needs haue tainted Christ it is most certaine that he tooke our whole substance how could he be true man without the substance of man This sinne which is transmitted to vs all is no part of mans nature but a deprauation of it spreading it selfe ouer all creeping into our marrow and most hidden entrailes There is a secret poison within vs like vnto the graines of Mustard seede little in the beginning but groweth to a great tree There want no subtile practises without vs according to the depthes of Sathan insinuated so couertly that they are scarce marked from whence they come nor whither they tend I would I were able to distinguish them vnto you but I cannot deliuer that which I haue not receiued There is morbus Mentis and morsus Serpentis malum innatum and malum seminatum pactus Cordis seminarium hostis They are not one but agree in one both are the sower fruites of this mans fatall disobedience Thereby hee receiued the one admitted the other and transmitted both vnto vs all And they are sufficient eyther for conception or production of sinne So by one mans disobedience wee are all made sinners Peraduenture some will say that this man by whom sinne came was receiued into fauour againe And what question soeuer others may make my opinion is verily according to charitie that Adam was saued and had present forgiuenesse of his sinne Then you will aske how he should transmit that sinne to his posterity that was remitted to himselfe Saint Augustine answereth that the Saints children discend from their parents by carnall generation not by spirituall regeneration But Adams sinne was forgiuen I graunt it yet that was not a matter of nature where the fountaine of generation rested the forgiuenesse of his sinne was a matter of Grace in the power of GOD not in Adams flesh For how was his sinne forgiuen not by taking sinne absolutely away from him but by not imputing it vnto him This imputation was not in Adams power but in Gods good pleasure therefore he could not transmit it to his posteritie He transmitted onely his owne tainture and mortalitie You know how the Husbandman doth purge and cleanse the seede that hee casteth into the ground he thresheth it from the straw winnoweth it from the chaffe siftieth it from all hoore and so soweth bare and cleane corne yet it commeth vp not pure corne but ioyned with straw and couered with eares How so Because it had these purifications not naturally but outwardly by the paines and endeuours of the Husbandman And as it was amongst the circumcised Iewes their children were borne with the foreskin againe vncircumcised because their circumcision was not inward or naturally in the parent but added outwardly by humane violence So it stood with Adam though his sinne were forgiuen yet because his righteousnesse was altogether in Gods imputation not in his owne nature he transmitted sinne and mortality which he had in himselfe and could not transmit righteousnesse
may be knowne saith he that I also loue the Father behold by me he shall receiue againe many of those that forme he had in a manner lost Therefore seeing this tempest is risen for my sake take me and cast me into the sea and you shall haue a great calme Indeed he did see the assault of the rauening Wolfe and tarrieth not vntill hee had surprised the sheepe but maturely interposeth himselfe in the gap O good sheapheard that giueth his life for his sheepe Peccat iniquus punitur iustus delinquit reus vapulat innocent offendit impius damnatur pius Quod meretur malus patitur bonus Quod perpetrat servus exoluit dominus quod committit homo sustinet Deus It was not nothing that God gaue when hee sent his Sonne vnto vs but gaue vs all things with him who of God is made vnto vs wisedome righteousnesse sanctification and redemption And the other three graces may serue for other subiects the gift of righteousnesse belongeth properly to the obedience of Christ as our Text witnesseth By the obedience of one many are made righteous His obedience is not like the oyle which the wise Virgins had that would not serue themselues and others Whosoeuer drinketh thereof shall thirst againe For the iust shall liue by his owne faith But he that drinketh of the water that I giue vnto him shall neuer thirst The soule that receiueth Christ is content with him onely for his obedience is like the widdowes oyle that did runne as long as there was any vessell to receiue it Tam pleno fonti vas inane admouendum It is no short or narrow mantell for that according to the Prophet cannot couer two His righteousnesse is an euerlasting righteousnesse and what is larger then eternitie Nothing Then it will couer him and vs. Et in nobis quidem operit multitudinem peccatorum In te autē domine quid nisi pietatis thesauros diuitias bonitatis Christ being man was mortall also and capable of death but being iust he needes not doe it freely One sinner cannot die for another but he that had no cause to doe it for himselfe doth it not for another in vaine No no the more vnworthily that he dyed that deserued no death the more iustly we liue for whom hee dyed Magna res anima quae Christi sanguine redempta est grauis animae casus qui non nisi Christi cruce potuit reparari Si rursum corruerit peccato duntaxat ad mortē vnde iam reparabit nunquid aut alter Christus aut idem iterum habet crucifigi pro ea Hee held his peace before Pilate because that Court held plea for his death only which the Sonne of God would not decline Pilate had no competent tribunal to enquire of the validitie of his death or what retaliation and amends should be giuen for it that was to be determined in the high court of his fathers iustice And doe you thinke that he is silent there too No beloued There he maketh intercession continually speaketh better things then the bloud of Abel That cryed for vengeance this for indulgence that for iustice this for mercy that for punishment this for remission of sinnes So Lord Iesus so continue thy pietie still and we shal neuer be forced to pay that againe which thou hast payed for vs alreadie If his obedience be sufficient there needes no more if it be not where is the defect Is there any invaliditie in the Fathers acceptation None at all You remember what the good father saies in Gen. 27. when hee touched Iacob and sented Christ Behold the smell of my sonne is like the smell of a field which the Lord hath blessed The father may accept that of fauour that is no competent satisfaction Nay nay so the father might haue accepted any part of his obedience and then there had beene no full no reall but a formal satisfaction for sinne and as they say dicis causa The forgiuenesse of our sinne is not for fashion sake S. Paul calls it not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is to say an absolute remission as in the yeare of Iubile And wee haue it by this obedience that was complete and perfect euen vnto death which is the period and last line of all things Whilest Ioseph liued there is no expresse mention that the Israelites increased but after his death as appeareth Exod. 1. So it stood with our Ioseph before he dyed there was but few Israelites The dew fell vpon Gideons fleece onely and all the floore was drye but after his death the dew fell vpon all the floore the fleece alone is now drie and the Israelites of God are encreased and multiplyed ouer all the world by the heauenly dew and influence of this obedience Indeed except the graine of Wheate fall into the ground and dye it abideth alone but if it dye it bringeth forth much fruite you may iudge of his cause by the words of his mouth for after this pretious graine dyed in obedience Out of the eater came meate and out of the strong came sweetnesse out of the obedience of his death the haruest of the Church shooteth vp plentifully in euerie quarter O virtus occulta vnam animam emissam in tormento innumerabiles extrahere de inferno hominem mortem corporis suscipere animarum mortem perimere The Apostle giueth a reason of it If one dyed for all then all dyed in that one and it is certus sermo a sure saying that if we be dead with him we shal also liue with him if we suffer we shall also raigne with him Aduersaries may quarrell this imputation but they will neuer bee able to disproue it for by the same meanes that Christ was made sinne for vs are we made the righteousnesse of God in him Now it is out of doubt that he was made sinne for vs not by inherence but by imputation of our sinnes therefore are wee also made righteous not by any inherent righteousnesse but by imputation of his obedience This is the righteousnesse that was prefigured in the old Testament What signified the sweete treitment that was giuen to Iacob and his children in Egypt Why did the gracious King that knew them not before they were brought vnto him make them Denizens of strangers and Citizens of aliens Why did he receiue them not onely into his common-wealth but also into his neere familiaritie and loue Was it for any respect of themselues Alas they brought nothing with them but pouertie and famine Was it not altogether for Iosephs sake whom hee loued If Pharaoh were intreated for those that he neuer knew the Father of mercies will not be inexorable for the people that he hath made If Ioseph could preuaile with a King for his parentage and friends the onely begotten Sonne shall neuer be refused for the
glorified why should it be vnworthie to beate some portion of Gods image The image of God in my vnderstanding is that high perfection of whole Adam and the integritie of all the powers both of his bodie and of his soule and that conformitie or congruitie that he had with God his founder and Architypus In that which followeth you doe expect and I will endeuour to shew what things they be that this image doth comprehend Some say that man was made to the image of God in that dominion and power which was giuen him The words following our Text doe fauour that opinion Let vs make man in our image and let him rule ouer the fish of the Sea and ouer the fowle of the heauen and ouer the beasts and ouer all the earth and ouer euery thing that creepeth and moueth vnder the earth S. Basil Mox atque creatus es princeps creatus es Assoone as thou wast created thou wast made a Prince again Illud Faciamus et Dominetur declarat ibi esse imaginem Dei vbi potentia est dominandi Those termes Let vs make and Let him haue rule declareth the image of Cod to be where the power of gouernement is And who can doubt of this in Adam that reades how the beasts came to doe their homage and fealtie to him as to the Lord and great maister of all the world The Apostle would haue the man to pray bare headed for as much as he is the image and glorie of God but the woman is the glorie of the man and not the image of God This may not be vnderstood of the integritie and rightnesse of the inner man thereof the woman was partaker as well as the man in the Lord there is neyther male nor female Therefore it must be vnderstood of the glorie of dominion that ecclesiasticall and oeconomicall power was giuen to the man and denyed to the woman So then to be created to the image of God is to be placed in authoritie and gouernement Hereupon the Magistrates in Scripture are called gods Psal 82. because of their power Behold one portion not the whole image of God whereunto vnlesse inward rightnesse be added that power may soone degenerate into crueltie and then it is so much the more dangerous in man then in any other creature because his iniustice is armed with reason Therefore in the image of God we do ioine with that power which I haue spoken of knowledge righteousnesse as guardians and moderators of his power S. Paul Ephes 4. placeth the image of God in righteousnesse and holinesse figuratiuely by Synecdoche For albeit these be principall and speciall partes of the image of God yet more is requisite they are not all but such as we ought chiefly to seeke because the rest doe follow them And now if you please to make triall you may finde them both very plentifull in Adam First of his knowledge if it may be esteemed by the obiects it will bee plaine that hee knew God the creatures and himselfe Was it possible that he carrying the image of God receiuing rules of his life immediatly from God hauing most sweete and familiar conference and conuersation with God should be ignorant of any thing that pertayned to God and meet for him to know Againe knowing God truely and rightly what could he want in the knowledge of the creatures He that gaue names to euery beast according to their disposition and nature and hee that receiued charge from God to dresse the Garden needed no Gesner no Plinie no Aristotle to instruct him de Historia animalium or to informe him of the natures of any of the creatures And was his knowledge like hypocrites eyes that see extramittendo non intromittendo quicke abroad and dull at home able to discerne moates in others and not beames in themselues No Adam was not so he vnderstood as much of himselfe as he did of anie thing else Though hee was in a deepe sleepe when Eue was taken out of him and felt nothing though the rib which she was made of was closed vp again and flesh put into the place thereof that he missed nothing yet assoone as the woman was brought vnto him he cryed out by and by This is flesh of my flesh and bone of my bone which he could neuer haue done without an admirable light and knowledge of himselfe and his owne nature I haue giuen you a taste of his knowledge consider now and looke if it were eclipsed by anie waywardnes or indisposition of his will The fashion of the commaundement proues the contrarie At what day soeuer thou eatest the fruite thou shalt die the death Sure the iustice of God is so vnreproueable that he would neuer haue mentioned much lesse inflicted penaltie had not the will of man bene most free to performe all that was required God made man right and what rightnesse could he haue without a free will Hee was created to the image of God and is any thing more agreeable thereunto then true and perfect libertie Hee was crowned with glorie and honour and what honour can there be where libertie and freedome wanteth To conclude this point then As Adams mind did rightly know God that he would be worshipped with feare and loue so did his heart and will accord to doe it affectionately with all their power Neyther was there any thing at all in the whole nature of man for then he did not so much as thinke of sinne but that his minde might vnderstand all righteousnesse and that which he vnderstood the whole man might desire and that which he desired he might performe also without any interruption or let Marke then the righteousnesse of that blessed man As God was all 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and imbraced man with a fatherly affection so Adam in a kind of interchange of pietie was all 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and interteyned the loue of God with true loue againe Oh that he had beene as firme and constant to the end as he was staight and right in the beginning Improbitas illo fuit admirabilis aeuo He was created to the image of God and therefore also to immortalitie perpetuall societie with God If man had beene mortall by his creation he had not then beene made to the image of God Mortall nature is not the image of God immortall neyther is the immortall God a patterne of a mortall creature Besides death and mortalitie came of sinne and are the rewards of sinne And then Adam was so free from sinne that he thought not of it before his fall therefore no place left for death and where death cannot enter there must be immortalitie You will aske then how he should haue bin preserued from age from infirmitie and from death Well enough if nothing had come to procure them Si enim vestibus Israelitarum praestitit Deus per annos quadraginta sine vllo detrimento proprium statum quanto magis
facta enim de cogitationibus procedunt It is not possible that a man exercised in good thoughts should be much tainted with ill actions for all actions proceed from our thoughts Then keepe thine heart with all diligence for thereout commeth life Therefore I cannot hold with them that make all the sinnes of the soule to proceede from the bodie so the wicked Angels wanting bodies should want sinne too and the spirits of the damned assoone as they bee sequestred from their bodies should cease also from their sinne It is but a Poets opinion concerning soules puritie Igneus est ollis vigor Coelestis origo Seminibus quantum non noxia corpora tardant Terrenique hebetant artus moribundaque membra Virgil is no classicall authour in matters of doctrine the Fathers of the Church are more authenticall S. Bernard speaking of the soule saith otherwise Prior reparanda est quam constat corruisse priorem Anima siquidem corrupta in culpam fecit quoque vt corpus corrumperetur in poenam So S. Augustine resolueth the doubt that the corruption of the flesh which ladeth the soule was not the cause but the punishment of the first sinne and it was not the corruptible flesh that made the soule sinfull but it was the sinne of the soule that made the bodie corruptible Est mens primum veteris hominis membrum primus peccati administer nativa prauitate infecta suggestionum Sathanae capax hinc motus praui mali de malo quamvis nihil accesserit vltra his mens impellit voluntatem quae tunc altera peccati ministra efficitur concupiscentias parit tunc tandem corpus ab animo impulsum totum accenditur huc atque illuc transuersum rapitur omnes sensus adeoque omnia corporis tyranni arbitrio se sistunt ad perpetranda omnia quae imperat hinc fructus amari qui Gal. 5. recensentur The minde is the first member of the old man and minister of sinne infected certainly with originall prauitie and capable of Sathans suggestions from hence come ill motions which are euill and proceede from euill if there were nothing else but with these the minde stirreth the will which is then made another minister of sinne and bringeth forth concupiscence then the bodie being summoned by the mind is kindled is transported hither and thither so the senses and all parts of the bodie offer themselues at the tyrants pleasure to do all his commands thereout spring those bitter fruits that are rehearsed in the fift of the Galathians Whether it were the one or the other that the bodie were in disobedience before the soule or the soule before the bodie whether the blinde did leade the lame or the lame were guide to the blinde behold now both are fallen into the ditch and ouershadowed not with a cloud but with a verie night of darkenesse In this one mans disobedience we see that verified which Christ saith in the Gospel They that doe euill shun the light because their workes are euill He is no sooner fallen then he becommeth Lucifuga affecteth darknesse and flyeth to the couert to hide himselfe His body and the parts thereof are the same that they were before but then they were seene with glorie and now they are couered with shame his wil is auerse his heart is full of feare and distrust his very minde is darkened which should be the light the watchman the Centinel both of body and soule and if the light thereof be turned into darkenesse O how great must that darkenesse be Greater verily then the darknesse of Egypt which was not so vniuersall but that there was light left in the land of Gosen where the children of Israel were But here after mans disobedience darkenesse preuailed ouer all No power of the minde no part of the bodie free or cleere hee is not absolutely depriued of naturall faculties and endowments of reason iudgement will as if he were become a blocke but they are depraued and decayed he knowes still marie it is but in part and what part his mind doth vnderstand but humane things not diuine earthly not heauenly businesse his will doth affect also and desire what sure bodily pleasures or delights not spirituall ioyes Wist ye not that when the fountaine of all goodnes was forsaken nothing would remaine but sinne when the father of lights was left that darkenesse would couer all Sine tuà luce ô lux beatissima non est veritas adest error adest vanitas non est discretio adest confusio adest ignorantia non est scientia adest caecitas non est visio adest invium non est via adest mors non est vita S. Aug. Solil cap. 3 Without thy light ô blessed light there is no truth all is error all is vanitie there is no distinction all is confusion all is ignorance there is no knowledge all is blindnesse there is no sight all impassible there is no way all is death there is no life When he beleeued that which the Deuill promised was hee not very worthie to finde that which God threatned You haue heard the mans disobedience to God It resteth now to shew how also he offended his neighbor therein namely by transmitting sinne to his posteritie By his disobedience many were made guiltie Here I doe willingly call you to remembrance that Adam did not sinne as an ordinarie person for so his sinne had rested in himselfe and determined there It was Iobs perswasion in his owne particular Though I had indeed erred mine errour remaineth with me Doth it not hold good correspondencie with the rule of Iustice The soule that sinneth that soule shall die Adams case is not so it is extraordinarie As God had beautified the whole nature of mankind with excellent gifts in this one man vpon the condition of his loyaltie and obedience so was he resolute to bereaue it of them all in him againe assoone as he began to be refractorie or disobedient Who can distaste this iustice or finde any harshnes in it when both were propounded vnto the man vpon equall termes Hereby also it may appeare that Adam sinned not as a priuate man but as the common root or stocke of mankind as a publique person and father of vs all When sinne had once got hold of his person must it not needes taint vs all that are partakers of his nature Because we were all enclosed in his loines when he sinned hee branded vs all with the prints and tincture of his rebellion So this disobedience rested not in Adam but became hereditarie it was not personall in him alone but naturall to vs all and a matter of succession It made him a trespasser vs all sinners with him whether Pelagius will or no. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 None is free not a childe of a day olde though Anabaptists be mad for it We doe all die neither doth there liue a man
is finite his innocent theirs sinfull his obedience is applicable and beneficiall vnto others if theirs be memorable for imitation it is well it can neuer be applicable for expiation The obedience that maketh others righteous must be complete absolute continuall so was neuer any humane obedience it is interrupted often it hath manie intermissions therefore I maruaile what security they can finde that follow after it I should be the more affraid for such a helpe without it I haue nothing to feare but my cause alone if I should repose my selfe vpon this broken staffe I must feare it and my cause too Refugium nostrum non est tale The obedience of Iesus Christ is perfect obedience full of securitie voyde of feare He is the person then by whose obedience many are made righteous His obedience was admirable and it sutes well with his person which is wonderfull singular and not to be matched Dauids sonne and Dauids Lord the sonne of Mary and the father of eternitie the sonne of man and the sonne of God Who being in the forme of God thought it no robberie to be equall with God but he made himselfe of no reputation and tooke vpon him the forme of a seruant and was made like vnto men and was found in shape as a man He humbled himselfe and became obedient vnto the death euen the death of the Crosse Two entyre perfect natures combined glewed together in one person Emmanuel God and man This makes another doubt whether his obedience was performed in the humanitie or in the diuinitie or in both together I answer that he was obedient in the humane nature alone not in the diuine If the diuine nature could haue yeelded obedience had not his incarnation beene superfluous If the diuinitie had bene obedient it must haue died too for he was obedient vnto death and is it possible to haue a mortall diuinitie There was no congruitie that one nature should vndertake the obedience imposed on the other behold a confusion for the Godhead to entertaine and handle the businesse of the manhood Therefore his obedience was performed in the humanitie Destroy this Temple and I will raise it vp in three dayes This hee spake of his bodie So S. Peter saith That he bare our sinnes in his body and our Text teacheth vs That it was the obedience of one man It was not then diminutio diuinitatis no abatement of his godhead but depositio corporis an humiliation of his bodie alone And that had not auayled without an vnion and concurrence of both natures in one person Tolerare passiones nunquid posset nisi homo Mori crucifigi humiliari posset nisi homo S. Aug. in Psal 90. If he had bene God onely he could not haue bene obedient if man onely he had not beene sufficient But when the same person that was creator of all things became obedient and obedient vnto death what is it that his obedience could not worke the death of all the creatures of the world is not equiualent it is preponderant and preferred in the ballance of Gods iustice Tam potens fuit ad priuilegium tam diues ad pretium vt si vniuersitas captiuorum in redemptorem suum crederet nullum tyrānica vincula retinerent The obedience that the sonne of God performed in his humanity was so potent for priuiledge so rich for price that if the whole multitude of captiues had beliefe in him none could remaine in the tyrants bands But of the validitie more hereafter now we are confined to the affaires of his person If man had not ouercome the enemie hee had not beene ouercome iustly Againe if God had not giuen saluation we could not hold it firmely vana salus hominis And if this man had not bene God he should not haue beene partaker of incorruptibilitie and then hee could not transmit it to vs hunc hominem Deus non vt alios regebat sed gerebat This man as Saint Augustine saith excellently had a prerogatiue aboue all others God did not gouerne him barely as he doth euery one else but he bare him too His manhood was inseperably conioyned and supported in the vnitie of the godhead so as death it selfe that seuereth man and wife asunder that deuideth bodie and soule and parteth all things else could yet make no seperation here but then euen in the death of his bodie the diuinitie did adhaere and was coupled with it in the graue otherwise it had followed the condition of all flesh else seene corruption and abid in death Seeing then that there is so firme an vnion of the Godhead and manhood in one person the obedience which the manhood performed may rightly be valued at an infinite rate as if it had beene done by the Deitie it selfe If Dauid thought he did Saul wrong and was touched at the heart when he had cut off the lap of Sauls garment and yet the garment was not himselfe but neere vnto him then may the Godhead much more iustly reckon euerie thing done vnto himselfe that was done vnto this flesh which cannot be seuered from himselfe Concerning the manner of his obedience manie things are of profitable consideration which I suppose you haue heard lately but none more memorable then the alacritie and cheerefulnesse of his obedience which I purpose to insist on Desiderio desideraui I haue earnestly desired to eate this Passeouer with you Hee was sure that he himselfe should then also be made a Passeouer and be offered vp as the Lambe of God that taketh away the sinnes of the world hee knew then that he should suffer a most painefull and ignominious death which any man else would haue desired as earnestly to auoide as he did vehemently long to vndertake Not that death was any way pleasing to him in it selfe but to declare his affectionate readinesse in obedience to his father and his great thirst of our saluation You may reade of the like profession that he maketh in the Psalmes Sacrifice and meate offering thou wouldest not haue but hast fitted me vp a body Then said I lo I come In the beginning of the booke it is written of me that I should fulfill thy will O my God I am content to doe it In which words I may commend three things to your obseruation 1. That God neuer appointed the sacrifices of the Olde Testament for ransomes of sinne but for figures of the true Sacrifice 2. That the obedience of his Sonne is a full propitiation to appease his wrath 3. That the Sonne offereth that sweete smelling sacrifice of his obedience with all cheerefulnesse In this point the Metaphor wherewith the Sonne of God doth expresse the voluntarie addiction of his obedience is emphaticall and worthy of reuiew Aures perforasti mihi He alludeth to the ciuill ordinance Exod. 21. If a seruant care not for his freedome and say I loue my Maister and will not goe out of his