making but a mocke of God and of all godlinesse And therefore the Prophet sayth of such sinners that they haue made a couenant with death and an agreement with hell it selfe i. e. neuer to forsake that sinfull course of life till death doth send them quicke to Hell But I could wish that they would be herein false and as they haue broken the couenant of their God That wee should breake the couenant which we haue made with Hell if euer we would goe to Heauen which they haue made with him in Baptisme so they would break this agreement with Hell and cast off these cords from them for the reward of sinne is death and therefore much more of such fearefull sinnes as these bee And so you see the degrees by which sinne is increased CHAP. IV. Of the manner how euery Sinne is committed THirdly hauing seene how sinne is augmented The manner how euery sinne is committed is foure-fold and groweth more and more haynous by degrees like the Cockatrice egge that in a short time prooues to be a destroying fiery Serpent you must now vnderstand the manner how euery sin is committed and that we find to be 1. Of Ignorance 2. Of Knowledge 3. Of Infirmitie 4. Of Malice First The heathen man sayth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Whosoeuer knoweth nothing sinneth nothing and Diuines say he that knoweth least sinneth least That ignorance is twofold But here you must vnderstand Ignorance to be twofold First Simple when a man therefore knowes not because he cannot learne Secondly Affected when a man therefore knowes not because he will not learne as those in Iob who said vnto God Discede à nobis quia scientiam viarum tuarū nolumus Job 21.14 Depart from vs for we will not haue knowledge of thy wayes and therefore the Prophet complaineth of such ignorant men quod noluerunt intelligere vt bene agerent that they refused to learne that they might doe well quod caeci licet ducem tamen non modo non quaerunt sed oblatum respuunt and that although they were starke blind and could see nothing Bern in ep ad magist Vincent yet not onely sought no guide but refused and contemned them that were offered as Saint Bernard speaketh The first may excuse vs à tanto licet non à toto That simple ignorance doth extenuate the sinne Acts 17.30 1. Tim. from the greater punishment though not from blame as Saint Paul sheweth of the Gentiles saying The times of this ignorance God regarded not and of himselfe That God had mercy vpon him because in persecuting the Church Hee did it ignorantly For this circumstance doth much extenuate a sinne when a man can pleade for himselfe with Abimelech Gen. 20.4 Lord wilt thou slay the righteous Nation As if he should haue sayd O Lord lay not this sinne to my charge for if I had knowne her to be his wife I would neuer haue intended to make her mine And therefore this moued our Sauiour at the time of his passion to say Father forgiue them Luke 23.43 for they know not what they doe Which is as if he should haue said if they knew that I were the Messias the sonne of God and the Sauiour of the world and would notwithstanding crucifie me Luke 24.43 then would I not desire thee to pardon them but now these things are concealed from them and therefore I desire thee that this sinne may not be imputed vnto them And so Saint Peter after he had declared their sinne how They had denied the Holy and Iust and had preferred before him a most vniust and wicked murtherer he deliuereth their comfort that if they would repent and beleeue in him they should obtaine remission and haue their sinnes done away at the time of refreshing Acts 3.17 Because they had done all this through ignorance And so the Lord himselfe sheweth this to be the reason why he spared Niniueh after the denouncement of her iudgement because There were sixescore thousand persons therein Ionas 4.11 which could not iudge betwixt good and bad which could not discerne betwixt their right hand and their left For a simple ignorance in a deuoted and well-meaning man such as Saint Augustine calls fidelis ignorantia a faithfull ignorance or the ignorance of a good faithfull man whose heart like Iehosophat 2 Chron. 20.32.33 is vpright towards God though he faile in many particular duties is either passed ouer in mercy as was the superstition of our forefathers Acts 10. or else is illuminated with knowledge in Gods appointed time Psal 50. vlt. as we reade of Cornelius and as the Apostle sheweth and the Psalmist promiseth To him that ordereth his conuersation right will I shew the Saluation of God Bosq de finibus bonarum l. 2. conc 12. p. 123. But the 2. that is affected ignorance Scaelus adcusat grauius non excusat augetque non minuit supplicium it doth inlarge the sin increase the punishment and it should treble the same sayth Bosquierus First For committing the sinne Secondly For neglecting to learne and Thirdly For affecting ignorance for when things are not knowne because men will not learne such ignorance is without excuse Quia aliud est nescire aliud est nolle scire Bernard in ep ad Valent Chrysost nescire ignorantia est scire noluisse superbia est Because this refusing to know is rather Arrogancie then Ignorancie as Saint Bernad sayth Gregor in Moral And therefore of such ignorant men quibus fuit inveniendi facultas si fuisset quaerendi voluntas Which had the meanes to know How dangerous a thing it is to be wilfully ignorant of the will of God if they had had the desire to learne the Apostle sayth si quis ignorat ignorabitur if any man know not God the same shall not be knowne of God for as the blinde and lame were not to enter into the Temple so the iudge biddeth vs educere foras populum caecum occulos habentes to bring forth and shut out of his kingdome those men which haue eyes and cannot see and which haue eares and doe not heare that is which are borne to know but will not learne and which are capable of discipline and yet will remaine vntaught Cokus de iure regis ecclesiastico And so in humane lawes we find the same truth Nam tantum abest vt ignorantia excuset c. For it is so far from reason that ignorance should any wayes excuse the fault of him which might know the truth that hee ought necessarily to haue knowne but through his negligence or wilfulnesse would not learne the same as that there is very great reason that he should be the more seuerely punished because that to be ignorant of those things which a man ought to know but will not learne non pro ignorantia sed pro contemptu haberi debet is rather to bee
15 qud quad 19 Aetneum Aetnaeum 41 num nun◠124 seeing being 196 prestare praestare 438 Hillarius Hilarius 690 Psal pag. 695 Blando Blanda And some other mis-quotations which for want of the copie I cannot directly amend The first golden Candlesticke HOLDING The first greatest light of Christian RELIGION Of the misery of MAN ROMANS 6.23 The reward of sinne is death EVery man saith holy Iob is borne to labour 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 yea necessitie enioyneth all mortall men to labour saith Euripides and euery labourer is induced saith Hugo Cardinalis to performe his worke with alacritie vpon the assured hope of iust reward and therefore the law required that no man should detaine the hyre of the Labourer vntill the morning but as soone as euer hee had done his worke Leuit. 19.13 to pay him his wages because as our Sauiour saith the Labourer is worthy of his hyre and we finde that according as the payment is Luc. 10.7 good or bad so are the Labourers willing or vnwilling to doe their worke for good and present payment makes a painefull and a cheerefull agent Now here the Apostle setteth downe a worke performed and the wages thereof not onely iustly deserued but also presently discharged the reward of sinne is death and in what day thou sinnest Gen. 2.17 in that day thou shalt die the death saith the Lord few words but full of matter Sinne and Death the two most common things vpon the face of the earth for all men sinned except Christ himselfe and all men died except Enoch and Elias and yet two of the most lamentable and most fearefull things in the world for what is more lamentable then sinne or what is more terrible then death Iudges 15.4.5 and yet as Sampsons Foxes were tyed together by the tayles and carried firebrands betwixt them to destroy all the Corne of the Philistimes so here sinne and death are indissolubly linked together with vnquenchable firebrands betwixt them to deuoure all the whole race of mankinde for the reward of sinne is death But I must seuer them for a time to examine these murtherers of men that all wee may hate them if we cannot shunne them and therefore according to the number of the words of this text The diuision of the Text. stipendium peccati mors I desire you to obserue the parts of this tragedie three words three parts 1 the worke performed Sinne. 2 the payment rendred Death 3 the equitie shewed the wages of sin is death All which well considered will shew vnto vs all the most wofull state and the manifold miseries of poore distressed miserable man CHAP. I. Of Originall sinne The first Part. and how the same is deriued from the Parents vnto the Children Of the worke that is done i. e. Sinne. HEre you see sinne is the roote of death and death is the fruit of sinne Sower must be the roote when the fruit doth proue so bitter and sinne must needes bee execrable when as death is a thing so lamentable and therfore sinne makes me quake to thinke of it and death should make you tremble to consider of it because death is the wages of sinne And sinne is either 1 originall Sinne is twofold 2 actuall the first is traduced vnto vs from Adam the second is daily committed by our selues For the first In what day thou eatest of the tree of knowledge of good and euill thou shalt die the death saith the Lord vnto Adam but you may eate Gen. 2.17 and you shall not die at all saith the Diuell vnto Euah she beleeued the Diuell and the man obayed his wife and so both would needes eate and therefore God cannot be true or else man must needes die and he must iustly die because he did vniustly eate i. Of Originall sinne Rom. 5.12 Here was the sinne committed by one and from him it was deriued vnto all for by one man sinne entred into the world and sinne went ouer all and spread it selfe like that far-spreading tree which Olympias dreamt shee bare or like a vile gangrene ouer all the face of the whole earth and corrupted all the race of mankinde for it is a schoole-point most infallible that Adam now stood not as a priuate person or as one particular man but as the roote of all the branches and as bearing in his person the nature of all mankinde And therefore if he had stood we had all stood Heb. 7.9 but as Abraham paying tythes Leui paid tythes in Abraham so Adam sinning we haue all sinned in Adam Et omnes peccauimus in isto vno homine quia omnes eramus iste vnus homo And wee haue all sinned in that one man because we all were that one man saith Saint Augustine And so both himselfe and wee all The dammage that we receiue by Adams fall is two-fold 1. A depriuation of all goodnesse doe by this fact of Adam receiue a double dammage 1. A depriuation of all our originall goodnesse the image of God in vs and the loue of God towards vs and therefore if at the losse of earthly treasures we shew our selues so much grieued O then how should our soules for the amission of such heauenly graces be continually perplexed vntill wee see the same once againe restored 2. An habituall naturall pronenesse to all kinde of wickednesse 1. A pronesse to all wickednesse and to commit sinne euen with greedinesse In respect of the first we are altogether vnable to doe any good for who can bring a cleane thing out of that which is vncleane how can wee being voide of grace bring forth any fruits of goodnesse and In respect of the second wee are naturally inclined to all kinde of euill like a stone tumbling downe a hill that can neuer stay it selfe vntill it come to the bottome So Medea saith Video meliora proboque deteriora sequor Though I see the good yet am I naturally driuen to doe that which is euill for our whole nature being defiled we are wholly inclined to fall from one wickednesse vnto another as the Psalmist speaketh And in respect of both these wee are said to bee conceiued in sinne borne in iniquiitie destitute of grace void of goodnesse nothing but flesh full of corruption children of darkenesse sonnes of wrath heyres of damnation slaues of death for the reward of sinne is death But here it may be questioned and it is not easily to be resolued how originall corruption is traduced from the Parents into the Children The question is not of the verity of the matter for it is plaine Ezech. 18. that our Fathers haue eaten sowre grapes and the childrens teeth are set on edge and euery one may truely say with the Prophet Psal 51.5 in sinne my Mother hath conceiued me but it is of the Mystery of the manner Iohn 3.9 as Nicodemus said to Christ how can these things be for How originall sinne
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
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
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
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
of vs. 118 All the excellencies of Christs man-hood were created excellencies 146 God expressed to Moses what he is three manner of wayes 121 Examples of Gods mercy in seeking after sinners 181 We should carefully examine whether we loue God or not 189 Examples of Gods slownesse to punish sin 194 Good examples a great meanes to further godlinesse 360 Three sorts of men excluded from the Paschall Lambe 682 Excellency of diuine truth 215 EK The word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 whether rightly translated created or not 287 FA. THree faculties of the soule of man 53 Euery faculty of the soule defiled by sinne ibid. Fathers how they extoll the power of God ibid. Faith seeth what reason perceiueth not 176 God called Father of mercies neuer called Father of vengeance and why 195 Faults of some not to be ascribed vnto all 221 God the Father alwayes begetteth the Sonne 275 The name of Father taken two wayes 278 God the Father of Christ not as he is our Father 291 The Father how greater then Christ 300 Father sent not Christ by way of command 301 Christ the fairest among the sons of men 353 Family from whence Christ descended 396 c. Faults of the Disciples Christ would not reueale 466 Faith foure-fold 647 Iustifying faith the properties of it 648 FE That we should feare our Lord. 131 That we should aswell feare Gods iustice as hope for his mercy 244 Feare is two-fold 355 Feare and sorrow how they differ 449 What Christ feared 450. 455 c. Whom we neede not feare 538 God in what sence to be feared 539 Magistrates and parents in what sence to be feared 538 Feare brought into the world by sinne 540 God how he ought to be feared 541 That we ought to feare in euery state of grace lapse and recouerie 441 FI. Fire and sinne cannot be concealed 20 Fire and sinne not resisted will necessarily increase 22 Christ in what respect sayd to be the first begotten Sonne of God 291 That we should striue to be the first in Gods seruice 590 Apostles onely filled with the holy Ghost on the day of Pentecost 658 Fiue kindes of kisses 460 FL. Flesh apt to conceiue sin 14 Flesh taken for the corrupted qualitie of man 8 Flesh of Christ made by all the three persons of the Trinity 325 Flesh diuers kindes 339 Our flesh assumed by Christ 369 Flesh of Christ how said to be Deified 369 How said to doe diuine operations 389 Christ how flouted by all men 481 482 Flesh the tenderer the more sensible of paine 483 FO Forgetfulnesse an infernall Fiend 60 To forbeare to punish sinne increaseth the number of sinners 90 Fore-sight of good and euill is not the cause of punishment or reward of either 95 Heathens fâ—lsly ascribed to Fortune what is true of God 139 To forgiue sinne the greatest worke of Gods power 140 God able to forgiue sinnes ibid. In the forgiuing of sinnes many particulars to be considered 183 God forgiuâ—th all sinnes or no sinne 184 God cannot forget to be mercifull ibid. Foâ—giuenâ—sse of sinnes our chiefest comfort 224 That wee ought to forgiue one another 236 And to foâ—get all iniuries ibid. Our foâ—e fathers how they exceeded vs in deuotion 731 To be in the forme of God is to be very G â— 280 To lay a good foundation the best way to teach 392 Fortitude of the women seeking Christ 521 Christ in heauen forgetteth not his seruants on earth 629 Foure points handled touching the power of God 13â— Foure sorts of men erre about the doctrine of Gods power 135 Foure speciall graces bestowed vpon the elect 204 Foure kindes of redemption 500 Foure sorts of ascenders 609 Foure-fold end of Christs ascention 639 Foure points considered about the gifts of God 640 Foure signes of fulnesse 665 Foure-fold feales or signes wherewith Saints are sealed 669 Foure sorts or receiuers of the Sacraments 680 FR. Christ assumed all our humane frailties 351 Friends of Christ how dearly he loued them 488 God expecteth not the like fruits from all men 602 The Saints are freed from all their enemies 636 Christ freeth vs from Satan to place vs in his owne seruice ibid. We are not freed from Satan to doe what we list 637 FV. Fury of the wicked restrained 178 All men are full of somethings 665 GA. WHy Christ went to the garden of Gethsemane to bee taken and what befell him there 441 Gaufredus Clareuallensis what he said 613 GI Gifts of God of two sorts 192 641 Hee giueth spirituall gifts to the godly ibid. And temporall gifts to the wicked ibid. Gifts of God are free gifts 640 Diuersly bestowed 523 Euery man should be contented with the gifts God giueth him 523 Diuersity of gifts among the Apostles and Fathers ibid. Gifts requisite for Preachers 641 Gifts to edifie the Church how giuen 657 Speciall gifts of God whereby the elect are saued vnpossibly to be knowne 646 Gifts of prayer the chiefest of all Gods graces 730 Gifts of the Magi what they shewed Christ to be 413. GE. Generation of Christ two-fold 288. Gentiles were not altogether ignorant of the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 311 What they writ of this name of Christ 312 313 Gentiles how they might come to the knowledge of this word 313 3â—4 Gentiles expected the comming of the Messias 316 412 Generality of Christ his suffering 483 GO God how said to bee the Father of Spirits 6 Goâ—ly mens sinning differ in three things from the wicked 35 36 Godly life maketh a happy death 82 God loueth righteousnesse 90 No respect of persons 91 Most iust ibid. Iudgeth euery man according to his desert 92 How great and how mighty he is 102 How ineffable 125 A most faithfull performer of all his promises 127 How he guideth and gouerneth all things 138 Of his owne nature most intelligible 120 To vs incomprehensible 120 121 That there is but one God proued many wayes 269 270 God onely to be prayed vnto 710 Christ no titular but a true God by nature proued 278 279 280 c. To deny the God-head of Christ what a hainous sinne 305 God-head of Christ suffered not but sustained the man-hood to suffer 438 485 The godly how they doe ascend 614 Loue of goodnesse should make vs hate sin 66 Goodnesse of God to man how incomprehensible 101 103 Good and godly men ought to be cherished and promoted 110 Goodnesse what it is 196 Goodnesse of things two-fold 197 God good to all things 197 Perfectly absolutely and vniuersally good 198 Nothing absolutely good but God ibid. Goodnesse of God two-fold 198 Generall goodnesse of God seene in two things 198 All things made good in their kinde 199 Good for some vse yet not vniuersally good ibid. Goodnesse of God withholdeth the wicked from many sinnes suspendeth our iust deserued punishments 200 How it extendeth it selfe to all men 201 Yet not alike good to all men 202 Gods speciall goodnesse seene in two things 203 It preserueth the Saints
me or what similitude will you make like vnto me saith the Lord therefore we must note that although in somethings this word God is like vnto our inward word yet in many things they doe differ As First our Word hath a beginning of time when we frame the same in our vnderstanding but the word God hath no beginning Apoc. 1.8 For he is α and ω the first and the last that neuer had beginning and that neuer shall haue ending for thou art God from euerlasting and world without end saith the Psalmist Secondly our minde is before any of our words but this word God is co-eternall vnto his Father as I haue formerly declared Thirdly Athanas in Symbolo Cyrillus de trinitate Aug in Joh. our word differeth from the minde that produceth it but this word God is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of the same essence with the Father for I and my Father are one saith our Sauiour i. e. one substance though not one person as I haue likewise shewed vnto you before Fourthly our word is an accident in the subiect of our mind but the word God is a most perfect substance and the cause of all beings in whom and by whom are all things as the Apostle saith Fiftly our word of it selfe can doe nothing at all but the word God can doe all things Sixtly our word is a dead word wanting life but in the word God there is not onely life but he is life it selfe Seauently our word is manifold for wee produce many thoughts and intelligences but the word God is onely one because God with one act doth vnderstand himselfe Aug. in Psal 61. and all things else and therefore Saint Augustine vpon the Psalmist Semel loquutus est dominus The Lord spake once expoundeth the same of the word Christ And so you see these differences betwixt the word God and the word of man he that desires to see more discrepances betwixt them let him read Athanasius in his third Sermon against the Arrians Whether the Word be a name of person or of office But here it may be demaunded whether 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the word be a name of his person as he is God or a name giuen him in respect of his office of Redeemer as he is God and Man I answere that it is a name of his person and that in respect of his God-head onely for it is obserued that none of the Euangelists Malden in John c. 1. nor of the Apostles doth call him the Word but onely S. Iohn nor he neither doth call him 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Word after he had said that the Word was made flesh to note vnto vs that as Saint Iohn onely was specially set a part to declare the Deitie of Christ so he onely calls him by that name which is onely proper vnto him as he is God and none else and he calls him onely so before his Incarnation to shew that he is the Word as God Why Saint Iohn vseth this word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the word and not as Man Thirdly we are to consider why Saint Iohn saith the word was made flesh rather then the Sonne of God was made flesh touching which Theophilact and Euthymius thinke that he saith The word was made flesh Hillar in l. contra Constant least that if he should haue said the Sonne was made flesh the Reader might perchaâ—ce imagine some passible or carnall thing as the Arrians dreamed as Saint Hillarie witnesseth But this reason seemes not solyd enough to me because Christ hath many other names besides this as wisedome light brightnesse and such like which signifie neither passion composition nor corruption as both Origen and Saint Basil haue obserued and therefore others doe alleadge these two especiall reasons First because this word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 was an acceptable and a knowne name both to the Iewes and Gentiles Secondly because it was the most proper and the fittest name that he could vse to make way to expresse that thing which hee was immediately to declare First That this name of the Sonne the Word was the best known name of Christ among the Iewes It is manifest that there was no name of the Sonne of God among the Iewes so generally vsed and so well knowne as 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the word as it might be easily shewed out of the Chaldee paraphrase for wheresoeuer that paraphrast thinketh the Name of God should signifie the Sonne he alwayes translates the same and reades it the word the which without doubt he did because he saw this word and name of him was vulgarly best knowne amongst them for Philo the most learned of all the Iewes the most expert in the mystery of the Trinity Philo in l. de opificio mundi though he neuer calleth Christ the Sonne yet doth he often call him the Word in many passages of his Workes Neither was his name 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the word onely knowne among the Iewes but among the Gentiles and Ethnicks also That the Gentiles were not ignorant of this Word for it is apparant that although the way to Heauen was vnknowne vnto them yet did many of them especially of their Philosophers dispute and deliuer many things concerning the true God For Aristotle or whosoeuer he was that wrote those bookes De mundo did finde that in this rare piece of worke and frame of the world there is most excellent conueiance without confusion great variety concurring in vnitie and diuersitie of all things without disorder all which he attributeth to the powerfull working of the inuisible God of whom the said Author conceiues that for his power he is most mighty for his beauty most excellent for his life immortall and for his vertue most absolute and that as Empedocles saith from him proceeded All things that were that are and shall be here Plants men beasts birds and fish in waters cleere And entring into further consideration of Gods nature he saith that although God be but one yet we call him by many names as 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Because we liue by him 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 because he is of an immutable nature 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 because nothing is done by chance but according to his most certaine decree 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 because no man can possibly auoid him or flye from him 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 because he abideth for euer and as for that fable saith he of the three Sisters of destiny Clotho filum bainlat Lachesis net Atropos occat Clotho that spinneth Lachesis that draweth out to a iust length and Atropos that cutteth off the thred of mans life it is to be vnderstood of God onely who is the beginning mids and end of all things and to conclude he saith there is a Iustice that is neuer separated from God which is the reuenger of all transgressions committed against the Law of
God wherein euery one must be well instructed that would be partaker of humane felicitie and happinesse All which doth most apparantly proue that the Gentiles had so much knowledge of the true God as not onely was able I say not with Clemens Alexandrinus to bring them to saluation but to make them without excuse in the day of retribution because that they knowing God glorified him not as God but also as doth exceed the knowledge of many which make profession of Christianity and will no doubt rise in iudgement to condemne them in the latter day And as we see many of them vnderstood many things concerning the most true and euerlasting God so we finde some of them haue deliuered some things concerning this word and Son of God Heron. in ep ad Paulinum for though S. Hierome speaking of this word saith Hoc doctus plato nesciuit This word eloquent Demosthenes was ignorant of it 1 Cor. 1.19 because it is written I will destroy the wisedome of the wise Aug. l. 5. c. 3. de haeresibus and cast away the vnderstanding of the prudent Yet Lactantius saith that Zeno affirmed 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the word to be the maker of this vniuerse and that Mercurius syrnamed 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 thrice great did often describe the power and Maiestie of this word and Saint Augustine affirmeth that the said Trismegistus did compose a booke whose title was 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 i. e the perfect word and that therein he left written Monas genuit monada in se suum reflexit ardorem Which is as much as if he had said the Father begate the Sonne or the minde begate the word and from both proceeded the Holy Spirit Idem l. 7. c. 9. confess and l. 7. Confess c. 9. hee saith that he saw certaine books of the Platonists wherein he found though not in the same words yet the very selfe-same matter proued by many reasons that in the beginning was the word and the word was with God Saint Cyrill also saith that the Philosophers haue affirmed the essence of God to be distinguished into three subsistences Cyrillus l 8. cont Iulian. and sometimes to haue deliuered the very name of Trinitie and Theodoret doth affirme that Plotinus and Numenius haue collected out of Plato that there are three eternities Bonum mentem vniuersi animam i. e. Goodnesse which answereth the Father that is the fountaine of the Deity the minde which signifieth the Sonne and the soule or life of this whole vniuerse Gen. 1.2 which is the holy Spirit that as in the beginning of the creation he presently moued vpon the waters to sustaine the same Clemens Alex. l. 5. strom so euer since he spireth and preserueth euery liuing thing and Clemens Alexandrinus saith that Plato in his Epistle to Erastus and Coriscus hath manifestly spoken of the Father and the Sonne and so Eusebius likewise and Eugubius and many others haue collected out of their writings that this name of the Sonne 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the word Seneca Traged Oedip. was not altogether vnknowne vnto the Gentiles but that as Oedipus in the Poets knew that he had a Father though not who he was so they did conceiue a certaine kinde of knowledge and vnderstanding though vndigested and imperfect ouershadowed as it were with humane reasonings concerning this eternall word God enough to saue them if they beleeued in him or else to make them without excuse if they knowing though not simply Verum 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 sed aliquid veri 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 This true word but something of this word did neglect and not seeke further into the knowledge of the same And this knowledge they might attaine vnto How the Gentiles came to haue any knowledge of the Word God either by 1. The illumination of God himselfe 2. The diuination of the diuels 3. The traditiō of their elders 4. Their owne exceeding diligence to seeke and search after the knowledge of diuine mysteries For First the Apostle saith that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Rom. 1.19 what may bee knowne of God that is his eternall power and Godhead God hath shewed it vnto them and as the Deitie it selfe 1 Cor. 13.12 might bee contemplated in his creatures as in a glasse or read by them Basilius hom 11. hexam as in a booke as Saint Basil saith So no doubt but he left therein certaine impressions of the Trinitie of his persons Ph. Mornaeus de veritate relig c. 5. Rom. 1.16 which though they could not fully attaine vnto the knowledge thereof no more then an vnskilfull Arithmetician can finde the iust summe that cyphering characters doe import yet they might perceiue something thereby and know that there was such a thing to be knowne And thus much God himselfe might shew vnto them not as Clemens Alexandrinus thought thereby to bring them vnto saluation because saith he Phylosophy was vnto them as the Law was vnto the Iewes a Schoolemaster to bring them vnto Heauen but that as the Apostle saith They knowing this God and not glorifying him as God nor seeking to be saued by this God might be without excuse in the sight of God August de cognit verae vitae c. 37. Secondly The very Diuels might make knowne the same vnto them for the Diuels beleeue that there is a God and they know him to be but one God 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 One in himselfe one in all things and they know him to be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The most High and Omnipotent God neither doe they know the Father onely but they know Christ also for the euill Spirit said vnto the Sonnes of Scaeua Acts 19.15 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Iesus I know and they know him to be the Son of God God himselfe as Sozomen out of this verse of Sybill doth declare O lignum foelix in quo Deus ipse pependit I may thee call a happy Tree whereon a God to hang I see And they know the sacred mystery of the Trinity for by them this disticke was related vnto a certaine Egyptian that desired to know this truth Serapis ad Thulem Selneccerus l. 1. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Principio Deus est tum Sermo Spiritus istis Additur aequaeua haec sunt tendentia in vnum The Father Sonne and Spirit all three Are one God of the same eternitie Aug. in Expos Ep. ad Rom. And so the Diuels knowing these things might suggest them and reueale them though aenigmatically and darkely vnto the Sybilles which as Saint Augustine saith were none of Gods Prophets from the Sybils they might bee spread vnto their Priests from the Priests vnto the Phylosophers Poets and Orators and from them they might be divulged and spread vnto the lowest ranke of the vulgar people Neither must we thinke that Sathan did it with intent to doe them