motion and euery action is from God and therefore euery sinne To this it is briefly answered that in euery sinne there are three things to be considered 1. The act 2. The obliquity 3. Obligation to punishment 1. For the act we say it is from God Rom. 11. 36. for of him and in him and for him are all things i. aswell actions as substances as Augustine saith 2. The obliquitie or corruption of Aug. to 7. de grat lib. arb c. 20. the action is only from man and no waies from God as from an efficient cause thereof Neither should this seeme strange to any man that in the selfe same sinnefull The action and the obliquitie of the act two different things act we consider the act and the obliquitie of the act and doe affirme the one to be from God and therefore good and the other from our selues and therefore euill for howsoeuer the obliquitie doth alwaies reside in the act as priuation in a subiect yet they be two distinct things and may in our vnderstandings admit a seperation of the one from the other And the action must needs be good or else the obliquity could not subsist for sinne hath not any being in rerum natura if we consider it simply in it selfe but as it is subsistent in some subiect that is good as the Philosophers doe most truly affirme And therefore we say that there is no being nothing that doth subsist in rerum natura whether it be a substance or an action that can be so euill but it is also good but in diuers respects as euill in regard of the priuation of good and good in regard of the subiect wherein this priuation of good doth inhere And so you see that although euerie action is from God yet the sinne and the obliquitie of the action is from man But then againe it is obiected that God knoweth we will commit the sinne when we doe commit the act and he knew Adam would sinne when he created Adam and therefore he should either hinder vs to sinne or not complaine that we doe sinne I answer that knowledge being a The knowledge of God that man will sinne is not the cause that he doth sinne meere conceining of a thing which is a thing proper to the vnderstanding and not to the will cannot worke any thing outwardly and therefore cannot be the cause of any thing for I know that an old man must needs die and that a rotten house will soone fall if it be not re-edified and yet I am the cause of neither euen so Deus nos peccatores noscit sed non facit God knoweth that we will sinne but he doth not cause vs to sinne saith Saint Augustine Aug. l. 7. d◠anima And I confesse that God can as easily hinder sinne as to suffer sinne to be committed and could as easily haue hindered Adam to haue sinned as to forgiue him when he had sinned for we must not thinke that God suffereth sinne against his will because he cannot hinder it for that doth derogate from the power of God but vpon iust reasons and for many excellent causes he made man so that he might either stand or fall 1. To shew a difference betwixt the Why God made man mutable Creator and the creature for immutability is proper only vnto God and therefore he made all intelligible creatures both men and Angels so that they might either stand or fall 2. That they might be the more praise-worthy if they did stand or most iustly condēned if they did fall Nam si diabolus seductionis potestatem Chrys oper imperfect ho. 55. non accepisset homo probationis mercedem non recipisset for if the deuill had not receiued power to tempt vs and man that libertie of will either to haue yeelded or resisted then man could not haue had the reward of his resistance or the reproofe of his deficiencie saith Saint Chrysostome And so you see the reasons why God made man so that hee might stand or fall And there bee many reasons why hee suffered him and doth suffer all others to fall into sins Among which I finde these three reasons chiefly alledged 1. For the declaration of his iustice Why God suffered Adam and all the sonnes of Adam to fall in the punishing of all sinnes 2. For the manifestation of his mercies in the pardoning of many sinnes 3. For the suppression of our pride and the declaration of our weake and miserable estate that without his especiall grace wee cannot keepe and preserue our selues from any sinne But yet further it will bee obiected Ob. that the Scripture seemes plainely to attribute the verie sinne vnto God as the Lord turned the hearts of the Aegyptians Psal 105. that they should hate his people and deale vntruly with his seruants that hee hardned the heart of Pharaoh and the heart of Eglon and such like Iudg. 3. I answer that in euerie sinne there are three concurring agents to be considered And the sinne is ascribed sometimes to the one and sometimes to the other but euer in a different respect As 1. It is ascribed to God as the author How sinne is ascribed to God to the deuill to man by whom we receiue power to doe euerie action and motion And as the voluntarie sufferer of the obliquitie or prauitie of the action for the reasons aboue shewed and thus God is said to harden the hearts of the wicked or to deliuer Psal 81. 13. Rom. 1. Aug. tom 7. de gratia lib. arbit cap. 20. them to vile affections Non malum efficiendo sed gratiam denegando Not by effecting the euill but by suffering man to haue that power to doe the euill and by denying his grace to hinder and preuent that euill 2. It is ascribed to Satan as the inticer and suggester of man to the prauitie of each action motion and so Satan is said to haue moued Dauid to number 1 Chron. 21. 1. 2 Cor. 4. Israel to haue filled the heart of Ananias and to haue blinded the eyes of the wicked not by giuing any power to doe any action or motion for that is only from God but by enticing man à directo Tullius in parad scopo aberrare to passe the prescribed bounds and so to peruert to corrupt euerie action 3. It is ascribed to man as the next author of the action and the sole doer of the sinne by auerting from the right scope and yeelding to the enticement of Satan to depraue and corrupt the action And so Pharaoh is said to haue Exod. 7. 22. c. 8. 16. hardened his owne heart and all the wicked are said to walke in their owne Gen. 6. 5. wayes and according to the lusts of their owne hearts And therefore all sinnes Psal 8 1. are properly the works of men because they are the next and immediate authors of the same Lastly it is obiected
moued the righteous Iudge to pittie vs and so the Psalmist saith recordatus God pittieth our infirmities est quia caro he remembreth that we are but dust and therefore pittieth vs and sendeth his grace into our hearts that so by the assistance of that grace we may doe all things as the Apostle speaketh we may rise from sinne we may doe good and perseuere in good vnto our end By this therefore we may perceiue from whence all things doe proceede 1. All good from grace 2. All euill for want of grace And therefore if there be any goodnesse All good proceeds froÌ„ grace any vertue in any of vs hoc totum gratiae semper reputa we must ascribe all to grace and say with the Apostle by the grace of God I am that I am for without his grace I was a persecuter and that I now preach and labour more abundantly then the rest it is not I that doe it i. of my selfe alone that doe it but the grace of God that is in me So should euery one of vs confesse the like that euery one which reioiceth may reioice in the Lord for whatsoeuer good is in vs the same is only from God and the grace of God a good thought is gratia infusa a good word is gratia effusa and a good act is gratia diffusa On the other side if any man committeth The want of grace is the cause of all euill sinne if he comes to an vnhappy end it is because he wanted grace and therefore beloued brethren as the Apostle in the beginning of euery Epistle wisheth grace vnto the parties to whom he writeth and concludeth euery Epistle with the grace of our Lord Iesus Christ be with you all and so make grace the α and the ο the first thing the last thing and the chiefest thing he desireth so should we before all things and aboue all things desire grace vnto our selues and to our children for quando ignorabam gratia me instruxit Bernard quando steti me tenuit quando cecidi me erexit quando veni me suscepit If we be ignorant grace will instruct vs if we stand grace will hold vs if we fall grace will raise vs if we come vnto God grace will receiue vs and if we want any thing grace will supply it O therefore sweet Iesu grant vs all thy grace De 4. Touching the certaintie or assurance of grace we must consider these two points 1. Of the being or hauing of it 2. Of the continuing or not leesing of it De 1. If want of grace be so lamentable Many thinke theÌ„selues too sure of grace wheÌ„ as indeed they haue no grace as I shewed you before it is a point most requisite to examine whether we haue sauing grace or not Many indeed are so sure of grace that they grow carelesse to seeke for grace for as multi ad veritatis cognitionem peruenissent nisi se iamdudum peruenisse putassent many might haue attained to learning but that they thought themselues learned enough so it may be these men would seeke for grace but that they thinke they haue grace enough but I feare me many of these will proue themselues like those that dreame they are at a pleasant banquet and when they awake their soules are fainting for hauing slept their sleepe they finde nothing in their hands And therefore they should take heed vnto themselues lest they deceiue themselues sub specie recti fallit enim vitium specie virtutis vmbra for nature many times will counterfet grace as the Magitians of Egypt counterfeited Moses and it is the policie of Satan to make nature play the part of an Ape to imitate grace in good things as Pharaoh Saul Ahab and such like to faine repentance when as they were hypocrites to make them carelesse in seeking for grace by perswading them through these fained shewes that they are sure enough of grace It is a strange thing to consider the Lucan l. 1. deceitfulnesse of mans heart nondum tibi defuit hostis man neuer wanted enemies yet none greater enemie to man In some things man is the greatest enemy to himselfe then himselfe in te verte manus he deceiues his owne selfe yea many times in matters of greatest waight in the chiefest points of his owne saluation And therefore that wee may not wholly deceiue our selues herein but somewhat vnderstand our owne estate we must consider that a thing is known three waies 1. Certainly 2. Reuealedly 3. Experimentally De 1. To know a thing infallibly is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to know the first Arles 1. Mâ—â—aph cause but the first cause of grace is God himselfe and his only will is the cause why he giueth it to one and denieth it to another and therefore because God is great exceeding our capacities and Iob 36. his councels are vnsearchable for who hath knowne the minde of the Lord the Schoolemen doe most constantly auerre that à priori from the first cause we cannot possibly know the certaintie of the presence or of the absence of Gods Thom. 1. 2 ae q. 112. ar 5. Iob 9. grace in vs according to that of Iob Si venerit ad me non videbo eum si abierit non intelligam and they render three reasons to proue it expedient that we should not know it 1. That the feare of Gods iudgements might humble vs. 2. That presumptuous securitie should not ouerthrow vs. 3. That we should watchfully and earnestly desire and expect grace and seeke for the same as for siluer De 2. A man may know his estate the certainty of hauing grace by reuelation as S. Paul did when the Lord told him sufficit tibi gratia mea my grace shail be sufficient for thee De 3. A man may know the certaintie of hauing grace by experience i. by the effects and fruits of grace that he perceiueth in himselfe and this is the only way that we doe or may know that we haue any grace Now the fruits of grace are many S. Bernard reckoneth three 1. The hatred of sinnes past Bern. in l. de lib. arbit 2. The contempt of present vanities 3. The desire of future felicitie Whosoeuer findeth these things in How we may know whether we haue grace or not himselfe may assure himselfe they proceed from grace And Aquinas saith that whosoeuer doth beleeue in God delight in Christ despise the world and hate his sinnes he may assure himselfe he hath the grace of God and what can we say more then this or what can any man say lesse then this for the tree must be knowne by the fruit saith our Sauiour and therefore the knowledge of hauing grace is not by any presumptuous supposition but by a diligent examination of hauing the same by the fruits of the same and thus we say that a man may know the certaintie of his estate by the fruits of grace 1. By the
inward testimonie of the Spirit for we haue not receiued the spirit 1 Cor. 2. 12. Rom. 8. 15. of the world but the Spirit which is of God that we might know the things that are giuen to vs of God And so S. Augustine saith persuasisti mihi Domine thy Spirit ô God perswadeth me that I am thy sonne and that thou hast giuen me thy grace and therefore teacheth me to crie Abba father 2. Because we are not to beleeue euery How to know whether we haue the Spirit of God spirit but are to try them whether they be of God wee may know the same by the outward fruits of the Spirit wherof S. Iohn setteth downe three as the true signes and touch-stone whereby wee may know the Spirit of truth from the spirit of errour 1. By the confession of the truth 1 Ioh. 1 Ioh. 4. 2. 3. 2. And this S. Paul likewise sheweth when he saith that with the mouth confession Rom. 10. 10. is made vnto saluation for whosoeuer confesseth Christ before men him will Christ acknowledge before his Father which is in heauen And therefore whosoeuer is ashamed of his profession or conceales the truth of Christian religion he may assure himselfe he wants grace and is as yet void of the Spirit of God 2. By the receiuing of the testimonie of Vers 6. the Sonne of God i. by the hearing of the word of Christ And this our Sauiour toucheth when hee saith My Ioh. 10. sheepe heare my voice And therefore they are not of God that will not heare the word of God 3. By loue and charitie towards our Vers 7. brethren and so our Sauiour saith Hereby shall all men know that you are my disciples if you loue one another and S. Iohn saith Hereby wee know that wee 1 Ioh. 3. 14. are translated from death to life because we loue the brethren And S. Paul doth more largely set downe the fruits of the Spirit of God viz. loue ioy peace long-suffering gentlenesse Gal. 5. 22. goodnesse faith meeknesse temperance c. These and the like graces vnto these are the fruits of the Spirit of God whereby a man may know whether he hath the Spirit of God or not For so S. Iohn sheweth plainly In this the 1 Ioh. 3. 10. children of God are manifest and the children of the deuill whosoeuer doth not righteousnesse is not of God neither hee that loueth not his brother but hee that loueth his brother abideth in the light and he that doth righteousnesse is righteous Vers 7. euen as God is righteous And so we finde that the Saints of God did assure themselues of the grace of God by the fruits of the Spirit of God as Iob saith I know that my redeemer Iob 19. 25. liueth And S. Paul I liue by the Gal. 2. 20. faith in the Sonne of God And lest any man should say that these men knew it by speciall reuelation and not by any outward examination we finde the fathers of the same minde For Epiphanius saith Christ was sent to be a Sauiour that hee might redeeme from bondage 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Epiphan in anchor pag. 496. Basil in definitionibus and was made vnto me righteousnesse sanctification and redemption But how knew he this S. Basil sheweth Certo quis persuaderi potest sibi dimissa esse peccata si odit iniquitatem amat iustitiam Any man may know this if hee hateth sin and loueth righteousnesse And so Ferus sheweth the same thing saying In Christo si te per fidem dilectionem inueneris certus esto te esse à Deo iustificatum whosoeuer findeth himselfe to be in Christ by faith and charity he may assure himselfe that he hath grace and is iustified by that grace and so you see that by the fruits of grace we may know we haue grace Yet I say this knowledge of hauing All our knowledge of hauing grace is verie weake grace is weake and full of imbecillitie 1. Because all our knowledge our hope our faith and all other things that we haue are but imperfect and only in part as the Apostle speaketh 2. Because the works of nature are so like the works of grace the faith of hypocrites so hardly to be distinguished from the faith of Gods chosen the spirit of errour so like the Spirit of truth vt nec ovum ouo similius that without diligent search and examination we cannot discerne the one from the other 3. Because all of vs and the best of vs are so prest and almost opprest with sinnes and the cares of this world that we are carelesse and negligent in trying the spirits and examining the certaintie of our estate or of hauing grace by these fruits of grace But they that will trie and examine the same may know the same and the more they trie the better they may know and knowing the same they may speake of the same to the glorie of God and the comfort of themselues for Dicere se esse iustificatum Aug. in Psal 85. non est superbia elati sed confessio non ingrati For a righteous man to say he is iustified is no token of pride and arrogancie but of thankfulnesse true humilitie to confesse to others what he receiued from God But the boasting of the wicked is meere presumption a wonder to see they are so sure of grace and yet the world sees they are full of sinnes And therefore this should teach vs to worke our saluation with feare and trembling and not to be too presumptuous or too cocke-sure of grace but sometimes to be dubious for Is qui nil dubitat nil capit inde boni he that neuer doubts of his estate neuer trieth his estate whereas they that feare and doubt will bee willing to examine themselues and to vse all diligence to know their owne estate whether they haue grace or not for God will not make vs too too certaine causa solicitudinis Bernard lest we should be too too carelesse and yet he would not leaue vs altogether vncertaine gratia consolationis lest we should be deiected But what he denied vs à priori he granted à posteriori that by the fruits and effects of grace we might know whether we haue anie grace De 2. We must consider the certaintie of the continuing or not losing of grace a point of more difficultie and no lesse necessitie to bee knowne then the former For I finde concerning the same three opinions 1. Some say that both good and Whether sauing grace once had may afterward be vtterly lost bad may receiue grace and yet both good and bad by their sinnes may lose the same both totally wholly and finally 2. Others say that both good and bad may haue grace and that both of them may lose it totally but that both of them cannot lose it finally for that the Saints cannot finally lose grace though many
times by reason of their sinnes they may totally fall from grace or lose all grace vntill the same bee renued in them againe 3. Others say that those which haue once receiued grace can neuer lose the same finally nor yet totally But touching this point de amissione vel retentione gratia of the losing or retainign of grace I thinke all must confesse that whosoeuer findeth grace that is the loue and free fauour of God can neuer lose it because this is in God residing and not in man and therefore is this grace immutable and vnchangeable and so the Scripture sheweth whom hee loâ—â—d hee loued vnto the end for the gifts and graces of God are Rom. 11. 29. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 without repentance The question therfore as I take it is of the infused graces faith hope charity and such like whether a man may haue these graces and afterwards lose them either finally or totally To this I answer that as there bee two sorts of Saints 1. Outwardly by profession onely before the world 2. Inwardly and truely before God So there bee two sorts of graces 1. Common to all Professors 2. Speciall to the elect onely Or to speake more properly I say God giueth his grace two manner of wayes that God giueth the graces of his Spirit two manner of waies 1. Generally and more remissely to all Professors or to all that haue them to make them see the greatnesse of his loue and to make them able thereby if they would themselues wel vse the same to seeke for more grace to continue and bee saued or if they neglected the same to make them without excuse 2. Specially and more effectually to the Elect to make them not onely to see his loue but also by this more speciall and effectuall working of his grace to make them continue therein and retaine the same indeede vnto euerlasting life De. 1. Many doe affirme that the outward Professors haue no true graces at all neither faith hope nor charity but onely a shew and an apparance of grace so S. Gregory seems to affirme Greg. moral l. 34. c. 13. when speaking of such men hee saith quasi habitam sanctitatem aute oculos hominum videntur amittere sed eam ante oculos Dei nunquam habuerunt they seeme to lose that sanctity which they seemed to haue in the sight of men but in very deed they neuer had any in the sight of God and S. Paul seemes to meane the same thing when hee saith qui videtur stare videat ne cadat hee that seemes to stand let him take heed lest hee fall as if hee meant that he did not stand indeed But I answer to the saying of S. Whether the wicked and hypocrites haue any true graces or not Gregory that this and the like speeches may bee vnderstood of the faigned shew of Hypocrites that do seeke thereby to deceiue the world but not of those that thinke themselues to haue faith and repentance indeed and doe many seruices vnto God for a time vntill they fall away through the infirmities of their owne flesh and that the sequent saying of the Apostle videat ne cadat let him take heed lest hee fall doth in my iudgement proue that hee did stand or else how could hee fall And therefore considering what the Scripture saith Ezech. 18. that the righteous may leaue his righteousnes that the charity of many shall waxe cold Mat. 24. 12. 13. that their talent shall be taken from them Mat. 25. 29. that they receiue the word with ioy Luk. 8. 13. that they make shipwrack of faith and a good 1 Tim. 1. 19 Heb. 3. 6. conscience that they taste of the heauenly gift and are partakers of the holy Ghost and haue knowne the way of righteousnes 2. Pet. 2. 1. vers 20. and many such like speeches of their relapse I doe not see but as their knowledge and vnderstanding of the truth and assent vnto the same are reall and not in appearance onely so the other graces that they haue are true graces and not seeming graces onely and indeede quicquid est dum est vere est in suo genere And therefore I must confesse that many hypocrites and worldlings and outward Professors may haue faith hope and charity and such other infused graces of Gods Spirit in that generall manner and to those ends that God bestoweth them vpon outward Professors and that they doe vtterly lose the same as wofull experience daily proueth in all reuolters but that hypocrites or worldlings may haue sauing faith or iustifying grace or any other fruits of grace in that speciall and more effectuall manner as they are giuen vnto the elect I vtterly denie for if they had beene giuen them in that manner as they are vnto the elect then could they not leese them no more then the elect doe De 2. I say that the elect only haue That the elected Saints cannot leese wholly the sauing grace once receiued the true sauing graces in the speciall and more effectuall manner giuen vnto them and that they cannot leese them after they haue once receiued them and this may be proued 1. By apparant Scriptures 2. By the consent of learned Fathers 3. By reasons drawne from Scriptures 1. The holy Scripture is most plentifull of proofe to confirme this point I will only vse these few and will be readie to bâ—ing more 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 if we must needes striue with number My first proofe shall be that of Esay c. 59 v. 21. I will make this my Couenant with them saith the Lord my Spirit that is vpon thee my words which I haue put in thy mouth shall not depart out of thy mouth nor out of the mouth of thy seed nor out of the mouth of the seed of thy seed saith the Lord from henceforth euen for euer What can be plainer for this is a promise made vnto the Church of Christ and what is true of the whole must be true in euery member and therefore in what true member soeuer the Spirit of God is once put it shall neuer depart from thence euen for euer 2. The Prophet Ieremy saith I will Ier. 32. 40. put my feare in their hearts that they shall not depart from me i. my feare shall be such and so great in them that they will sticke and perseuere in my fauour euen for euer saith Saint Augustine Aug. de bono perseuer ca. 2. 3. The Prophet Amos saith I will plant them vpon their owne land and they shall no more be pulled vp againe out of their owne land which I haue giuen them saith the Lord thy God where we may obserue 1. Who planteth them I saith the Lord which planteth and watereth and giueth the increase 2. Who shall be planted the elect only them but not all 3. Where in their owne land and what is that in the mysticall body of Christ in the
true knowledge of our selues teacheth vs the insufficiencie the meanesse and the basenesse of our selues to pull downe all pride and to teach vs all humilitie But nature alone can neuer doe this for when we see the Salust lib. 1. excellencie of mans nature aboue all other creatures hee of all other indued with a reasonable soule adorned with excellent vertues and beautified both in bodie and minde aboue all other creatures whatsoeuer hee is so farre from humilitie that hee is puffed vp with pride and haughtinesse And therefore wee ioyne another apothegme that is of such affinitie with the former that the one cānot be well known of vs without the other to be learned of all Christians 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Euseb de praeparat Enangel Know God For both must be knowne or neither can be knowne and therefore a certaine Indian Gymnosophist comming to Athens to discourse with Socrates about the studie of wisdome and hauing asked him how a man might become wise and Socrates hauing answered by considering how a man should rightly liue he somewhat smiling thereat answered with that elegant sentence 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 no man can truly learne to know humane things that is ignorant of diuine things For to what tendeth the knowledge of man and of all the vertues and excellencies of man if he knoweth not God to be the author of all these excellencies it puffes him vp with pride as I said before but when he seeth that although they be in him yet they are not from himselfe but from God then it casteth downe euerie high thing that exalteth 2 Cor. 10. 5. it selfe against the knowledge of God and bringeth into captiuitie all imaginations vnto the obedience of Christ and so from the knowledge of God he comes truly to know himselfe and to vnderstand he hath all good from God and nothing from himselfe and therefore seeing that in these two things grace and peace are contained all happinesse all blessings and all good things as I shewed before and that these doe proceed not from our selues but from God the Father and from our Lord Iesus Christ it teacheth vs these two especiall things 1. Our owne insufficiencie 2. Gods all-sufficiencie De 1. Our insufficiencie is hereby sufficiently shewed that from our selues we haue neither grace nor peace 1. No grace for we are not sufficient 2 Cor. 3. 5. to thinke a good thought this is the least measure of grace For there be seuen degrees of that which is good 1. To thinke a good thought The greatnesse of mans infirmitie 2. To know what is good 3. To will good 4. To speake what is good 5. To begin to doe good 6. To doe good 7. To perseuere in what is good Of all these wee finde not one from our selues For 1. We cannot continue in good but God which began a good worke in vs he must perfect it or else though we doe stand yet are we sure to fall 2. Wee can doe nothing that is good for though to will good should be Rom. 7. 18. present with me yet bonum persicere non inuenio I finde no meanes to performe it saith the Apostle And therefore Homer and other Heathen writers that relate the stories of the brauest Heroicks of the world doe shew that although they were indued with most valiant mindes and their mindes with heroike resolutions yet that they could bring no great good nor any singular exploit to passe vnlesse the Gods gaue them power to effect the same And so our Sauiour sheweth Sine me nil potestis facere Without mee you can doe nothing And the Prophet Esay confesseth that it is the Lord which Esay 26. 12. hath wrought all our works for vs or in vs as the vulgar Latine hath it 3. We cannot begin any thing that is good for it is God that doth begin a Philip. 1. 6. good worke in vs saith the Apostle 4. We cannot speake any thing that is good for Non vos estis qui loquimini It is not you that speake and therefore though a man should purpose good speech in his heart yet the answer Prou. 16. 1. of the tongue commeth from the Lord. 5. We cannot will any thing that is good for it is God that worketh in you Phil. 2. 13. both the will and the deed saith the Apostle 6. Wee cannot vnderstand any good thing for the naturall man vnderstandeth not the things of the Spirit of God 7. Wee cannot so much as thinke any thing that is good for the Lord knoweth the thoughts of men that they are vaine and that continually and therefore S. Augustine doth well obserue that our Sauiour doth not say Sine me Aug. in Joh. 15. nil magnum difficile without me you can doe no great matter but without mee you can doe nothing i. not the least not the lowest degree of good Yea this is not only to be vnderstood of a meere naturall man but euen of the best regenerate men for after that the Apostle had asked the question 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 who is sufficient for 2 Cor. 2. 16. these things he answereth of himselfe and of the rest of the Apostles Not we because of our selues we are not able 2 Cor. 3. 5. to thinke a good thought and so our Sauiour spake vnto his Disciples and followers that they could doe nothing without him not that others could doe nothing without him And so you see that the best of vs cannot be the authors of the least measure of grace not so much as a graine of mustard seed 2. As not of grace so nor of peace Man can effect no peace nor of any kinde of peace For 1. being fallen away from God he could neuer reconcile himselfe to God againe debuit sed non potuit he ought indeed saith S. Bernard but he could not doe it all the wit of man could neuer deuise the meanes nor all his power could euer effect it 2. Being at warre with God he could neuer worke his peace with man for the strongest doth not alwaies Eccles 9. 13. carry away the battell but it is the Lord that giueth the victorie to whom he please 3. Being vnable to make outward peace with men he is farre more vnable to worke an inward peace with his owne soule for the spirit of man can beare his infirmities but a wounded spirit who can beare Aiax could indure all brunts of forraine foes but his owne discontented minde hee could not beare nor reconcile himselfe vnto himselfe and so you see mans insufficiencie in that he can be the author neither of grace nor peace De 2. Gods all-sufficiencie is hereby Gods al-sufficiencie seene in that he is the author both of grace and peace For 1. the Schoolemen say that nothing in the world can bee the efficient Raynerius in tit gratia cause of grace but only God for that grace doth change the minde and the
heauen sic cadauer mortui officioso gestu precabatur and so the dead corpse by this officious gesture did seeme to pray O how happie was the soule of that man without the body when as the body without the soule seemed so deuout O that it might be so with me that I might euen weary and weare out my selfe in prayer that whensoeuer my master commeth he should finde me so doing 3. Praises and thankesgiuing are very Thankfulnesse is the only thing God requireth at our hands acceptable sacrifices vnto God For who so offereth me thanks and praise he honoureth me saith the Lord and therefore the Apostle saith Let vs by him offer the sacrifice of praise alwaies to God that is the fruit of the lips which confesse his name Where I desire you to obserue that the Apostle would haue vs alwaies to offer this sacrifice vnto God in other sacrifices we may haue a cessation but this must be done without intermission and no maruell nam Gregor cùm Deus nunquam cessat benefacere ideo semper debet homo gratias agere for seeing God euer bestowes blessings and graces vpon man therefore man should neuer cease to render thanks vnto God saith S. Gregorie And therefore holy Dauid would euen at midnight praise the Lord for his righteous iudgements for it becommeth well the iust to be thankefull and therefore vaetacentibus de te Domine Woe to Aug. in confess them that are mute in rendring thanks and praises vnto God for this is all that we render vnto God for all the benefits that he hath done vnto vs euen to take the cup of saluation and to call vpon the name of the Lord. 4. Releeuing of the poore is another sacrifice Releeuing the poore is most pleasing vnto God Phil. 4. 18. that we are to offer as the Apostle sheweth for I was euen filled saith he after that I had receiued of Epaphroditus that which came from you an odour that smelleth sweet and a sacrifice pleasant and acceptable to God and therefore we should neuer forget to bestow almes vpon the poore quia manus pauperis est gazaphylacium Christi for the hand of the poore is the storehouse of Christ Non memini me legisse mala morte Chrysostom mortuum qui opera charitatis libenter exercuit And therefore whatsoeuer we bestow vpon them we lend vnto the Lord and lay it vp in store for our selues against the time of need And this our Sauiour sheweth when hee saith vnto the godly Come ye blessed of my father c. For I was hungry and you gaue me meat I was thirsty and you gaue me drinke c. 5. True repentance is not of least account with God for the sacrifice of God is a contrite spirit a broken and a contrite heart â— God wilt thou not despise But here you must vnderstand that true repentance consisteth not only in a baâ—e confession I haue done such a fault and I am sorry for it but it must haue also true contrition a broken and a contrite heart saith the Prophet for it is most certaine that vbi dolor finitur ibi deficit Aug. de verb. poenitent c. 13. poenitentia where there is no true griefe and sorrow for sinne there can be no true repentance as Saint Augustine speaketh And therefore I wish that my head were full of water and mine eies a fountaine of teares that I might weepe day and night for my manifold sinnes and transgressions quia oratio Deum lenit lachrymae Ierom. in Esaiam cogunt that as my prayers should moue him so my teares might compell him to haue mercy vpon me These and such like are the true sacrifices that euerie Christian man as a true Priest is bound to offer vnto God 3. As a Prophet euery Christian man We should be expert in the knowledge of God and of his will should dispell from himselfe the mist of ignorance and increase in all manner of knowledge and vnderstanding that he may know what the good and acceptable will of God is for there is nothing more vnbeseeming a christian then ignorance of those things that concerne Gods will and his owne saluation The Philosophers indeed could pierce the secrets of nature the Iewes had wit enough to make a large shekell and a small Epha and so haue we all to know the things of this life Yet all this can but with Adam teach vs a way to run away from God to make vs erie with the Babylonians as the Prophet speaketh thy wisdome ô Babel hath caused thee to fall and in the end to ouerthrow vs as the Poet saith of himselfe Ingenio perij qui miser ipse meo And therefore Christ which is the way the truth and the life that hee might bring vs to eternall life hath giuen vs his word and annointed vs with his grace and powred on vs of his spirit that we might in some measure vnderstand his word and know his will and edifie our selues in our most holy faith and that we might know that this is eternall life Iohn 17. euen to know God and whom he hath sent Iesus Christ This is nobilissima scientiarum scientia The excellency of diuine knowledge nobilissimorum the most excellent knowledge in the world and the fittest knowledge for the noblest men of the world Scientia Prophetarum Dei a knowledge that the Magitians of Egipt the Philosophers of Athens the Rabbines of the Iewes and all the worldly wise men are ignorant of it but the true Prophets of Christ the true Christians doe onely know it Now the only way to get this knowledge is to search the scriptures for they testifie of me saith our Sauiour and by them saith S. Ierome plenam potes Dei Ieron ad Demeâ— Idem in prâ—â—em in Isaiam intelligere voluntatem thou maist vnderstand the whole will of God At ignoraÌ„tia scripturaruÌ„ est ignorantia Christi but the ignorance of the Scriptures is to be ignorant of Christ and to be folded and swadled in all errors as our Sauiour sheweth Matth. 21. 29. And therefore if wee would bee true Christian Prophets let vs euer bee conuersant in the word of God and because the Scripture licet omnibus accessibilis Aug. epist 3. ad volus paucissimis tamen penetrabilis though they be accessible vnto all all may haue them all may heare them yet are they vnderstood but of very few we should pray to God that he would open the eies of our vnderstanding that we may Ps 119. 18. see the wondrous things of his law and that we may throughly know the whole will of God and then we should pray for grace to doe the will of God while we are in this mortall life that wee may liue in peace with God in the euerlasting life through Iesus Christ our Lord who is blessed for euermore Amen Iehouae Liberatori FINIS Christ saith God delights not in much
no better meanes then 1. To expect them before they come that we may be prepared for their comming For tela praeuisa minus nocent they will die with the Cocatrice if we see them first but if they come like a shower vnexpected they will proue the more violent and be like an armed man against whom their is no resistance And therefore we should euer remember that 1. As men we are to looke for our We are to looke for afflictions as men part of afflictions for what is the life of man but interminabilis labor like the continuall tumbling of Sisiphus stone or like king Danaus daughters that were enioyned to fill the fatall tunne whereout the waters still did run and therfore Iob indefinitly saith man that is borne of a woman hath but a short time to liue and is full of miseries 2. As Christian men we are to expect more then any other for so our Sauiour told vs that we should be sent as sheepe into the midst of wolues and should be hated of all men for his names sake and Saint Paul tels vs that we must through many tribulations Christians more subiect to affliction then any other men and afflictions enter into the kingdome of heauen And Saint Augustine saith cum caeperis in Christo pie viuere ingressis torcular praeparato ad pressuram when thou beginnest to liue godly in Christ Iesus thou entrest into a wine-presse prepare thy selfe to be pressed yea and to be oppressed too by this wicked world all this is told vs that we should not thinke it strange when afflictions come vpon vs but should rather with Saint Paul expect them to waite for vs in euery place 2. When they come to consider from whence they come euen from the hand of God as Iob sheweth for when he had lost all that he had he said the Lord hath giuen it and the Lord Iob 1. hath taken it blessed be the name of the Lord. 3. To vnderstand to what end they are sent namely to make vs hate our sinnes which are the cause hereof as the Prophet sheweth surely man suffereth for his sinne to weane vs from the world and to make vs long for heauen and to know that nullus alius noster est finis nisi peruenire ad regnum cuius nullus est finis this is our only end to attaine vnto that kingdome which is without end These considerations and the like will certainly make vs to beare all our crosses patiently and in all afflictions to rest our selues most contentedly yea and to count it all ioy when we fall into diuers temptations i. probationis non seductionis into those temptations that are from God for our triall as was that of Abraham but not into those that are from Satan for our destruction as are all wicked suggestions 3. The vanities of this world doe That we should not too egerly hunt after worldly vanities so bewitch the minds of many men that they can haue no peace nor quietnesse in the world but doe rise vp early and goe late to bed and eat the bread of carefulnesse and all to hunt after the wealth the dignities and the vanities of this world And so man disquieteth himselfe in vaine heaping vp riches and cannot tell who shall gather them for these two i. vanities and vexations must needs goe together as Salomon by his owne experience hath obserued And therefore if wee would auoid vexations and enioy peace of minde we must not hunt too greedily after the wealth and vanities of this world but we must rather rest our selues contented with that little portion that God hath giuen vs. And wee know that a verie little will serue our turne food and rayment What a little thing will content nature saith the Apostle 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 not to thrist not to starue saith Gregory Nazianzene Nam cibus potus sunt diuitiae Christianorum For meat and drinke should bee all the riches that Christians should care for saith S. Ierome Ieron in Epist and hauing this we should be contented saith the Apostle And indeed wee finde that many of the very Heathens thought that enough and sought no more For contentus honesto Claud. lib. 1. in Russin Fabritius paruo spernebat munera regum Sudabatque graui Consul Serranus aratro Et casa pugnaces curios angusta tenebat Fabritius Serranus and the most valiant Curio's despised all the wealth and riches of this world and were very well contented with that little meanes which they had honestly gotten and the Poet saith of this contemning of vanities and satisfying our selues with a little ô muner a nondum Idem Claud. Intellecta Deum They are such gifts of the Gods as that no man could yet well vnderstand the sweetnesse and the excellencies thereof And therefore wee should despise these worldly vanities and neuer place our felicities therein and to the end we may be weaned from them wee should delight our selues in the Lord and taste and see how sweet he is as the Prophet Dauid speaketh and then no doubt but the soule would bee so delighted with that vnspeakable sweetnesse Vt Aug. in Soliloq supra se elata ad seipsam relabi de dignatur that it neuer more delight it selfe in any thing no nor in it selfe but only in God himselfe where it should haue the fulnesse of all peace and happinesse And so you see the meanes to attaine vnto perfect peace And thus I haue shewed thee ô man quid sit bonum the goodnesse both of grace and peace the two chiefest things that can bee named It resteth that I should speake of that which is maius magis bonum farre more excellently good euerie way i. of the author and giuer both of grace and peace For Quic quid efficit tale illud ipsum est magis tale if grace and peace be so good ô then how good and how vnspeakably excellent is that tree from whence these fruits doe grow and that fountaine of liuing waters from whence those blessings doe flow i. God our Father and our Lord Iesus Christ grace be to you and peace from God our Father and from our Lord Iesus Christ In these words the blessed Apostle setteth downe two especiall things to be obserued 1. The author of these bessings is expressed 2. The same author is more fully described De 1. The ancient learned Heathens did so much vrge that elegant apothegme 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Know thy selfe Grynaeus in praefatione in Irenaeum All wisdome consisteth in the knowledte of God and of our selues and receiued the same with so great applause and consent that Amphictiones caused the same to be ingrauen vpon the doore-posts of the Temple of Delphos because it seemed to warne euery mortall man both of his good and euill But nature is so farre vnable to teach vs to know our selues that indeed it teacheth vs altogether to forget our selues For the