and in euery corner of our Soules he lurketh and lyeth vpon a bed of fornication suggesting falsehood into our hearts lightnesse into our heads adulteries into our eies oathes into our mouths intemperancies into our whole bodies The first suggestions of Satan are sinnes And although this suggestion is from Satan yet is it a transgression in vs Inest enim peccatum cum suggeritur regnat cum delectaris primum peccatum cogitasse quae mala sunt for sinne entreth when it is suggested it raigneth when thou consentest and art delighted with it because the first sinne is to haue any thoughts of sinne saith Saint Hierome Hierome lib. 1. in Amos. and therefore we should labour and striue what lyeth in vs to preuent the comming of the Deuill to suggest any sinne vnto vs and this we may doe if wee looke vpon him before he comes vnto vs and if wee shut him out when hee comes vnto vs. Hee that would see the deuill comming How we may auoyde the suggestions of Satan must behold him before he comes too neere for as in the optikes if a man would perfectly see the perfection of any picture hee must stand a pretty distance from it so in the aspects of Satan if a man would throghly perceiue the deceitfulnesse and the vglinesse of his shadowes 1. By beholding his vgglinesse in others and the filthinesse of his forme hee must looke vpon him before he comes to neere him and this is the reason why many doe not detest him because they neuer looked on him before he imbraced them for as our eyes being too neere any obiect the beames of our sight will be confounded so-Satan hauing closed with vs he darkeneth the eyes of our vnderstanding that we cannot see him as he is And therefore it would be well for vs if we could bee induced to behold his pride his drunkennesse his oathes his auarice and all his foule deformities in other men that this might make vs to detest him and shunne him before he comes into our selues for Faelix quem saciunt aliena pericula cautum euery schoole-boy learnt it let vs all learne to practise it behold the vglinesse of Satan in his sinners before he comes into our Soules and Secondly When wee haue beheld him 2. By the continuall following of our vocation let vs not stand still while hee comes vnto vs but let vs quickely runne vnto the workes of our vocations before he can fasten on vs any of his suggestions For as a bird sitting still vpon the pearch when shee seeth the fowler may bee easily catched but if shee soone flies she is safe enough from all danger so a man giuing himselfe to idlenesse is soone tempted to wickednesse Idlenesse is a great furtherance to wickednesse Quaeritur Aegistus quare sit factus adulter in promptu causa est desidiosus erat How apt our flesh is to committe sinne but if he giues himselfe to reading praying or any other worke of his vocation he shall be the freer from the deuills suggestion and therefore Saint Hierome exhorteth his friend Rusticus to be neuer idle but alwayes busied about some good worke or other vt quando diabolus veniret inueniret occupatum that whensoeuer the deuill should come he should finde him working in Gods vineyard Secondly When Satan by his wicked suggestions hath emised the seed of sinne into our hearts like a father then our corrupted flesh by wicked thoughts and imaginations receaueth and conceaueth sinne as a mother and it is as fruitfull of all manner of sinne as Diodorus Siculus reporteth the Egyptian Ilands to bee of vermines and therefore as the wise man sayth cum omni diligentia obserua cor tuum Prouer. 4.22 Looke not onely to thy hands and to thy feete to thy words and to thy workes though these also should be carefully looked vnto but especially aboue all things looke to the thoughts and inward affections of thy heart How wicked thoughts will bring foorth wicked works for as the wood is so the fire will be vnsauory wood will make vnholesome fire but sweete Frankincense or drie Iuniper will yeeld a pleasant perfume so wicked thoughts and affections will bring foorth Ieude words and wicked actions Matth. 12.34 for out of the abundance of the heart the mouth speaketh Aug de trinit lib. 12. And therefore Saint Augustine sayth that our hearts should be very wary neuer to be delighted with any sinne suggested by Satan Nam cum sola cogitatione mens delectatur illicitis for when the minde in the thoughts and cogitations onely That the least titillation of the minde with sinne is sinne is delighted with vnlawfull things though it purposeth not to doe them but doth as it were thinke of them and is tickled with them that litle delight it conceaues of those thougths Non negandum esse peccatum etsi longe minus quam si opere statuatur implendum It cannot be denied but it is a sinne though not neere so great as when we purpose to bring the said cogitations into actions and therefore saith he Statim vt attigerunt animum respui debent assoone as euer such thoughts of euill do inuade or touch our mindes we should presently smother them and cast them off and then De talibus quoque cogitationibus venia petenda est pectusque percutiendum atque dicendum Dimitte nobis debita nostra We should craue pardon of God for such wandering thoughts and striking our breasts say O Lord forgiue vs our sinnes for who can tell how oft he offendeth Thirdly When Satan like the serpent hath perswaded and the concupiscence of our flesh like Eua is delighted when she sees the fruite faire vnto the eye and the sinne pleasant vnto the taste Genesis 3. How the flesh laboureth to draw our mindes to yeeld consent to sinne Rom. 7.17 Gregor mar 16. then they draw in Reason like Adam to giue consent and so to finish all and perpetrate the sinne and this agrauates the sinne and makes vs voide of any excuse for whereas before when the flesh was onely delighted but the spirit was not consenting a man might say It is not I that doe it but the flesh that is ioyned with me and so if reason had refused when the flesh was delighted a man might in some sort be excused quia peccata non nocent si non placent Because sinnes shall not hurt our soules if our soules doe not delight in sinnes and that man haud est nocens Seneca in Her oet quicunque non sponte est nocens is scarcely guilty that is not willing to offend saith Seneca and therefore recipe iam sensus hera quid te ipsa lacerans omnium aspectum fugis mens impudicam facere non casus solet those that are violently haled to sinne Idem in hippol Act 3. like Lucretia that was rauished against her wil need not so much vexe themselues with griefe and
thy sake CHAP. II. How euery sinne slayeth the soule AS sinne brings a curse vpon all creatures How sinne brought on man a treble death so it brings death vpon all men for the reward of sinne is death and we finde this death to bee three fold 1. A spirituall death of the Soule within the Body 2. A corporall death of the Body by continuall castigation of the same throughout all our life and a finall seperation from the soule at the end of our life 3. An eternall death both of Body and Soule in the lake which burneth with fire and brimstone foreuermore The first is set downe in the 8. of Matth. 22. Chrysost hom 11. in c. 6. ad rom Where our Sauiour sayth Let the dead bury their dead i. e. Let those that are spiritually dead in trespasses sinnes as the Apostle sayth burie those that are naturally dead to shew that a sinners body is but the breathing Sepulchre of his sinnefull soule and therfore the Prophet Dauid sayth Psal 14.5 Rom. 3.13 that their throat is an open Sepulchre which yeelds a more loathsome sent vnto the nostrils of God from the corrupted putrified soule then any graue can yeeld vnto the nostrils of man from all its rotten carkases The second is set downe in the 11. of Iohn the 39. John 11.39 where Martha sayth her brother Lazarus was dead and stinked i. e. depriued of the fruition of the soule and therefore loathsome to bee seene and more loathsome to bee smell for experience sheweth vs that how sweete soeuer we be in our life and how soft and tender soeuer our flesh bee most amiably complexioned with that fresh and liuely blood which be deckes the same with the fairest colours and glides vp and downe in siluer veynes yet are the best of these sweetest Ladies but most loathsome stinking carrions within a short space after death all flesh being subiect to corruption Luke 16.24 The third is set downe in the 16. of Luke 24. where Diues being in torments prayeth vnto Abraham to shew that he had a soule and desireth a drop of water to coole his tongue to prooue that he had a body But to speake of these three more fully First Wee must vnderstand that the spirituall death of the soule is two-fold 1. Mori peccatis to die to sinne 2. Mori in Peccatis to die in sinne Macrob. c. 1. in som scip 13. For the first ãâã ãâã ãâã ãâã ãâã the whole studie and life of the Philosopher was nothing else but a commentary Hieron ad Heliod ex Platone in Phaedone or preparation for death saith Macrobius Nam mori dicimur cum anima adhuc in corpore constituta corporeas illecebras contemnit for he may bee truely sayd to die whose soule still remayning within the body doth notwithstanding contemne and abstaine from all fleshly delights And this was aymed at by the Philosophers but it was onely attained vnto by the true Christians What it is to die to sinne for they that are Christs haue crucified the flesh and haue mortified the lusts of the same sayth the Apostle these haue eares and heare not the Sirenian notes of sinne nor the flattering suggestions of Satan they haue eyes and see not the alluring vanities of this world any wayes worthy to bee desired for I haue made a couenant with mine eyes Job 31. that they should not looke that is vnlawfully or with any lasciuious desire vpon a maide sayth holy Iob and I sayd I would take heed vnto my wayes sayth the Prophet Dauid that I offend not in my tongue Psal 39.1 and therefore as the Apostle sayth they vse the world as though they vsed it not To die to sinne is a punishment for sinne And although this death be good the onely way to bring vs vnto a better life for hee that will not die before he dieth shall neuer liue when hee dieth yet is this the reward of sinne for had it not beene for sinne we had not needed to take this care and payne Cyprian de duplici Martyrio to fight against our selues yea to Martyr and mortifie our own flesh by chastening our owne bodies to bring them to subiection least we should prooue to be cast-awayes as the Apostle speaketh and therefore the chastisements of the Saints are the punishments of their sinnes For the second to die in sinne What it is to die in sinne is when God forsaketh a sinnefull soule and suffereth the same to lye and die in her transgressions for as the soule is the life of the body so is God the life of the soule sayth Saint Augustine Aug. de ciuit dei l. 13. c. 21. Matth. 4.4 And therefore all those that liue by bread onely and not by euery word which proceedeth out of the mouth of God i. e. which liue the life of nature and not the life of grace they are like those wanton widdowes whereof the Apostle sayth 1 Tim. 5.6 that they are dead while they liue for though the soule be truely immortall yet it hath a kind of death sayth Saint Augustine and that is when God forsaketh the same for sinne and what a heauy case is this Plangis corpus quod deserit anima non plangis animam quam deserit Deus We bewaile the body when the soule is parted and shall wee not bewayle the soule which God hath forsaken sayth Saint Chrisostome Saint Augustine being as then a Manichee and reading the Hystorie of Aeneas and Queene Dido A most excellent consideration of Saint Augustine did weepe as himselfe confesseth when hee came to the death of Dido and therefore after that he was conuerted hee most diuinely sayth ô me miserum c. O wretched man that I was that would bewaile the death of Dido forsaken of Aeneas and did not bewaile the death of mine owne soule forsaken of God so we many times doe weepe for the death of our friends but doe neuer weepe for the death of our owne soules They may say vnto vs as Christ sayd to the daughters of Ierusalem weepe not for vs but weepe for your selues Luke 23.28 and for your owne soules that are dead in sinnes for euery one of vs may say with the poet Atque vtinam lugenda tibi non vita Repentance is the onely meanes to reuiue our dying soules sed esset mors mea Our life is a great deale more worthy to bee bewailed then our deâth in as much as the death of the soule is a great deale more lamentable then the death of the body But as wee haue no other remedie for the death of our friends but onely teares Est quadam flere voluptas Expletur lachrymis egeriturque dolor for this is a great ease vnto the afflicted heart and a kinde of comfort vnto the sorrowfull soule so we haue none other helpe for the death of our soules but onely teares Saepe per has
now I come to restore it to make him ashamed to confesse his sinnes And surely thus hee deales with vs all hee makes vs shamelesse to commit all sinnes euen with Absolon in the sight of all Israel 2 Sam. 16.22 and in the sight of the Sunne but he makes vs ashamed to confesse any sinne But if wee feare this punishment of sinne all miseries in this life death shortning life and eternall torments after death and would bee deliuered from it then let vs not make the Ministers afrayde to reproue our sinnes nor be our selues ashamed to confesse our sinnes for as the first degree of righteousnesse is not to sinne so the second is to acknowledge and forsake our sinnes If we had not sinned we had not died and if we doe acknowledge and forsake them we shall receiue no dammage by death but if we continue in sinne we shall die and we shall iustly die for the reward of sinne is death And so I come to the third part which is the equitie of this reward because death is the wages of sinne PART III. The equity of this payment Death is the stipend of Sinne. Part. 3. CHAP. I. How iust a thing it is to punish Sinne. The reward of Sinne is Death YOu haue heard of a world of miseries that are inflicted on man for sinne here in this life you haue heard of eternall death and intollerable torments for euer and euer that shall be inflicted on sinfull soules in the future life and now it resteth that I should shew the equity of this punishment how iust it is with God to render all this on man for sinne and therefore that I may the more fully cleere this point Three points to be considered to shew the equity of the punishment of sinne I must desire you to consider these three especiall things 1. That it is iust to punish sinne 2. That God is the iustest Iudge that can be found to punish it 3. That this punishment which God imposeth and inflicteth for sinne is most right and iust First there is nothing in the world Cicero de nat deorum l. 1. saith Cicero more agreeable to reason then that true and honest labour should bee commended and rewarded and the vices of men should be seuerely punished according to their iust desert for it is vnpossible saith he that either house or Common-wealth should stand Si in ea nec rectè factis proemia extant vlla Idem l. 3 de nat deor nec supplicia peccatis if there be not in the same both rewards for good deeds and punishments for sinnes and therefore Solon being demanded what was most profitable for the well-fare of a Common-wealth said Si boni proemijs innitantur mali paenis coercentur Stobaeus ser 41. to defend and reward the good and to restraine and punish the bad and M. Cato saith that there is nothing more pernicious vnto any state Plutarch in Apoth Quam si improborum mores paena non coerceantur then to suffer wicked men to goe away vnpunished and therefore he would haue those Magistrates that did not punish the impieties of the wicked and dissolute fellowes Non tantum non ferendos The Law of Nature teacheth that sinne should be punished sed lapidihus obruendos not onely not to be suffered but to be stoned with stones to death and so the Lawes of all Nations doe prouide that good and vertuous deeds should be rewarded and euill deeds should be punished for wee finde it very true by experience that impunitas delicti inuitat homines ad malignandum To forbeare the punishment of sinne doth increase the number of sinners Prou. 17 15. because punishment is deferred the hearts of the children of men are euen set to doe euill and therefore God himselfe doth say that whosoeuer iustifieth the wicked is a like culpable before him as if he had condemned the innocent and Saint Ambrose tels vs plainely that it is sometimes miserecordia punire crudelitas parcere a pious work to punish and a cruelty for to spare for this doth not onely incourage sinners to goe on from one wickednesse to another but it is an ill patterne and a great prouokement to draw others to doe the like and therefore wee may well conclude this first point that it is a most iust thing to punish sinnes and offences CHAP. II. How God is the iustest Iudge to punish Sinne. SEcondly that God is the iustest Iudge that can be found to punish sin it appereth by these 3. reasons God loueth righteousnesse Psal 45.7.8 Heb. â 9 First because he loueth righteousnesse For it is the propertie of a iust Iudge not onely to iudge righteously to iustifie the innocent and to punish the offenders but also to loue righteousnesse and to hate iniquitie but of God the Prophet saith Psal 5.5 Thy throne O God is for euer and euer thou hast loued righteousnesse and hated iniquitie wherfore God euen thy God hath annoynted thee with the oyle of gladnesse aboue thy fellowes And againe thou hatest all those that worke vanitie Secondly because he iudgeth without any respect of persons God is no respecter of persons for this is one of the chiefest properties of a righteous Iudge to iudge according to the equitie of the cause and according to the quality of the person and therefore Iethro Iehosophat Exod. 18.21 and others doe make this not respecting of persons 2 Chron 19 7. to be one of the essentiall properties of a righteous Iudge Prou 24.23 1 Sam. 6.7 Act. 10 33. Gal. 1.6 Psal 50.10 Psal 149 8. Deut. 26.7 but with God there is no respect of persons for he will not be corrupted with the reward of the rich for all the beasts of the Forrest are his and so are all the cattell vpon a thousand hills he will not be terrified for feare of the mighty for he will binde Kings in fetters and Nobles in linkes of iron neither is he angred or molested with the incessant complaynings of the poore but he will heare their cry Psal 145.19 and will helpe them Psal 145.19 Indeed with men it is a common practise With men we finde Iustice often peruerted to haue our lawes like a spiders webbe wherein the little flies are catcht and the great buzzing bumble bees doe easily passe through and therefore it is truely said of mans Law That Dat veniam coruis vexat censura columbas It spares the rich but spoiles the poore But Gods law is rete Vulcanium like Vulcans iron net That God is most iust which apprehends and condemnes all alike for if the greatest men hurt the poorest and those poore men cry vnto me saith the Lord I will heare them that is to helpe the oppressed and to punish the wrong doer and therefore Moses saith of him Deut. 10.17 that he is a great God mighty and terrible which accepteth no person nor taketh reward but
vnto his Saints and the third both to Saints and sinners both to the best of Men and to the worst both of Men and Angels For the first the Prophet Dauid sayth the earth is full of his mercie quoniam bonus est vniuersis because all creatures taste of his goodnesse Psal 147.9 Hee openeth his hands and filleth all things liuing with plenteousnesse and he feedeth the young Rauens that call vpon him and therefore omnia in te sperant domine the eyes of all things doe looke on thee O Lord and thou giuest them their meate in due season For the second that is the forgiuing of sinnes Many particular points to be considered in the forgiuing of sinnes we shall the better vnderstand it if we doe though but briefely consider these few particulars as First Who forgiueth God omnipotent who hath no neede of sinners Et qui nec melior si laudaueris nec deterior si vituperaueris Aug. in Psal 1 Who forgiueth and which is so eminently good and so immutably blessed as thât all which thou canst doe cannot better him Quia summe perfectissime bonus because he is so good that he cannot bee better nor any thing that thou canst say or doe can make him one iot the worse as Saint Augustine speaketh Secondly What hee doth forgiue crimen laesae maiestatis 2 What God forgiueth sinne horrible sinne and high treason against himselfe a thing so haynous that it would require a whole treatise to expresse it Thirdly To whom hee doth forgiue this 3 To whom he forgiueth to his owne creatures and seruants that doe ãâã ãâã ãâã ãâã ãâã rebell and make warre like those slaues whereof Iustine speaketh that made warre against their Masters against him that made them Psal 69.9 that feeds them and that blesseth them euen then when they curse him Fourthly How he doth forgiue all this 4 How he forgiueth by laying all vpon his Sonne The rebukes of them that rebuked thee are fallen vpon mee sayth Christ yea by slaying his innocent Sonne to saue vs his wicked seruants for the Scripture sheweth that the Sonne of God was made the Sonne of Man that the sonnes of sinne might bee made the sonnes of God the Lord of glory was vilified that the sonnes of shame might be glorified and the Lord of life was deliuered vnto death that the sonnes of death might be restored to life and thus as the Christian Poet sayth Deus emit sanguine seruos Mercari exiguo nos piget aere Deum God shed his bloud to purchase those That for his loue giue not a rose So strange is mans vngratitude vnto this most mercifull God Fiftly How often he doth forgiue vs euery day 5 How often he forgiueth and that many a time God knoweth and none knoweth but God for who can tell how oft he offendeth septies in die cadit iustus Prou. 24.16 the iust man falleth seauen times a day sayth Salomon and if the iust man falleth seauen times then certainely the wicked falleth seauenty times seauen times by their leud thoughts wanton lookes idle words cursed oathes wicked lyes and sinnefull workes 6 After what manner he forgiueth Sixtly After what manner he forgiueth all this so aâ that he forgiueth all neuer to recall them neuer to remember them for as the Distich sayth Larga dei bonitas veniam non dimidiabit Aut nihil aut totum te lachrymante dabit He forgiueth all or none at all Et semel remissa nunquam redeunt and sinnes once remitted are neuer after questioned for I the Lord change not Malac. 3.6 and my gifts are ãâã ãâã ãâã ãâã ãâã without repentance and therefore sinnes once remitted are neuer after to be found Iere. 50.20 for the iniquities of Israel shall bee sought for and there shall be none and the sinnes of Iuda and they shall not bee found Esay 44.22 Ezâch 18.21 but they shall euer bee forgotten for I will doâ away thy transgressions as a cloude and thy sinnes as a myste and I will put away all thy wickednesse out of my remembrance sayth the Lord that is they shall bee cleane forgotten as a dead man out of minde or as the thing that had neuer beene Psal 77.10 And yet the Prophet Dauid sayth quod non obliuiscetur misereri Deus that God cannot forget to be mercifull for though the wrath of the Lord endureth but the twinckling of an eye Psal 136. yet as the same Prophet sayth and that seuen and twenty times in the same Psalme the mercie of God endureth for euer and so it is euerlasting and that as the Schooles obserue two manner of wayes The mercie of God is euerlasting two wayes Gab. Biel. in sent dist 1. q. 5. First Essentially for God is mercy quia in Deo nihil est quod non sit ipse Deus because the Diuine essence identificat sibi omnia quae sunt in diuinis doth identifie to it selfe all things that are in the Dietie and so God hath not things as qualities but is the things that are spoken of him as his essence and therefore mercy being of himselfe and euer himselfe it must needs be eternitie it selfe Aug. sup Gen l. 5. Secondly Relatiuely as it respects the creatures and makes impression on them Quia omnia priusquam fierent in notitia facientis erant because the creatures had their being in God according to his eternall purpose as the Apostle sayth from all eternitie Ephes 1.4.9 and 11. v. quia nihil noui accidit deo because no new thought can happen to the minde of God and so euer they needed mercie to continue and to accomplish that their intended being and therefore thus ex parte ante the mercy of God is euerlasting because it is from all eternitie now since they had their being and so long as they shall haue their existence in there naturall causes they doe and euer shall neede his mercy and therefore also thus ex parte post his mercy is euerlasting because endlesse And therefore Let the house of Aaron now confesse Psal 117.3 that his mercy endureth for euer and Let the house of Iuda now confâsse that his mercy endureth for euer and therefore also let vs all confesse that as the Prophet sayth he cannot forget to be mercifull O most excellent argument of exceeding comfort hee can forget our sinnes as I sheâed you before but he cannot forget to be mercifull Can a Woman forget her owne childe Improbus ille puer crudelis tu quoque Mater Virgil in Egl. If she should that child were very vnhappy and that Mother full of crueltie yet because some Progne-like haue done it therefore Though a Woman should forget her owne child yet will not I forget you sayth the Lord. Well then here is a comfort vnto vs all That the chiefest and the surest comfort of euery man is ro relie vpon the mercie
wicked men haue commonly wicked children vnlesse they be preuented by Gods speciall grace and we daily see that in these respects Quis tulcrit Graââum de seditione loquentem not onely families to be of like conditions with their Progenitors as the Grachi to be seditious the Iulij ambitious the Tarquins proud and lasciuious the thildren of Idolaters to be Idolatrous and so of the rest but also Nations and Countries to be inclined and much adicted and as it were indued which hereditary vices and that not only in respect of the climate which I confesse may somewhat moue the same but especially in respect of their inclination and pronesse of imitation to doe what their Parents doe For so we see how generally it is for men to say My fathers were so and therefore I will be so And so the Psalmist saith Errauimus cum patribus Men are apt to erre with their Fathers But Secondly we must note This threatning extendeth but to the great sins of grieuous sinners that God doth not threaten to visite all the sinnes of the Fathers vpon the children but the great and grieuous sinnes of haynous transgressors as Idolaters Blasphemers Disobedient to Parents Sacrilegious persons and Dispisers of godlinesse and the like for so the Lord himselfe here intimateth saying That he will visite the iniquity not the iniquities that is Non quamuis iniquitatem sed eam qua spirituale coniugium dissoluitur Not euery kinde of iniquity but that whereby the spirituall marriage betwixt God and vs is dissolued and so makes all our Children Tanquam meretricios partus As the Children of an Harlot which hath broken her faith with her Husband And so he expresseth himselfe more plainely in his Law saying That he will visite the sinnes of the Fathers vpon the Children vnto the third and fourth generation of them that hate him And therefore not of all that doe offend him but of those that hate him like the man that will not with the Iewes put away his wife for euery cause but for adultery or some like grieuous crime whereby he is iustly prouoked to forsake her and all her brood Hosea 1.2 c. 2.2 Ezech. 16.22 c. This threatning holds not against all the Children of wicked men And so the Lord sheweth the same at large in Hosea 1.2 c. 2.2 Ezech. 16.22 c. And yet Thirdly Wee must obserue that this holds not in all the children of those that are exceedingly wicked but as a man renouncing his wife and children may notwithstanding retayne some one or more which he liketh so doth God sometimes accept some children of some wicked parents for so wee finde Abraham was faithfull though his father Terah was Idolatrous and King Iosias was religious though his father Amon was most impious and therefore Saint Gregorie and others haue distinguished that this threatning onely holdeth in those children which doe naturally sucke and willingly imitate there Fathers vices But I finde this too short of the whole truth because God many times visiteth the sinnes of the Fathers vpon the Children which not onely imitate their Parents in the like sinnes but doe perhaps follow after cleane contrary sinnes as I shewed vnto you before And so the Apostle saith that because the Gentiles became Idolatrous and regarded not to know God but ranne a whoring after other Gods and so committed spirituall fornication against him therefore God gaue them and their posterity ouer to become so horribly vicious as to burne in lust Rom. 1.24 and vile affections one towards another and so to commit carnall fornication and abomination among themselues and to doe those things that were not conuenient This threatning is not onely against those that imitate their Parents vices And therefore I say that this threatning holdeth not so much in those which giue themselues to imitate their Fathers vices as in those which God in iustice thinketh good to punish for their Fathers offences for in that he saith I will visite the iniquity of the Fathers vpon the Children that is I will punish the Fathers sinnes in his Children I see not how the Childe can any wayes by declination from his Fathers sinnes escape this infliction laid on him by God because as I collect it this punishment is not so much attracted by the Childrens imitation as inflicted by God for the Fathers transgression and is rather a punishment of the Fathers sinne laide vpon the Childe then a punishment of any sinne committed by the Childe And therefore he doth not say He will visite those that imitate their Fathers sinnes but he will visite the sinnes of those that hate him vpon their Children and yet as I said before this doth not hold in all for wee see often many godly Children of wicked Parents Neither doth this threatning passe at most or in the worse but to the third or fourth generation and sometime he stayeth his hands at the first and giues plentifull graces to the immediate Children of most Idolatrous and impious Parents as we see in Iosias and others before cited for Exod. 33.19 he will haue mercy vpon whom he will haue mercy And therefore this threatning can be vnderstood of none else but of those Fathers which are so odious to God as that he thinkes iust to punish their posterity for their sinnes And of those Children of them Fathers which God in his secret and vnsearchable councell thinkes fit thus to punish for their Fathers faults And so we are come to consider the punishment to be inflicted or the manner how God doth this and yet remaineth iust for Fourthly we are to vnderstand that all punishment is as some say either 1. Paenall 2. Criminall or To speake more plainely all punishment is either 1. Corporall 2. Spirituall For the first That for the Fathers sinnes the Childe should bee temporally or corporally punished there is no question of it for so wee finde Dauid sinned and the Childe begot in Adultery suffered for it And for Salomons sinnes Rehoboam lost tenne Tribes of Israel And thus not onely those Children which imitate their Parents-sinnes but also those that neuer actually offended are many times vnquestionably punished for their Fathers faults yea and many times many other righteous men The godly are many times corporally punished in the punishment of the wicked are thus punished in the punishment of the wicked as those Children which perished in the deluge and in the destruction of Sodome and many other men and Infants that dyed at the besieging of Ierusalem And this seemes to be no iniustice in God because otherwise we must take away all iustice from men for wee finde it vsuall in all Nations for great offences as Crimen lesae maiestatis Treasons murthers and such like to depriue the Children of their Fathers goods or Lands by reason of their Fathers euils nay not onely the Children Quint. Curtius de rebus gestis Alexandri but euen all the
227 IV Iudas what benefits he receiued from Christ 458 Why chosen to be an Apostle 459 Why made the Purse-bearer ibid. Why he betraied Christ ibid. Why he gaue them a signe 461 How sought to be reclaymed by Christ 461 462 What his treason should teach vs. 461 His arrogancie and iniquitie how great 461 Why he kissed Christ 461 That it is a iust thing to punish sinne 90 Iustice is often peruerted with men 91 God iudgeth all men according to what they haue actually done 95 Euery one according to his desert 92 God most iust proued 91 God in the strictnes of his iustice might inflict more punishmeÌt vpon the damned 187 Whatsoeuer he doth is iust 237 Iustice of God taken diuers waies 237 Iustice of God requireth a day of iudgement 245 How it stands with God iustice to punish the fathers sinnes vpon the children 245 Iustice and truth how they pleaded against man 319 That we should as well feare Gods iustice as hope for mercie 244 Iudgements of God must be threatned when his mercies doe not allure vs. 696 Iustification what it is 208 Christ Iustified by his enemies 429 KI KIngdome of heauen could be giuen by none but by God 321 Kisses that there be fiue kindes 460 Kings and Magistrates to be prayed for and why 734 KN. God knoweth best when to helpe vs. 724 Knowledge most necessary for Preachers 642 Adams desire of knowledge brought ignorance vpon vs all 58 Sinnes of knowledge most fearefull inexcusable sinnes 29 And yet we doe what we know to be fearefull sinnes 29 The excellencie of our knowledge makes our sinnes the more horrible 30 All knowledge of God extinguished by sin 64 Three wayes of knowing God 120 We are not able to know him as hee is in himselfe 120 Knowledge of Gods power the foundation of our faith 134 We know many things negatiuely as what God is not which we know not positiuely 176 We know what God cannot doe though we know not what he can doe 176 To know Christ the onely thing that makes vs happy 259 It suppresseth all vices 261 The Gentiles had a measure of the knowledge of God 311 The diuels know God and the mysterie of the Trinitie 314 Knowledge of Christ two-fold 356 Knowledge of Iesus Christ the chiefest knowledge in the world 391 The diuell chiefly laboureth to corrupt it 391 We know not what is good for our selues 726 LA. LAbour vndertaken vpon hope of reward 1 Labourer presently to haue his pâay ibid. Law of nature and of all nations teacheth to punish sinne 90 Lawes of men like a spiders web 91 Law of God like an yron net ibid. Lawes must bee made according to rules of mens abilitie to keepe them 210 Law in the Gospell 224 That the law was not created 286 To keepe Gods lawes made Dauid wiser then his teachers 571 Law of God giuen to be kept not to be talked of 600 Languages and readie speech requisite for preachers 641 LE. Letters how vsed by the ancient to signifie diuers things 473 LI. God the verie life of all things 125 Life of Christ a continuall suffering 437 A good life what it effecteth 601 Bad life what euill it doth 601 The wicked are lifted vp to bee throwne downe 612 Life of Christ a continuall suffering 437 LO Loaues of bread how multiplied by Christ 174 God onely absolute Lord. 131 Lord and Iehoua equiualent ibid. Lord taken two waies ibid. Men may be called Lords 131 Our Lord should bee feared and serued for three speciall reasons 132 Christ most properly called Lord. 132 Logos what it signifieth 306 Why vsed by the Euangelist 310 The best knowne name of Christ among the Iewes 311 God loueth not the wicked 189 Loue of God in giuing Christ to be incarnate how great it was 303 To loue God is not to offend him 305 Loue of the Father seene in giuing Christ to be incarnate 357 Loue of Christ seene in his incarnation 359 Our loue to God increased by the meditation of Christ his Passion 424 Loue of God to mankinde moued him to giue his Sonne to die for man 498 How great his loue was to man ibid. Loue of Christ to man how vnspeakable 499 How deerely we ought to loue Christ 508 To loue one another how wee are bound vnto it 511 Want of loue the cause of all mischiefe in the world 511 We ought to loue all men ibid. Loue of money what it doth 565 Loue shewed foure wayes 693 That there is a gradation in the loue of God 684 Man lost a two-fold good 321 LV Vntamed lusts what an odious sinne 240 Saint Lukes words he shall be called the Sonne of God how vnderstood 248 Lutherans what they teach concerning the vnion of the two natures of Christ 377 Lutheran doctrine what absurdities it brings foorth 377 MA. MAn following his vocation is the safer from Satan 13 Man receiued power to beget man like himselfe 7 Manner how euerie sinne is committed fourefold 26 Sinnes of malice haue two violent properties 32 Malice of Satan restrayned 178 Man what a poore and a miserable thing 104 Manhood described and the miseries therof 70 Manner how the Father begetteth the Sonne or the Holy Ghost proceedeth is ineffable 227 Manner of diuine mysteries not curiously to be searched into ibid No man truly rich 281 Malice of Hereticks seene in denying the God-head of Christ 305 Not to marrie with wicked sinners 109 Mankinde produced three waies before Christ his time 333 Manner how Christ was conceiued 335 It is ineffable 336 Christ made a perfect man 340 Marcion his heresie 343 Macedonius his heresie ibid. Manichaeus his heresie ibid. Manhood of Christ seene by the sufferings of Christ 343 Word made flesh why the Euangelist saith 369 How one thing may be made another thing three waies 37â Manhood of Christ how adored 383 Mary rightly called ãâã ãâã ãâã ãâã ãâã the mother of God 385 Mary of what Tribe she was 397. 398 Mathew and Michoa how reconciled touching the place of Christ his birth 407 Magi what they beleeued Christ to be 4â3 Man of al creatures most subiect to sufferings 434 Malice of Satan Christ prayed against 456 Malchus how he vsed Christ 467 Masters that are ill make ill seruants 467 Malice of the Iewes against Christ 495 517 Manner of Christs suffering incomprehensible 5â2 Mary Magdalen a sinnefull woman 529 How shee liued after her conuersion 533 Mary Magdalens how many there were 568 Why not suffered to touch Christ 568 Magistrates in what sence to be feared 538 Manhood of Christ how said to bee euerie where 5â4 Martyrs how constantly they professed Christ 577 Manna had twelue wonders in it 703 ME. Memorie what an excellent facultie it is 60 Wherein it excelleth all other faculties ibid. God recommendeth all his benefits vnto it ibid. How defiled by sinne 61 How faithfull to record vaine and vile things ibid. How faithlesse to retaine good things 61 What we should alwaies remember 62 Meditation of
labyrinths because iarring and iangling about errours they let passe the maine grounds of truth and striuing to finde out new wayes they doe quite forget the old way which is the good way and are become almost ignorant of the first and chiefest Principles of Religion Such is the pollicie of Satan to busie their heads about the lesse needfull Controuersies thereby to make them the lesse diligent to inquire after the most necessary counsels of their saluation And therefore considering with my selfe what the Apostle saith that hee desired to know nothing but Iesus Christ and him crucified I haue applyed my selfe to treate of these ensuing Theames I confesse my manner of handling them is like my selfe plaine and homely without any gorgeous garments of Rhetorical ornaments because I euer desired to speak rather for the edification of my hearers then for the oftenstation of my selfe but I assure you the matter is like them from whom I receiued it sound and good fit to feede all those Christians that desire rather to haue their hungry soules fedde with the sincere milke of Gods Word then their itching eares tickled with the inticing speech of mans wisedome for they doe containe the knowledge of our selues how poore and miserable we are become by sinne the knowledge of the true and eternall God and the knowledge of Iesus Christ God and Man then whom there is no greater no better which few lessons are alone able to make vs happy I neede speake no more of the worke let it speake for me I referre all to God who esteemeth of our indeauours not by their euent but by our intent but remembring that presenting your Honours with a Booke I must not make a Booke of an Epistle I onely desire you to accept these notes of a Schollers obseruation who desires not so much to make himselfe knowne as to acknowledge his duty to God and his desire to doe him seruice to extoll his name in Heauen and not to gaine himselfe a name on Earth and to haue all his thoughts and workes to honour Christ or to be dishonoured himselfe for no Christian So with my daily prayers for you and all yours I humbly take my leaue and rest Your Honours true seruant and most humble Chaplaine in all Christian seruice euer to be commanded GR. WILLIAMS TO THE RIGHT REVEREND FATHER IN God IOHN Lord Bishop of Saint Asaph and to the Right VVorshipfull the truly Honoured Sir IOHN WYNNE Knight and Baronet all grace and happinesse in this life and eternall happinesse in the life to come Right Reuerend Father I Write not this vnto your Lordship by base flattery to beg any thing of you for I doe endeauour alwayes to support my meane estate by meditating on the Apostles lesson in any state to be contented and I know that as we came naked into this world so we shall all returne naked hence againe but I presume to affixe these few lines vnto these my poore labours to assure the world of mine vnfained ioy to see your Lordship placed in that seate of gouernment wherein you are in a certaine hope that as Saint Paul said of Timothy according to the prophesies that went afore of you that is the Propheticall expectation that all men conceiued of you and the faire promises that your Religious and alwayes vpright carriage hath made vnto vs your Lordship will be a great comfort and a Diuine blessing vnto that whole Diocesse wherein you liue I know it is the practise of many I dare not say of any Bishop either basely to sell their spirituall promotions or sinisterly to bestow them on their friends their kinsmen and alliances and yet I say not the Church of England doth imitate that painted Harlot of Babylon nor that Ierusalem iustifieth Samaria but as Demodocus said of the Milesians they were no fooles and yet they did the same things that fooles did so I feare that we may say of many in the Church of England we are no Pagans no Popes no Papists no worldlings no carnall men and yet though I say not that any man doth ill yet I doubt wee doe not all well not much better then they vse to doe herein I confesse the Apostle noteth it as a vice of the latter times to be without naturall affection but if gifts blinde the eyes of the wise that they peruert iudgement I doubt not but this carnall loue of flesh and bloud will sometimes with Mydas preferre Pan before Apollo and this naturall affection to kinred being vnworthiest will not onely deiect the mindes of painefull men and cause men rather to seeke to be allied to others then to attaine vnto any worth in themselues but it must also turne to the hurt and detriment of the whole Church of God and doth apparantly shew such spirituall Patrons to be indeed carnally minded for do not the Publicans and Sinners euen the same and therefore though I wish all men to abound in loue and affection vnto their Kins-folkes yet in this case I would to God that all of vs Deut. 33 â8 wold imitate Leui who saide vnto his father and to his mother I haue not seene him neither did he acknowledge his brethren nor knew his owne children but obserued Gods word and kept his couenant that we would set God alwayes before our eyes Neither doe I say this to deny that men should doe for their kinsfolke being worthy men but that they should not doe this neglecting others farre more worthy and laying aside all sinister respects would doe onely what should be most for Gods glory for the encouragement of painfull Preachers and for the best benefit vnto the people of God for if Christ being lost by Mary and Ioseph could not bee found among his owne friends and kins-folkes these men should take heed they finde him not among theirs I could say more of this point and yet not so much as Saint Bernard saith vnto Eugenius of many other points like to this but this will serue to be a witnesse against some at the dreadfull day and perhaps to stirre vp as much rage against my selfe as the Iewes had against Saint Stephen for speaking this truth against them that vse such dealing against God If it doth I say as Saint Chrysostome said of the rage of that cruell Empresse If they keepe me poore I know Christ had not an house to put his head in if they silence me and thrust me out of their Sinagogue so was that poore man that confessed Christ and the Apostles inioyned not to speake in the Name of Christ if they cast me into prison so was Ieremy Saint Peter Saint Paul and many more If I be forced to flie my Countrey I haue that beloued Iohn and that Atlas-like Athanasius for presidents of the like vsage or whatsoeuer else should be done vnto mee I haue the holy Martyres for my fellow sufferers and I will neuer count my life deere vnto me so I may finish my course with ioy
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 coÌtaineth 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 coÌmitted 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 â which are different the cause whereof is 1. The practise of a good life 2. The meditatioÌ 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 operatioÌs and so it must be coÌsidered 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 theÌ froÌ euill 3. enric theÌ with g. 2. Specially to his elect 1. by dec their elec 2. by their effect cal 3. by the filling of theÌ 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
15 qud quad 19 Aetneum Aetnaeum 41 num nunâ 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 ãâã ãâã ãâã ãâã ãâã 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
shunne for shame the sight of men because the minde yeelding or denying consent vnto the desires of the flesh doth either aggrauate or extenuate the fact But when the spirit yeelds consent vnto the desires and delights of the flesh as Adam tooke of the tree likewise Idem epi. 58. We are fully miserable when we yeeld full consent and delight in sinne and he did eate then as Seneca sayth consummata est infelicitas vbi non solum turpia delectant sed placent The miserie and iniquitie of man is perfected when the sinne doeth not onely delight the flesh and sensuall part of man but is also pleasing and acceptable vnto the spirit and reasonable part of man and therefore as Boetius sayth voluntario facinori nulla est excusatio Boetius rhet nouor lib. 2. to such witting sinnes delighting the flesh consented vnto by the spirit there is not nor can be any excuse Nam vt nequius est odisse iustitiam quam non fecisse ita nonnunquam grauius est peccatuÌ diligere quam perpetrare For as it is a viler thing to hate righteousnesse then not to doe righteousnesse so many times Hierom. in quad epist it is a greater offence to delight in sinne or to loue euill then to commit euill as Saint Hierome sayth And the reason hereof is playne The approbation of our fleshly desires maketh sinne the more exceedingly sinnefull because it is the consent of the will and the approbation of the fleshly desires that makes the sinne without which some wayes or in some respects it cannot be sayd to be a sinne Nam quemadmodum qui videt meretricem scit esse meretricem non est scortator propter hanc cognitionem For as he which seeth a harlot and knowes her to be a harlot is not thereby a transgressor because of his knowledge of her but if he consenteth purposeth or affecteth to be ioyned vnto her Tum est scortator aut actione aut affectione Then is he a fornicator and offender either in action or in affection Iustin Mart. in resp ad Orthodox ad q. 8. f. 273. Sic bonorum malorum hominum cognitio non est in causa vt boni sint aut mali sed propositum quod eligit id quod ei visum est So the knowledge of good or wicked men is not that which causeth them to be either good or bad but it is their will and purpose to choose that which pleaseth the same which maketh them to doe well or ill saith Iustine Martyr If sinne did forcibly inuade the mind the punishment of sinne might seeme vniust And as this consent of will maketh the sinne so without this consent of will there can be no sinne Nam si defectus iste qui peccatum dicitur tanquam febris inuitum occuparet recte iniusta paena videretur quae peccantem consequitur quae damnatio nuncupatur For if sinne like a Feuer did violently inuade vs and take hold vpon vs against our wils then the punishment which is damnation and is imposed for the sinne vpon the sinner would appeare to be vniustly inflicted And therefore Vsque adeo peccatum voluntarium malum est vt nullo modo sit peccatum nisi aliquo modo sit voluntarium Sinne is so voluntary an euill that by no meanes it can be sinne vnlesse by some meanes it be voluntary Aug. de vera relig Et hoc quidem ita manifestum est vt nulla huic doctorum paucitas nulla indoctorum turba dissentiat And this is so manifest and so agreed vpon by all men that neither learned nor vnlearned doe deny the same saith S. Augustine And therefore though the Diuell like a father be alwayes ready to beget sinne and the lust and concupiscence of the flesh which is appetitus sensitiuus be alwayes like a mother apt to conceaue sin yet if appetitus rationalis If our reason be not intreated as a Mid-wife to bring forth sinne into action it will prooue an abortiue like the vntimely fruite of a woman which perisheth before it seeth the Sunne that is though the least concupiscence as I said before be a sinne yet this sinne will neuer prooue so odious in the sight of God nor yet so dangerous vnto man as when the sinne is fully finished Ob. But how then is that true may some man say which you said a little before When the mind is any wayes delighted with the least tickling thoughts and cogitations of euill non negandum esse peccatum we cannot deny the same to be sinne therefore the sensitiue appetite of any euill makes it sinne though the rationall appetite doth not consent vnto the same I answere that the Obiection answereth it selfe Sol. for it saith when the minde is any wayes delighted but the minde cannot be any wayes delighted without some consent of the reasonable appetite therefore this proueth not any sensitiue desire to be a sinne without the consent of the reasonable appetite But we must note The sensitiue facultie doth soone defile the reasonable soule that here is aliquod malum propter vicinum malum the will and affection of the reasonable soule by reason of his contiguity and vicinity with the sensitiue lust and concupisense of the flesh is so dammaged that as no man toucheth pitch but is presently defiled with pitch and the fire can neuer touch the tinder but the same is presently kindled How we should beware of sinne before sinne comes neere vnto vs. so the thoughts and the apprehensions of the sensitiue faculties as soone as euer they touch the discussiue facultie of reason doe instantly taint and corrupt the same And therefore that our reasonable will and affection doe not yeeld to the finishing of sinne reason should haue her eyes alwayes open and with an Eagles sight to behold sinne afarre off to subdue the vile thoughts and desires of the flesh before euer it enters vpon any faculty of the soule And so you see how sinne is inwardly increased Sathan suggesteth it Lust conceiueth it and the Will finisheth it CHAP. III. By what degrees actuall sinne is outwardly increased SEcondly Isidorus de summo bono Iacobus de valentia in Psal 91. Actuall sinne is outwardly increased foure wayes sinne is outwardly encreased and augmented saith Isidorus three speciall wayes 1. It is secretly committed 2. It is publikely aduentured 3. It is vsually practised and to these wayes I may adde that then 4. It is exceedingly most fearfully inlarged When we first practice sinne we seeke by all meanes to conceale and to hide our sinnes First we will commit the sinne credamus tamen astudoloque tegere nos tantum nefas yet then we wil seek by all craft and subtilty by all other meanes to conceale the same from the eyes of the world for at the first we are like Adam ashamed that God should see our nakednesse or that the world should know
those things that are dâne of vs in darkenesse and therefore wee will vse all our skill to couer it and conceale it vnder the shâdow of the fig-leaues that if it be possible neither God nor the world may espie the same For sinne of it selfe is so vgly and so deformed a thing that the sinner himselfe if hee could but truely see the same would truely lothe it How Satan seekes by all meanes to conceale the light of Gods Word And therefore Satan laboureth by all meanes to put out either verbum predicatum the preaching of Gods Word which is the true light and candle that shineth vnto euery man and sheweth him the right wayes of godlinesse or else verbum applicatum the applying of this word vnto our soules which is as the eyes whereby we doe perceiue this light without which we are like blinde men that can see nothing in the clearest day the first of these he put out in the dayes of superstition when men walked in darkenesse and knew not where they went they knew not what was sinne And the second hee puts out now in the Sun-shine of the Gospell when the light shineth in darkenesse John 1. and the darkenesse comprehendeth it not and therefore he causeth more sinnes and more horrible sinnes to be committed now in the light of the Gospell We care not what great sinnes we doe so we may conceale them then euer were done heretofore in the night of ignorance for now hauing our owne eyes of the application of Gods light put out by that myst of malice which blindeth vs we care not how much how great sinnes wee doe commit so wee could put out the eyes of perspection that the world might not see the same As the Hypocrites care was altogether that their good works might be seene of men so all our care is that our euill works may not be seene of men Sinne creepes into vs as the Serpent crept into Paradise we know not how we may well demaund the question quomodâ intrasti how camest thou in hither but we shall finde the resolution that it was most secretly and insensibly and therefore we will conceale it as cunningly either like Appollonius the Iugler who as soone as he was before the Iudge was presently vanished out of his fight Wee hide our sinnes that none mây see them and we will stand in sinne that we haue not sinned and as Salomons harlot would wipe her mouth and it was not shee or as Pilate would wash his hands when he had condemned the Innocent blood So now the drunkard when he cannot stand will stand to it that he is not drunke and the swearer sweares and out-sweares all and if you tell him of it he presently sweares he swore not at all And thus as Rachel hid her fathers Teraphim vnder a smooth pretence Gen. 31.35 that it was with her after the manner of women or as Achan hid his wedge so doth euery sinner seeke to hide his sinnes And if we cannot hide them but that sinne it selfe like Abels blood will cry so loud that it must be heard then presently we will either lessen our sinnes with Saul and say we did it indeed but it was with no ill intent I saued the fattest but it was for a sacrifice for the Lord or else with Adam we will transferre our sinnes from our selues to others light where they will though it were on God himselfe For the woman that thou gauest me gaue it me and I did eate So cunning is euery man to conceale his sinne But alas Quid ille qui mundum quatit vibrans coruscat fulmen Aetneum manu stator deorum credis hoc posse effici inter videntes omnia vt lateas avos Senec. in Hipol act 1. Iohn 1. That we cannot possibly hide our sins from the eyes of God Psal 139. Iohn 1.18 Iohn 1.48 Melissa par 1. serm 16. Quid ille rebus lumen infundens suum matris parens What if thou couldest escape the eyes of men is it possible for thee to blinde the all-seeing eyes of God for hee is the true light that shineth and giueth light to euery thing and he beholdeth the ends of the world and seeth all things that are vnder Heauen saith holy Iob He is about our beds and about our pathes and espieth out all our wayes saith the Prophet Dauid and his name is ãâã ãâã ãâã ãâã ãâã Because hee seeth and beholdeth all things all things are naked in his eyes and therefore what aduantageth it thee to conceale thy sinnes from the knowledge of men when thou canst no wayes hide them from the eyes of God For though no man saw God at any time yet God seeth man at all times He saw Nathanael vnder the figge-tree when Nathanael saw not him and hee seeth thee committing sinne when thou seest no man but thy selfe And therefore beware of sinne though no man seeth thee Nam quemadmodum ignis si tunica tegatur For as the fire that is hid vnder thy coat or in the straw may bee concealed for a time but at last it will burst out to thy cost so thy sinne which thou doest in secret may be kept secret for a while but at last like an vnwedded Virgins pregnancy it will appeare to thy shame Claudian de 4. consul honorij Nam lux altissima fati occultum nil esse sinit latebrasque per omnes intrat obstrusos explorat fama recessus For there is no thought so secret that it shall goe for nought Sap. 1.7.10 because the Spirit of the Lord filleth the world and hath knowledge of the voyce and the eare of ielousie heareth all things the voyce of murmurings is not hid and therefore our Sauiour saith That whatsoeuer is done in secret shall be preached openly It may be in this life as the adultery of Dauid and almost all other horrible facts as Treasons Adulteryes Murthers and such like whereof we see almost none but God strangely and by vnknowne wayes doth bring to light or assuredly in the next life when God shall shew the Nations our shame and discouer all our most secret sinnes in the sight of men and Angels The longer we practice sinne the more impudent we grow in sinne 2. After that the Sinner hath accustomed himselfe to priuate and secret sinnes then he begins to grow bolder and bolder and as further and further from all goodnesse so worse and worse in all wickednesse For as Seneca saith Seneca in Hip. Obstare primum est velle nec labi via pudor est secundus nosse peccandi modum When we haue cast off all shame of sinne we are past all hope of goodnesse To withstand the sinne is the best and not to fall but if we haue fallen to be ashamed that we haue learned the way to sinne is the best planke after shipwracke to saue a man but when a man hath cast off all shame of his ill-doing
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. ãâã ãâã ãâã ãâã ãâã 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 ãâã ãâã ãâã ãâã ãâã 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
of sinne Lanch de operibus dei p. 1. l. 4. c. 11. and so liable to the iust punishment that is due for such a sinne And therefore in the iudgement of the very heathen the will of sinning doth most iustly deserue the punishment of the sinne For It is obserued by Diuines that although Satans power be verie great to corrupt all other faculties of the soule of man as to darken the vnderstanding to dazle the fancie to delude the sences and to prouoke the appetite That Satan hath no power to compell the will yet that hee hath no power to remoue or to turne the will he may tempt and perswade but he cannot compell the same for seeing this is the primum mobile the highest wheele in the frame of our soule that moueth and guideth all our actions and according to which they shall be discerned and iudged therefore in the middest of mans greatest assaults God would not suffer Satan to preuaile and to command the will but hee hath left the same in our owne libertie so that Satan cannot destroy vs vnlesse wee bee willing to destroy our selues and therefore Saint Ambrose sayth Ambros de vita beata habetur 15. q. 1. can Non est Non est quod cuiquam nostram ad scribamus arââmnam nisi nostra voluntati qui nemo tenetur ad culpam nisi voluntate propria deflexerit There is no reason why any man should ascribe the cause of his miseries to any thing in the world saue onely to his owne will for we perish because we will perish perditio tua ex te Our owne will is the cause of all our woe our destruction is from our selues and from no where else for no man is drawne to sinne neither can it be a sinne vnlesse the agent doth some way yeeld some consent of will for if Satan had power to force the will aliquis iustorum non remaneret then not a righteous man should remaine vpon the face of the earth and therefore are all his temptations called perswasions or suggestions and not compulsions because they are all vsed to make vs voluntary agents to make vs yeeld consent of will for that as I sayd before Non est peccatum nisi sit voluntarium No act can be a sinne any way vnlesse it bee voluntarie some way And therefore as Apollodorus the tyrant dreamed that hee was fleaâd by the Scythians and boyled in a seething Caldron and that his owne heart should say vnto him I am the cause of this thy fearefull torments so it is most certaine that there is no damned soule in hell but he may iustly say his owne heart and his owne will sent him thither for let Sathan doe what hee will and let him striue what he can yet if man were true to himselfe The gates of Hell should neuer preuaile against him because no created power is able to compell the will of man And yet such is the power of sinne that although reason should shew vs what is good Video meliora proboque deteriora sequor yet it maketh vs to will onely that which is euill to leaue the incommutable and infallible good and to follow after base and vile affections and then God seeing vs nilling the good and willing the euill he giues vs ouer to a reprobate minde Aug. de l. arbit Vt cum vult homo recte agere non potest quia quando potuit noluit ideo per malum velle perdidit bonum pesse That if we would will well wee cannot because when we could will well we would not and therefore as our first Father Adam so all we that are the sonnes of Adam by willing euill haue and doe loose the power of willing good For Rom. 1.21.24 That our sinne hath depriued vs of all will to doe good As because the Gentiles when they knew God glorified him not as God neither were thankfull therefore God gaue them ouer to vile affections to doe those things that were not conuenient So because when we had our will free and none could command it wee willed euill and not good therefore God in Iustice giues vs ouer to such wilfull greedinesse of sinning that now of our selues we haue not the least will to doe good for if any man willeth good it is from infused grace and not from our inbred will Philip. 1.13 for God worketh in vs both the will and the deed sayth the Apostle but our naturall will is dead from good for sinne hath so defiled the same that it willeth and affecteth nothing but vile and vaine things and so it compelleth euery part and facultie of the soule to long and lust after euill for the vis irascibilis the irascible distasting and angry faculty which should be as a dogge to keepe away sinne doth now waxe angry at euery vertue and that which should detest euill in his brother doth rage and swell at the reproofe of his Father and the vis concupiscibilis the concupiscible faculty or desiring appetite which should desire nothing but goodnesse and what were iust and honest doth now affect nothing but lewdnesse and what is most vile and abhominable and it cannot doe any otherwise Max. l 1. de charitate Nomquemadmodum passerculus pede alligatus c. For as a little bird tyed by the leg when he beginneth to flie is presently drawne downe againe by the string So the mind of man tyed by base affections if it seeke to mount vp to heauenly thoughts it is presently plucked downe againe by sinne saith Maximus And so you see that Quam non mille ferae quam non steneleius hostis Nec potuit quicquam vincere vincit Adam This will of man which neither mortall enemies nor yet infernall spirits nor any other created thing could subdue is now defiled polluted and wholly corrupted by sinne That no outward enemy can compell our will And therefore I can freely yeeld vnto our aduersaries that wee haue free-will in regard of any outward compulsion for that Satan himselfe cannot compell it for if he could we could not iustly be condemned for doing that vnwillingly which we are wholly and forcibly compelled to doe Our inward naturall corruption is that which draweth our will to sinne but we haue not the least free-will in regard of our naturall corruption for as a stone tumbling downe the hill needes no man to driue it so the will of it selfe is so inclined to euill that of it selfe it can no more affect goodnesse then a stone of it selfe to runne vpwards and therefore Saint Iohn saith of the regenerate Iohn 2.13 that they are not borne of blood nor of the will of the flesh nor of the will of man but of God Secondly as no action can be good vnlesse the will be right and the will can neuer be right vnlesse the vnderstanding be right as Seneca saith for though the will be the Mistresse and the Commander of
attained vnto and therefore in vaine were our vnderstanding in vaine were all our seeking and searching after Knowledge if the memorie did not faithfully retaine what wee haue industriously found Plato in Crat. in tymaeo That forgetfulnesse is an infernall fiend And therefore it is a common saying that tantum scimus quantum memoria tenemus We know no more but what wee remember And for this cause Plato saith that memory is the mother of the Muses and Aristotle compareth it vnto a Scribe intus manens omnia scribens that sitteth alwayes within and recordeth all things that are done either within or without and the Poets placed Lethe that is obliuion and forgetfulnesse which is alwayes the enemie contrary to the memory in Hell among the infernall spirits Wherein the memory excelleth the other faculties of the soule And in this we find the memory to be preferred and inriched with more excellent prerogatiues then any other faculty of the soule that the vnderstanding hath much a doe to discusse of things and by reason to finde out the truth and the will many times is thwarted and contradicted by reason when wisedome sheweth the will should not affect many things so indirectly as it doth but the memory is neuer distracted by any forraine foe but retaineth peaceably at home like a good Huswife both what the will affecteth and what the vnderstanding findeth How God recommendeth his benefits vnto our memories Exod. 20.2 And therefore God in the deliuering of the Law doth chiefly worke vpon this faculty of the memory by presenting vnto the Israelites what he had done for them saying I am the Lord thy God which brought thee out of the Land of Egypt out out of the house of bondage And so Christ in the sealing of the Gospell by the participation of his blessed body and blood recommends that excellent benefit vnto our memories saying Doe this in remembrance of mee Luc 22.19 1 Cor. 11.24 for in vaine should God doe his wonderfull workes vnlesse they were had in remembrance if so soone as he had done them we should with the Israelites presently forget them for as the meat is receiued in vaine into the stomacke vnlesse it be retained vntill it be digested so are all the workes of God done in vaine for vs vnlesse the Memory like a good stomacke as Saint Bernard cals it doth retaine them vntill they haue wrought their appointed ends vpon our soules And yet now this excellent faculty of the soule is so defiled How the Memorie is defiled by sinne and corrupted by sinne that like a raw bad stomacke it receiueth not it retaineth not it degesteth not that good meate that is offered vnto it but is onely delighted with those corrupter things that do turne to bad humors crudities for to increase the diseases and to hasten the death of the soule For First touching vaine things and vnprofitable matters Autore Plinio How faithfull is our memory in vaine or euill things we see the fidelity of this facultie that admirable things are recorded of the same Cyrus could remember the name of euery Souldier that was in his huge armie and Mythridates King of Pontus learned to speake two twenty seuerall languages Portius Latronus could rehearse any speech verbatim that hee had once written without missing of any word thereof and the like memory had Themistocles Lucullus Hortentius Seneca and diuers others So now in all men tenacissima est iniuriae memoria Scribit in marmore laefas Cicero l. 2. Oratore Wee can neuer forget ill turnes done vnto vs we write these things in marble yea though we say that we doe forgiue them yet we do professe that we shall neuer forget them a fine distinction to destroy our soules a witty way to goe to hell and so of many other things that do oftentimes teare our hearts vexe our mindes with vnspeakeable griefes we cannot though wee would neuer so faine forget them and therefore Themistocles when it was told him that Simonides had found out the art of memory said that he would like better of him that could teach him the art of forgetfulnesse that hee might forget those things which he should not and would not remember But How soone we forget good things Secondly touching good things that should be had in euerlasting remembrance we see quam facilis est obliuio boni How easily they are forgotten as Saint Hierome saith there be but ten commandements ten words saith Moses but two saith our Sauiour Mar. 12.30.31 Rom. 13.8 but one saith the Apostle and that is but a short one too Loue and that is all and yet how hardly doe we learne it and how soone doe we forget it how many thousand haue we in England that can tell you a thousand tales but cannot say their Prayers their Creed and their ten Commandements there is but one God and as the Poet saith Est deus in nobis agitate calescimus illo This God is not onely present with vs about our bedâ and about our pathes as the Prophet speaketh but he is also within vs for in him we liue Psal 139.2 Act. 17.28 we moue and haue our being as the Apostle saith and yet we doe quite forget him we thinke not of him yea we forget our selues and whatsoeuer is good for our owne soules Luk 10.12 for though there be but vnum necessarium one thing that is needfull for vs as our Sauiour testifieth yet alas you see how few of vs doe remember that one thing and therefore forgetting this one thing we forget all things and wee can remember nothing that is good for our owne selues Thou shalt remember saith Moses vnto the Israelites that thou wast a bond-man in Egypt and the Lord thy God redeedeemed thee thence Deut. 14.18 but they soone forgate saith Dauid what God had done Psal 78.12 What wee should alwaies remember and the wonderfull things that he had shewed for them So we should remember Gods blessings that wee might be thankefull to him and we should remember our owne sinnes that we might be sorrowfull for them wee should remember Gods Iustice that we might feare to sinne and wee should remember his mercy that we might not fall to despaire But alas alas such is our nature such grieuous sores doe possesse our soules and this excellent facultie of our memory is so wounded by sinne Francisc Petrarch dialog 8. de memoria that as we reade of Messala Coruinus who became so sottish as to forget his owne name so wee are become to that passe Vt discenda discimus discenda dediscimus We alwayes remember what we should forget and we euer forget what we should euer remember And so I hope you see as to our griefe we feele it how filthy sinne slayeth the soule corrupting and defiling each part and facultie of the same the will with lewde affections the vnderstanding with
therefore many groanes and sighes How hard it is to recouer a sinner accustomed to sinne many teares and prayers and loud cryes must be vsed before such a soule can be raised from her sinnes and because the accustomed sinners are bound with sinnes as with a chaine and haue their faces bound vp with shamelesse impudency and couered with the same as with the Napkin therefore the Ministers of the word their friends their neighâours by reproofes by counsell and by all other meanes must doe their best to loose them and to let them goe that is to withdraw them from their euill wayes and to cause them to walke in the pathes of Righteousnesse Well then seeing ãâã ãâã ãâã ãâã ãâã the life of sinne is the death of the soule yea seeing euery sinne slayeth the soule and that it is so hard a thing to reuiue the soule from accustomed sinnes Oh why should we accustome our selues to sinne for it is more dangerous to sleepe with one sinne then with an hundred Scorpions For they can but kill the body but sinne killeth both the body and soule Oderunt peccare boni virtutis amore That the loue of goodnesse should moue vs to hate sinne Siscirem deos ignosciturâs homines ignorâturos Tamen propter peccati turpitudinem peccare dedignarer Seneca We know that good men will not sinne for the very loue they beare to vertue and for the detestation they beare to vice for so we reade that Seneca though a Heathen hated sinne least it should defile his soule and Anselmus that good Christian saith that if hee should see all punishments without sinne on the one hand and finde sinne with all the pleasures of sinne on the other hand and were compelled to make choice of one of them as Origen was either to commit Sodomie with a Blackamoore or to cast Thuâibilum his censer into the fire for to sacrifice vnto the Idols hee would surely imbrace the punishments and forsake the sinne because all the Saints of God doe euer esteeme it better to suffer affliction with the people of GOD Heb. 11.25 then to inioy the pleasures of sinne for a season But if we will not imitate these good men to forsake sinne for the filthinesse of sinne yet as many wicked men are saide to haue done it That wicked men should forsake sinne for feare of punishment so let vs doe it formi ine poenae for feare of the reward of sinne for the wages of sinne is death and that not onely of the soule in sinne but also of the body for sinne And so I come to the second kinde of death CHAP. IIII. How sinne slayeth the body by inflicting on it all the miseries of this life and of the large extent of death ouer all men SEcondly Touching the death of the Body that wee may the more fully take a view thereof and the more orderly proceed in this point I must desire you to consider these three things 1. How it is defined 2. How farre it extendeth Three things to bee considered concerning naturall death 3. How variably it worketh For the first ãâã ãâã ãâã ãâã ãâã death is said to bee the dissolution of the body and soule that is the separation of the one from the other and not the destruction of either And wee must note that whatsoeuer worketh or causeth the diuorse and dissolution of these two must needs be a branch of this tree and therefore by death is vnderstood By death is vnderstood all that is contained in the curse of God not onely the last finall stroke and fatall seperation of the body and soule but also all other fore-runners and fore-causers of this dissolution as sicknesse griefe sorrow and all the other miseries that doe happen throughout the whole course of mans life for as I told you before the death of man pronounced here and the curse of God denounced elsewhere are aequiualent the like reward of sinne and therefore whatsoeuer is the curse of God the same must needs be contained vnder the name of death but we know that all the miseries of man doe proceed from the curse of God for sinne and therefore all the miseries and troubles and sorrowes of this life must needs bee vnderstood vnder the name of death for as the last stroke of a tree is not the onely cause that doth throw downe the tree but that with all the rest are properly sayd to hâue cut it downe so the last stroke of death cannot be sayd to be the sole killer of any man but that with all the rest of his precedent miseries So death daily strikes to beate vs downe and the more sorrowes are suffered or the more dayes are passed the more chippes are chopped off from this tree of life Now the whole life of man is nothing else but a mappe of miseries and my life would bee too short to relate it yet seeing all is the wages of sinne for man suffereth all that he suffereth for his sinnes as the Prophet sheweth my text calls mee to speake a little of all and the time bids me to speake but a little of the same and therefore I desire you to consider The manifold miseries of all ages 1. How all ages 2. How all estates 3. How all creatures Doe accumulate heape vpon man heapes of miseries For the first In our infancie wee come crawling into the world without any strength Ouid. Met. l. 15. Editus in lucem iacuit sine viribus infans and as Lucretius sayth Nudus humi iacet Lucret. l. 5. Iob. 1. We come naked out of our mothers wombes and haue not any the least couering to hide vs saue onely the blood of filthinesse and if we had vnderstanding to see it we might perceiue our mothers halfe-dead by giuing vs a little life and that if wee were not helped by others the houre of our birth would be the end of our life and therefore as the Poet saith Lucret Ibid. Vagituque locum lugubri complet vt aequum est Cui tantum in vita restet tranfire laborum The poore infant now begins with dolefull cries and teares within a while as his best orators to expresse his owne miseries Iustin hist l. 1. and you neuer saw neither haue we euer read of any one saue onely of Zoroastres king of the Bactrians that either laughed or smiled at his birth nor yet in forty dayes after sayth Arist except it be sometimes as they sleepe are at rest Arist histor animal l. 7. c. 10 After wee are thus cast into the world weake wailing and miserable Galenus de diffi medicis our whole life is deuided by Galenus into foure parts whereof he maketh the 1. ãâã ãâã ãâã ãâã ãâã iuuenum of children till 15. The age of man is diuided into 4. parts 2. ãâã ãâã ãâã ãâã ãâã vigentium of youths till 30. 3. ãâã ãâã ãâã ãâã ãâã mediorum of men till 50.
their consciences and they shall see that they must part from all the things that they haue gathered but that not one of those sinnes will part from them which they haue committed and least they should forget them Satan will now open his booke and set all their sinnes before their eyes and then he will bestirre himselfe because he knoweth his haruest is great and his time is but short and therefore he will tell them Matth. 19.17 that if they would haue entred into life they should haue kept the commandements as our Sauiour Christ himselfe doth testifie Rom. 2.13 he will alleage against them that not the hearers but the doers of the Law shall be iustified and he will inferre that if the iust shall scarce be saued it is intollerable for them being wicked men to appeare How Satan discourageth the wicked at their death and what the Preachers of God now cannot beat into the thoughts of these carelesse men this wicked damned spirit will then irremoueably settle in their deepest considerations 1 Cor. 6.9.10 viz. that neither adulterers nor fornicators nor drunkards nor swearers nor vsurers nor extortioners nor lyers nor enuious men nor haters of men nor any such like shall inherit the Kingdome of God and of Christ O then what agonies and perplexities will inuade and teare the wofull hearts of wicked men In that day saith the Lord I will cause the Sunne to goe downe at noone Amos 8.9.10 and I will darken the earth in the cleare day I will turne their feasts into mournings and their songs into lamentations that is they shall be sure then to haue the greatest griefe and vexation when they haue the greatest need of comfort and consolation for I will make all those things that were wont most sweetly to delight them now most of all to torment them the pleasure of sinne shall now turne to be as bitter as Gall and now they shall see that they must die and liue they can no longer and that Satan whom they would not forsake all their life-time will not forsake them now at their death-time but wil be still sounding in their eares Me you haue serued and from me you must expect your wages We read the Deuil assayled the best-Saints Saint Martin Saint Bernard Eusebius Ignatius and others Luke 23.31 and if these things be done in a greene tree what shall be done in a withered saith our Sauiour If he be so busie about the Saints Pet. 4.17 which haue the Angels of God round about them to preserue them Psal 91.11 What shall he doe to sinners who haue nothing but deuils round about them to confound them This is the state of wicked men at their dying day and therefore mors peccatorum pessima of all terrible things the death of sinnefull men is the most terrible Secondly After the seperation of the body and soule How death aequalizeth the bodies of all men then death indeede makes different effects for though it makes the bodies of all alike their dust is so mingled and their bones are so like one another that we know not Irus from Craesus as Diogenes being demaunded by Alexander what he sought for among the tombes sayd he sought for his father Phillips bones but among so many dead mens soules hee knew not which they were yet in respect of the soules How death sendeth the soules of the good to Heauen and of the wicked to hell it worketh very different consequents for it sends the good soules into Abrahams bosome and the wicked soules to hell to be tormented in fire for euermore Now that the efficiente cause of death which is sinne should be the same in all men and that the fruites and effects or subsequents of death should be so different in the godly from all other men we find a treble reason A three-fold reason of the subsequent different effects of death The 1. Is the practise of a godly life 2. Is the meditation of our owne death 3. Is the application of the death of Christ These things as Sampson sayd in his riddle out of the eater bring meate and out of the strong sucke sweetenesse these things doe translate the sting and curse of death into a sweete and a blessed life Of the first Saint Augustine sayth Mala mors putanda non est Aug. de ciuit dei l. 1. c. 21. That to liue well is a speciall meanes to make vs die well quam bona vita praecessit It is impossible that his death should be ill whose whole life hath beene alwayes good quia nunquam Deus deserit hominem quovsque homo deserat deum because God will neuer forsake that man at his death which hath truely serued God throughout all his life and therefore Seneca sayth Seneca in quad epist Ante senectutem curaui vt bene viuârem vt in senectute bene morerer While I was young all my care was to liue well that when I were old I might die well and so let vs doe if wee would die well let vs liue well let vs learne artem viâendi the art to liue the life of the righteous and wee shall bee sure to die the death of the righteous for seeing the wages of sinne is death it must needs be that the lesser and the fewer our sinnes be the better our death will be But if we liue like Baalam which loued the gaine and wages of vnrighteousnesse it is vnpossible that we should die the death of Israel for God beheld there was no iniquitie in Iacob Numb 23 21. nor any peruersenesse in Israel and therefore the Lord his God was with him Godly sorrow for sinne and the meditation of our death is the death of sinne Of the second Bosquierus sayth that à culpa natae sunt duae filiae Tristitia Mors hae duae filiae hanc pessimani matrem destruunt Sinne brought forth two goodly damosells Sorrow and Death and these two daughters like the brood of vipers doe eate through the bowells and destroy that wicked mother For First Paenitudine commissa delentur by repentance wee wash away the sinnes that are past and therefore Iohn Baptist sayth O generation of Vipers if you would kill your cruell wicked mother Matth. 3.7 8. that is Sinne bring foorth fruits meete for repentance for that is the onely way for you to escape death and to flee from the wrath to come And Secondly Meditatione mortis futura cauentur by the frequent meditation of death we come more and more to detest and to beware of sinne Aug l. 1. contra Man for so Saint Augustine sayth that nihil sic reuocat hominem à peccato quam frequens meditatio mortis Nothing is so powerfull to make a man hate sinne as continually to consider of this bitter fruit and reward of sinne which is death and Seneca before him sayth the same thing and therefore he aduiseth euery man
careat supplicio cuius meus in hac vitae nunquam voluit earere peccato And therefore saith he it sheweth the great sincerity of the Iudge and it behoueth his iustice to deale so with them that they should neuer want punishment whose wiâs and mindes in this life would neuer want sinne and that there should be no end set to the torments of the wicked because while they are able they set no end to their wickednesse Bern. Ep. 252. And Saint Bernard is of the same minde for he saith that for this cause is the sinne of an inflexible and obstinate minde eternally punished Whether God punisheth a sinner eternally because hee willeth to liue eternally that he might sinne eternally though it be temporally committed Quia quod breue fuit tempore vel opere longum esse constat in pertinaci voluntate ita vt si nunquam moreretur nunquam velle peccare defineret imo semper viuere vellet vt semper peccare posset Because that which was but short in time or action doth appeare to be long in an obstinate will and affection so that if he neuer died he would neuer leaue to sinne nay hee would desire euer to liue that he might euer sinne And I finde most of our owne moderne Diuines to ioyne with these Fathers in the same iudgement But for mine owne part I cannot fully yeeld vnto this opinion for if this be true then God damneth them for sinnes that they would haue done and not for the sinnes that they haue already done Indeede it was the opinion of Pellagius Propter praeuisa bona quae facturi essent si vixissent that GOD receiued many into glory for those good workes they would haue done if they might haue liued and damned others propter praeuisa mala for the euill workes that they would haue done if they could haue liued to doe them for hee that would doe any thing whether good or euill it is as done in the sight of God because hee seeth as well the inward intention of the heart as the outward execution of the worke Matth. 5.28 as our Sauiour sheweth in the example of him that looketh vpon a woman to lust after her and is said thereby to be That God punisheth no man for the sinnes he neuer did Aug de praedâst c. 12. l. de perseueran c. 9. an adulterer in his heart already but To this Saint Augustine answereth that it cannot be that any man should receiue either glory or punishment for the workes that he neuer did but would haue done if hee might haue liued to doe them for First the Apostle saith 1 Reason We must all appeare before the iudgement seate of Christ 2 Cor 5.10 that euery one may receiue the things done in his body according to that he hath done i. e. while he liued whether it be good or bad Where wee must obserue that he doth not say according to that he would haue done but according to that which he hath done So our Sauiour saith Iohn 5.29 that they which haue done good shall come forth to the resurrection of life and they that haue done euill to the resurrection of damnation Where againe we must note that he doth not say they that would haue done euill but they that haue done it so when he saith Matth. 25.35 c. Come ye blessed into euerlasting life and sheweth the reason for I was hungry and ye gaue me to eate and to the wicked Goe ye cursed for I was hungry and you gaue me no meate it is to be obserued that he saith not you would haue giuen me or you would not haue giuen me but you haue giuen me and you haue not giuen me and therefore God saueth none for any good workes foreseene that they would haue done nor condemneth any for any sinnes foreseene that they would haue committed 2. Reason Secondly if this were true that God iudgeth according to what men would haue beene if they could haue continued then the Tyrians and the Sidonians and many other wicked men should be saued or could not well be iustly condemned for Matth. 11.21 If the great workes and wonders which our Sauiour did among the Iewes had beene done amongst them they would haue repented them of their sinnes in dust and ashes And so many of the godly must of necessity haue beene condemned for they are speedily taken away least that wickednesse should alter their vnderstanding Sap. 4.10 or deceit beguile their soule for the bewitching of naughtinesse doth obscure things that are honest 3. Reason Thirdly if this were true it must needes follow that God should foresee those things as future things which were neuer to be which doth imply a contradiction for though God knoweth what may be done though it be neuer done yet can he not be said to foresee any thing to be Zanchius de natura Dei l. 5. c. 2. p. 530. which indeede shall not be for things that are existent and haue a being are seene things that are possible to be are knowen and all future things that shall be and are to be are as present with God as if they were but those things that were neuer to be nor shall euer be cannot be said to be present with him and therefore to say that God will punish them eternally because they would haue sinned eternally if they had eternally liued is neither agreeable to the iustice of God to punish them for the things that they haue neuer done nor to the truth of God which saith they shall receiue their reward according to what they haue done 2 Cor. 5.10 and not according to what they would haue done nor yet to the reason of man that sinnes neuer committed should be so seuerely punished That the desire of the heart is an act done To the reason alledged that the will of sinning is the same with God as if they had actually sinned I answere first that sinne is two wayes to be considered first as it is in the heart and intention and secondly as it is in the acte and execution Now our Sauiour doth not say that he which looketh on a woman to lust after her hath committed the fact in the sight of God but is guilty of the sinne in respect of the desire and intention which is an act alreadie done and not in respect of the outward act which is not done at all and therefore he sayth that such a one hath committed adultery with her in his heart i. e. inwardly but not outwardly and therefore is he onely so farre guilty i. e. so farre forth as the act is done but no further Secondly I say that if their will were to desire to liue euer that they might sinne euer That to will to sinne euer is a temporarie act yet this is but a temporarie act of the will and doth not include an euerlasting willing of the same because
we see there is no necessitie to continuate the same act of the will but that it nilleth now what it willed a little before and because no act can exceed the bounds and limits of the agent but the agent sailing the act is ended and therefore man being temporarie being but a while to liue here his will being temporarie being no longer properly the will of man then it resteth in man therefore all acts of the will while it is in this life must needs be temporarie and so all sinnes done or of the will to doe them must be likewise temporarie And therefore I say that God doth not punish them God punisheth onely sinnes done for any fore-seene facts that they would haue done nor for any foreseene continuance of the will in the same desire to liue euer in sinne nor for any other foreseene future thing whatsoeuer but onely for those things that are done in this life either those workes that are outwardly acted or those desires of the heart and acts of the will which it produceth while it is in this life and no otherwise so that God punisheth onely sinnes done and not sinnes that would be done And if wee search a little further Two things make a temporarie sinne to deserue eternall punishment into the nature of the sinne done wee shall see the haynousnesse of the offence and the equitie of this inflicted punishment in two respects 1. A leuitate praecepti iniuncti from the easinesse of the things commaunded 2. A grauitate peccati perpetrati from the haynousnesse of the sinne committed CHAP. IIII. How easie and light are all the Commandements that God doth giue and how hard are the wayes of sinne John 5.3 FOr the first Saint Iohn sayth His commandements are not grieuous and our Sauiour sayth His yoke is easie Matth. 11.30 and his burthen light so easie that the Prophet Dauid sayth Psal 119. he did runne the way of Gods commandements when God had set his heart at libertie i. e. had vntied him from those bonds of sinne wherewith he was so tied by his naturall corruption that he could not stirre nor walke one iot in this easie path How the way to Heauen is said to be hard and therefore if the way be cragged at the gate narrow and straight that leadeth into life it is in respect of our vnablenesse now to performe any thing that is good and not in respect of any difficultie or hardnesse in themselues simply considered Looke into the commandement that God gaue vnto Adam What a small matter it was that God commanded Adam and you shall easily finde this trueth for at that time there was no Man to be enuied no Man to be opprest no Woman to be defiled no Churches to be robbed and therefore hee cumbred them not with many precepts all was but one to forbeare the fruites Gene. 2.17 but of one Tree they might eate of all besides that one and as his precepts were not many but one so this one was not great not to create Worlds not to remoue Mountaines but to forbeare the fruites of that one Tree Alas was this so great was this so grieuous what if hee had forbidden all but one had it not beene right that wee should obay and if we had asked him what hee would haue done with all the rest might not hee haue iustly sayd Matth. 20.15 May not I doe what I will with mine owne and what is that to thee Doe thou as I command thee John 21.22 but he was contented to make himselfe as it were poore to giue them store for he gaue them leaue to eate of all the rest and reserued but one for himselfe yet would they needs eate of that one as if they longed to breake this one Commandement of God they would presently eate of the Tree and it may be before they tasted of any other Tree sure before they saw any other day Quia non pernoctauit in honore For hee remained not one night in his dignitie sayth the vulgar-latine So looke into the Commandements he giueth vnto vs What a small matter it is that God requireth at our hands and wee shall soone see the same trueth they are Pauca breuia leuia vtilia Few short easie and profitable for he giues not many but tenne but two but one and that one not long one word one sillable Loue it is vnpossible therefore to forget it and it is easie enough it is naturall enough to performe it to Loue the poorest the youngest the eldest the richest at home and abroad may doe this who can say hee cannot doe it there needs no wealth there needs no wisedome to Loue and therefore all may doe it if they would doe it and it is for our profit to doe it for to that end doth the Lord require it Deut 5.33 and C. 29.9 that It may goe well with Vs and our Children But on the other side What a slauery and bondage it is to serue sinne the wayes of Wickednesse are verie hard and full of labour for all the world may see that the enuious man doth more vexe his wretched soule at the prosperitie of the Righteous then the Godly man doth his righteous soule either at the sinnes or prosperitie of the Wicked that the wrathfull man takes more paynes and frets and chafes more to execute his furie then the patient man doth in suffering all his iniuries that the tyrants were and are more tormented in tormenting the poore Christians then the Christians are in suffering all their exquisite strange inuented torments that the worldlings doe weare and wearie themselues a great deale more in pursuing after the vanities of this life and purchasing vnto themselues eternall miseries then the Righteous doe in seeking for the grace of God to attaine vnto euerlasting Happinesse and that the Deuill requires more time and greater paynes to serue him then God doth to keepe his Commandements for God giues vs sixe dayes to prouide for our selues and requires but one day to be serued of vs himselfe but the Deuill will haue the sixe the seauenth and all to serue him and all is to little two for we must serue him day night and God requires but one houre or two of that one day that he reserueth for himselfe to heare his Word and to call vpon his Name and that for our owne good as I shewed vnto you before but the Deuill requires not onely many houres That sinners take more payne to goe to Hell then the godly doe to attaine vnto eternall happinesse and them not onely to be spent in vayne pleasures and vanities but also in horrible sinnes and iniquities but he would haue vs also to forget that one day of Gods seruice and to spend the greatest part of those few houres wherein we should chiefely serue our God Aut malè agendo aut nihil agendo either in doing nothing or in doing
his good will what punishment I pray thee wouldst thou thinke too great for such great ingratitude for as the Prophet Dauid at the consideration of Gods goodnesse vnto man saith Oh God Psal 8.4 what is man that thou art so mindfull of him or the Sonne of man that thou so regardest him So at the consideration of mans sinne against God we may all cry and cry againe Oh man what is God that thou art so vnmindfull of him or the Sonne of God that thou so little regardest him And as God was then good and gracious vnto man so now and euer since the fall of man we may say with the Prophet Oh how good a God is the God of Israel How many are raised from the dust like Saul that seeking his fathers Asses 1 Sam. 9. Psal 78.71 found a Kingdome or Dauid that from the Sheepfold was raised vnto the Scepter and how doth God continually bestow his blessings vnto men and make his Sunne to shine vpon the good Matth. 5.45 and vpon the bad and send his raine yea and that a gracious raine vpon the iust and vpon the vniust and cause our wiues to be like the Vine that is by the house-side and our children to be like the Oliue branches round about our Tables our Oxen strong to labour and our sheepe to bring forth thousands and ten thousands in our streets And therefore as he saith vnto the Israelites Esay 5.4 What could I doe more for my Vineyard So may he say to euery man what should I doe more for thee then I haue done If thou thinkest others in better state then thy selfe thou must know that thou doest not know thine owne estate nor vnderstandest what is best for thy selfe Sed quid profit vel obsit nouit medicus non aegrotus But God knoweth what is best for euery man and he euer worketh all things together for the best Rom. 8.28 for them that loue him And therefore for silly man to offend such a good God that doth so much good for man I know not how this sin should be sufficiently punished to eate his bread to enioy his Sunne to receiue his blessings and to spurne him with our heeles to teare him with our teeth and to abuse him in all our actions It is such a transcendent sinne as it passeth all vnderstanding to imagine punishment enough for the same The basenesse of the offender doth euer aggrauate the offence Secondly we must consider the quality of the Offender for if a King should iniure his subiect or a Master his seruant the offence is not so great as if a Subiect should rebell against his Soueraigne or a seruant lay violent hands vpon his master and therefore humane lawes decreed that the basenesse of the offender should be censured with the seuerer punishment as if a Master should kill his Seruant hee should but hang for his labour but if a Seruant should kill his Master he must be burnt all to ashes as for a sinne against Heauen and against Nature What a poore miserable thing is Man that doth offend so great and so good a God But what are we that doe offend so great and so good a God which the very Heathens tearmed Optimus Maximus best and greatest Wee are but men and no Angels but wormes and no men dust and ashes things of nothing and worth nothing base and beggerly not able in need to releeue our selues with one drop of cold water to coole our tongues Omnia sunt hominum tenui pendentia filo Et subito casu quae valuere ruent All our strength is but like a rush that may be soone knapt a sunder Psal 1.5 and all we haue is but like the dust which the winde can easily scatter away from off the face of the earth The very Heathens tell vs that omnis homo bulla est Euery man is but like a bubble of water soone blowne vp and sooner off Sic in non hominem vertitur omnis homo So meane and so base a thing is man Psal 144.4 He is like a thing of naught and his time passeth away like a shadow And yet these silly wormes like as the poore Psilii would warre against the winde vntill they were all ouerwhelmed with the sands so will they ãâã ãâã ãâã ãâã ãâã with the Gyants rebell and warre against their God Impar congressus Achilli vntill as the Pigmies were by Hercules they shall see themselues to be far ouer-matched with this God of Gods that holdeth the Winds in his fist and rideth vpon the Heauens as vpon a Horse And therefore what maruell that their punishment should be interminable whose rebellion is so intollerable Thirdly we must consider the quality of the Offence How we offend God and as it were sell God for trifles for nothing For if once for some great matter we did offend it might be thought the more tollerable Nam si violanda fides regnandi causa violanda est For small matters should neuer make vs to breake our word saith the Heathen man And therefore the Romanes were so vpright and so faithfull vnto their confederates that they would neuer offer to breake faith and promise but in case of dominion of very great aduantage for they deemed him a very foole that would vndoe himselfe for nothing and so our owne Citizens here haue learnt this rule of the Romans for when they breake they will neuer doe it for nothing but for hundreds and thousands Luke 16.6.7 8. that they may with the vniust Steward gaine something to themselues for the losse of their honestie But how doe we offend our God euen for nothing for as Saint Paul saith An idoll is nothing in the world 1 Cor. 8.4 so may I say of Sinne it is nothing in the world it is no substance it is no being in the world but it is the corruption of being and it brings vs nothing in the world but the least and vaynest momentary pleasure that euer can be imagined and so themselues in Hell confesse saying What hath pride profited vs Wisd 5.8 or what good hath our riches with our vaunting brought vs What are they the better for their daily swearing swaggering drinking and such like vile and horrible sinnes which I doe abhorre to name but that I must in such grosse tearmes because I loue not to guilde sinnes and to giue them better names then they deserue they are all pâst away like a shadow Transit quod extollitur Gregor in Moral permanet quod punitur The pleasure is past as soone as euer the fact is done but the punishment remaineth neuer to bee abolished And yet for such a trifle for such a momentary pleasure we will aduenture to offend our God Gen. 3. Adam for an Apple will forsake his Creator Iudas for thirty pence will sell his Redeemer and we for a cuppe of drinke to make vs drunken for a little trash it may
Israel by making mutuall matches and mariages betwixt their Children whereby the anger of the Lord was so kindled that hee slew of them three and twenty thousand in one day 1 Kings 12.31 The other was the practice of Ieroboam the sonne of Nebat a great King that to establish his Kingdome did make Officers and Priests of the basest of the people 1 Kings 12.31 and thereby hee made all Israel for to sinne And therefore if you would suppresse or hinder the increase of sinne you must take heede among other things of these two especiall points First Marry not your Children vnto sinners That we should not marry our Children but to the best men but looke rather into the sincerity of their Religion the purity of their profession and the vprightnesse of their conuersation then the greatnesse of their reputation here amongst men and if you finde them Drunkards Swearers Players Idolaters superstitious or leud liuers or any wayes inclined to these or the like sinnes decline you from them and meddle not with them least their sinnes doe bring a plague and punishment to consume both you and yours for though it be a good thing to bestow thy Daughter in marriage yet is it not good vnlesse it be to a man of vnderstanding saith the Wiseman but they are a people void of reason and a Nation destitute of vnderstanding that turne the Diuine Verity into Idolatry or that doe any wayes erre from Gods Commandements Secondly make not any Officers especially Priests That we should not make any Officers especially Priests but those that are truly religious and honest of the basest of the people but looke into their liues and consider well their profession yea marke their inclination and whom you see corrupted with sinne or any wayes infected with the poyson of iniquity drunkennesse prophanenesse cruelty idolatry or superstition promote them not vnto your seates of Gouernment or if they be promoted and preferred by others yet haue you nothing to doe with this stoole of wickednesse receiue them not into your Houses entertaine them not at your Tables haue no commerce or conuersation with them meddle not with them fauour them not for you may be sure that they will fauour sinne and you should feare least by medling with them you should be defiled and tainted with sinne for the bewitching of naughtinesse Wisdome 4.10 doth soone obscure things that are honest But make much of them that feare the Lord and whom you see zealously affected to follow the true Religion and earnestly labouring to leade an vpright conuersation O let them be helped and furthered to be promoted both in Church and Common-wealth for you may be sure That we should make much of those that are good and godly men and doe our best to promote such into dignity that they will faithfully doe what lyeth in them to suppresse Idolatrie and all iniquitie Who so is wise will ponder these things and he shall vnderstand and perceiue and feele the louing kindnesse of the Lord. And as sinne seekes to creepe by degrees so if you looke into the liues of men you shall see how it comes fairely clad and vayled with the shaddowes of vaine excuses Sometimes of infirmity either of Age or of Nature young men thinke it too soone for them to be precise old men are weake and are not able to endure any longer seruice the wrathfull man Gen 4.23 with Lamech layeth all the fault on his fury if he slayes a man in his wound and a young man in his hurt the Drunkard saith it was his drinke and not he that acteth all the mischiefe and the lasciuious man excuseth himselfe with the heate of his bloud and the lust of his flesh Of the manifold excuses that sinners haue to lessen and to excuse their sinnes Gen. 3.7 Sometimes of conformity the proud the drunken the ambitious the couetous and the like sinnefull men they doe but as most men doe and why should they be singular Sometimes of simplicity there meaning is good what euill soeuer they doe And thus sinne couers it selfe like Adam with the fruitlesse figge-leaues of hypocrisie But alas beloued we must know that for Gods Husbandry no season proues vnseasonable but young men and maidens old men and children Psal 148.12 must praise and serue the Lord and Nature must be subdued by Grace if euer we will be the Children of Glory and all your excuses of sinne will not free your soules from eternall death but as the Prouerbe is Kill a man when thou art drunke and thou shalt be hanged when thou art sober So sweare and raile and rage and offend thy God and abuse man when thou art in thy drinke in thy fury and God will lay the punishment on thee and not on thy drinke when thou shalt not haue a drop of drinke to quench thy thirst nor a droppe of water to coole thy tongue Luc. 16.24 That we ought to keepe our selues spotlesse in the midst of the wicked And we haue learnt in Gods Schoole that Iuda must not sinne no though all Israel should play the Harlot but as the Riuer Alphaeus conuayes it selfe through the Seas into his beloued Arethusa and yet participates not at all with the Sea-saltish humour so must Lot preserue himselfe chaste in the middest of Sodome and the Saints in the middest of the World as I haue shewed at large in my Treatise The Delights of the Saints Page 47. of the Delights of the Saints And the Schoole of Diuinity teacheth vs that Bonum est de integra causa The beginning meanes and ending of euery action must needes be right or the whole action will proue wrong and therefore wee must take away these vailes from sinne if we would perceiue the vglinesse of sinne and so escape the wages of Sinne which is Death Secondly seeing Sinne is the reall and radicall cause Et mali morbi mortis Of weakenesse sickenesse miseries death and destruction a pernicious parent of most dreadfull and deadly off-spring for foolish men are plagued Psal 107.17 because of their offences and I will smite thee saith God himselfe vnto Iacob because of thy sinnes and it is an axiome infallible Mich. 6.13 that sinne and punishment are inseparable companions so inseperable that the Hebruists doe often call them both by one name as where the text sayth Sinne lyeth at the doore Gene. 4.7 and ver 13. and My sinne is greater then I can beare and againe your Sinne shall find you out there Arias Montanus and Tremellius translate it punishment Numb 32.23 That wee should acknowledge our owne sinnes to be the true cause of all our miseries Jere. 44.17 therefore if we feele any plagues or miseries either Dearth of Corne or decaying of Trade increase of Superstition or decrease of Religion or any such like plagues and miseries let vs not blame the times nor trueth of God but let vs lay the
fault where it is vpon our selues and vpon our owne Sinnes for though the many multitude say it was a good world with them When they sacrificed vnto the Queene of Heaven yet the King of Heauen knowes what a wofull time it was for Man when the Crucifixe was kissed with the kisses of their Mouthes and Iesus Christ was crucified againe with the workes of their hands and when they changed The trueth of God into a lye and Worshipped and serued the creature made a god with their owne hands Rom. 1.15 More then the Creator who is blessed for euer Amen And if we would be free from plagues free from punishments let vs free our selues from sinne I know that feare of Poperies comming againe with superstitions hath spread it selfe ouer the face of this whole Iland but alas Wee feare where no feare is for I dare confidently affirme that it neuer was his Maiesties minde nor the purpose of the State to bring in Idolatry and superstition into this land againe Cantic 5.3 for We haue washed our feete and shall we foule them againe But the secrets of State is more then either I can perceiue or most of you well vnderstand Or if they did yet were it vayne Quia non est concilium contra Dominum because no deuice of man can subuert the truth of God vnlesse our sinnes doe prouoke our God Reuel 2.5 Nulla nocebit aduersitas si nulla dominetur iniquitas Gregor Cyprian to remoue our Candlesticke and to take away our light and therefore though all the Iesuites of the world and all the Cardinals of Rome nay though all the Deuils of Hell should doe their worst against vs yet if we feare our God and forsake all Sinne the diuels may haue all their seruants before they all shall be able to hurt any one seruant of the Lord quia non plus valet ad deijciendum terrena paena quam ad erigendum diuina tutela 1 John 4.4 because He that is in vs is greater then he that is in the World and is more able to preserue vs then the Prince of darkenesse is to destroy vs. That wee should turne to the Lord our God And therefore if you thinke Poperie to be euill and would be free from superstition neuer feare the State nor lay the blame on others but leaue your sinnes and Turne to the Lord your God with all your hearts and with all your soules and you shall see the Saluation of the Lord which hee will shew vnto vs this day Exod. 14.13 for the Egyptians whom you haue seene and feare you shall see them againe no more for euer the Lord shall fight for you and you may be sure no euill shall happen vnto you it shall not come nigh your dwelling for the onely way to escape all punishments is to forsake all sinnes Neither doe I say this as if we could be cleane from sinnes for I know it was Nouatus his error and we must all know it for an error Hieron adversus Pelag. that a Christian after Baptisme doth not sinne and it was but a Pellagian conceite before him inuented by Pythagoras that the exercise of Vertue rooteth out all the seede of Vices Matth. 7.18 for a Bad tree cannot bring foorth good fruit and in some things sayth the Apostle I feare I may say as it is in our last English translation in many things wee Sinne all Iames 3.2 1 Iohn 1.8 And if wee say wee haue no sinne wee deceiue our selues and there is no trueth in vs. But I say this that we should haue a feruent desire not to sinne and to say with the Prophet O that my wayes were made so direct that I might keepe thy Commandements and that wee would endeuor pro virili to the vttermost of our abilities not to sinne and labour alwayes with the Apostle Acts 24.16 to keep a cleere conscience in all things both before God and Man Thirdly Seeing all miseries death and damnation are as iustly inflicted vpon the sinner as the poore Souldier may iustly claime his little stipend we should not complaine against God Sueton. in vita Vesp C. 10. with Vespasian Immerenti sibi vitam aripi that he tooke away his life without any fault of his or without any fayling on his part but we should with the Leuites in Nehemiah with Daniel with Ieremie and with all the rest of the men of God commend the Lord and condemne our selues saying surely thou art iust in all that is come vpon vs thou hast dealt truely Nehem. 9.33 but wee haue done wickedly And thus I haue shewed thee O man quid sit malum what is euill and you haue heard a large discourse of Sinne and the most lamentable effect and wages of Sinne And now it is a thousand to one that the first thing many one of vs will doe is to goe home or perhaps afore wee goe home to sinne some to sweare some to their whores some to be drunke some to deceiue and most of vs to some sinne or other But if euer any of you doe for those sinnes receiue this pay remember I haue told you what you should haue Death for the wages of Sinne is Death and I can doe no more but pray to God that he would giue vs grace to forsake Sinne that we may escape Death through Iesus Christ our Lord To whom with the Father and the Holy Ghost three distinct Persons of that one eternall in diuided Essence be giuen as is most due all prayse and glory for euer and euer Amen A Prayer O Blessed God which hast created Man we doe acknowledge that thou hast made him righteous but he sought out many inuentious and hath most grieuously sinned against thy diuine Maiestie and thereby hath most iustly pulled vpon himselfe and all his posteritie all miseries death and damnation But thou desirest not the death of a Sinner but rather that hee should turne from his wickednesse and liue And therefore we doe confesse our sinnes we doe detest our sinnes and we doe most humbly pray thee euen for thy mercies sake to bee mercifull vnto vs to deale with vs not according to our offences but according to thy Grace to giue vs Grace to serue thee that so we mây be deliuered from our iust deserued punishment and be receiued into thine euerlasting fauour to prayse and magnifie thy blessed Name for euer and euer Amen A wearied loathed Life I leade content with onely Sadnesse To see my selfe opprest with Sinne and with this worlds Madnes I alwayes striue with wicked Sinne yet doth my Sinne preuaile I therefore hate my Selfe because my Sinnes I cannot quaile And I doe likewise wish for Grace that I might neuer offend But truely serue my Master Christ and please him to my end And yet I see this tyrant Sinne and wicked men doe wrong me To Hell the one to Miserie th' other still would throng me But reason bids
of God for if thou beest a man full of sinnes here is a God full of mercy and in verie deede this is our chiefest comfort for be we Kings Nobles rich or poore yet after all our pompe and power when wee see our selues and consider our owne sinnes when death approacheth and sickenesse seizeth vpon vs wee must all say with king Dauid Miserere mei deus haue mercy on me O God according to the multitude of thy mercies or with poore Bartimaeus Marc. 10.48 haue mercy on me O Iesu thou sonne of Dauid Et hoc tutissimum est and this is the safest course for all sinners as Bellarmine wisely acknowledgeth totam spem totamque fiduciaem in sola misericordia dei reponere to place all our trust and confidence in the sole mercie of our most mercifull God for otherwise who dares present his best workes to bee iudged without mercie because as Saint Augustine sayth Vae laudabili vitae hominum si remota misericordia discutiat eam Deus Woe to the purest life of the holiest Saint if God should discusse the same without mercy And therefore after wee haue gone with the prodigall childe Luc. 15.13 into a farre countrey of wickednesse after we haue wasted all our goods all our graces and haue committed all our sinnes yet let vs not despaire Gen. 4.13 and say with Caine My sinnes are greater then can be pardoned but let vs rather returne vnto our Father and say with the prodigall childe Luk. 15 21. Father I haue sinned against Heauen and against thee and I am no more worthy to be called thy Sonne Yet I pray thee make me as one of thy hyred seruants or else let vs cry with Saint Augustine Aug. l. Meditat. saying O bone Domine noli attendere malum meum ne obliuiscaris bonum tuum O good Lord doe not remember my wickednesse lest thou shouldst forget thine owne goodnesse but consider O my God that although Ego admisi vnde me damnare potes tu non amisisti vnde me seruare soles I haue committed that for which thou canst damne me yet thou hast not forgotten that whereby thou art wont to saue me and though my sinnes be many yet thy mercies are more and the more thou forgiuest vnto me the more it will expresse thy goodnesse and the more bound I shall be to be thankefull vnto thee For hee loueth much Luk 7.47 to whom much is forgiuen saith our Sauiour Christ How God qualifieth punishments James 2.13 Niceph l. 17. c. 3. For the third that is the qualifying of punishments we finde that in his greatest anger against sinne mercy reioyceth against iudgement and that as Nicephorus saith Vindicta gladium misericordiae oleo semper acuit He steepeth his sword of vengeance in the oyle of mercy and he doth alwayes punish lesse then our iniquities deserue Ezra 9.13 as Ezra saith And this he doth not onely vnto the elected Saints but also to the reprobates and to the diuels themselues For First Touching the Saints it is apparant that their punishments doe proceed from mercy for when they are afflicted in this life Heb. 11. they are chastned of the Lord that they should not be condemned of the world Secondly touching the reprobates both men Angels both here and hereafter the mercy of God abateth much of that punishment which they haue most iustly deserued For Ruffin eccl hist First Here God being not like vnto Theodosius that put all the Thessalonians to the sword for the offence of few nor like that angry Goddesse Pallas Quae exurere classem Virgil. Aeneid l. 1. Argiuum atque ipsos voluit submergere ponto Vnius ob noxam That would destroy the whole Nauie of the Argiues for the onely offence of one onely Aiax but if it be lawfull to vse the comparison as the Persian Generall spared Delos for Apollo's sake So God in this life spareth whole multitudes of wicked men for a few good mens sake Act. 27.24 as he spared the liues of all the people that were in the ship with Saint Paul for the loue that he bare vnto this blessed Apostle and as he would haue spared fiue wicked Cities Gen. 18.32 if but ten good men had beene found therein and sometimes hee spareth the sinnes of the wicked for the very loue he beareth to the persons of the vngodly and though they still sinne against him yet doth he still spare them to see if his patience Rom. 2 4. and long sufferance will at any time lead them to repentance Secondly hereafter Quia non datur summum malum August in Enchirid cap. 12.13 That God in the strictnesse of his Iustice might inflict more punishment vpon the damned soules then he doth quoniam malum non inhaeret nisi in subiecto bono Because the being both of reprobates and diuels is euer good therfore the mercy of God pittieth that good and cannot be seuered from it but still loueth the same euen in its greatest torments and in that respect doth euer mitigate some part of that torment which the sinner iustly deserued and which God in the rigor of his Iustice might rightly haue inflicted on him But you will say the Scripture teacheth that they shall be punished in measure and that they shall haue iudgement without mercie And therefore how can they be said then to haue the least iot of the mercy of God Luke 16.24.25 Diues being denyed one drop of water to coole his tongue I answere that they shall neuer be eased of the least iot of that punishment that is once inflicted vpon them but I say that God neuer imposeth so much torments on the damned as in the strictnesse of his Iustice he might iustly doe and yet are they said to haue iudgement without mercie because the greatnesse of their insufferable paines doth swallow vp all sense and perseuerance of mercy and makes them thinke that God could not possibly inflict greater torments on them then they endure Zaââh de nat Des l. 4 c. 4. q. 4 p. 378. Whereas indeed if they perceiued it it is most certaine that they are not punished according to the height of that measure of punishment which their sinnes deserued and which God iustly could inflict vpon them but that in them also the Apostles words must take place that mercy reioyceth against iudgement Psal 25.10 And therefore well might the Prophet Dauid say that all Gods pathes are mercy Psal 145 9. and that his mercy is ouer all his workes because there is no place which can be imagined wherein there is not some impression of Gods mercy nor any Creature that can be named which can say that he doth no way taste of the mercy of God for God pittieth his owne workes euen then when he punisheth our workes that is our sinnes And yet here we must obserue that the mercy of God is twofold 1. Generall 2. Speciall For
Medicis in Thom. p. 1. q. 23. artic 3. that although God made not euery thing vniuersally good that is good for all things because though God be good to euery thing yet non communicauit omnibus omne bonum he made not euery thing good for euery purpose as we see the fire which is good to heate is not good to coole any thing yet God made euery thing good in some respect and for some vse And this is the reason why many things which are good in themselues and good to some things may notwithstanding be euill and hurtfull vnto other things as wee see many times that feedeth and nourisheth one creature which is poyson and death vnto another Aug. de ciuit Dei l. 11. c. 18. And therefore if wee see some men abstayne from some things which are good in themselues and good to many others yet let vs not presently condemne them for superstitious because that thing may be good for one which is not good for another and if wee see things not good for vs or whose goodnesse wee know not let vs not by and by with the Manichees say God made them not because wee know not to what end they are good but rather let vs confesse with Saint Augustine Omnia esse pulchra in suo genere that all things are good in their kinde Jdem de Gen. contra Man although many things become hurtfull vnto vs for our sinnes and we know not to what end many things were created by reason of that ignorance which is in vs. Secondly God sheweth and extendeth his goodnesse vnto his creatures by their continuall sustentation and this also hee doth two wayes 1. Liberando à malo by freeing them from euill 2. Largiendo bona by inriching them with good For the First Euill is either 1. Of sinne 2. Of punishment And God deliuereth from both for How the goodnesse of God withholdeth all men from falling into many sinnes First Though God suffered Adam to fall into sinne yet had not God withheld and vpheld him euen in that very time of his sinning no doubt but he had with Satan vnrecouerably fallen away from God and so euer since did not God withhold the sonnes of men they would become more abominably sinnefull then the deuils and all their sinnes would proue to bee peccata clamantia such horrible and hideous sinnes that the earth would not be able to beare them but God puts a bridle in their iawes and a hooke in their nostrils and sayth vnto sinners as he doth vnto the seas Hitherto shalt thou goe and no further Here shalt thou stay thy proud waues and this we see in Saul Acts 9.1 when he went breathing out slaughters against the Church God layd a blocke in his way and hindered him to runne into the height of iniquitie 1 Kings 13.4 and so hee did to Ieroboam the sonne of Nebat and to many other wicked men that would haue become most intollerably wicked had they not beene hindered by this goodnesse of God Gen. 3.17 Secondly Though God hath cursed the Earth for the sinne of Man and hath most iustly inflicted punishments and miseries vpon vs all and vpon all other creatures for our sakes yet is there not any creature but had bin swallowed vp by his deserued miseries How God suspendeth the punishments that we haue most iustly deserued were it not preserued and the iust punishment thereof suspended by this goodnesse of God I know men slightly deeme of their deliuerances and doe seldome thinke of their preseruations but if they truely weighed the same in the ballance of good consideration they should herein finde abundant testimonies of Gods goodnesse towards them for if we would seriously obserue those abhominable sinnes and Luciferian pride that raigneth euery where in the world wee should not only adore with reuerence that infinite patience and long-suffering of God that still giues them leaue to walke after the lusts of their owne hearts but wee should also admire with all humilitie this vnspeakable goodnesse of God that not onely hindereth the wrath of God to consume vs but also withholdeth those plagues and punishments from vs which otherwise our sinnes would soone pull downe vpon vs. For the Second that is How God inricheth his creatures with all good things the good things which wee receiue from God Non est dignus peccator pane quo vescitur neque lumine caeli quo illuminatur the best of vs is worthy of nothing and yet God heapeth vpon vs beneficia nimis copiosa multa magna priuata positiua innumerable admirable blessings and his abundant goodnesse fluit acrius amne perenni doth most plentifully flow ouer all the world and none can say hee hath not tasted of it for the eyes of all waite vpon thee O Lord Psal 145.15.6 and thou giuest them their meate in due season thou openest thy hand and fillest all things liuing with plenteousnesse and as Saint Paul sayth Acts 17. In him we liue and moue and haue our being In this respect Saint Paul sayth vnto the Lyconians that God left not himselfe without witnes in that he did good Acts 14.17 gaue vs rayne from Heauen and fruitfull seasons filling our hearts with foode and gladnesse and yet such is the stupiditie and sencelesnesse of men that although God should as hee doth euery day shower downe his goodnesse in plentie vpon them yet if they haue not wealth and promotion and euery thing else that they would haue they are ready to quarell with Gods Goodnesse but alas if we would but looke within our selues there is not one of vs all but he should easily finde a plentifull theame of Gods goodnesse for be it that wee haue not such plentie of wealth as wee desire yet we haue our health our limbes our sight our sences and are these nothing an diuitias bonitatis contemnis what shall we contemne these things that are better then all wealth Oh that wee would therefore prayse the Lord for his goodnesse and shew the wonders that he doth for the children of Men. Neither doth hee onely confine his goodnesse vnto these temporall blessings but he doth many times bestow vpon many of the children of this world many excellent gifts graces of his spirit as not onely the calling of them from their sins and the shewing vnto them the way of Righteousnes by the preachers of the word Matth. 13.20 but also the working in them of some ioy at the hearing of the same and some Faith to beleeue the same and to bring forth some fruits of repentance Heb. 6.4.6 and diuers other graces which are common to some of the wicked with the Godly and which are rightly termed by Bucer initia fidei the beginnings of sauing faith All which are sufficient arguments of Gods goodnesse and might bee the meanes to bring them vnto Happinesse Zanch. de nat dei l. 4. c. 1. q.
Sancta custodiens veritatem a Righteous and a holy Nation Esay 26. to hold fast this Truth of God not shewing our selues like Rehoboam that found shields of gold but left behinde him shields of Brasse to receiue the cleere Truth from our fathers and to leaue the same darkened vnto our children Secondly As the word of God is the primary and most absolute declared Truth wherein there is no possibility of error Quia dicta Iehouae dicta pura Because the words of the Lord are pure words So the words of men agreeable to their vnderstanding conformed to the Truth of things Iohn 8.44 are secondarily the Truth of God because as euery lye is from the Deuill though it should be vttered from the tongue of a Saint as our Sauiour sheweth so euery Truth is from God though it were spoken from the mouth of a Diuell because the Spirit of God is the Spirit of Truth Et omne verum à quocunque dicitur à Spiritu sancto est And all Truth whosoeuer speaks it doth spring from the Spirit of God saith Saint Ambrose Euery Truth whatsoeuer whosoeuer saith it proceeds from God A sufficient reproofe for them that will not heare the Word of God but from the mouth of Saints for we are not to respect who speake or what they be that speake but what is spoken and therefore if Balaams Asse should preach me Christ I would willingly be his disciple for Saint Paul tels me that none can say 1 Cor. 12.3 that Iesus is Christ but by the Spirit of God and therefore hee did not so much care who preached nor how they preached so they preached Iesus Christ because he knew that euery truth must needs proceed from the Spirit of Truth âhat we should say nothing but Truth And therefore this should teach vs to make much of Truth and not onely to beleeue the Truth whosoeuer speakes it but also to speake the Truth euery man vnto his neighbour whatsoeuer comes of it though it should be like Cassandra's Prophesie not beleeued or O dium parere Beget hatred as the Comicke speaketh Quia dilexit Deus veritatem because as all Truth is from God so God loueth all Truth whatsoeuer Corruit in platea veritas And yet we see Quod diminutae sunt veritates à filijs hominum The Truth is troden downe in the street and the faithfull are minished from among the children of men Psal 12.1 we are all like the Cretians alwayes lyars and though the godly man keepeth his promise vnto his neighbour Psal 15.5 though it were to his owne hinderance yet now we seldome think of any promise vnlesse it be for our furtherance to attaine vnto our owne desires so farre are wee from Truth But we must all loue Truth and follow after Truth if we would be children vnto him that is abundant in Truth And so much for the fift Particle of Gods goodnesse Of Gods abundant Truth CHAP. X. Of the large extent of Gods mercy and of the remission of all kinde of sinnes and the vsefull application of the whole Attribute of Gods goodnesse THe sixt Particle of Gods Goodnesse is God is mercifull to all men that hee reserueth mercy for thousands and that as I vnderstand it two manner of wayes 1. Extensiuely 2. Successiuely First he meaneth that his Mercy is not like a carnall Patrons loue which commonly reacheth no further then his kindred he can preferre none else Nor yet like great mens fauours which extendeth no further then their seruants their greatnesse is no greater but Miserationum Dei multitudo numerari Basil in regulis contract q. 15. magnitudo mensurari non potest The mercies of God are so many that they cannot be numbred and so great that they cannot be measured so that he hath enough in store to helpe not onely a few but also many multitudes thousands he hath enough for all being not like Isaac that had but one blessing Gen. 27.38 for he hath many blessings for euery one Secondly Gods Mercie lasteth for all times euen for euer and euer he meaneth that his Mercy is not for any set Period of time which is the property of all other things euen of the greatest Monarchs they haue but their time and when that time is gone they can do nothing which a little before seemed to be able to do all things but Gods mercies are tyed to no time but they continue froÌ generation to generation they are like a springing well that can neuer be dryed or like the Lampe that is fed with the oyle of immortality And this the Word reseruing doth most plainely shew that he hath mercy enough in store not onely for the fathers that beleeue in him but also for their children for their childrens children euen vnto a thousand generations of them that loue him and keepe his Commandements Good Parents doe leaue the best patrimâny vnto their children Rom. 11.28 O then what a Patrimony doe good parents purchase vnto their children to haue the Mercies of God reserued and laid vp in store for thousands of them and as the Apostle saith of the Iewes to make them to be loued for their fathers sakes Most happy are those children which haue such fathers as doe feare God and keepe his Commandements And so much for the sixt Particle of Gods goodnesse Reseruing Mercy for thousands Forgiuenesse of sinnes our chiefest comfort Rom 4.7 The seauenth Particle of Gods goodnesse is that he forgiueth iniquitie and transgression and sinne Here is the last but not the least act of Gods goodnesse expressed For herein consisteth all our happinesse Blessed is the man whose vnrighteousnesse is forgiuen and whose sinne is couered And here by these three words God vnderstandeth three sorts of euill 1. By Iniquity is vnderstood originall corruption 2. By Transgression is meant the outward actuall commission 3. By Sinne is vnderstood the height of all abhomination No sinner excluded from hope of pardon The custome of sinning and the greatest sinnes For God depriues not these from hope of Pardon if these come to him with penitent hearts and therefore that none should despaire of his goodnes he sheweth that he can forgiue all these and forgiuing these he forgiueth all But here I must haue leaue to take away the vaile froÌ Moses his face and to looke further then the Iewish Tabernacle for as in Ezekiels vision Ezek. 10.10 Rota erat in rota Gospel was in the Law Law in the Gospell as Saint Gregory expounds it so here I finde all this to be Gospell and I see Iesus Christ in euery word for in Christ Coloss 1.14 we haue Redemption through his blood the forgiuenesse of our sinnes and so of all the rest of these Graces wee haue them all by Christ for though the Law came by Moses yet as Saint Iohn saith Grace and Truth yea Mercy and Peace and all the other good
that we haue John 1.17 we haue them all through Iesus Christ our Lord. And thus by the helpe of Gods Spirit wee haue thus farre sayled through the boundlesse Ocean of Gods goodnesse and in all this we can shew you no more then little drops of raine or small sparkes of fire What wee should learne from this doctrine of Gods goodnesse in comparison of the huge elements of fire and water so great is his goodnesse and so vnable is our small vnderstanding to apprehend the greatnesse of Gods goodnesse It should teach vs First to be afraid to sinne for there is mercy with God First to be afraid to sinne that he may be feared or if we haue sinned to make vs presently to forsake our sinnes and to be sorrowfull for our offences for the mercy of God leadeth vs to repentance saith the Apostle And herein is the difference betwixt the wicked and the godly mans application of Gods goodnesse First the wicked considereth how gracious and how mercifull the Lord is as well as the best but he maketh the worst vse of this that possible can be for he saith vnto himselfe Ezek. 18.32 that the mercy of God is great and he desireth not the death of a sinner which is most true but then he inferres a most damnable consequence How the wicked doe abuse Gods goodnesse Rom. 2.5 that therefore he may the more boldly goe on in sinne or at least with the lesse feare offend his God and so he maketh the grace and goodnesse of God to be as an horse to carry away his sinnes or as his sole incouragement to goe on in sinne and therby he heapeth vnto himselfe wrath against the day of wrath because as the wise man saith Mercy and wrath come from God and his indignation falleth downe vpon sinners But Secondly the godly considering the goodnesse of God doe thereupon exceedingly feare to sinne because they are loath to offend so good a God The consideration of Gods goodnesse is a meanes to preserue the good men from sinne that hath beene so gracious and so bountifull vnto them and if at any time through their infirmitie they doe offend him they will presently returne to God because they know God is euer ready to receiue them and so they make the consideration of Gods goodnesse to be a hinderance of their sinning and offending God and to be a furtherance of their repenting and returne to God And I would to God wee would all make this vse of the Mercy of God and say with that Christian Poet Ah miser an summi quoniam propensa parentis Ad veniam est bonitas in scelus omne ruis Ah wretched men that we are shall we abound in sinne because God abounds in goodnesse God forbid for that were to turne the grace of God into wantonnes and to abuse his goodnes for our destruction and not to vse it for our saluation And therefore the better God hath beene to vs the more wee should bleed to offend that God we should call to minde if wee can wherein God wronged our names that wee should so often at euery word almost abuse the most sacred name of God or when hee was hard to vs that we should so hardly deale with him as by our sinnes we doe to render him euill for good and hatred for good will Secondly neuer to despaire of Gods Mercie Rom. 5.2 Secondly this Doctrine teacheth vs neuer to despaire of Gods Mercy for where sinne aboundeth grace superaboundeth i. e. though thy sinnes be neuer so great neuer so many yet the Mercie of God is greater and therefore thou art deceiued Caine to say Gen. 4.13 Thy sinne is greater then can be forgiuen thee for though my sinne were greater then euer hath beene committed yet it is not greater then God can forgiue me or though I were neuer so full of sinnes yet is God more full of mercies because no sinnes of man can exceede the Mercy of God Chrysost hom 19. in Gen. as Saint Chrysostome saith and therefore though my sinnes were neuer so many euen as many as haue beene committed in the world since the beginning of the world Esay 44.22 yet seeing the Lord can put them all away like a cloud and though they were neuer so haynous euen as red as scarlet yet seeing the Lord can make them as white as snow I ought neuer to despaire of the grace and Mercy of God Quia semper inueniam Deum benigniorem quaÌ me culpabiliorem Because I shall be sure to finde God more Mercifull then I am sinfull as Saint Bernard saith Bernard ser 1. Et quia vberior Dei gratia quam precatio nostra semper plus tribuens quam rogatur And because God is euer reâdier to forgiue then we are to craue pardon and doth alwayes bestow more then vsually we desire as Saint Ambrose saith Ambros super Luc. l. 5. Et deserentes se non deserit And doth not alwayes leaue them which forsake him as Saint Gregory saith Sed impios quaerit qui eum non quaerebant But doth oftentimes seeke for those wicked men Greg. ho. 22. super illud Ecce caeperunt excusare c. that neuer sought for him And this is the chiefest end and the rightest vse of the Mercy of God for as Medicamentum propter vulnus The salue is made for the wound and not the wound because I haue a salue so the Mercy of God is taught to heale our wounded soules and not to incourage vs to wound our soules with sinne saith Saint Augustine But here it may be obiected Ob. that there is a sinne against the Holy Ghost which cannot be pardoned and therefore all sinners cannot from hence conceiue hope of pardon I answere first Sol. What the sinne against the holy Ghost is Beza ho. 28. de pass Dom. That sinne is called irremissible three wayes that although we may partly know what this sinne is viz. A willing witting malicious totall apostacie yet I say we can neuer discerne where it is Sine rarissimis inspirationibus Without some rare and speciall inspiration as Beza saith which few or none can now say he is sure of Secondly I say that a sinne may be called irremissible three wayes First Priuatiuely when the sinne by congruence of merit deserues damnation though by the congruence of Gods Mercies it may be pardoned and so are all sinnes irremissible if we consider their iust desert Secondly Contrarily when the sinne doth not onely deserue punishment but also opposeth pardon and refuseth all the meanes of remission and so is the sinne against the Holy Ghost irremissible because it not onely not seeketh but also reiecteth and opposeth pardon Thirdly Negatiuely That there is no sinne in the world but God can forgiue it when the sinne can no wayes be remitted and so in my iudgement is no sinne vnpardonable For though in regard of our impenitency and perpetuall
obstinacy in resisting the holy Ghost as S. Steuen said of the stiffe-necked Iewes this sinne shall neuer be forgiuen as our Sauiour saith yet in regard of Gods infinite Mercies which both for number and greatnesse doe exceed all sinnes and in respect of Gods power which is able to doe all things and to subdue all things vnto himselfe I say this sinne and all sinnes are pardonable and can bee forgiuen if we could repent and aske forgiuenesse of the same else should our sinnes be more infinite then Gods mercies which is impossible And therefore whatsoeuer thy sinnes haue beene neuer so great neuer so many sinnes of darkenesse sinnes of Death sinnes more in number then the sands of the Sea yet if thou hast but that grace to wish for grace if thou doest it from the bottome of thy heart despaire not of the Mercy of God but call and cry and say vnto him Lord be mercifull vnto me a sinner 1 Iohn â 7 and the bloud of Iesus Christ shall cleanse thee from all sinne Esay 42.3 for a bruised reed he will not breake and a smoaking flaxe he will not quench O Lord who is a God like vnto thee What a haynous sinne it is to despaire of the Mercie and goodnesse of God It is sayd of Iudas that he sinned more in despayring of the mercy of God then in betraying of his Sauiour Christ for the betraying of his master was but the corruption of man but the despairing of Gods mercy was a denyall of this goodnesse of God and so to make God cruell at least not so good as he was euill then which a greater indignity cannot be imagined against the Diuine Maiestie and therefore whatsoeuer our liues haue been as bad as Salomon 2 Chron. 33.1.2 c. or worse then Manasses yet let vs vs not adde this vnto all the rest of our sinnes which alone will proue vnto vs worse then all the rest to despaire of the grace and goodnesse of GOD Heb. 4.16 but rather let vs in the name of Christ draw neare vnto the Throne of Grace and we may be sure to finde mercy against the time of neede Thirdly to imitate God in all these particulars of Gods goodnesse Thirdly This Doctrine teacheth vs to Imitate God herein in all these speciall points of goodnesse For though there be many inimitable workes of God wherein it is a sinne to attempt to doe the like as Mundos fabricare mortuos suscitare inter fluctus ambulare To create worlds to raise the dead to walke among the waues and the like yet we are commanded to be holy as he is holy and to imitate him in goodnesse that so wee may bee the Children of our Father which is in Heauen And therefore First to bee Mercifull Luke 6.36 Ouid. de ponto cleg 9. Staââus in Thebaide First we should be mercifull as he is mercifull Regia crede mihi res est succurrere lapsis And as another saith Pulchrum est vitam donare petenti It is a pleasant thing to be pittifull But the man of bloud or the sonne of cruelty can neuer be the Childe of the God of mercy for Iob 6.14 Matth. 26.11 he that hath no mercy hath cast away the feare of the Lord saith holy Iob. And yet alas mercy is now gone out of our Countrey The poore are euer with you saith our Sauiour and neuer so many poore as now That there is a great want of Mercy amongst vs. for in Court and Countrey in Church I am sure we are almost all beggars and yet we may labour not onely all night with the Apostles but all the dayes of our life and get nothing because we haue nothing to giue such is our time that if euer that saying was true it is now true Si nihil attuleris ibis homere foras Most is sold soules and all little is giuen either in Church or Common-wealth and all is spent vpon our selues and vpon our friends and not vpon the painful seruants or poore members of Iesus Christ 2 Sam. 24.23 It is said of Araunah that being but a Subiect as a King he gaue vnto the King but we goe like Princes in soft rayments and we fare like Kings Luke 16. daintily euery day and we giue like bankerouts not a bit to the poore not a penny to the painefull But O beloued Mutemus vitamsi volumus accipere vitam We must change this course of life if euer we looke for eternall life And we must remember the afflictions of Ioseph and put on the bowels of mercy and compassion if euer wee be the Children of this God of mercy Secondly we should be gracious that is amiable 2. To be gracious and affable and curteous one to another rather like Titus Vespasian that was Deliciae generis humani The delight of mankinde delighting onely in doing good and not like Cinicke Diogenes or carping Zoylus that were vnsociable and vnfit for any societie Thirdly we should be slow to anger for 3 To be slow to anger Eccâes 7.11 Prou. 14.29 Anger resteth in the bosome of fooles but he that is slow to wrath is of great wisedome because as the Poet saith Furor iraque mentem praecipitant Wrath and fury doe so blind the minde and iudgement of man Ne possit cernere verum That as Cato saith He cannot discerne betwixt good and euill And therefore Euripides saith ãâã ãâã ãâã ãâã ãâã ãâã ãâã ãâã ãâã ãâã Whosoeuer precipitately fostereth anger must needes fall into an euill end because nothing can more preiudice man in the whole course of his life then the poysonous weede of wrath and the bitter fruits of hasty anger Fourthly we should abound in all goodnesse 4. To abound in all goodnesse for the more good we doe the more excellent and the more god-like we shall be for good cannot proceede but from God and cannot tend any where but to God And wee are all Trees in Gods Vineyard well planted well fenced and well watered for our Land is good our Law is good our Seruice and our Sermons good And therefore we should be good and bring forth good fruits Math. 3.10 meete for repentance or else we shall be hewen downe and cast into the fire for though it be very true that hee is a good man S. Chrysost in serm de virt vit which doth no euill yet is it as certainely true Malum esse non fecisse bonum That he is an euill man which doth not good because there are priuatiue sinnes not to doe good as well as positiue sinnes to doe euill And therefore the Iewish Rabbines that haue beene curious to account all the Commandements in Moses Law Munster in precept aff neg haue found 365. negatiue ones iust as many as there be dayes in the yeere and 248. affirmatiue ones iust as many as there be limbes or bones in a mans body not only to
pittied our selues therefore onely lamenting that any of our Lords Spirituall should be so much temporall as in any thing to follow the steppes of this world and our Lords temporall so little Spirituall in seeking the Kingdome of Heauen as they vse to doe I will turne my speech to perswade all men to remember the afflictions of Ioseph and to bee mercifull vnto the poore distressed members of Iesus Christ And although I might easily insert many motiues Motiues to perswade vs to be mercifull Matth. 18.33 to perswade all men to be mercifull as that it is a due debt which wee owe vnto our brethren as our Sauiour sheweth oughtest not thou to haue had compassion on thy fellow euen as I had pitty on thee and the great benefit that we shall reape by being mercifull because He that hath mecy on the poore lendeth vnto the Lord Molissima corda humano generi dare se natura fatetur quae lachrymas dedit and the Lord will recompence him that which hee hath giuen and many more forcible reasons to perswade all men to practise Mercie yet I will chiefely commend this same viz that hereby wee become most like vnto our heauenly father for wee say that child is most like his father which doth neerest represent him in his face and countenance and the mercy of God is called the face and countenance of God as the Prophet Dauid sheweth when he sayth God bee mercifull vnto vs and blesse vs Psal 6.7.1 and shew vs the light of his countenance and be mercifull vnto vs and therefore in shewing mercy wee become most like vnto God and thereby we do best please our heauenly Father which reserueth mercy for thousands But now the mercifull and pittifull men are minished from among the children of men they are dead and gone and vnmercifull Naballs are stept vp in their stead who thinke all too little for themselues and euery little too much for the poore It might bee easily prooued that the most powerfull men are the least pittifull vnto the poore and that they which haue most money haue least mercy In former times they sold their lands and gaue the money vnto the poore but now they sell the Poore and begger many to buy them lands and liuings and as the Prophet sayth To ioyne house to house and land to land vntill there be no place for the poore to dwell âmong them For behold the Stranger the Fatherlesse and the Widdow how vnmercifully they are dealt withall the Stranger is strangely lookt vpon the Orphans goods is vniustly detayned and the poore Widdowes wrongfully molested It is with vs as with the fishes in the seas whereof Alciat sayth Pisciculos aurata rapit medio aequore sardas That the little sprats being vnder the water are chased and deuoured by the great-ones and if for feare they spring out of the sea they are presently swallowed of the Sea-mues euen so the poore are oppressed at home by their rich neighbours and if by Law they seeke to be releeued they are presently consumed by the greedie Lawyers and so pauper vbique iacet they doe herein but leape out of the frying-panne into the fire But let these vnmercifull men take heede for the Lord is the auenger of all such and when their teares runne downe their cheekes they goe vp into Heauen Ecclus 35 15. Psal 10.14 and the Lord will heare their crie and will helpe them And therefore it were well for vs if wee would striue Luke 6.36 to imitate God herein and to bee mercifull as our heauenly Father is mercifull And yet I must tell you that although we must be mercifull vnto all we must know how to be mercifull vnto euery one For as there is an vndeserued misery Arist rhet l. 1. c. 8. wherein mercy is alwayes to bee shewed so there may be a iust calamitie wherein iustice sometimes must be executed and therein as Saint Ambrose sayth est crudelitas parcens misericordia puniens to spare is crueltie to pitty impietie because among Godly men to spare wicked and vnparaleld varlets Claudian de 6. consul honorij Violentior armis Omnibus expugnat talis clementia gentem It would be the ruine of the righteous and the cherishing of such serpents Natura me clementem respublica seuerum fecit as would most maliciously poyson vs and therefore Mercy and Truth must goe together and so shewing mercie we shall be sure to obtaine mercie Seauenthly Wee should bee readie and willing to forgiue one another 7. To be most ready to forgiue one another euen as God for Christ his sake hath forgiuen vs. For how shall we thinke that God will write our sinnes in the Sands if we will write our brothers faults in marble or that he will forgiue vs a thousand pounds i. e. iniquitie transgression and sinne if wee will not forgiue our fellow seruant an hundred pence i. e. some small offence conceiued and conceited against vs And yet now Scribit in marmore laesus It is strange to see what memories wee haue perpetually to keepe in mind the least conceiued indignitie done vnto vs O we can neuer forget it we wil forgiue him but we cannot forget him hee shall come into my Pater-Noster but not into my Creede i. e. into my Prayer but not into my fauour a strange distinction which Aristotle neuer found in all the bookes of Nature That wee should forget whatsoeuer we remit vnto our neighbours and I am sure cannot be found in all the booke of God It was inuented in Hell by that prince of subtill Sophisters to bring many a soule into Hell for when God forgiueth our sinnes doth he not say that he will blot them out of his booke there is no reading of them any more doth hee not say that hee will put them out of his remembrance There is not the least thinking of them to bee in the least manner offended with vs for them and doth he not say he will put them away as a cloude Esay 1.18 and hee will wash vs as white as snow and then will talke together walke together with vs and be as louing and as friendly vnto vs as if we had neuer offended him there is not the least signe that euer he was offended with vs and when hee threatneth the wicked abusers of his most holy name doth hee say any more but that he will not hold them guiltlesse that is Exod. 20.7 hee will not forget their abusing of him but hee will remember it when they thinke least of it and haue perhaps quite forgot that euer they did it and I thinke you will say this is a fearefull saying and therefore to say I will forgiue him but I le thinke on him is but a fruitlesse forgiuenesse of a reuenging minde or at least of an vnreconciled heart And therefore though I say not we should repose trust of state or life in mine
aduersarie without good tokens of sincere reconciliation because as Salomon sayth wee must not too hastily or vnaduisedly trust a reconciled enemie yet I say that in our owne hearts and soules wee must so forgiue him whatsoeuer is past as neuer to remember it neuer to thinke on it as to bee a meanes in the least manner to disturbe our charitie towards him to hinder him of any good or to doe him the least euill whatsoeuer but as we are towards all others to be in as perfect loue charitie towards him as if he had neuer offended vs yea and to be so readie and so willing to imbrace his loue and societie as wee are to imbrace the loue of any other if wee thought his heart to be as vpright towards vs as wee know our owne 2 Kings 10.15 to bee towards him as Iehu sayd vnto Iehouadab And thus if we be mercifull and gracious slow to anger and abounding in all goodnesse and truth reseruing mercy to the vttermost of our abilitie for all men and be ready to forgiue one another euen as God forgiueth vs and as in our daily prayers wee desire God to forgiue vs then shall we be happy and blessed and be the children of the most highest And so much for the second attribute of God here expressed that is his Goodnesse CHAP. XI Of the Iustice of God how iust is God in all his workes and especially in the not absoluing or cleering of wicked vnrepentant sinners 3. Attribute i e. Gods Iustice WE haue seene come small sparkes of Gods boundlesse incomprehensible goodnesse wee are now to consider the last part of his discription i. e. his Iustice and seueritie against sinne and sinners an act neuer vsed vntill we abuse his goodnesse and therefore left last to bee expressed to see if by the first we will bee reclaymed if not God will not bee vanquished but not holding the wicked innocent hee will visite the sinnes of the Fathers vpon the Children and vpon the childrens children vnto the third and fourth generation It is obserued by diuines that God sheweth himselfe to worke and to doe things in many respects especially 1. As the absolute Lord and owner of all things 2. As the God or maker and preseruer of all things 3. As the Father and Husband of his Church 4. As the Iudge and Iust rewarder of all men And in all these wayes Zanchius de iustitia dei l. 4 c. 5. q. 2. p. 398. God is sayd to be iust righteous but his Iustice in all these manner of working is not the same for First As the absolute Lord of all things whereby hee chooseth or reiecteth giueth or denieth his grace to whom het will the Iustice of God herein is the Will of God as our Sauiour sheweth saying May not I doe what I will with mine owne Matth 20.25 or as the Apostle sayth Hath not the potter power ouer the clay of the same lumpe to make one vessell vnto honour and another vnto dishonor Rom. 9.21 And in all these things there is no iniquitie with God but he is righteous in all his wayes and holy in all his works his Will is the rule of iustice and must needs be iust because he hath ius absolutum a most absolute right ouer all things Whatsoeuer God doth is iust and all things that are iust are iust because hee doth them and therefore all those acts must needs be iust which are done by him which is iustice it selfe and that pure fountaine from whence all springs of iustice doe proceede for it is a sure rule that God cannot bee sayd properly to doe things because they are iust but that those things are iust because hee doth them therefore Abraham thought it a iust thing to sacrifice his sonne because it was Gods Will to require it so that in this respect the Will of God is the Iustice of God Secondly As the God of all things that is the Creator Esay 46.4 Preseruer and guider of all things the goodnesse of God is sayd to be the Iustice of God Thirdly As he is the Husband of his Church 1 Tim. 4.10 and the Father of his Elect the mercie of God in giuing Christ and the obedience of Christ in satisfying the Law for vs is sayd to bee the Iustice of God Fourthly As a Iust-Iudge the Iustice of God is the distributing of reward vnto euery man according to his iust desart and so ãâã ãâã ãâã ãâã ãâã Iustitia is quasi ãâã ãâã ãâã ãâã ãâã bipartitio a parting to euery one his owne due deserued portion and it is called iustia distributiua a distributiue iustice And this is that which is meant in this place when hee sayth that by no meanes hee will make the wicked innocent but will visite the sinnes of the fathers vpon the children and it is here set downe two speciall wayes Gods distributiue Iustice is here expressed two wayes 1. Negatiuely by the negation of absolution vnto the wicked not making the wicked innocent 2. Positiuely by the expression of the greatnesse of the punishment which shall be inflicted vpon them but visiting the sinnes of the fathers vpon the children For the first he saith that absoluing hee will not absolue the wicked and alas We are all gone astray Psal 14.2.4 wee are all become wicked and there is none of vs that doth good no not one and therefore what shall we doe if God will not doe this fatherly fauour to absolue vs Nay he sayd euen now that he would doe it that he would forgiue iniquitie and transgression and sinne and therefore now with the same breath to say he will by no meanes cleere the wicked seemeth strange Aug. de ciuitate dei l. 8. c. 3. I answere that for the cleering of this point alij atque alij aliud atque aliud opinati sunt as Saint Augustine sayth in another case diuers men haue made diuers answeres Some say that sinnes must be distinguished as into sinnes of humane infirmitie and simple ignorance as when we doe the things we would not doe or many times wee doe the things wee know not to bee euill and these sinnes God is alwayes ready to forgiue because he remembreth that we are but dust and cannot doe the things wee would doe or into sinnes of wilfull ignorance when men will not vnderstand that they may doe well but doe make a couenant with death Esay 28.15 and an agreement with hell it selfe Job 2â 14 and doe say vnto God depart from vs for we will not haue the knowledge of thy wayes and into sinnes of obstinate malice from whence proceede those horrid and horrible fearefull sinnes that doe exceedingly prouoke the wrath of God as That idolatrie is a most horrible sinne First Idolatrie which is either the worshiping of the true God with false worship or the giuing of the true-worship onely due to the true God vnto the creature
forgiue them without exceeding great repentance Indeed I confesse that such grieuous sinners are in a grieuous case and that it is not likely God would haue vsed such fearefull threatnings but against haynous sinners yet I told you before that no sinne was so great but the Mercy of God is greater and able to forgiue if they be able to repent And therefore Others say that the former clause forgiuing iniquity and transgression and sinne is to be vnderstood of the sinnes of Gods Elect be they great or be they small he forgiues them all and this latter clause not making the wicked innocent to be vnderstood of the sinnes of the Reprobate of what quality soeuer they be for he will haue mercy on whom he will haue mercy Exod. 33.19 and whom hee will he hardneth c. And I yeeld this to be true in it selfe but because God onely knoweth absolutely How both sentences are reconciled Ex priori from the causes infallibly who are his and we know it onely Ex posteriori by the effects of Gods fauour and the fruits of his Spirit if we would be assured of the remission of our sinnes and would more certainely know how both these sentences may be reconciled I say briefly that the first sentence is to be vnderstood of the penitent and amending sinners of what quality soeuer their sinnes haue beene and the latter clause of continuall vnrepentant transgressors for God will pardon any sinne if you be sorry for it and forsake it but no sinne if you continue in it For God shall wound the head of his enemies Psal 68.21 and the hayrie scalpe of such a one as goeth on still in his wickednesse saith the Prophet And therefore if any of vs haue sinned yet let vs not continue in sinne for mercy and wrath come from God and if we continually sinne in the time of grace we shall suddenly be destroyed in the day of vengeance Quia non delinquenti sed peccata relinquenti misericors Deus est Because God will not be mercifull vnto them that offend of malicious wickednesse Rom 3.8 and doe still goe on in sinne that grace may abound whose damnation is iust as the Apostle speaketh But thou wilt say thou hopest God will giue thee grace to repent and thou meanest to leaue thy sinnes before thou beest compelled to leaue the world It is true beloued that our sinnes shall be pardoned whensoeuâr we repent but we cannot repent That men cannot repent when they will whensoeuer we will because repentance is the gift of God and we haue not God at our command but as a Father truely saith Qui dat paenitenti veniam non semper dat peccanti paenitentiam God which alwayes pardoneth the repentant sinner doth not alwayes giue repentance vnto sinners but as they neglected him Rom. 2.5 so he reiecteth them and suffereth them to heape vnto themselues wrath against the day of wrath And therefore though God be slow to anger and suffereth long yet he is full of Iustice and will not suffer euer but at last the fire of his fury will be kindled and then Furor arma ministrat His wrath will quickly afford him weapons and as Lactantius saith Tarditatem irae grauitate supplicij compensabit He will requite the slownesse of his wrath with the seueritie of his vengeance for as the old distich saith Ad veniam tardus Deus est Serior esse solet vindicta Jeuerior ad praemia velox Sed pensare solet vt grauiore moram God vseth to come to punish on leaden feet but he payeth home with iron hands he will reach them farre and hee will smite them full And therefore To day if yee will heare his voyce Psal 95.8 harden not your hearts and deferre not your amendment till to morrow for Qui non est hodie cras minus aptus erit If thou wilt not doe it to day it will be farre harder for thee to doe it to morrow and if thou wilt not doe it at all thou art in a most feareful case for God absoluing will neuer absolue thee that is he will neuer forgiue thy sins because thou wilt not forsake thy sinnes And so much for the denyall of pardon and absolution vnto the wicked CHAP. XII Of a two-fold visitation of God and the full opening of that point how God doth and that iustly visite the sinnes of the Fathers vpon the children and yet punish none but for his owne sinnes FOr the second GOD saith not onely that he will not absolue the wicked but he addeth further that hee will visite the sinnes of the fathers vpon the children Touching which we must first obserue that visitare est post longum tempus recordare To visite is after a long time to call to minde to remember That there is a two-fold visitation of God and to see those things againe which we seemed to haue quite forgotten and we finde a two-fold visitation of God First when he seemeth to forget our miseries to sleepe in our afflictions euen sometimes vntil we be almost ouerwhelmed with the raging waues of this world Matth. 8.24 as the Disciples were with the waues of the Sea Yet at last when he seeth his time First God visiteth the afflicted and not when we thinke it sit he will awake as a Gyant out of sleepe and he will asswage the windes and rebuke the Seas and deliuer his people out of all their miseries thus he remembred Noah Gen. 8.1 thus hee visited his people that were in Egypt Exod. 3.7 and thus when wee seeme to be forsaken of God because wee are despised among men Luke 1.68 he will when he seeth time visite vs and redeeme vs oât of our distresse Secondly God visiteth the wicked Secondly When God suffereth the wicked to goe on in sinne and to passe from one wickednesse to another and yet still to flourish like a greene Bay-tree to build them houses to enlarge their possessions and to haue all things at their desire he seemeth to forget their impieties or to haue taken no notice of their wickednesse yet at last as the Prophet speaketh when they least thinke of it He will visite their iniquities with the rod Psal 89.32 Psal 50.21 and their sinnes with scourges Yea he will reprooue them and set before their faces the things that they haue done and then he will seuerely punish all their sinnes and that two wayes 1. In themselues 2. In their children First It is iust with God and so it seemeth iust with men To render vengeance to them that feare not God For this cause we finde 2 Pet. 2.4 He spared not the Angels that offended Nor any man that sinned but thrust Adam out of Paradise destroyed the whole world by the deluge God will punish sinners Sodome and Gomorrha with fire and brimstone Corah Dathan and Abiram Saul Nabuchadnezzar Iudas Herod and many more he
hath most seuerely punished for their sinnes Ezek 18. and so in briefe he saith of euery one The soule that sinneth that soule shall die And therefore this should teach vs. First Not to frame vnto our selues a God all of Mercie and not to sing of mercy alone but of mercy and iudgement together that as we are to loue his mercy to be filled with grace so we might feare his Iustice to preserue vs from sinne For these be the two feet of God saith Saint Bernard whereupon hee walketh all his wayes That we should as well feare Gods Iustice as hope for his Mercie and these be the two wings of a Christian whereby he may flie vp into heauen Therefore seeing the one without the other is vnauaileable to support vs let vs not seperate those which God hath here euery where else ioyned together but let vs imbrace Gods goodnesse to keepe vs from despaire and let vs feare Gods Iustice to preserue vs from presumption Secondly This teacheth vs to expect a day of retribution for seeing the Iustice of God requireth that wicked men should bee punished as the Apostle sheweth and that here many of them doe scarce taste of Gods anger it must needs be That the Iustice of God requireth there should be a day of retribution 2 Cor. 5.10 Rom 2.5 2 Pet. 2.11 that all must appeare before the Iudgement seat of Christ that euery one may receiue the things done in his body according to that hee hath done whether it be good or bad and therefore what manner of men ought we to be in holy conuersation and godlinesse Secondly God will not onely punish wicked men in themselues for their sinnes That God punisheth wicked men in their children but he will also punish them in their children Tanquam in carne sua charissima As in the deerest things that they loue for he will visite the sinnes of the Fathers vpon the children And so punishing their children he plagueth them because euery man herein is like the woman of Canaan who said vnto our Sauiour Miserere mei Domine O Lord be mercifull vnto me my daughter is grieuously vexed with a diuel Matth. 15.22 ãâã ãâã ãâã ãâã ãâã Basil sel ser 19. For that the Deuils being in her daughter was a torment and a misery vnto her selfe Simon de Cassia in Euang. l. â c. 24. Quia amor natorum dolorem traijcit in parentes Because the loue which the parents beare vnto their children doth transferre the griefe of the children vnto the parents and therefore doth God punish a wicked man both in himselfe and in his children But although it be Iust with God to visite the sinnes of the fathers vpon the children yet this seemeth strange with men especially considering the Prophet saith Filius non portabit iniquitatem patris The sonne shall not beare the fathers sinnes neither shall it be said any more Ezek. 18. that the fathers haue eaten sower Grapes and the childrens teeth are set on edge but euery man shall beare his owne sinne and the soule which sinneth that soule shall die And therefore to reconcile this clause of the Law with that of the Prophet wee must discusse this point more at large Saint Augustine disputes it How it stands with Gods Iustice to punish the fathers sinnes vpon the children how the child should beare his fathers sinnes but hee doth not directly as I finde conclude it Saint Gregory concludes it that if a child follow the sinnes of his fathers he shall not onely be punished for his owne sinnes but also for his fathers sinnes but he did not sufficiently dispute it And therefore that we may rightly conclude vpon sure premises I must with the Schooles distinguish 1. Of Fathers 2. Of Sinnes 3. Of children 4. Of Punishments First Fathers are either proximiores those that beget vs or remotiores those from whence we are deriued as Adam That the sinne of Adam was not onely imputed but also deriued into his posteritie experience it selfe makes it plaine and the reason is as Aquinas truely saith because Adam now stood not as a personall man but as specificall i e. as one bearing in himselfe as the stocke of a tree doth beare all the branches the whole species or race of all mankinde and therefore if this roote had continued holy Rom 11.16 the branches had beene likewise holy but hee sinning he produced a most sinfull of-spring like himselfe because an euill tree could neuer bring forth good fruit Matth. 7.18 but in euery other man there is onely the person of this or that indiuiduall man Sinnes are not traduced from the Parents vnto the children and therefore the Schooles conclude that no actuall sinne can be traduced from the next fathers vnto the children not vertue froÌ the good not vice from the bad for so experience sheweth that a good man doth not alwayes beget a vertuous child nor a drunkard alwayes beget a drunkard but sometimes the cleane contrary as when the sonne of a miserable wretched niggard proues to be the most dissolute prodigall spend-thrift in the world else would they ingrosse the whole world to themselues and their posteritie or when an euill man begetteth a most vertuous and a godly child which doth not vnusually happen among men And yet we say that seeing in euery child there is the elementall seed of all vices which we haue naturally and originally traduced from Adam there be two especiall things which doe commonly cherish and preserue the immediate and next fathers sinnes in their children Two things that further the sinnes of the Parents to continue in the children that is 1. Inclination 2. Immitation For First seeing we receiue our whole substance from our parents we are naturally inclined to follow either the vertues or the vices Sepesolet similis filius esse patri either the good qualities or the bad qualities of the same substance from whence we are produced as the child of a good father to be good and the child of a vitious father to be euill Secondly seeing children are like Apes apt to imitate Children very apt to imitate their Parents vices and the examples of our Parents are like Spurres to driue their children on to follow what they see the good carriage of a godly father is a great incitement and a most effectuall meanes to worke goodnesse in his children and the bad example of wicked Parents is as a hammer to driue sinne and wickednesse into their children for we see Quo semel est imbuta recens seruabitodorem testa diu Whatsoeuer vertues or vices doe take roote in our bones when we are children will hardly be rooted out of our flesh when we are men And if to these two wee adde instruction either in good or euill things I know nothing more that can be said to make a perfect man or a perfect sinner These be the inducements and the causes why
of themselues but as Dauid was much moued when he saw the people smitten for his sinnes 2 Sam. 2â 17 and as Iacob halted when the Angell smote him on the thigh Gen. 32.31 so are we many times more grieued to see and more affraid to heare that our Children and the fruits of our loynes shall be punished then our selues And therefore seeing that fearefull curse of the Prophet To serue God is the greatest good that wee can doe vnto our Children Let the iniquity of his Father be had in remembrance and let not the sinne of his Mother be done away doth light so heauily vpon the Children of the wicked it should teach all Parents that loue their Children To feare the Lord and to striue more to get Gods blessing rather then the greatest patrimony vnto our Children for they may assure themselues that as the old verse saith De male quaesitis vix gaudet tertius haeres If they haue inlarged their substance by wicked meanes it will be the onely meanes to cut off all their posterity as may be seene in Saul Achab Ieroboam and the like but the blessing of the Lord perpetuateth the same And therefore as some for the loue that they beare vnto their Children will giue themselues vnto the Diuell by committing all sinnes in oppressing others to inrich them so let vs if we loue our Children cease to sinne for this will free our selues from woe and bring the best blessing vnto them and Secondly It should teach all Children to be humbled and to pray to God with our lyturgy saying Remember not Lord our offences nor the offences of our Fore-fathers but spare vs good Lord spare thy people and giue vs thy grace and forgiue vs all our sinnes through Iesus Christ our Lord Amen And thus I haue shewed thee O man Quid sit optimum What is the chiefest good and what we may learne concerning God that he is an Omnipotent eternall being good vnto all specially vnto his Saints and iust vnto sinners And now Quid nisi vota supersunt What remaineth but to apply all this vnto our soules to beleeue in him to loue him and to feare him and to prayse his name his blessed name for euermore for it is a good thing to sing prayses vnto our God yea and it becommeth well the iust to be thankefull Psal vlt. Verse vlt. And therefore prayse thou the Lord O my soule and all that is within me prayse his holy name and let euery thing that hath breath prayse the Lord through Iesus Christ our Lord. Amen Amen A Prayer O Eternall God whom to know as thou art is vnpossible as thou hast reuealed in thy Word eternall life wee most humbly beseech thee to open the eyes of our vnderstanding that wee may see thee at all times in all places and in all our actions and giue vs O Lord thy heauenly grace that seeing thee wee may loue thee with all our hearts feare thy power extoll thy goodnesse and admire thy iustice to preserue vs from all sinnes and to retaine vs in thy wayes to thine eternall glory and to our endlesse comfort Amen IEHOVAE LIBERATORI FINIS The Third Golden Candlesticke HOLDING The Third greatest Light of Christian RELIGION Of the Incarnation of the WORD IOHN 1.14 ãâã ãâã ãâã ãâã ãâã And the Word was made Flesh I Haue described in my formost Treatise O Theophilus The coherence of this Treatise with the former Treatises O dearely beloued of God the miserable estate of that poore man that was eiected out of Paradise and left halfe dead betweene Ierusalem and Iericho betwixt Heauen and Hell being already excluded out of Heauen but not fully thrust and intruded into Hell and in my next Treatise I haue shewed vnto thee a poole of Bethesda John 5.2 and brought vnto thee a good Samaritan that is onely able and willing to heale all thy maladies but as yet thou wantest an Angel to stirre the Waters and this good Samaritan hath not alighted and therefore I must now shew you how to apply the salue vnto the sore and how the Angel of the Couenant Iesus Christ alighted and descended from the throne of his Maiestie which is his horse for he âideth vpon the Heauens Psal 68.4 as vpon an horse to releeue this poore distressed and afflicted man And this by Gods helpe I shall doe out of these words The Word was made flesh for here is the ãâã ãâã ãâã ãâã ãâã Esay 7.14 the salue laid vnto the sore here is Emmanuel God with vs the blessed God which I haue described in my last Treatise vnited and made one with vs which in my first Tract I haue shewed to be so miserably afflicted and therefore we may now reioyce and be assured of our health and saluation because the Word is made flesh CHAP. I. Of the excellency of the Knowledge of Iesus Christ God hath fixed many impressions of his goodnesse in the creatures WHosoeuer will religiously and seriously obserue those manifold impressions of the Diuine goodnesse which the Lord God hath not slightly planted in the natures of all liuing creatures for a short space to be preached but hath also indelibly fixed in the memory of all ages most seriously to be considered he shall surely finde sufficient matter of reuerence loue and admiration but he shall be neuer able sufficiently to comprehend the excellency of so huge an Ocean of goodnesse within the straight and narrow compasse of his vnderstanding This were but with Saint Augustines Boy to empty the Ocean Sea with an Oyster-shell into an hole and therefore the serious and continuall contemplation of such plentifull and farre-spread goodnesse of God did so inuade and fill the thoughts of that Kingly Prophet Dauid that being as it were rauished or wrapt in an extacie at the inexplicable expression and vnconceiueable consideration of the same hee breaketh forth into these heauenly acclamations saying O Iehoua In coelis est benignitas tua Psal 36.5.6.7 O Lord our Gouernour How excellent is thy Name in all the world thou that hast set thy glory aboue the Heauens thy faithfulnesse reacheth vnto the cloudes thy righteousnesse is like the strong mountaines Psal 147. thy iudgements are like the great deepe thou sauest O Lord both man and beast But I will not suffer my speech at this time to enter into that infinite Ocean of Gods goodnesse whereby he giueth food vnto all flesh feeding the young Rauens that call vpon him and whereby he adorneth the fields with all kinde of fruitfull trees and pleasant flowers and all flowers with sweet smels and delicate colours neither will I enter into any part or parcell of his excellent prouidence whereby he gouerneth the whole world by his wisedome sustaineth all things by his power and relieueth all things by his goodnesse for this is too large a field for me to post ouer in so short a space as is now allotted me to
this rather then they will leese their vayne and wanton pleasures So foolish are they and ignorant euen as it were beasts before him I haue read of Honorius a Roman Emperour that when one told him Rome was lost he was exceedingly grieued and cried alas alas for he supposed it was his henne so called which he exceedingly loued but when it was told him it was his Imperiall Citie Rome that was besieged by Alaricus and was now taken and lost then his spirits were reuiued that his losse was not so great as he imagined we may well thinke this to bee a simple and a childish disposition and yet our selues are worthie of the same condemnation for if we leese a little wealth a little pleasure a little vanitie things of themselues good for nothing because of themselues they can make nothing good and then as the prouerbe goeth that is too deere of a farthing which is good for nothing yet for these trifles wee will vex and fret weepe and wayle Zechar 12.11 and our mourning wil be Like the mourning of Hadadrimmon in the valley of Megiddo but when we leese our soules in the desarts of sinne and when wee leese our God for sinne then with the Israelites wee sit downâ to eate and drinke and rise vp to play Exod. 32.6 But seeing as the Emperor Seuerus sayd though wee bee all things and haue all things that the world can afford vs yet all things will auayle vs nothing without this thing because as I said before Christ is all things and all things without Christ are nothing seeing with Ixion they doe imbrace a cloud for Iuno a shadow for the body trash for treasure and a short momentarie dreame of pleasure in stead of the true and eternall rest which seeke their rest but not in Christ and seeing as hee sayth himselfe it is eternall life to know him with his father John 17.3 to bee the true and eternall God I will therefore craue your Christian patience and desire your carefull attention to hearken vnto the seuerall parts of this text and to retaine in your memories those chiefest obseruations that I shall collect from the same all I cannot and as I would I cannot I must ingeneously confesse it Nam mysterium singulariter mirabile mirabiliter singulare for it is a mysterie singularly wonderfull and wonderfully singular and indeede the mysterie of all mysteries and therefore Si profundum in profundo non reperiam humanam fragilitatem non diuinam potentiam confundo If I doe not handle the same as I ought to doe I shall but bewray mine owne humaine frailtie and no wayes impeach or disparage this diuine veritie And because as it is the first the greatest the chiefest and the comfortablest point of all Christian Religion so it hath beene and is and I feare euer will be most chiefely oppugned and depraued on all sides by all sorts of enemies and wicked Heretickes therefore as this mine introduction is somewhat large yet not to large either preparation or expectation for so great a matter as followeth after so you must giue mee leaue to insist the longer about it and not Myndus-like to suffer my porch to bee greater then my towne And if I shall seeme harsh in the prosecution and not giue full satisfaction vnto your desires and expectation you must know that they are poynts to informe the iudgement and apprehension and not to moue or to inflame the affection and therefore harder a great deale and more painefull for vs to handle them then to treat of any morall poynts of exhortation and though they be lesse delectable for the present yet are they farre more profitable for the future time especially vnto them that will most seriously consider them and most carefully remember them ãâã ãâã ãâã ãâã ãâã And the Word was made flesh In which words as you may easily see the holy Euangelist setteth down the incarnation of this eternall Word and I for the fuller explanation of the same The whole treatise deuided into two parts must desire you to consider these two things 1. The summe and substance of this Words Incarnation 2. The chiefest cirumstances requisite for its explanation The 1. is heere fully expressed The 2. is from the other Euangelists plainely collected Touching the first here are three especiall things expressed 1. The thing that was made ãâã ãâã ãâã ãâã ãâã the Word 2. The thing that it was made ãâã ãâã ãâã ãâã ãâã Flesh 3. The manner of his making ãâã ãâã ãâã ãâã ãâã it was made Or playner thus 1. Who was made 2. What it was made 3. How it was made the Word Flesh ãâã ãâã ãâã ãâã ãâã Not created not changed but made for the Word was made Flesh and of these by Gods helpe in order CHAP. II. Of the Trinitie of Persons in the Vnitie of Diuine Essence The first branch of the first part FIrst We must consider who was made ãâã ãâã ãâã ãâã ãâã the Word was made for the vnderstanding of which point wee must know that the diuine Essence is onely one impartible and indiuisible For so the Scripture teacheth vs Deut. 6. c. 32. heare O Israel the Lord thy God is one God and therefore know you that I am God alone and besides mee there is none other sayth the Lord himselfe 1 Cor. 4.8 and so Saint Paul sayth wee know that there is none other God but one Athanas in Symbolo Secondly So the Fathers teach vs for though the Father is God and the Sonne is God and the Holy-Ghost is God yet are there not three Gods but one God sayth Athanasius and these three are one if you consider the Diuinitie and this one is three if you consider the proprietie Nazin orat 3. de Theol. Amb. de fide l. 1. c. 2. sayth Saint Gregorie Nazianzen and so sayth Saint Ambrose Saint Augustine Saint Hillarie and all the rest Thirdly So reason it selfe teacheth vs for God is summum cns the first and chiefest being as himselfe professâth I am that I am and we haue learned that of the prince of Philosophers that there cannot bee but one chiefest being Quia ens vnum conuertuntur because that being one are all one Secondly God is infinite and therefore but one because that which is infinite comprehendeth all things within the circle of it selfe Thirdly If there were more Gods then one Reason sheweth that there can be but one God then they must bee either all without beginning or one must proceede from other either by creation or generation that they should be all without beginning is impossible for then it must needs follow that there should be multa principia prima disparata in vna voluntate non conuenientia many first causes and vnequall beginnings that could neuer agree and be of the same minde and will and therefore to say they should bee all without beginnings is most absurd If one be from the
aegroti quantum ad iustitiam Dei In regard of the state of the patient to free him from sinne and to satisfie the Iustice of God For it behoued the Mediator betweene God and man Ne in vtroque deo similis longe esset ab homine aut in vtroque homini similis longe esset à Deo to haue something like vnto GOD and to haue something like vnto man lest that in all things being like vnto man hee might be so too farre from God or being in all things like vnto God hee might be so too farre from man and therefore Christ betwixt sinfull mortall men and the iust immortall God did appeare a mortall man with men and a iust God with God 1 Tim 2.5 and so the Mediator betwixt God and men was God and man Christ Iesus and fitly too saith Saint Augustine Quia ille congruè satisfacit qui potest debet Because that is most agreeable to reason that he should make satisfaction Two speciall reasons why Christ was made man which ought and can satisfie but we know that none ought to doe it but man and none can doe it but God and therefore God was contented to be made man and that for these two especiall reasons First to shew the greatnesse of his Loue to man First to shew the greatnesse of his loue for hee had seemed to haue loued vs the lesse if he had done lesse for vs but now Quid tam pietate plenum quam filium Dei pro nobis factum esse faenum What can more commend the loue of God to man then to see the word God made flesh for man Iohn 3.16 and therefore the Euangelist to shew the greatnesse of Gods loue to mankinde saith God so loued the world that he gaue his onely begotten Sonne that is to bee incarnate to be made flesh and to suffer death that whosoeuer beleeueth in him should not perish but haue euerlasting life Secondly to erect our hope that was already deiected Secondly to erect the hope and to strengthen the faith of man and to strengthen our faith which was alwayes wauering for wee saw two things that were to be done for man and yet could not be done by any man but such a one as should be God and Man The first was a remoueall of that great euill which suppressed vs. The second was a restoring of that great good that we were depriued of First Magnitude mali The euill that oppressed all men was foure-fold the greatnesse of that euill which suppressed euery man and could not be taken away by any man consisted in foure things 1. The waight of sinne 2. The height of Gods wrath 3. The power of death 4. The tyranny of the diuell And these could not be abolished by any creature but onely by him that created all creatures and can worke all things mightily according to the purpose of his owne will Secondly Magnitudo boni The good that man lost was two-fold the greatnesse of that good which was taken away from all men and could be restored by no man consisted in two things 1. The repairing of Gods image here in this life 2. The enioying of the blessed vision of God in the next life For none could restore the image of God to man but hee that was the liuing image of God Heb. 1.3 and the ingrauen forme of his person and the Kingdome of Heauen none could giue but God that giues it to all that loue him and therefore to take away the euill which we had deserued and to restore vnto vs that good whereof we were depriued God himselfe that made vs was contented to redeeme vs by taking our flesh vpon him Vt natura offendens satisfaceret That the nature offending might make satisfaction and because satisfaction could not be made without bloud for without bloud there is no remission Heb. 9.22 saith the Apostle he was made flesh that he might die and shed his bloud for vs Aug. serm 101. de tempore Vt iniusta mors iustam vinceret mortem liberaret nos iustè dum pro nobis occiditur iniustè That so his vniustly inflicted death might ouercome our iustly deserued death and might most rightly free and deliuer vs because he was most wrongfully slaine for vs as Saint Augustine speaketh Quest 2 Secondly It will be demaunded why the word that is the Sonne should be incarnate and made flesh rather then the Father or the Holy Ghost Resp Why the Son rather then the Father or the Holy Ghost was made man Saint Augustine thinketh that the cause pertained more specially vnto the Sonne then to the Father or to the Holy Ghost for that the Diuell attempted to vsurpe the dignitie and authority of the Sonne of God saying in his heart that he would be like vnto the most highest that is the image of the Father and sought to intrude himselfe into his glory to be the Prince of this world and the Head of euery creature which things were onely proper vnto the Sonne of God and therfore it behoued the Sonne to come into the world to ouercome the Diuell that would haue wronged him and all other men that were to be members of him But we finde many other reasons to shew why the Word was made flesh rather then the Father or the Holy Ghost As First because it is the office of the Word to declare the minde of God First because the Incarnation of God was made for the manifestation of God but we declare and manifest things by words and Christ is the word of the Father the wisedome the knowledge and the interpreter of his Fathers will euen as our word is the interpreter of our minde as Origen and Clemens Alexandrinus doe declare and therefore the word was rightly incarnate that God in him might be seene and heard and vnderstood of vs according to that saying of the Euangelist that which wee haue heard and seene 1 Iohn 1.1 and our hands haue handled of the word of life that declare we vnto you For as he is ãâã ãâã ãâã ãâã ãâã the word in respect of his person which is a name of relation vnto the minde as Sonne is to the Father so is he the word in respect of his office i. e. of his office as he is the second person of the Trinitie for as it is the propertie and office of the eternall minde i. e. the Father to beget the word i. e. the Sonne so it is the propertie and the office of the Word to declare the Minde but because this spirituall inuisible and ineffable Word as he is God could neuer be seene nor heard nor vnderstood of vs therefore was he made flesh that he might be heard and seene And this the Apostle seemes to shew vnto vs when hee saith God heretofore at sundry times Heb. 1.1 and in diuers manners spake vnto the Fathers by the Prophets but in these last
things for vs. euen for euer For this Incarnââe Word this God and Man Christ Iesus hath performed all things that are necessary for our saluation he liued for vs he dyed for vs he rose againe for vs and he became the Phisitian and the medicine both of our originall and actuall sinnes For against the corruption and guilt of originall sinne the pure birth and vndefiled conception of Christ is a sufficient salue and against the guilt of actuall sinne the Sanctitie and innocent life of Christ tâat was without any spot of sinne is a sufficient remedy and against the punishment either of originall or of actuall sinnes tâe most pretious death of Christ is a sufficient satisfaction Quia iniusta mors iustam vicit mortem Aug. ser 101. de tempore liberauit nos iuste quia pro nobis occisus est iniustè Because his vniust death hath iustly ouercome our death and he hath most iustly deliuered vs because he was most vniustly slaine for vs. That good examples are meanes to further godlines Besides the Word being made flesh we haue his life as a most perfect patterne to frame our liues thereby for wee are all like Apes apt to imitate and we say the life of our Minister would more moue vs to godlinesse then his doctrine and no doubt but it would doe much to them that hate not their Minister because he will not be as deboyst as themselues for a good example to good men is as a light set vpon a Candlesticke that all they which come into the house Iohn 3.19 may see the light although to euill men Christ an infallible patterne for men to imitate it moues them to the more indignation and wrath because it makes their sinnes appeare the more exceedingly sinfull and will be a iust witnesse against them in the day of wrath for that seeing the light of a good life shining amongst them they hated the same because their deeds were euill And therefore if we would be led by examples and would not erre let vs lay the the example of Christ before our face for this is a true looking glasse that is euer laid open before euery man and will neuer deceiue nor flatter any man and it is not onely a patterne for our practice but the continuall inspection and looking into the same is also in some measure an efficient cause Cyrillus l. 4. c. 5. and impulsiue motiue to incite vs to the imitation thereof and to the performance of all godlinesse because Christ is the giuer of all such graces whereby men do liue a godly life as the Apostle sheweth 1 Cor. 4.7 That we may boldly come to God Moreouer Christ hauing vnited his Deitie with our humanitie and hauing so well tempered his Maiestie with humility we may the more confidently and boldly draw neere vnto the throne of grace for that as his Deity confoundeth so his humanitie comforteth our faint and feeble soules and as his Maiestie amazeth so his humility animateth vs to come vnto him and to seeke of him whatsoeuer is needfull for vs. And further this Word being made flesh Naturam humanam nobilitauit He hath so innobled our humane nature as Saint Augustine saith that we which were wormes and no men are now ãâã ãâã ãâã ãâã ãâã pertakers of the Diuine nature and as it were Gods and no wormes so that now 2 Pet. 1.4 That we attaine to a farre better state in Christ then we lost in Adam Bernard ser 1. de Epiphan our nature being repayred it is exalted farre aboue the dignitie of its first originall and it hath obtained to a farre better state in Christ then it had and lost in Adam because Adam was but is the image of God but wee are ioyned and made one with God as Saint Bernard saith and therefore foelix culpa quae talem meruit redemptorem happy was that fault as it happened vnto vs which brought foorth such a Sauiour to be made partaker of our flesh that wee might be partakers of his Spirit as Saint Gregory speaketh Secondly more particularly That both our bodies and our soules shall be saued in that he was made a true and a perfect man consisting both of body and soule we may assure our selues of the saluation both of body and soule for as our sinnes deserued damnation vnto both so the assuming of both by this Word hath brought deliuerance vnto them both And in that he was made subiect vnto all our humane frailties passions and miseries being made in all things like ânto vs sinne onely excepted Heb. 2.17 c. 4 15. we may as I haue already touched before conceiue thereby an exceeding comfort for as Queene Dido said vnto the distressed Troians Haud ignara mali miseris succurrere disco Experience of miseries hath taught mee to succour all those that are miserable euen so Christ hauing felt all infirmities We may be sure of comfort in distresse and suffered more miseries then any of vs can endure will be mercifull and compassionate towards vs when hee seeth vs in distresse for he became like vnto vs that he might be mercifull vnto vs and he was tempted and suffered that he might be able to helpe and succour them that are tempted Heb. 2.17 18. saith the Apostle And therefore seeing wee haue not an High Priest which cannot be touched with the feeling of our infirmities but is a pittifull and a compassionate Redeemer if we be inuolued in miseries and doe suffer all kindes of infirmities wants scornes sickenesse paines or whatsoeuer else let vs goe boldly vnto the Throne of Grace and beg confidently his mercy and grace Heb. 4.16 to helpe vs in the time of neede for as hee which in our Creation formed vs according to the Image of God was contented now by his incarnation to take vpon himselfe the Image of man So wee which by our transgressions made our selues like vnto the Diuell shall bee most happy and blessed if as Christ became like vnto vs in flesh so we doe endeuour to become like vnto him in the graces of his most blessed Spirit And so much for the second point that he was made Flesh BRANCH III. CHAP. I. Of the distinction of the two Natures of Christ how each of them remaineth entire inconfused and the obiections made against this truth sufficiently answered Branch 3. THirdly We are to consider how this Word was made and still is Flesh which manner may be collected out of this word ãâã ãâã ãâã ãâã ãâã He was made Flesh Touching which wee must well obserue these two speciall points Two things to be considered 1. The distinction 2. The vnion of the two natures the Word and the Flesh that is the Deity and the humanity of our Sauiour Christ First The distinction of these two Natures is most excellently shewed by Saint Paul where hee saith That in Christ there are two distinct natures Rom. 1.3.4
Alij atque alij aliud atque aliud opinati sunt Diuers men haue diuers iudgements but in diuiding the worlds age into seauen parts I finde most agreeing in the same iudgement and in affirming Christ to be borne in the sixt age of the world the latter end of the same That Christ was borne in the sixt age of the world and why if we follow Damascens account or in the beginning of the same if we follow Saint Augustines account but which soeuer it was in the sixt age that there might be a correspondencie betwixt the workes of creation and of redemption Nam sicut primus Adam conditus fuit sexta aetate ad totius creaturae perfectionem Because that as the first Adam was made on the sixt day to be the complement and perfection of all creatures so the second Adam was made in the sixt age of the world to restore all mankinde vnto their integrity And this teacheth vs patiently to waite for the comming of Iesus Christ for if God deferred the first comming of Christ almost 4000. yeares but did at last fulfill his promise and came in his appointed time we may assure our selues that he will doe the like for his second comming 2 Peter 2 4. against all those that say Where is the promise of his comming Why Christ was borne in the raigne of Augustus and Herod Secondly He was borne in the Raigne of Augustus the two and fortieth yeare of his raigne as Tertullian and Saint Augustine say and in the one and thirtieth yeare of King Herods raigne as Beda saith or the two and thirtieth yeare as Eusebius saith And he was borne in the raigne of Augustus to shew vnto vs first that as Augustus was a temporall monarch so Christ should be a spirituall Monarch for that as the world can no more beare two temporall Monarchs then the heauens can beare two Sunnes Omnisque potestas impatiens consortis erit so the Church of Christ can haue but one head Secondly that as Augustus was the second Emperour so Christ was the second person of the Trinity Esay 9.6 Thirdly that being borne when all the world was at peace and yet taxed we might hereby see that although Christ was the Prince of peace Matth. 11.29 that immaculate Lambe which was meeke and lowly in heart yet he should be taxed for our sinnes and burthened for our transgressions Esay 53.5 And hee was borne in the raigne of Herod i. e. Herod the great to distinguish him from Herod Antipa and Herod Agrippa whereof Ascolanita necat pueros Antipa Iohannem Agrippa Iacobum mittitque in carcere petrum this first killed the children the second Iohn Baptist and the third Iames the brother of the Lord to shew vnto vs as both Saint Chrysostome and Leo obserue Chrysost in Matth. hom 9. Leo hom 3. in Epâph Josephus antiq lib. 14. c 26. Phila de part temp that this is that Shiloh which was for to come because a Prince as Saint Hierome reads it or the Scepter should not depart from Iuda vntill Shiloh came but now Herod Patre Idumes matre ortus Arabica being an Idumean hauing got the Scepter from Iuda by Augustus his meanes and hauing in the thirtieth yeare of his tyrannicall rule destroyed all the Sanhedrim i. e. the Eldership of seauenty Iudges of the house of Dauid it must needs be the Messias must be borne Thirdly Why Christ was borne in December He was borne in December the tenth moneth of the yeare to shew that he came to make satisfaction for the 10. commandements and to shew that as 10. consist of the figure 1. and the cipher 0. so his person did consist of the figure of his Deity and the cipher of our humanity as some Diuines haue obserued Fourthly He was borne in the shortest day of this moneth Three things obseruable in this day of Christs Natiuity which was the fiue and twentieth day in the Winter Solstice in which day three things are obseruable first the Cold is greatest secondly the Sunne is lowest and thirdly thence-forward the dayes begin to increase So Christ was borne in the coldest day to teach vs not to pamper vp our vntamed flesh hee was borne when the Sunne was lowest to teach vs true humility and as when the day is shortest the Sunne is in his Tropicke so called of ãâã ãâã ãâã ãâã ãâã to turne because now it turneth towards vs and so increaseth the length of our dayes more and more Ambros ser 2. de Natiuit and ascendeth vp into the Heauens higher and higher so from the day of Christs Natiuity the fauour of God is turned to vs our comforts are increased and the Kingdome of Heauen is inlarged for as Iohn Baptist saith I must decrease and he must increase John 3.30 so we find that after the birth of Iohn Baptist which was in the longest day as the Sunne descended so the obseruation of the ceremoniall and iudiciall Lawes decreased for the Law and the Prophets continued vntill Iohn but after the birth of Christ Matth. 11.13 which was in the shortest day as the âunne thence ascended so the Kingdome of Heauen increased more and more Fiftly He was borne vpon the first day of the Weeke That Christ was borne vpon the first day of the Weeke which is our Saboath i. e. vpon the Sunday as Rupertus Antoninus Bonauenture Petrus de Natalibus S. Augustine and others doe affirme Vt quo die dixerat fiat lux facta est eiusdem diei nocte oriretur in tenebris lumen rectis corde retinens ordinem mirabilium suorum That vpon the same day as he said Let there be light and it was so there should spring vp light for them that are true of heart and therefore Saint Augustine saith that this day was euer venerable because that on this day God the Father began to create the world on this day God the Sonne began to redeeme the world on this day God the Holy Ghost began to sanctifie the world when he appeared on the Apostles Act. 2.3 like clouen tongues of fire on this day God made the light on this day was the true light produced that lighteneth euery one that commeth into the world John 1.9 on this day the children of Israel came out of Egypt on this day Christ came out of his graue and like enough that on this day Christ will come to giue vs an euerlasting rest and therefore we should alwayes sanctifie this day aboue all the dayes of the yeare that when he commeth he may not finde vs singing in the Tauernes but seruing him in his Church Tertul. l. 6. c. 9. contra Marc. Sixtly Tertullian and Saint Augustine say that he was borne in the night-time in the time of darkenesse because he came to dissolue the workes of darkenesse Luc. 2.8 and to proue this they alledge not onely what Saint Luke saith that the Shepheards
from God and the chiefest argument of his Diuine loue towards man for though it was great loue to be clothed with the vaile of our flesh and to take the infirmities of our fraile and feeble nature yet is it farre greater loue to be compassed with the shadow of Death and to vndergoe the penalty of our sinfull nature And therefore seeing the mercifull and gracious Lord hath so done this maruellous worke Psal 111 4. that it ought to be had in remembrance I may well say with the Prophet Lam. 1.12 Haue ye no regard O all ye that passe by the way Stay here and consider and behold If euer there were any sorrow like his sorrow or any suffering like the suffering of Christ your businesse may be great and your occasions vrgent yet none so great none so waighty as this and none so acceptable vnto God as this for if you must remember when he rested how much more should you remember how he suffered Secondly It is most profitable vnto men in three respects Secondly As no worke more acceptable vnto God so none more profitable for vs for the serious meditation of the sufferings of Christ effecteth in vs besides many others these three especiall good 1. It hindereth vs to sinne 2. It kindleth our charity 3. It erecteth our Hope For Orosius sup ep ad Rom. l. 6. First Tanta vis crucis vt si ante occulos ponatur c. So great is the power and efficacy of the sufferings of Christ that if it were alwayes fixed in the mindes of the faithfull How the meditation of Christs Passion driueth away sinne so that they did intentiuely behold the death of Christ no concupiscense no lust no enuy no fury could ouercome them but presently vpon the consideration of Christ his sufferings the whole hoste of the flesh and of sinne would flie away saith Orosius and Saint Bernard saith Bern. ser 62. in Cant. Quid tam efficax ad curanda coÌscientiae vulnera necnon ad purgandam mentis aciem quam Christi vulnerum sedula meditatio What can be more powerfull to cure the sinfull wounds of our consciences yea and to purge our mindes from all sinnes then the sedulous meditation of the wounds of Christ for the Passion of Christ sheweth how dearely it cost him to redeeme vs from sinne and therefore it should make vs afraid to sinne for when the Harlot Lais asked of Demosthenes 1000. Dracmas i. e. almost 24. pound of our money or as some report 10000. Dracmas i. e. 200. pound for one nights lodging with her he wisely answered her Non tanti emam paenitere I will not buy repentance at so deare a rate so when Satan suggesteth vs to sinne if we did but consider the great price that Christ did pay for sinne and must be paid before it can be pardoned for we are bought with a price yea with a great price 1 Cor. 6.1 saith the Apostle there is no doubt but it would be a great meanes to preserue vs from sinning for it is most certaine saith Origen Origen in c. 6. ad Rom. that the true consideration of the Passion of Christ in the heart of a Christian is the chiefest munition to guard vs against euery sinne for as Vriah said vnto King Dauid The Arke and Israel 2 Sam. 11.11 and Iuda abide in Tents and my Lord Ioab and the seruants of my Lord are incamped in the open field Sap. 2.8 and shall I then goe downe into mine house to eate and drinke and to lie with my wife as thou liuest and as thy soule liueth I will not doe this thing So euery good Christian man will say My Sauiour Christ did weare a Crowne of thornes and shall I say come let vs crowne our selues with rose buds his hands are extended vpon the Crosse to imbrace me and shall I stretch forth mine hands vnto wickednesse to disgrace him he being ready to die had gall to eate and vineger to drinke and shall I being perfectly whole say with them in the booke of Wisedome Come Wisedome 2.7 let vs fiâl our selues with Wine and pleasant oyntments He suffered his breast his side and his heart to be opened and pierced for me and shall I harden my heart and shut the doore of my soule against him he was contented to heare himselfe reuiled and scorned for mee and shall I still scorne him and stop mine eares from hearing him so graciously speaking and so louingly calling me by the mouth of his holy seruants And as Origen saith Pro me Dei filius iugulatus est iterum me peccare delectat The Sonne of God was slaine for my sinnes and shall I euer againe delight in sinne So will euery true remembrancer of Christs sufferings say the desire of mony betrayed my Sauiour and shall I euer after that loue couetosnesse my wanton pleasures my vaine delights my swelling pride my greedy desire and all my wicked sinnes were the onely cause of my Sauiours want Chrys hom 88. in Matth. of his bitter sorrowes and his shamefull cruell death and shall I euer loue those sinnes that brought these sorrowes vnto him no sure I will not doe it saith euery soule that thinkes of this Etiam si lapis esset yea though his heart were made of stone yet the true meditation hereof would mollifie the same like waxe and cause him to depresse his pride and to detest all sinne saith Saint Chrysostome for as the destroying Angell could not hurt any of them whose doore-posts were sprinkled with the bloud of the Paschall Lambe so the subtlety of Satan that destroying enemie can neuer preuaile against them which haue their mindes and hearts alwayes sprinkled with the true meditation of the suffering and shedding of the pretious blood of Iesus Christ Gal. 6.14 And therefore as that blessed Apostle Saint Paul saith God forbid that I should glory in any thing The meditation of Christs Passion cannot choose but make vs to loue Christ saue in the Crosse of Iesus Christ whereby the world is crucified vnto me and I vnto the world that is whereby all worldly vanities and pleasures are become loathsome vnto me and I am become a hater and detester of them as being the cause of Christ his Crosse so I say vnto euery man if euer Satan or the lust of the flesh inticeth thee to sin I pray thee doe but this one thing before thou dost the sin call to mind and consider what thy deare Sauiour suffered for thy sinnes and I doubt not but it will proue a most wholesome antidote and a most excellent preseruatiue against sinne And Secondly As the consideration of Christs Passion is a great meanes to preuent sinne so it is of maine force to stirre vp our loue and to kindle our affection towards Christ as Saint Bernard saith Nihil est quod eum ita nobis amabilem reddit quam calix ille Bern. ser 20. in
to be Malefactors so the consideration of Christs suffering being as the Doue as innocent as innocencie it selfe should moue in vs not onely a commisseration of the sufferer but also a detestation of the persecutors for who can heare or reade of the death of righteous Abel by that wicked Caine the burning of Laurentius by that Tyrant Decius the flaying of Saint Bartholmew by his bloudy enemies or the dragging of Hippolytus with wilde Horses and such like cruell and bloudy Tragedies without a detestation of such horribly wicked Actors And can we heare the sufferings of innocent guiltlesse Christ without a deadly detestation of those inhumane Butchers That Christ was a good man Acts 10.38 Thirdly He was not onely a iust man that did no hurt to any man but he was also a good man that did good to euery man for He went about saith the Apostle doing good and that both in words and workes for first He often taught them in the Temple in the Synagogue vpon the Mount in the High-wayes in Houses in all places his goodnesse would not suffer him to conceale any thing in silence that might be any wayes profitable vnto his hearers but to dispell with all diligence all mysts and cloudes of errors from the inward eyes of the people and to instruct them cleerely in all the heauenly mysteries of saluation Secondly He cured the bleeding wounds of afflicted consciences he reclaimed brought home many stragling sheepe and wandring sinners he gaue eyes vnto the blinde feete vnto the lame speech vnto the dumbe eares vnto the deafe bread vnto the hungry yea many times hee restored health vnto the diseased and sometimes the dead vnto their lamenting friends And as Saint Paul saith Who is weake and I am not weake 2 Cor. 11.23 who is offended and I burne not So might our Sauiour more truly say Who is burthened and I am not grieued at it for he commisserated the corporall and spirituall infirmities of all men yea he did not onely pitty them in vs but he put them all vpon himselfe Et tulit in se vt à nobis tolleret and tooke them all vpon himselfe that he might take them all from vs as Saint Chrysostome saith And therefore if the people did so much condole the naturall death of Dorcas Acts 9.39 because shee was so good a Creature as to bestow some few clothes vpon some few poore distressed people how much more ought wee to bewaile the shamefull and the dolefull death of Christ that did so much good and neuer any ill all the dayes of his life Fourthly He was not onely Iustus bonus A iust and a good man or an innocent man voide of sinne and a vertuous man full of grace but he was also more honourable and noble then all the sonnes of men for he was Christus That Christ is 1. A King 2. A Priest 3. A Prophet Math. 2.2 Annointed to be a King a Priest and a Prophet First King Simul natus simul Caesar He was a King by birth Where is he that is borne King of the Iewes He descended of the regall race Saint Mathew reckons foureteene Kings in his pedegree and hee was a King to his dying day Iesus of Nazareth John 19.22 King of the Iewes Pilate writes it and he will not alter it for God himselfe had spoken it Psal 2.6 I haue set my King vpon my holy hill of Sion Secondly Priest for The Lord sware it Psal 110.4 and he will not repent it that he is a Priest for euer after the order of Melchizedecke The noblest Order and the royallest Priesthood in the World for this holy Priest was also a noble King Esay 9.6 for hee was King of Shalem King of peace euen as Esayas calles him The Prince of peace Thirdly Prophet for Deut. 18.15 A Prophet shall the Lord your God raise vnto you And he shall be a Prophet ãâã ãâã ãâã ãâã ãâã in the highest degree euen the Prince of Prophets and so great a Prophet that Whosoeuer will not heare him he shall surely die Ier. 22.18 And therefore if Ieremie taketh vp that mournefull lamentation for the death of King Iosias and say Alas for that noble Prince ah my Lord or ah his glory and yet he came to an honourable death in the Field without any shame and but little paine then what shall wee say for the death of this King of Kings this Priest of the most High God and this great Prophet of the Lord that was annointed with the Oyle of gladnesse aboue his fellowes Psal 45.8 The Lord had said Touch not mine Annointed and doe my Prophets no harme Psal 105 15. yet we see Kings the Annointed of God are slaine and Ierusalem killed the Prophets and stoned those that are sent vnto them Luke 13.34 But behold a greater then all Kings is here Et quasi vnus è decem milibus And such a one as ten thousand Kings are not equal vnto him and yet he is not brought to an honorable death of a Priest at the Altar or of a King in the Field but to a most shamefull and reprochfull death the most accursed death of the Crosse among the wicked O then let vs consider if euer such a person came to such a death That Christ was a true and eternall God Math. 17.54 Fiftly He was not onely the highest among all the Sonnes of men but he was also the Sonne of the most High God Pilate heard it and feared the Centurion saw it and confest it Truly this was the Sonne of God And the very Diuels felt it and proclaimed it We know who thou art euen the holy one of God yea the trembling Earth quaking Luke 4.34 the flinty Rockâs cleauing asunder and the dolefull graues opening themselues did by a visible voyce confirme him to be a God And so that strange Eclipse that was seene at his death and that vnexpected darkenesse that vayled the face of the Sunne for three houres together because it was no defect of Nature the Moone being at the full and the day being at the middest and therefore could not be any vsuall Eclipse caused by the head or the tayle of the Dragon vnlesse you meane that olde Dragon the Diuell it made that great Phylosopher Dyonisius Dionys in Ep. then in Athens to say That now the World was at an end or the God of Nature suffered violence so strange were these accidents beyond the power of Nature The enemies of Christ ascribe that to him in mockerie which he was indeede Mat. 26.68 Nay the very enemies of Christ acknowledged him to be a Prophet a King a God for while the people play vpon him and contemne him yet notwithstanding they confesse him to be a Prophet saying Prophesie vnto vs thou Christ who is hee that smote thee And as Saint Ambrose saith Compungentes coronant illudentes adorant While the Souldiers denied him
an vpright man and should not be hated of all men I But will the good and godly men hate them who doe confesse their sinnes and doe alwayes striue against their owne corruptions The wicked men may hate them but surely the godly will not I answere That the more godly men be the lesse they hate them yet because in them sinne stickes so close vnto them that although they confesse and detest it with their soules yet hath their flesh alwayes some loue and affection vnto the same in so much that Saint Augustine in one of his Meditations confesseth That in his spirit and soule he did so heartily pray against his sinne that his flesh and carnall desire was afraide God would heare the prayers of his soule and so depriue them of their delights Gal. 5.17 for in the best men The flesh lusteth against the spirit and drawes them oftentimes to doe what they would not doe And therefore as in the best men there is still remaining naturall corruption so the same will still oppose it selfe against all them that will seeke to dispossesse this olde Adam from their soules And therefore seeing Christ did suffer Christians suffer and that the more godly they be the more enemies they shall haue we should not iudge of men and especially of the Preachers of Gods Word according to their outward appearance of their enemies crosses and afflictions but we should iudge righteous iudgements And we that suffer may and should reioyce and be glad that We are counted worthy to suffer for the name of Christ And so much for the Person suffering Part. 2 PART II. CHAP. I. Of the sufferings of Christ in the Garden of Gethsemane Of the sufferings of Christ SEcondly We are to consider the sufferings of this Person Iesus Christ Thus it behoued Christ to suffer Well might it haue agreed with his excellent Nature to haue conferred benefits and to bestow gifts on the Sonnes of men but to suffer torments and to endure all indignities at the hands of sinnefull men is strange and admirable so incompetible is the Person and the Passion of Iesus Christ And yet if we diligently obserue all those Tragicall Scenes that are seene in the Records of the Euangelists and marke all the dolefull passages of his whole life euen from the first houre of his birth vnto the last moment of his breath we shall finde the same to be nothing else but a Mappe of miseries or a tempestuous Sea of all calamities for he was no sooner borne but hee beganne to beare our sorrowes he was cast into a Cratch That the whole life of Christ was but a continuall suffering the breathings of the Beasts perhaps did warme his cloutes to preserue his life and he liued not long but hee suffered the effusion of his bloud and the sharpenesse of circumcision He was no sooner circumcised but he was designed vnto the slaughter Herod seekes his life and hee will slay all the Children of Bethlehem or he will put this Childe vnto the Sword And therefore in the middest of Winter he must flie to Egypt to saue his life there hee liued a while and hee must needes liue poore for they that haue nothing among their friends may very well bee thought to haue lesse among strangers when he returnes he must retire himselfe into corners for feare of Archilaus Matth. 2.23 and when he begins to shew himselfe to the World hee must beginne to combate with the Diuell he is no sooner baptized Chap. 4.2 but he is tempted forty dayes together without meate without drinke without sleepe and he can no sooner beginne to publish the glad tidings of saluation but they presently accuse him of sedition His friends say hee is madde his enemies say he hath a Diuell All seeke his life Iohn 8.48 and this is the summe of his whole life Pouertie and miserie hunger thirst weakenesse wearinesse reproaches lyings slaunders and what not Yet all these sufferings were but flea-bitings Christs chiefest sufferings in these three speciall places they were but tastes of that bitter Cuppe whereof hee sucked out the very dregges and all 1. In the Garden of Gethsemane 2. In the presence of his Iudges 3. In the Mount of Caluerie These were the places of his torments and in all these places we must consider both the greatnesse of his griefe which is Paena sensus the paine of feeling and the smalnesse of his comfort which is Paena damni the paine of leesing And therefore by Gods assistance I will chiefly insist vpon those sufferings that he suffered in these places First It is concluded of all Diuines That Christ suffered both in soule and body that the sufferings of Christ was both in soule and body sorrowes of soule and paines of body for He hath carried our sorrowes saith our Translation our paines saith another to shew that whether wee regard his disconsolate soule or his tender body it was a painefull and a sorrowfull suffering so painefull and so sorrowfull that as it was well-neere intolerable vnto him so it is almost incredible vnto vs for though at the bringing of Christ into the world to bee the Sauiour and Redeemer of his Church the Prophet Esay saith Esay 52.7 How beautifull vpon the mountaines are the feet of them that bring these glad tidings of peace i. e. How ready is euery man to embrace this newes yet when he goeth about to expresse the manner of our diliuerance by such sorrowes paines and sufferings Esay 53.1 he makes a stand and saith Who beleeueth our reports For The first degree of Christs suffering was that he was made passible First I told you before that this sufferer was a God blessed for euer and the God-head is impassible no sorrow no griefe no paine could fasten vpon the Deity and therefore how could our Sauiour suffer To this the Prophet answereth Sacrifice and burnt offerings thou wouldst not haue ãâã ãâã ãâã ãâã ãâã Leo Ser. 8. de Passione but a body hast thou ordained me as both the Septuagint and the Author to the Hebrewes hath it Nam cum mortis aculeum non possit accipere natura deitatis nascendo tamen suscepit de nobis quod pati posset pro nobis For seeing the Deity could not suffer death The Word was made Flesh that hee might goe the way of all flesh and make a passage vnto his Passion that so hee might really suffer Hillar de Trin. lib. 10. and not appeare to suffer as Saint Hillary otherwise a most excellent Author doth imagine And indeed Hoc primum tormentum magnum mysterium quod passibilis factus est This was his first suffering torment and an vnspeakeable mystery that he was made able to suffer torments That the Humanity onely suffered And we say that Christ suffered not in respect of his Diuine nature but in respect of his humane nature for though the Deitie was in the sufferer yet
comfortable beames of the God-head were now restrayned from the assistance of the Man-hood of Christ as hereafter I shall more fully shew vnto you yet I say that all the Diuine comforts were not detained from him for then the Humanity could not haue indured so great an agony had he not beene somewhat sustained by the Deity Nay be it so Winton in Pass Ser. sup Thren 1 p 3. as some would haue it that his soule was euen as scorched heath-ground without so much as any drop of dew of Diuine comfort yet I say he was not depriued of his reasonable soule he had all the powers and faculties of reason and vnderstanding in a farre more excellent measure then any other man whatsoeuer and these faculties were not disturbed nor any wayes darkened with the vehemencie of any Passions as I shewed vnto you before and therefore I cannot see how the feare of a naturâll deâth onely could so exceedingly affright him as to make him so earnestly to pray against the same for we find that euen naturall men not knowing God and therefore not guided by the light of God doe and haue by the light of Humane reason made light account of death and yet you see Christ a man of perfect knowledge as man so much as man could haue is here grieuously troubled and vehemently affrighted at the consideration of that Cup which he was to drinke of and therefore that Cup did containe a great deale more then that little draught of naturall death And Heb. 5.7 That Christ was heard and therefore deliuered from what he feared Thirdly The Apostle vnto the Hebrewes saith That when Christ offered vp prayers and supplications with strong cryings and teares vnto him that was able to saue him from death he was heard in that which he feared or for his piety as the originall hath it Now this must be referred vnto his feruent prayer and those bloudy teares in the Garden for we doe not reade that in any place else he did offer the like prayers and teares vnto God and therefore seeing he was heard i. e. so heard that he obtained his request Prae reuerentia for his modestie or for the respect that God had vnto him and was deliuered from that which he feared it must needes be that it was not his owne naturall death that he so much feared and so earnestly prayed against it for from this he was not deliuered but he suffered dyed and was buried Psal 75.9 And therefore as the Prophet Dauid saith In the hand of the Lord there is a Cup the wine is red it is full mixt as for the dregs thereof That Christ was to vndergoe the punishment of all others all the vngodly of the earth shall drinke them and suck them out So I say of this Cup of Christ it is a Cup of many ingredients it is full red and it hath many dregs and although in this good seruant there was found no sinne yet seeing he was contented to vndergoe the punishments of all bad seruants and to suffer the iust desarts of all the vngodly therefore hee must drinke and sucke vp the very dregs of this Cup and yet if we duely obserue it we shall see that he was heard in that which hee feared for though he drinkes it vp sheere yet it shall cleerely passe from him and his prayer was no more for hee prayed not that he might not drinke of it but that it might passe from him euen as a man that drinketh a cup of poyson and yet thereby is not poysoned And so it did with Christ he dranke vp all and yet it did him no hurt at all for though it made him sweat the drops of bloud though it grieued him and pained him and made him cry out Matth. 27.46 My God my God why hast thou forsaken mee yea though it cast him into a sleepe and laid him dead in his graue and there sealed him for a time yet presently within the space of forty houres or thereabouts he reuiued and awaked as a Lion out of sleepe or as a Giant refreshed with wine and then he smote all his enemies vpon the cheââe-bone Psal 78.66.67 and put them to a perpetuall shame And through that short and momentary death of his he purchased vnto his Church euerlasting life And therefore seeing this Cup which Christ feared was not onely that little draught of naturall death that was but the least drop thereof but was a Cup of many ingredients Let vs so farre as we may gather it out of the word of God obserue and learne what those ingredients might be which were contained in that Cup that so we may the better know what he suffered and what he prayed against CHAP. III. Of diuers particular things that were in that Cup which our Sauiour dranke of ANd if we diligently search into the particulars we shall finde that therein might be The difference betwixt feare and sorrow or griefe First Something 's that he grieued at which troubled him And Secondly Something 's that he feared which he prayed against For there be great differences betwixt ãâã ãâã ãâã ãâã ãâã griefe and ãâã ãâã ãâã ãâã ãâã feare and betwixt the causes of sorrow and feare for the obiect of sorrow and griefe may be as well euill past as the paine present but the obiect of feare is onely euill to come or that which is present but as yet not wholly passed ouer feare alwayes going before the paine sorrow and griefe following after and yet I say that the same things now in Christ might and did worke both feare and griefe because he fore-saw those things that were to come as present or as already past and therefore he feared them as things to come and he grieued for them as if they had beene already past Of the first sort there were somethings 1. In respect of himselfe 2. In respect of others What Christ griâued at 1. In respect of himselfe he fore-saw these two things 1. The greatnesse of his paine and shame 2. The deferring of his death and punishment 2. In respect of others he fore-saw likewise these 2. things 1. The small account that they would make of so great a worke 2. The greatnesse of that punishment which they must suffer for this smalenesse of their account And would not these things grieue a man What Christ feared Of the second sort there were especially three things 1. The waight of sinne 2. The malice of Satan 3. The wrath of God And would not these enemies so many in number so mighty in power and so terrible to behold make a man to feare to tremble and to sweat And yet from all these he was deliuered and so as the Apostle saith He was heard in that which he feared But to speake of these a little more particularly What Christ fore-saw in respect of himselfe First his punishment First He fore-saw that he should indure Supplicium quo nullum
pondere currus The strongest pillars must needs bowe if you lay more waight vpon them then they are able to beare Atlas en ipse laborat Secondly He saw the malice of Satan and his full leaue and license not as it was to Iob with limitation doe what thou wilt but saue his life but without restriction the whole power of darkenesse was let loose to vse all his violence and to afflict him what he could and this our Sauiour intimateth when he saith That the prince of this world commeth Iohn 14.33 and calleth that houre the houre of the power of darkenesse And hee knew his power to bee very great and his malice to be nothing lesse then his power and therefore he might well feare and pray against the same Thirdly Hee saw the wrath of God so infinitely kindled against euery sinne of man and as it is agreed vpon by all Diuines he saw now God sitting in Iudgement vpon the world for so the words of our Sauiour sheweth Now that is euen at hand Is the iudgement of this world and the prince of this world shall be cast out Iohn 12.31 and himselfe bearing the sinnes of all men standing before this Iudgement seat of God and to vndergoe all the punishments due to man that so he might satisfie the Iustice of God for vs and he knew that it was a fearefull thing to fall into the hands of the liuing God Deut. 4.24 for the Lord our God saith Moses is a consuming fire and therefore as the Prophet saith My flesh trembleth for feare of thee and I am afraid of thy Iudgements so what maruell is it if the manhood of our Sauiour Christ seeing the Maiestie of God and the greatnesse of his fury against sinne and it selfe now to answere for all sinnes was brought into this fearefull agony and was thereby moued so earnestly to pray to God First Against eternall malediction in the behalfe of his Church Secondly Against the insupportable burthen of corporal castigation in respect of himselfe For First Hee saw that eternall damnation was due to vs for our transgressions and he now in vs and for vs stood to be arraigned and we in him stood to be punished and therefore as hee said to Saul Saul Saul Why persecutest thou me when his Church onely and not Himselfe was persecuted so here hee saith Let this Cup passe from me i. e. from me and mine from me and all my Church which is my Body which is my Selfe for this is Vox Ecclesiae in Christo The voyce of the Church vttered by Christ or else Vox Christi in Ecclesia Galat. 2. The voyce of Christ spoken in the behalfe of his Church Rom. 6. Coloss 3. because now the Church was comprised in his Body in which it was crucified buried and raised together with him as the Apostle teacheth Secondly He saw that his Humanity That God would lay no more punishment vpon him then his manhood should be able to support which was to suffer the iust punishments of all sinnes inflicted by the malice of the Diuell for the satisfying of the wrath of God was but flesh and bloud fraile and weake and therefore he might well feare and pray that God would not lay heauier punishments vpon him then his patience and obedience could endure and so the meaning of this prayer let this Cup passe from me should be this viz. let it not oppresse me for so the words immediately following seeme to shew Not my will but thy will be fulfilled as if he should haue said my desire is not that it should so passe from mee as that I doe not drinke of it at all and so not fulfill thy will but that I drinking of it to fulfill thy will may notwithstanding be not oppressed not subuerted not wholly swallowed by it that it may so passe from me as a Cup of deadly poyson that is wholly drunke vp and yet is at last quite voyded without the finall fall or death of the drinker And these are the things that hee feared and hee was heard ãâã ãâã ãâã ãâã ãâã in that which hee feared saith the vulgar Latine or prae reuerentia for the reuerence and respect had of him as Oecumenius and Saint Chrysostome doe interpret it God laying on him but supportable paines and deliuering his Church from insupportable punishments And this was the beginning of his sufferings in the Garden of Gethsemane CHAP. IIII. Of the treason of Iudas of the flight of all his followers and of the taking and binding of Iesus Christ Three speciall things that happened in the Garden after his agony AFter that our Sauiour had thus prepared himselfe for death by Prayer wee finde three speciall things that befell him in that very Garden of Gethsemane 1. The Treason of Iudas 2. The flight of his followers 3. The taking and binding of him For the first we shall the better vnderstand it if we consider these three points 1. What Christ had done for Iudas 2. Why Iudas betrayed Christ 3. How he betrayed him First the treason of Iudas First Saint Augustine collecteth the summe of those fauours that Christ had conferred on Iudas as the healing of his father from his leprosie and his mother with whom hee is said to haue often committed most odious incest A briefe catalogue of those benefits that Christ did for Judas from the palsie the choosing of him to be one of his twelue Apostles the appointing of him to be his purse-bearer and to keepe all the wealth he had the preseruing of his life when he with the rest of his fellowes were well-nigh drowned in the ship Aug. Ser. 28. ad fratres the concealing of his theft and falshood which our Sauiour often knew to salue his credite the giuing vnto him of his blessed Body and Bloud the washing of his feet the fore-warning of him of his fact that hee might pray for grace to preserue him from the Diuell and many more benefits of lesser note which should haue eternally obliged him vnto Christ Quest But here it may be demanded why our Sauiour knowing him to be so wicked and that hee would betray him would choose him to be his Apostle Resp I answere that Christ did it for diuers reasons as specially these First That it might be no preiudice or cause of vpbraiding good men that wicked men should be of the same calling Why Christ did choose Judas to be his Apostle or profession for it is vsuall in the world to twitte vs with the wickednesse of our fellowes none so couetous none so contentious say the people as you Preachers be alas if some be so wee cannot helpe it there was a Caine in Adams house and a Cham in Noahs Arke and here a Iudas among twelue Apostles and therefore among so many of vs what maruell that there should be many euill but doe you looke that you condemne not the righteous with the wicked
that he had lost the price of that Oyntment wherewith the Woman annointed Christ and which he had valued at three hundred pence went out as I shewed you before and sold Christ for thirty pence and then betrayed him into the hands of sinners Fourthly Christ being treacherously betrayed 4. The desire of the people violently apprehended and most falsly accused by the Sonnes of Belial the High Priests for very malice that they bore against Christ and for feare that the Romans if they let him escape would come and take away that rule and authoritie that was left them thought him worthy to die and deliuered him vnto Pilate and did teach the ignorant ingratefull and vnconstant multitude most earnestly to desire the death of Christ saying Crucifie him crucifie him and therefore Pilate for feare of the Priests and to please the people when he had scourged Christ condemned him and deliuered him to be crucified And yet all these were but instrumentall causes of these manifold sufferings of Christ there were other more efficient and farre greater causes then all these For Secondly The efficient cause of Christ his death The efficient cause of Christ his death Esay 53.10 was God himselfe for so the Prophet Esay saith It pleased the Lord to bruise him and to put him to griefe to bruise his body with tortures through the malice of the Iewes towards him and to strike his soule with griefe through the mercy of God towards vs. And so the Prophet Ieremie speaking of these sufferings in the person of Christ himselfe saith That they were sorrowes and sufferings Quae fecit mihi Deus Lament 1.12 That God himselfe laide all this punishment vpon Christ Whereby God hath afflicted me God who is termed A deuouring fire and an ouer-flowing torrent of wrath doth now make our Sauiour Christ as the onely Butte to shoote at him all the shafts of his furie he openeth him and powreth into him all the vials of his indignation and as Iob complaineth That the terrors of the Lord did set themselues in array against him So Christ when he saith Mar. 14.34 ãâã ãâã ãâã ãâã ãâã My soule is incompassed with sorrowes on euery side sheweth how God had set himselfe against him yea though God afflicteth sometimes in mercy euen as a Father when hee correcteth his dearest Childe yet is he here said to haue done this In the fiercenesse of his wrath And therefore how could Christ choose but suffer for when God will smite who is able either by strength or wit to escape out of his hands Why God afflicted Christ But here it may be well demanded what moued Gods wrath to be thus kindled against Christ for God hateth nothing but sinne and in Christ there was no sinne neither was any guile found in his mouth And therefore seeing God neuer doth as Annas did to cause Christ to be smitten without a cause why should God be so much displeased as thus grieuously to punish his onely Sonne in whom hee was alwayes well pleased and with whom he was neuer in any wayes offended Dan. 9.27 God afflicted Christ for vs and not for himselfe To this wee must answere with the Prophet Daniel that the Messias must be slaine but not for himselfe for hee tooke vpon him the person of vs all and if a man that oweth nothing becomes a surety for a debtor if the principall becomes bankerout the surety shall be compelled to make a plenary satisfaction and he must pay that which he neuer tooke And therefore Christ vndertaking the payment of our debts and to discharge vs from Gods wrath to come Esay 53.4 5 6. He tooke vpon him our infirmities hee was wounded for our iniquities and broken for our transgressions Luc. 22.64 And so if the tormentors should say as once they did Prophesie vnto vs who it is that smote thee We may quickely become Prophets and most truly answere for him that our sinnes smote him our iniquities whipt him our pride crowned him with a crowne of thornes our drunkennesse gaue him that vinegar to drinke and in a word our sinne our grieuous sinne what sinne soeuer it be did thus haynously murther Christ and fast nayled him vnto the Crosse Quia solum peccatum homicida est Our sinnes crucified Iesus Christ For alas it was not Pilate nor Caiphas nor any one of that complicie of confederate Agents that were the efficient cause of his death for they were but the instruments and executioners onely of that punishment which our sinnes the sinnes of each man had laide vpon him and the Executioner cannot be said properly to be the cause of that mans death which by the Law is adiudged to die but to say the truth our sinnes haue killed the Sonne of God And therefore as Nathan said vnto Dauid 2 Sam. 12.7 Thou art the man that did the deede So I may say to euery sinner Thou art the man for whose sinnes God in the fiercenesse of his wrath did thus punish and afflict his onely Sonne O that this would make euery one of vs to crie out with Ionas Propter me haec tempestas I am the cause of all this troubles Ionas 1.12 of all this stormy windes and tempest Take me and cast me into the Sea And as Dauid âhen he saw the miserable death of the people for his sinne was vexed at the heart and cried vnto the Lord saying Behold I haue sinned and I haue done wickedly 2 Sam. 24.17 but these sheepe what haue they done So I wish that euery one of vs would see it and say it It is I Lord that haue sinned but for this innocent Lambe this harmelesse Doue alas what hath he done And I hope this would make vs to hate and detest our sinnes when we consider that they were the onely murtherers of the Sonne of God You see then that as in the Law it was ordained that a man should bring his Beast to the doore of the Tabernacle and should put his hand vpon the head of it when hee offered the same for a burnt offering vnto God to shew vnto vs that the man himselfe had indeede deserued to die Leuit. 1.4 and that the Beast was onely slaine for his offences So here our Sauiour Christ was put to death not for any cause of his owne but as Saint Peter saith 1 Pet. 3.18 The iust suffered for the vniust he was wounded for our sinnes and crucified for our transgressions But then againe it may be demanded Quest What moued Christ to vndertake our debts Resp why should he vndertake our debt and make satisfaction for our sinnes when as wee had no wayes deserued any kindnesse at his hands and could by no meanes requite so great a benefit I answere That it was requisite and necessary that he should suffer for our sinnes to fulfill the truth of God because hee had promised that the seede of the Woman should breake the
Serpents head Gen. 3.15 Dan. 9.26 and that the Messias should suffer for our sinnes and be broken for our transgressions Esay 53.5 And the Father promised this for none other cause The loue of God to mankinde moued God to doe all this for vs. but this Because he loued vs For God seeing vs in such a miserable state as we had made our selues by sinne was moued with compassion ouer vs and was contented to giue his onely begotten Sonne to be crucified for vs rather then we should be eternally separated from him So our Sauiour saith God so loued the World i. e. So admirably so exceedingly and so incomprehensibly John 3.16 That he gaue his onely begotten Sonne that is to die for vs That whosoeuer beleeueth in him should not perish but haue euerlasting life And so Saint Paul saith God setteth out his loue towards vs seeing that while we were yet sinners Christ died for vs. And surely it was a farre greater argument of his loue to giue his Sonne to die for vs then if hee had forgiuen our sinnes and acquitted vs without any satisfaction at all And therefore Saint Paul speaking of this loue of God calles it Too much loue as the vulgar Latine reades it Deus propter nimiam charitatem God through his great Ephes 2.4 or too much loue wherewith he loued vs hath quickened vs with Iesus Christ And this great loue of God will appeare the greater if wee consider that this Sonne of God which hee gaue to die for vs Omnis in Ascanio Charistat cura parentis was not onely his onely begotten Sonne which was very great that hauing but one onely Sonne he would giue that one to die for vs but was also such a Sonne in whom onely God was well pleased and with whom he was neuer offended as I shewed vnto you before And as the Father shewed Tantam charitatem so great loue in giuing his Sonne to die for vs so the Sonne shewed the like equall loue in being so willing as he was to suffer for vs for in the beginning or in the volume of the Booke it is written of me saith Christ that I should fulfill thy will O God Hebrewes 10.7 and I am content to doe it That is I am as willing and as ready to fulfill it as thou art to conceiue it yea I am grieued I am pained till I haue fulfilled it For it is meate and drinke to me saith Christ to doe my Fathers will And therefore once againe behold the great loue wherewith Christ hath loued vs Surely saith Saint Bernard Dilexisti me magis quam teipsum quia pro me mori voluisti Thou hast loued me more then thou didst thy selfe because thou gauest thy selfe to die for me For greater loue then this hath no man John 15.13 that a man should giue his life for his friends especially for his enemies Rom. 5.8 as he did for vs Cum inimici essemus While we were yet sinners ând regarded neither him nor our selues Bern. de Caena Domini Ser. 13. And therefore Saint Bernard doth most truly say that he did this Tanto dignantius quanto pro minus dignis So much the more wonderfully worthy of loue by how much the lesse worthy we were of his loue And in very deede there is no man breathing No Creature able to express the great loue of Christ to mankinde that is able to expresse how great was the loue of Christ towards mankinde But my conscience is my witnesse O my Sauiour what I haue done to thee and thy Crosse doth witnesse what thou hast done for me for thou wast God and I a man and yet thou a God wouldest be made man for me yea to become exiled poore and base for vs that were the vilest of all Creatures poore and base miserable sinners And not onely so but also to die a most cruell bitter and a shamefull death to deliuer vs from eternall death O what couldest thou haue done more for vs that thou hast not done The like example cannot be found in any History Rom. 5.7 for one will scarce die for a righteous man It may be they will ride and runne to saue a good mans life but to die for another we shall scarce finde any that will venter it Titus Liu. Decad 1. l. 2. Val. Max. l. 5. c. 6. It is true that the Curiatij and the Horatij are reported to haue aduentured their liues for the libertie of their Countrey And so Decius Curtius and Codrus did freely offer themselues to death for to preserue their peoples life but they did this either for ambition to be honoured for their facts and to be numbred among the Gods or else in desperation of their liues to be ridde out of their griefe when they saw none other helpe of their miseries but Christ when there was no necessity to compell him did all this and farre much more then I haue shewed for vs And that not onely Sine nostris meritis sed cum nostris demeritis When we deserued no good Bern. Ser. 15. in Cant. but especially when we were worthy of so much euill at his hands as was due to most deadly enemies as Saint Bernard saith CHAP. III. Of the finall causes why Christ suffered both in respect of Men and in respect of God himselfe AND so you haue seene the instrumentall causes of Christ his death and you heard the efficient cause why God punished Christ for vs and for our sinnes and why for vs because he loued vs with a great exceeding incomprehensible loue And how this should teach vs that as our hearts doe hate Iudas Pilate and all the rest of our Sauiours bloudie persecutors which were but the Instruments of his death so much more should we loath and detest our owne sinnes and wickednesse which were the maine principall cause that moued God thus seuerely to punish him And now it resteth The final cause of Christ his death that we consider the finall cause thereof and I finde that to be two-fold 1. In respect of Men. 2. In regard of God 1. In respect of Men. First In respect of Men I finde it likewise to be two-fold 1. The sauing of all the Elect. 2. To make the reprobate without excuse Math. 20.28 For the first Our Sauiour faith That he came to giue his life a ransome for many and to saue those that were lost And so Saint Paul saith Gal 4.4 That Christ was made vnder the Law to redeeme them that were vnder the Law and that Iesus Christ was sent into the World to saue sinners Now wee must know that as Bellarmine noteth there are diuers kindes of redemption as That there were diuers kindes of redemption First By Manumission as when the Lord did willingly of his owne accord let his slaues goe free Secondly By permutation as when one prisoner was exchanged for another Thirdly By
the Spirit had first taught him so when the Spirit said vnto Ezekiel Ezech. 2.1.2 Sonne of man stand vpon thy feet the Spirit himselfe did set him vpon his feete before he could stand and so the Prophet Ieremy saith Lam. 5.1 Turne vs O Lord and we shall be turned and so the Apostle after he had said Worke out your owne saluation with feare and trembling lest that any man should mistake him and thinke that he hath any manner of power of himselfe to doe the same hee sheweth immediately that all such power is from God Phil. 2.13 That we can doe no good but what God worketh in vs. because it is God that worketh in vs both ãâã ãâã ãâã ãâã ãâã to will and to effect and so Saint Augustine saith Da domine quod iubes iube quod vis Giue vs O Lord power to performe what thou commandest and then command what thou wilt and so I might heape a cloud of witnesses to proue that neither this woman could nor any other man can turne to God or performe the will of God vntill God himselfe doth enlighten them assist them inable them and draw them to doe it That God compelleth not his seruants to doe any good And yet we must not so vnderstand it as that he doth it violently by way of coaction but sweetly and gently by way of insinuation for he draweth vs Leui spiritu non dura manu by an inward sweet influence and not by any outward extreame violence for the will is no will if it be compelled and therefore as Satan cannot force vs to sinne but onely by way of suggestion so God will not compell vs to grace but onely by way of inclination and a sweet secret operation of his Spirit vpon our wils and affections How God worketh our willingnesse to doe good without which notwithstanding as I shewed you before wee shall neuer be able to seeke for Christ to come to God and therefore to expresse both the necessity of such helpe and the manner of Gods working it in vs our Church excellently saith Lord haue mercy vpon vs and incline our hearts not to compell them but incline them to keepe this Law Why the wicked seeke not God And therefore hence it is apparant that the reason why all men doe not seeke for Christ and serue their God is because God in Iustice leaues them and doth not thus incline their hearts to seeke for him for if he did it how could they withstand it Rom. 9.19 for who hath euer resisted his will If then you will say the fault is in God Ob. that all men doe not seeke for God because hee doth not moue and incline their hearts to seeke after him I answere that this is a false conclusion Sol. laide vpon no good foundation for in the actions of the wicked he doth not driue them to sinne nor hath the least finger in their iniquity but he onely leaueth them to their owne inuentions and so the Prophet saith Thy destruction is from thy selfe Hosea 13.9 and he is a debtor to no man that he should be bound to sustaine him and therefore if to the one he sheweth fauour and doth incline his heart to leaue his sinnes and to seeke for Christ Illi facit indebitam misericordiam He doth it freely out of his mercy if to the rest hee doth not this he cannot be reprooued of any fault Quia illis facit debitam iustitiam because he doth but iustly leaue them And therefore I cannot sufficiently wonder at those men eminent in place and excellent for words that lessening this helpe and fauour of God which is the α and Ï the beginning continuing and finishing of all the good things that are in the Saints of God would I know not for what cause ascribe more power and ability vnto man then is in any of themselues And yet I may cease my wondring because as the Sodomites groped for the doores in the cleere day Gen. 19.12 and the Iewes notwithstanding all the inuincible and vnanswerable apparant arguments to proue the comming of the Messiah would neuer beleeue it to this very day So that subtile Serpent still striueth to darken our eyes many times that we cannot see the cleerest light And so you see the action of these women and how they came to be so full of zeale and deuotion Two speciall obseruations from the former doctrine Out of which we may obserue these two speciall points for our instruction That many Women haue beene found most zealous and religious in the seruice of God First that many women were made Instruments of great goodnesse for though Sathan hath much blemished the beauty of this Sexe by making them his often Instruments to worke mischiefe as Eua to seduce Adam Dalila to intrap Sampson Iezabel to infatuate Achab and many others to further many Heresies so hath God much honoured them in making them partakers of great mercies and often instruments of his glory as Mary to conceiue him Elizabeth to prophesie of him Hanna to reioyce to see him Mary Magdalen to annoint him Martha to entertaine him and these three gracious Women to be the first seekers and the first seers of him after death and the first witnesses of his Resurrection vnto life I might reckon many other women that trusted in God and were famous in their generations and as Lampes shining in the world whereof some were faithfull Martyrs of Iesus Christ some bountifull entertainers of the seruants of Christ some able to conuert their vnbeleeuing Husbands and some to instruct their Housholds in the feare of God as that elect Lady vnto whom Saint Iohn writeth And I might speake of Sara 2 Ep. Iohn v. 1. Rebecca Debora Iudith Abigaile Bathsheba Hester Dorcas Loyse Phaebe Claudia Maxima Monica Pulcheria Gorgonia Trasilla and many more But seeing when it was granted to no man to be the father God vouchsafed to accept a woman to be the mother of Christ this onely thing is sufficient to shew how abundantly he loued and how worthily hee deserueth the loue of women Wherefore elect and blessed Ladies deare and Christian women let vs blesse that God which hath so honoured and blessed you let vs remember that honour is deceitfull and beauty is vanity Prou. 31.30 but the woman that feareth the Lord shall be praised and therefore imitate not that gracelesse Iezabel that painted her face with diuers colours Esay 3. and defiled her minde with haynous sinnes nor those daughters of Ierusalem which the Prophet Esay describeth and who tooke such delight in their tinckling ornaments and trumperies of vanities and did loue to sit at ease in Sion but imitate that good daughter of Sion whose beauty and glory is within Psal 45.14 and those Elect Ladies and blessed women whose praise is in the Gospell And if at any time heretofore you haue followed Iezabell and those dainty Dames in
of feare is euill for we loue and desire the good and we feare onely that which is euill And therefore how can it be that we should feare him which is the chiefest good I answere That it is true that the obiect of feare is euill and that euill to come for what is past we call ãâã ãâã ãâã ãâã ãâã Heauinesse which is the relique and the effect of that euill which we haue suffered but that which is to come we call ãâã ãâã ãâã ãâã ãâã Feare And yet I say that wee may feare that which is good in two respects First We may feare that which is good In what sense we may be said to feare God which is the chiefest good Ne bonum à nobis per malum auferatur Lest that good be taken away from vs by reason of our euill So the body feareth death lest by that death it should be depriued of the fruition of the soule So we feare God thât is good lest that for our euill he will leaue vs and depriue vs of the fruition of his most blessed Societie Secondly We may feare that which is good Ne per bonum propter malum malum nobis inferatur Lest that which is good should inflict some euill vpon vs for our euill So the Malefactor feareth the Iudge lest the vprightnesse of the Iudge should cause punishment to be inflicted vpon him for his euill deedes So we feare the good God lest he should punish vs for our euill And so in very deede the thing that we feare is not his goodnesse but the iust desert of our owne wickednesse For to speake properly God as he is ãâã ãâã ãâã ãâã ãâã a louer of man and the chiefest good cannot be feared but he is onely to be feared as he is a iust Iudge 2 Thess 1.8 which rendereth vengeance to them that know not God And therefore though the obiect of feare be euill yet in tâese respects we ought while we liue on earth for in Heauen there is no feare 1 Iohn 4.18 because perfect charity expelleth feare to feare God the chiefest good And blessed is he that alwayes feareth for he that feareth the Lord will doe no euill But as the bankes of a Riuer doe bound in the waters from ouer-flowing so doth the feare of God hedge in our affections that it suffereth not our soules to sinne whereas the bankes being broken and troden downe the waters then Velut agmine facto Will rush in heapes and soone couer the whole face of the plaines So the feare of God being once reiected Bloud toucheth bloud Hosea 4.2 as the Prophet saith and all sinnes and wickednesse will be committed euen with greedinesse Secondly The Angell doth herein denotate who ought and who ought not to feare for he saith vnto the Women Feare you not because you seeke Iesus of Nazareth that was crucified which is all one as if he said They that seeke Christ or goe about to doe the will of Christ to honour him to imbalme him with their odoriferous prayers and the sweete swelling flowers of pious and religious workes as you doe they neede not feare no euill can happen vnto them because God is vnto such a most louing Father that will doe them good and not euill all the dayes of their life but they that seeke to presse him downe and to trample him vnder feete like the Tyrants or to suppresse his truth like the Heretickes or seeke him not crucified but to crucifie him againe and to make a mocke of him by their wicked sinnes as the Apostle saith Heb. 6. â They may well with these cursed Keepers feare and tremble because God will be vnto such a most iust Iudge Rom. 2.6 that will render vnto euery one according to his deedes And so you see who neede not feare those good and godly Saints that seeke for Christ that liue like Christians for the more godly we are the lesse we neede to feare If we had no sinne we had neede of no feare for in Heauen among the Saints there is no feare because there is no sinne Sinne brought feare into the World but there is perfect loue and perfect loue expelleth feare because feare is the defect of loue and the effect of sinne for if Adam had neuer sinned Adam needed neuer to haue feared but when he had once transgressed then assoone as euer he heard the voyce of God Gen. 3.10 he feared For so he saith I heard thy voyce in the Garden and I was afraide But they that goe on in sinne and drinke iniquity like water they may well feare and tremble and the more they sinne the more they should feare Psal 5.5 Heb. 10.31 The more sinfull we are the more we ought to feare because the Lord hateth all them that worke wickednesse and it is a fearefull thing to fall into the hands of the liuing God And therefore Saint Iames saith That the Diuels feare and tremble and no doubt but their feare is exceeding great because their sinnes are great And therefore Feare not O Iacob my seruant saith the Lord but reioyce O ye Righteous and be glad all ye that are true of heart For the more you feare the lesse you neede to feare the more you feare your selues to fall to sinne the lesse you neede to feare my wrath to punish you for your sinnes this blessed feare to sinne expelleth feare of vengeance But goe-to-now you carelesse wicked wretches weepe and howle Iames 5.1 for your miseries that shall come vpon you For seeing you haue no feare to sinne you should feare and tremble at the consideration of that punishment which you must suffer for your sinnes for so our Sauiour saith Luke 12.5 You should feare to haue both body and soule cast into Hell fire As if he said Though you feare not to sinne yet you may and should feare this punishment for sinne Thirdly The Angell perhaps herein How or after what manner we ought to feare God would intimate how we ought to feare for there is too little feare and this proceedeth Ex carentia fidei through want of faith and there is too much feare and this springeth Ex superabundantia spei through too much confidence and excesse of hope and both these sorts of men Tum sperando tum desperando miserè pereunt By hoping vainely or fearing desperately doe miserably perish And therefore the Angell might well disswade these Women from both these kindes of feare and say Feare you not Too little you doe not for I see you affrighted and too much you may not you neede not because you seeke Iesus that was crucified but in a meane and a middle sort you may and you should feare for Blessed is the man that alwayes feareth Because there bee three states of a Christian man 1. Of grace 2. Of laps 3. Of recouerie and Feare must be wanting in none of these For That God ought to be feared in
euery state 1. Of Grace Rom. 11.20 2. Of Laps Luke 23.40 First In the state of grace we must feare to leese the goodnesse of God for so the Apostle saith Thou that standest by faith be not high minded but feare Secondly In the state of laps wee must feare to feele the iustice of God for so the good thiefe said vpon the Crosse Fearest thou not seeing thou art in the state of condemnation Thirdly In the state of recouery God must be feared 3. Of Recouerie Psal 130.4 for his double fauour for so the Prophet saith With thee there is mercy that thou maist be feared That is Mercy to forgiue that we may be afraide to offend And thus Saint Bernard saith In statu gratiae time ne non digne opereris ex ea In the state of Gods fauour feare lest thou turne the graces of God into wantonnesse as the false Steward that wasted his Masters goods and the slothfull seruant that hid his Lords Talent Luke 16.1 In statu lapsus time quia reliquit te custodia tua spiritus Deus Math. 15.18 25. Angeli Dei In the state of sinne feare because God hath forsaken thee and the Angels of God haue no charge of thee In statu restitutionis time quia deterius est recidere quam incidere In the state of restauration feare to relapse because recidiuation is farre more dangerous then the first transgression And so you see the meaning of this Angels consolatorie words vnto the women Iames 2.19 Feare you not That is not me not men not deuils for they feare themselues and tremble and they cannot hurt you because you seeke Iesus that was crucified and you walke in the light therefore you cannot stumble for he that walketh in the light Iohn 11.9 stumbleth not saith our Sauiour but you may and should feare God with a filiall feare that is To stand in awe to offend his blessed Maiestie for this expelleth all sinne and wickednesse from vs and continueth the loue and fauour of God vnto vs. And so much for the Angels comforting of these weake and comfortlesse Women Euery benefit requires a dutie Secondly This Angell doth not onely comfort and shew benignity vnto these Women but he doth also instruct them and require a duty from them Quia beneficium exigit officium Because euery fauour shewed requires a willingnesse to haue our seruice performed and as Aristotle saith ãâã ãâã ãâã ãâã ãâã Aristot aethic l. 5. 5. It behoueth the party gratified to be proportionably seruiceable to him that did him kindnesse so that euery good turne in nature is obligatory and whatsoeuer benefiteth ipso facto bindeth And therefore this Angel setteth downe vnto these Women two especiall lessons The first of Theorie which they must know The second of practice which they must doe CHAP. III. How the Angell informeth the Women of the Resurrection of Christ many wayes and how the vbiquity of Christ his Body is here confuted by this Angell FOR the first In the lesson of Theorie The Angell sheweth the resurrection of Christ three manner of wayes this Angell sheweth vnto these Women the Resurrection of Christ and that as you may see three especiall wayes 1. By way of Negation He is not here 2. By way of Confirmation For he is risen 3. By way of Illustration For he is risen as hee said and as you may see Come see the place where the Lord lay First The Angell saith Christ is not here that is That this assertion of the Angell quite ouerthroweth that doctrine of the vbiquity of Christs Body in respect of his corporall presence for otherwise as he is God he was there and in all other places of the World but as he is a man consisting of a true naturall body defined and measured with quantity and bounded with the limits of his trinary Dimensions bredth length and thickenesse and all other properties of a true body he was gone and was not there And therefore this onely place of Scripture if there were none other is sufficient to disproue all the vbiquitaries in the World for if his body was in euery place how could the Angell say that he was not in that place It is true that Christ may be said to be euery where and that the Virgins Sonne may be said to haue created the World Bonauent l. 3. sent dist 22. q. 2. but how Non per proprietatem naturarum sed per communicationem proprietatum Not by the propriety of Natures but by the communication of properties and that not as transfused the properties of the one Nature into the other but as predicated of whole Christ in respect of the personall vnion of the one Nature with the other For though the Apostle saith Coloss 2.9 That in him dwelleth the fulnesse of the God-head bodily yet we must note a difference betweene Diuinitatem communicari humanitati To communicate the Deity and all the diuine properties vnto the humanitie Bellar. de incar Christi l. 3. c. 16. Et diuinitatem inhabitare in humanitate And to haue the Diuinity and all the diuine properties to dwell in the humanity How Christ may be truely said to be euery where and so to dwell not as he doth in vs by his grace but by a personall vnion vnto his Nature And therefore as a House by reason of a mans dwelling in it cannot be said to goe or to speake but the man dwelling in the House may be said to doe the same so the body of Christ by reason of the inhabitation of the Deity cannot be said to know all things or to be euerywhere but the God-head that dwelleth in that body may be and is euery where for though the humanity of Christ subsisteth in the person of the Sonne of God and in that respect may be said to be euery where In what sense the manhood of Christ may be said to be euery where because that hauing no subsistence of it owne it subsisteth in a person that is euery where yet in respect of its Essence being a finite creature it is no wayes capable of the diuine properties And therefore though Christ personally may be said to be in all places or the Body of Christ vertually respectu virtutis seruatricis that is in respect of his sauing vertue as the Sunne which is essentially in Heauen but vertually in all inferior bodies may be said to be euery where yet the Body of Christ locally or the manhood of Christ solely considered must needes be in one place Otherwise how could his manhood be contained within the straights of the Virgins wombe if his manhood was euery where How could his body be nayled to the Crosse wrapped in clothes laide in the Sepulcher if that his body was so spacious as that no limits could containe him Or how could the Angell say Bellar. de incar l. 3. c. 12. He is not here if he was euery where
therefore he had none other remedy but to wander as a Pilgrime and a forlorne creature till hee ended his dayes in extreame miseries so Agrippa suffered intollerable calamities Cap. 17. so Herod the Tetrarch was spoiled of his goods depriued of his Kingdome and banished from his Countrey So Herod that killed Iames Cap. 18. was miserably eaten vp of loathsome wormes and to the Iewes was measured the same measure as they had measured vnto Christ before for as they had sold him for thirty pence so thirty of them were sold for one peny and fiue hundred of them were nayled to Crosses in one day in so much that nec locus sufficeret crucibus nec cruces corporibus there was not place sufficient for the Crosses nor Crosses enough to nayle them on It were too too lamentable to relate more of those dolefull Tragedies which Iosephus Eusebius Euagrius and others haue written of them and what they suffered at the finall ruine and destruction of Ierusalem and what heauy bondage farre worse then that Egyptian slauery they haue endured to this very day In aureo tractatu Rabbi Sam. de miserimo statu Iudaeorum Hence it is that Rabbi Samuel about sixe hundred yeares agone writ a tractate in forme of an Epistle vnto Rabbi Isaac Master of the Synagogue of the Iewes in Subiulmeta a Citie of Morocco wherein he doth excellently discusse the cause of their long captiuity their great blindnesse and extreame misery and after that hee had proued tâat this punishment was inflicted vpon them for some great and grieuous sinne he sheweth that sinne to be the same whereof the Prophet Amos speaketh For three transgressions of Israel and for foure Amos 2.6 non transferam eo I will not turne away the punishment thereof because they sold the righteous for siluer And though he saith that their Rabbies doe vnderstand this righteous to be Ioseph that was sold by his brethren vnto Egypt What Rabbi Samuel saith concerning Iesus Christ yet because the Prophet putteth this for the fourth sinne and the greatest sinne of Israel and because he cannot finde any three sinnes of the sonnes of Israel before the selling of Ioseph therefore he maketh the selling of Ioseph to be the first sinne of Israel the worshipping of the Calfe in Horeb to be the second the abusing the killing of Gods Prophets to be the third and the fourth to be the selling of Iesus Christ For the first they serued foure hundred yeares for the second they wandred forty yeares in the Wildernesse vntill they that came out of Egypt were all consumed and brought to nothing excepting onely Caleb and Iosuah for the third they were held Captiues seauenty yeares in Babylon and for the fourth the said Rabbi Samuel confesseth that they were held in most pittifull Captiuity to this very day because hee was most vniustly sold and most shamefully deliuered to death as he sheweth in the seauenth Chapter of the said Tractate Much and many more circumstantiall proofes and demonstrations of his Resurrection to shew him to be the true Messias Why the Author did so prosecute the proofes of Christs Resurrection might be produced but I hope these will serue I say not to make vs to beleeue this truth for to that end I hope we neede not bring any proofe at all because we doe fully and vndoubtedly beleeue the same already but to shew that our fore-fathers haue not or we doe not beleeue these things without more then abundant and vnanswerable proofes thereof and to conuince that malicious obstinacy and infidelity of all those whether professed Iewes or seeming Christians which notwithstanding such an Army of arguments and such a cloud of witnesses will still continue blinded and hardened in vnbeleefe It were strange there should be any Athiests amongst vs yet I thinke it was not without cause that Dr. Fotherby writ his large and learned discourse against Atheisme and questionlesse they that deny God will neuer beleeue in Christ and therefore as that booke shall be a witnesse against all Atheists in the latter day to condemne them so shall this which I haue written be an accuser of all those that will not beleeue in Iesus Christ CHAP. VIII Of the place from whence our Sauiour rose both in respect of his body and soule NOw hauing seene that the Messias when hee should come was to rise againe the third day and that our Lord and Sauiour Iesus Christ is that true Messias because he did rise againe vpon the third day I must yet intreate you to consider that so you may haue the full knowledge of this point these two especiall things Arsatius in postilla ser de resurrect fol. 122. 1. The place from whence he rose 2. The manner how he rose First We must vnderstand that as Christ in respect of his humane nature consisted both of body and soule so his Resurrection must needs be considered both in respect of his body and soule First The Resurrection of the Body was that whereby hee raised the same from the graue a dead carkasse to be a liuing and a most glorious body neuer to die againe The place from whence Christ raised his soule Secondly The Resurrection of his Soule must be from some infernall place or else it must be a descention and not a Resurrection of his soule and therefore as in our Creede we professe to beleeue that he descended into Hell so we must likewise confesse that he raised himselfe from Hell but here vnawares I am fallen into an Ocean of contention For First Some say this Article of our Creede crept in by negligence and therefore would haue raced it out againe but that would proue a want of Gods prouidence that would suffer his whole Church to erre so grossely in the chiefe summe of her Christian faith and if such things might creepe into our Creede which is but the abstract of our faith then much more might easily creepe into our Scriptures which is so large an expresser both of faith and manners but the Spirit of Christ is alwayes with his Church to guide it into all truth and the Church of Christ is the Pillar of truth and a most faithfull preseruer of all truth and therefore this opinion is most absurde Secondly Others still retayning the words Foure expositions of that article of Christs discention into Hell cannot agree vpon the meaning of the sentence and of these I finde foure seuerall expositions The first is that the soule of Christ suffered the paines of Hell vpon the Crosse But this cannot stand first because we must bring in such a sense as will agree with the words after his buriall for that being dead and buried he descended into Hell and secondly That Christ suffered not the torments of the damned Iohn 9. because as that worthy Bishop of Winchester hath most excellently shewed there bee eight speciall things in Hell paines which the soule of Christ could not
possibly suffer As First An outward and inward darkenesse for Christ was Light and in him was no darkenesse at all saith the Euangelist Secondly Destruction of body and soule Thirdly The Lake burning with fire and brimstone Matth. 10. Apoc. 20. Aug de ciuit l. 13. c. 2. which is the second death Et qua sicut nullorum est bonorum ita nulli bona est And which as it is the place of none that is good so it is good to none and therefore either Christ was not good or hee tasted not of this second death or if he did then not vpon the Crosse because the first death must precede the second Fourthly The Worme of conscience continually afflicting them for their sinnes but in Christ there was no sinne and therefore in him there could not be any touch of conscience accusing him for sinne Fiftly Reiection from the presence of God Sixtly Malediction Seauenthly Vengeance of fire Eightly Continuance for euer All set downe in this one sentence Depart from me yee cursed into euerlasting fire Matth. 25. And neither of these can be laid vpon Christ without great blasphemie and therefore he cannot be said to suffer the paines of Hell vpon the Crosse without great Heresie That Hell in this article signifieth not the graue The second exposition is that he descended into Hell signifies Christ his buriall because Sheol commonly signifieth the graue but this cannot stand first because it were an absurd thing in a briefe rehersall of the summe of faith to haue one Article twice repeated and to haue the plainest one hee was buried expounded by a darke and enigmaticall exposition he descended into Hell secondly because it is not said that hee was laid in Sheol but he descended into Hell which signifieth a voluntary motion and therefore cannot signifie his buriall That this article signifieth not the state of the dead The third exposition is that it signifieth the state of the dead but this likewise cannot stand first because this exposition cannot auoide Lymbus Patrum for if Hell signifie the state of the dead the place of the dead can neither be Heauen nor Paradise Iob 11. secondly because wheresoeuer Hell is named as an opposition to Heauen Psal 139. 8.9 it signifieth the place of the damned euen in the Old Testament and in the New Testament but descending is a plaine opposition to ascending Matth. 11.23 as it is said that Lazarus was caried vp to Abrahams bosome and therefore if Sheol should signifie the state of the dead it should haue beene said that hee ascended vp into Sheol which is most ridiculous That the soule of Christ after the seperation from the body descended into the place of the damned The fourth exposition is that hee descended into the place of the damned for the words of the Creede He descended into hell must neither be allegorized nor confounded with the former words but they must be vnderstood as they are spoken Hee descended into hell And that for three speciall reasons 1. Necessity requireth it 2. The Scripture prooueth it 3. All antiquity confirmeth it First Necessity required that he should descend into Hell for man being inuironed with three dreadfull enemies viz. Three dreadfull enemies of man 1. Sinne during life 2. Death shortning life 3. Hell tormenting after death And the Resurrection of Christ being the full conquest of all our enemies he must ouerthrow Sinne Death and Hell or else we doe but vainely boast of releasing vs from sinne or despising death if the right and power of Hell doe still remaine ouer vs and therefore Christ must ouercome Satan and destroy his Pallace before we can be freed from his prison And this Christ hath done three wayes 1. By subduing Satan Christ destroyed Hell three wayes Matth. 12. 2. By tying Satan 3. By spoyling Satan For our Sauiour testifieth saying When a strong man armed keepeth his pallace the things that he possesseth are in peace Luc. â2 29 but when a stronger then he commeth he taketh his armour from him he bindeth him and then he spoyleth his house And therefore Christ entred into Hâll the pallace of Satan as a conqueror he tyed him as the stronger The conquest of Christ was not only by suffering but also by trampling Satan vnder feet and he spoyled him as the right owner of that which hee vniustly detained from him and this is shewed by the Apostle where he saith that Christ spoyled powers and principallities and made a shew of them openly triumphing ouer them in his owne person for this triumphing cannot be vpon the Crosse though there it was obtained because the conquest ouer Satan was not to bee by resisting much lesse by suffering the paines of Hell but by treading his aduersaries vnder his feete that so he might be truely called a conqueror And therefore we must not thinke that all his conquest was at length to repell them and with mighty feare and strong cries to escape them when the Apostle saith He spoyled them and made an open shew of them but it was a binding of them and a trampling of them vnder feet and the same was manifested to be thus fully accomplished at his Resurrection And this necessity not onely of suffering vpon the Crosse Irenaeus l 3. c. 20 but also of conquering Satan in his owne house Irenaeus sheweth saying Si homo non vicisset inimicum hominis non iuste victus esset inimicus If man had not ouercome the enemy of man That the Scripture proueth the soule of Christ to haue descended into the place of the damned the enemy of man had not beene iustly conquered Secondly The Scripture proueth the same thing for the Prophet Dauid speaking in the person of Christ saith My flesh shall rest in hope because thou wilt not forsake my soule in Hell nor suffer thine holy one to see corruption but here to take the soule for the body or hell for the graue as some doe I see no reason Quia cum Scriptura diuidit species Tertul. de carne Christi c. 13. carnem animam duo ostendit For when the Scripture speaketh of soule and body it must needs signifie both saith Tertullian and therefore Dauid in his prediction and S in t Peter in his exposition speaking both of the soule and body two names and two natures and naming a distinct place for either of them they must needes signifie two distinct and diuers things and most cleerely shew vnto vs that when his body was laid in his graue his soule descended into Hell That all antiquity teacheth the same truth Luc. 10. Euseb l. 1. c. 23. Ignatius ad Trall Thirdly The whole classie of antiquitie confirmes the same for Thaddaeus one of the seauenty Disciples taught the Citizens of Edessa how Christ was crucified and descended downe into Hell and broke downe that wall that was neuer battered down before Ignatius confessed how he suffered ãâã
graues and walked among the liuing and I would to God wee could leaue the company and society of those that doe still lie wallowing and stinking in the graues of sinne and ioyne our selues vnto those that liue the life of grace for as hee was a mad man possessed of a deuill that had his abiding among the tombes so are all they no better then mad men and possest of deuils that haue their conuersation with those that are dead in sinnes and therefore I aduise all that would liue with Christ to follow the councell of the Apostle not to bee companions of them that are dead in sinne but as Christ rose and left the dead so doe you rise and leaue these dead and deadly sinners Secondly in respect of the time Secondly to rise quickly from sinne Eccles 12.1 Christ rose speedily without delay he rose earely before the morning watch so should we rise from sinne and as Solomon saith Remember our Creator in the dayes of our youth before the euill dayes come when wee shall say wee haue no pleasure in them And yet it is a fearefull thing to consider how many men do put off and delay their repentance and amendment of life vntill our latest dayes for we serue the world and follow after the lusts of our owne flesh while we are young and we put all the burthen of seruing God vpon our weake and feeble and decrepit age wee sacrifice the flowers of our yeeres to sinne and Satan the finest the fairest That God will hardly accept late seruices tendered vnto him and the fattest beasts but to God wee thinke it is enough to giue the blinde the halt and the lame the withered and wrinckled and barrennest times of our life but God will haue none such for hee refuseth such sacrifices in his Law and therefore surely he will not easily receiue such in the time of the Gospell for as there were three paiments of first fruits among the Iewes the first was primitiae spicarum the first fruits of their eares of corne and this was paid earely about Easter the second was primitiae panum the first fruits of their loaues when their corne was conuerted into bread and this was somewhat earely too about Whitsuntide and the third was primitiae frugum the first fruits of all their latter fruits in generall and this was very late about the fall of the leafe in September and in the two first paiments which were offered earely God accepted a part for himselfe but in the third paiment which came late God would haue no part at all euen so if we offer the first fruits of our young yeeres earely vnto God he will accept it for himselfe but if we giue our best yeeres vnto Satan and offer the last yeeres vnto God I say no more but he will not easily receiue them and no maruell quia labore fracta instrumenta c. for to what end and with what face can any man bring those instruments to worke in Gods vineyard which are blunted and broken in the seruice of the world or with what honesty can we offer that vnto God which we would be ashamed to offer vnto a man for who would offer a lame horse a disordered clocke or a torne booke vnto his King and yet our flesh is our beast the course of our life is our clocke and the history of our actions is our booke and shall wee offer our flesh vnto God when it is lame and tired with excesse of wantonnesse shall wee commend our liues vnto him when as the whole course of the same is out of order or shall wee present the story of our actions vnto him when as a thousand sinnes of our owne for which wee should bee sorrowfull and a thousand blessings of God for which we should be thankefull are quite defaced and torne out of our memory or if we should offer such vnto God why should we thinke it strange that he should reiect them Because late seruice is seldome true seruice quia temperantia in senectute non est temperantia sed impotentia intemperantiae for continency abstinency temperancy and such like in old age are no vertues but a disability to be vitious so to leaue good fellowship when thou art sicke and many other sinnes when thou art old is not a leauing and forsaking of thy sinnes but thy sinnes haue lâft thee like parasites in aduersity Nullus ad amissas ibit amicus opes If thou couldest haue cherished them any longer longer they would haue continued with thee And therefore seeing it is good for a man to beare his yoke in his youth as Ieremy saith because age is vnfit for burthens let vs not be like the persecuters of the Iewes which laid the heauiest yokes vpon the ancientest men let vs not reserue the weight and burthen of our repentance vntill our latter age but if we would haue God not to remember the sinnes of our youth let vs remember God in the dayes of our youth and specially seeing we know not whether God will heare vs in our age or not because we would not amend our liues in our youth and because indeede whatsoeuer is done then is commonly done amisse let vs herein imitate our Sauiour Christ to rise early from the bed of sinne and to say with that Princely Prophet O God thou art my God Psal 63.1 early will I seeke thee And there be two maine reasons Two speciall reasons to moue vs speedily to forsake all sinne that should moue vs to rise hastily and speedily from sinne 1. The nature of sinne For 2. The vncertainty of our life For First Sinne in the Soule is like a staine in a garment the longer it remaines in it the harder it is taken out of it Vidi ego quod fuerat primum medicabile vulnus Desertum longae damna tulisse morae For as in the diseases of the body the longer they be vncured the more the body is in dangered or as we see in a fire Flamma recens parua sparsa recedit aqua A little water quenches a sparke but much water will hardly quench great flames Euen so it is in the maladies of the Soule Ecclus. 5.7 the longer wee continue in sinne the harder we can leaue sinne And therefore let vs make no tarrying to turne to the Lord our God Math. 2.16 but as Herod dealt with the Infants so let vs deale with sinne kill it while it is young It is recorded of Roffensis that when Henry the eight sent to him for his consent and approbation to suppresse some superfluous Abbies he told him that on a time the Axe sent vnto the Trees of the Forrest onely for so much wood as would make it but a handle and in requitall it would pâre and prune off all rotten and fruitlesse branchâs that did nothing else but cumber the Trees and hinder the liuelier branches to beare forth better fruit the request seeming reasonable was vnquestionably
Satan and the lust of the flesh haue such power ouer vs as that the sinne is no sooner suggested How the wicked are still in their enemies hands but wee are presently delighted with it and are led by the same as an oxe vnto the slaughter carried as it were by a silken thred very easily to commit the same without resistance then certainely our enemies are not captiuated but doe still rule and raigne ouer vs. It is a fearefull and a dolefull case to liue vnder the gouernment and subiection of a Tyrant who Dionysius-like will giue men to be meate vnto his horses That it is a most lamentable thing to liue vnder the tyranny of sinne or Nero-like will cause his seruants to commit immane cruelties and yet sinne is worse then these because it causeth vs to doe fearefull and most odious Acts and then it giues vs as meate like fagots to be eaten and deuoured of Hell-fire And yet behold the wofull state of a sinnefull man for he is the slaue of sinne bound for Hell and subiect to the Diuell and yet for all this he reioyceth as a foole that goeth to the execution place and hee cannot indure the man that speaketh against his Master the Diuell but his desire is to liue still in his captiuity And this sheweth that his enemies are not captiuated for if the world were subdued vnto vs then could it not so easily command vs if sinne were captiuated then could it not so often ouercome vs and if Satan were bound then could he not so easily preuaile against vs and therfore though these enemies are so captiuated that they can no wayes hurt the godly because they haue no power ouer them to make them either to delight in sinne or to desire the vanities of this world yet they are still loose and they doe still rule ouer the children of disobedience And the beholding of the liues both of the Saints and sinners will sufficiently shew this truth vnto vs that they are captiuated as that they are not able to touch the one and yet so free and so powerfull The Saints are freed from all their enemies as that they doe raigne and rule as Tyrants ouer the other Behold an Vsurer and a Drunkard a Whoremonger and such like how Satan leads them as his slaues and transformeth them from men to be very beasts but if you look into the liues of the Saints you shal see that neither the pleasures of sinne nor the vanities of the world nor yet all the power of darknes can once moue them or at least remoue theÌ from their most holy purposes because Christ hath ouercome all their enemies and hath led captiuity captiue Secondly This phrase may be taken actiuely for them that were held captiue by Satan and were deliuered out of his hands by Iesus Christ and so freed from the bondage and the slauish seruice of sinne and reduced into the glorious liberty of the Sonnes of God Rom. 8. and thus Saint Augustine expounds it saying Ipsos homines qui captiui tenebantur appellauit captiuitatem Christ deliuereth vs from Satan and placeth vs in his owne seruice That by captiuity he vnderstandeth those men that were Captiues to the Diuell and so their captiuity is happy because they are taken for their good euen as Christ said vnto Saint Peter from henceforth thou shalt catch men Captiuati ergo quia capti they are therefore captiuated because they are catched and put vnder the sweet and easie yoke of Christ and so they are deliuered and made free from the seruice of sinne whose slaues and captiues they were before and they are made the seruants of Righteousnesse and therefore in this captiuity in this seruice and vnder this yoke Non sunt milia plorantium sed milia laetantium There is none that weepeth there is none that mourneth but we doe all reioyce and sing the songs of Sion Psal 68.17 Because the Lord is amongst vs as in the holy place of Sinai But they that are still so held by sinne and such slaues vnto their lusts as that they doe no workes of Righteousnesse they are not as yet freed by Christ nor taken away from Satan for they that are catcht by Christ and deliuered from the bondage of the Diuell haue taken vpon them the yoke of Christ and they doe finde that easie and light that as a man is able to runne which is vnloosed from his bands wherewith he was tyed and vnburthened from that waight wherewith he was pressed downe so they are able to runne the way of Gods commandements Psal 119. when God hath set their hearts at liberty And therefore they that finde themselues vnwilling or vnable to doe the seruice of Christ surely they are not yet rescued from Satan nor put vnder the yoke of Christ We are not so freed from Satan that wee may doe what we list for here you must note that they are not so deliuered from the captiuity of Satan as that being freed from him they may freely goe and doe what they list but as the very phrase sheweth Thou hast led captiuity captiue they are taken away from the captiuity of Satan and from the seruice of sinne and put vnder the yoke of Christ to doe seruice vnto God i. e. they are captiuated and taken for the seruice of Christ because this is the rule of warre Preserue thou me and I will serue thee saue mee from the tyrant and I will be thy seruant And therefore if they bee not captiues vnto Christ i. e. if they doe no seruice vnto God they are still captiues vnto Satan and Christ as yet hath not led this captiuity captiue And so all men may know hereby whether they be captiuated vnto Christ or not for if their vnderstanding be captiuated to yeeld vnto the diuine truth many times contrary vnto the rules of humane reason He that serueth not Christ is not freed from Satan and if their desires and affections bee onely placed on heauenly things to doe what pleaseth God and not what is pleasant vnto flesh and bloud then are they taken into the seruice of Christ but as that man can be hardly saide to be taken into the seruice of any one if he doth no seruice vnto his Master nor any thing that is pleasing or acceptable vnto him euen so they cannot be said to be taken into the seruice of Christ that apply no time to doe the will of Christ And thus you see how Christ hath vanquished and triumphed ouer all our enemies he ouercame the world he bound the Deuill he spoyled Hell he weakened Sinne hee destroyed Death hee walked vpon the Seas he rose out of his graue he contemned all honours he ascended into Paradise he opened the gates of Heauen and he sitteth on the right hand of God ruling and raigning vntill he hath put all his enemies vnder his feet 1 Cor. 15.25 And so much for the Victory or
people and say hearing yee shall heare and shall not vnderstand and seeing yee shall see and not perceiue Acts 28.25 26. and therefore our Sauiour biddeth vs to goe and teach all nations baptizing them in the name of the Father and of the Sonne and of the holy Ghost But it is obiected as Nazianzen saith that he is no where called God but the holy Ghost or the spirit of God Nazian orat 5. de Theol. and therefore he is not God I answer briefely that this is false for Saint Peter said vnto Ananias why hath Satan filled thy heart Acts 5.3.4 to lye to the holy Ghost thou hast not lied vnto men but vnto God And therefore seing the spirit of God created all things and being created preserued them as Moses sheweth Gen. 1.2 the spirit of God moued vpon the waters i. e. to cherish and to retayne them together and now in like manner hee sanctifieth and preserueth vs as Melancthon sheweth in that godly wish which he maketh Spiritus vt Domini nascentia corpora fouit cum manus artificis couderat ipsa Dei Sic foueat caetus qui Christi oracula discunt accendatque igni pectora nostra suo And especially seeing that the holy Scripture doth more plainely testifie the same almost in euery place wee say that the name of the Holy Ghost is first taken for the Essence of God Secondly The name of the Holy Ghost is taken for the gifts and graces of the Holy Ghost as where the Prophet saith Take not thy holy spirit from me Psal 51.11 2 Cor. 13.5 and where the Apostle saith Know you not that Iesus Christ is in you except you be reprobates And againe Rom. 8.9 you are not in the flesh but in the spirit if the spirit of God dwell in you and so when it is said that they were all filled with the Holy Ghost we must vnderstand it of the gifts and graces of the Holy Ghost And these gifts and graces of Gods Spirit are excellently deciphered and set downe vnto vs vnder the properties and conditions of those formes and figures wherein the Holy Ghost did appeare vnto vs and that is if I doe rightly collect them three speciall times The Spirit of God appeared in the likenesse of fiue speciall things First vnto the Israelites 1. In a pillar of cloud by day 2. In a pillar of fire by night Secondly at the Baptisme of Christ he descended vpon him like a Doue Thirdly At the day of Pentecost he appeared 1. Like the rushing of a mighty winde 2. Like clouen tongues of fire First like a cloud First He appeared in a pillar of cloud to shew vnto vs that as the cloud betokeneth 1. A shadowing from heate 2. A sending downe of raine As 1 King 18.45 the Heauens were blacke with cloudes and windes and there was a great raine so the Spirit of God doth ouershadow vs from the heate of the wrath of God it cooleth and refresheth our scorched soules and as the raine maketh the barren earth fertile and fruitfull In what râspect the holy Ghost is like vnto waters so doth the graces of Gods spirit make our barren hearts plentifull in all good workes for the Holy Ghost in many places is compared vnto water because that as water 1. Mollifieth the hard earth 2. Fructifieth the barren ground 3. Quencheth the greatest heate 4. Cleanseth the foulest things and so forth So doth the Spirit of God In what respect the Holy Ghost is like vnto water 1. Soften our hard hearts 2. Fructifie our barren soules 3. Quench the heate of lust 4. Clense vs from all our sinnes And so make vs to become fit temples for himselfe to remaine in vs. Secondly He appeared in a pillar of fire Secondly like fire to shew his consubstantiality with the Father and the Sonne saith Nazianzen because God is fire and so appeared in the fiery bush from whence it may be came that custome among the Chaldeans which afterward spread it selfe among many other Nations of the Gentiles to worship the fire for their God whereas indeed they should haue worshipped that God which is fire and did appeare like fire to teach vs that as the fire hath in it saith Oecumenius 1. Calorem 2. Splendorem 3. Motionem 1. Heate to warme mollifie and purifie In what respects the Holy Ghost is like vnto fire 2. Splendor to giue light and to illuminate 3. Motion to be alwayes working Euen so the Spirit of God First Warmeth and heateth the hearts of the godly with a feruent and a fiery zeale of all godlinesse he mollifieth their hard and stony hearts and it consumeth all the drossie substance of sinne and so purifieth their soules from all wickednesse Secondly Iohn 6.13 He illuminateth their hearts with the knowledge of God for he bringeth them into all truth and he maketh their light to shine before men that they seeing their good workes Mat. 5.16 doe glorifie their Father which is in Heauen Thirdly He maketh them alwayes to be in action and neuer idle but as it is said of Christ euer going about doing good Thirdly He appeared like a Doue Thirdly like a Doue when he descended vpon our Sauiour Christ at his Baptisme first because as Bonauenture saith he came not then to strike our sinnes by the zeale of his fury but to beare them and to take them away through the meekenesse of his Passion but on the other side Greg. hom 30. in Euang. hee descended vpon the Apostles like fire because in these which were simply men and therefore sinners he would kindle a spirituall feruency against themselues and cause them to punish those sinnes in themselues by repentance which God had pardoned vnto them through his mercy and secondly he descended on Christ like a harmelesse Doue and not like vnto tongues of fire because Christ was not to be taught Cyrillus hierosol Catech. 7. which is signified by the tongues for his lippes were full of grace nor to be sorrowfull for his sinnes which is signified by the fire because in him there was no sinne but his Doue-like properties were to be shewed that hee was innocent Iohn 1.29 meeke and lowly in heart for as of all the beasts of the field the little silly Lambe is in most respects best qualified and therefore is Christ called the Lambe of God which taketh away the sinne of the world In what respect the Holy Ghost is like a Doue so of all the fowles of Heauen the Doue in most respects is most excellent for she is annunciator pacis the messenger and proclaimer of peace shee brought the Oliue branch vnto Noah she wanteth gall she hath no bitternesse in her she neuer hurts with her bill nor clawes she is full of loue and yet she neuer sings any wanton tune but woo woo is her matutinus vespertinus cantus her mournfull morning and euening song and
is the capacitie of mans desire And yet we finde that in some sense euery man may be truely said to be full for nature it selfe abhorres vacuity Rom. 1.29 and therefore the wicked are said to be full of all vnrighteousnesse full of sinnes full of worldly cares and being full of these things they must bee voide of grace and empty of goodnesse their braines empty that they vnderstand nothing their memory empty that they remember nothing and their hearts empty that they practise nothing that is good All men are either full of sinnes or of grace But as the vessell that is full of water must be emptyed of that water before it can be filled with Wine or as thy hand full of Counters saith Saint Chrysostome must be emptied of the Counters before thou canst fill the same with gold so must wee empty our selues of sin before we can be filled with grace we must cast away the cares of this world before wee can be satisfied with the ioyes of Heauen and therefore the Apostles did forsake the world and left all things to follow Christ and then hauing emptyed themselues of all worldly vanities to follow Christ they were presently filled with these heauenly graces of Christ Hugo de Prato apud Discip Now as Hugo de Prato saith there be foure speciall signes of fulnesse 1. Not to murmure 2. Firmely to stand 3. To receiue no more 4. To flow ouer And wee finde this to be true in each sort of them that are full For First The wicked which are full of all vnrighteousnesse First They are dumbe and open not their mouthes to giue thankes to God for any thing and if God knocketh on these vessels with the fingers of his blessings yet we shall not heare the least sound of any thankefulnesse they are full of sinnes and therefore they cannot speake of grace Secondly They are so constant in their wickednesse Mens immota manet that as a full vessell cannot easily be remoued so all the preaching in the world cannot make them to alter their lewde and wicked courses Thirdly They are so full of sinnes that there is no roome in them for grace because nothing can receiue but his fulnesse Fourthly They corrupt others and speake of wicked blasphemy and their talking is against the most highest and so their sinnes doe flow and ouerflow the whole Countrey to shew indeed that they are full and more then full of sinnes Secondly The Apostles and Disciples and all good Christians being replenished with Gods Spirit they haue the same properties but in a farre different sense For First If God should knocke on these vessels with the fingers of afflictions with any plagues or troubles yet they murmure not at any thing they open not their mouthes whatsoeuer they suffer but they reioyce in tribulation that they are counted worthy to suffer any thing for the Name of Christ Act. 5.41 Secondly They stand constant in their profession that neither life nor death can remoue them from their most holy Faith Rom. 8.35 And yet here you must not thinke that the constancy of standing while a man is full of Gods Spirit doth imply a necessity of continuing full with the said graces for though the Holy Ghost sate vpon the Apostles and they stood firme while hee sate on them or remained in them yet for their sinnes if they take not heede 1 Sam. 16.15 this Spirit may be taken from them as he was from Saul and their Candlestickes may be remoued as they were from the seauen Churches of Asia and he that standeth may soone fall if he doth not warily looke vnto his wayes for though the gifts and graces of God be ãâã ãâã ãâã ãâã ãâã without repentance i. e. The sauing graces once giuen are neither finally nor totally taken away but the common graces are oftentimes taken away from the wicked by reason of their wickednesse though the sauing grace of God being once receiued by the Elect can neuer after totally be extinguished yet those gifts and graces which are commonly giuen as we see many times to the bad as well as to the good or else for the edifying of the Church may wholly cease and be extinguished as we reade of Nicholas the Deacon on whom the Spirit sate and was one of them that were filled with the Holy Ghost if Saint Augustine Saint Gregory Lorinus and others iudgement be to be followed and yet fell from the faith as Bonauenture collecteth against Saint Chrysostome But from hence it is well concluded that as all or most of the Apostles and Disciples that were here filled did continue vnto the end as our Sauiour requireth so it sheweth that we should be all not like the Aegyptian dogges at Nilus Qui bibunt fugiunt Which for feare of Crocodiles doe take a snatch of the Riuer and then slinke away but very carefull to giue attendance euery man in his calling Donec venerit vntill our Master commeth and neuer to slinke away Thirdly They forsooke all and followed Christ Matth. 19.27 There was no roome in their hearts for worldly vanities and they deemed them but as dung and drosse as the Apostle calleth them Fourthly Hest 10.6 in Apocryph As the little Well in Hester grew into a great Riuer and flowed ouer with great waters so now the Apostles being filled with the Holy Ghost they powre out the graces of God ouer all the face of the earth to renue it as the waters of Noah preuailed to destroy it for now they speake with other tongues as the spirit giues them vtterance And yet here we must obserue that although they were all filled with the Holy Ghost and that from them all the graces of Gods Spirit did flow and ouerflow the earth yet they had not all the same measure of grace That the Apostles receiued not all the like measure of grace and therefore that grace could not flow in the same measure from them all for as Richardus de sancto Victore doth well obserue there is infusio defusio effusio gratiae A giuing of a quantity of some grace and there is a filling with a fulnesse of grace and there is a superabundancy of grace or there is a small and a middle and a superordinary measure of grace and so we finde it both in the Preachings and in the Pennings of these Apostles for Iames staide onely in Ierusalem and the maior part of the rest preached ouer all the world Iude writ but one Epistle and that one a very short one and most of them writ nothing at all but Saint Iohn and Saint Paul writ very much That we must not expect the same measure of fruites from all men and therefore of those as well Preachers as others which haue receiued grace not onely to sanctifie themselues but also to edifie the Church we must not expect the same measure of fruits from all For young men and the
are giuen vnto all other Preachers CHAP. VII How the gifts and graces that are giuen for the sanctifying of our soules are conferred and bestowed vpon men SEcondly By what meanes we receiue the grace of God for the other gifts and graces that are giuen for the sanctifying of our soules they were and are giuen euer after the same manner that is First by those outward meanes which God hath appointed and Secondly by the inward working of his blessed spirit for though I confesse with Saint Augustine and others that God can speake by his spirit in occulto and teach our spirits in silentio to crie Abba Father All graces come by hearing Gods Word and by receiuing of his Sacraments yet we find that ordinarily all the gifts and graces of God as Faith Hope Charitie Patience and all other graces whatsoeuer are wrought in vs by those meanes which God hath appointed for this purpose and they are two 1. The hearing of Gods Word 2. The receiuing of the blessed Sacraments First we finde that the best way to attaine vnto any gift of grace is to heare the Preaching of Gods Word because prayer by which all graces are obtained is the fruit of Faith Rom. 10.17 and Faith commeth by hearing saith the Apostle Neither is it euery kinde of hearing That all kinde of hearing profiteth not the hearers that will suffice to obtaine grace for as there be many that can receiue no grace because like the deaffe Adders they will not heare at all so there be as many that can receiue but very little grace because they heare amisse I haue read it in Erasmus that Demosthenes on a time discoursing seriously of necessarie considerations of State-businesse all his Auditors fell asleepe the Orator to awaken them said he had a prettie storie to relate vnto them viz. that a young man hyred an Asse from Athens to Megara and in the heate of the day he couched vnder the Asse to take the benefit of her shadow the owner denied him the vse of the Asses shadow saying he hyred the Asse and not her shadow and therefore he should not haue it vnlesse he would anew compound for it the young man said he would haue the aduantage of his bargaine with that they fell from words to blowes and so Demosthenes staid his speech whereupon all his Auditors desired him to goe on that they might heare the issue of that Tragedy the Orator replied I discoursed of the safetie of your Common-wealth and you fell asleepe and now I told you a Tale of an Asse and see how attentiue you are to it and so he reprooued the madnesse of his people Foolish hearers euen so wee haue many hearers that are more attentiue vnto trifling words and more delighted with the forme and phrases then they are with the substance of the matter like vnto little children that loue the guilded out-side of the book better then all the wisdome that is therein contained or the laces of there coate better then the coate it selfe And some we haue like the Egyptians about the fall of Nilus that at the first were much affrighted at the hideous noyse thereof Acts 26.28 but within a little while after they were accustomed with the same they were no waies moued thereat so they like Agrippa at the first hearing of the Word Preached are something touched with the sence of their sinnes but within a very little while Customarie hearers they grow carelesse of all goodnesse others like the Auditors in Strabo that attentiuely heard the Philosopher vntill the market-bell of their profit did ring and then they left him all alone or rather like the hearers of Saint Paul Worldly hearers which gaue him audience vntill hee touched their hearts with their vnbeliefe so our men will heare vs if it be not against their worldly profit they wil heare placentia such things as are pleasing for them others heare so much that in very deed Onely hearers and no doers they doe nothing els but heare for they neuer practice any thing at all but the practice of iniquitie they will heare a Sermon euery day two for fayling three sometimes but they will not forsake one sinne for a whole yeeres Sermons they heare them to be wiser not to be better Ah wretched men that you are procul hinc procul ite profani Why will you heare Gods Lawes and yet hate to be reformed for this will turne to your further condemnation not because you doe heare Gods Word which is good but because you doâ not doe that which you heare to be good and so we haue many other sorts of hearers that by their hearing doe receiue no grace because they heare amisse And therefore not all hearers but all those that take heede how they heare that doe heare that they may vnderstand and vnderstand that they may practise and practise that they may please their God those doe receiue the gifts and graces of God Secondly The receiuing of the Sacraments a most excellent meanes to beget all graces we know that the blessed Sacraments are most excellent meanes to beget Faith and Loue all other graces in the worthie receiuers of the same for they be verba visibilia euangelij such things as doe visibly shew vnto our eyes all that the Word of God doth teach and speake vnto our eares for what is the sum of Gods Word and of all the Preaching in the world but that Iesus Christ suffered and died for our sinnes that we through him might haue eternall life and what can shew this more plainely then the blessed Sacraments doe for in Baptisme we see how the childe is regenerate and borne anew and ingrafted into Christ and as the water cooleth all the scorching heat of the flesh and washeth away all filthines from our bodies and maketh euery thing fruitfull so the gifts and graces of Gods spirit doth coole in vs the heat of our fleshly concupiscence and clenseth vs from all sins How the Sacraments shew vs all that the Scripture teacheth and maketh vs to abound in all good workes and in the Sacrament of the Lords Supper we doe most apparantly see that as the Bread which is broken and then giuen vs to be eaten for to strengthen our heart and to sustaine our life and the Wine is powred out and giuen vs to drinke it for to comfort our hearts so Christ was broken in pieces as I shewed in my Treatise of his Passion for our sinnes and his blood was powred out to make satisfaction for our transgressions and so he is giuen vnto vs as the foode of our soules and the onely ioy of our heart to sustaine vs to refresh vs and to be our onely comforter in all distresse And the consideration of these visible things should as effectually work in vs Faith to beleeue in him Hope to expect all good from him and Charity for all receiued graces most intirely to
belongeth not to any wicked man so long as he remaineth wicked and therefore lest as the men of Bethshemesh were slaine fiftie thousand and threescore and ten men in one day 1 Sam. 6.19 because they looked into the arke which belonged onely vnto the Priests wee be found guiltie of the body and bloud of Christ and so pull vpon our selues swift damnation if we snatch the childrens bread that belongeth not to vs or receiue these blessed Sacraments vnworthily let vs with blinde Bartimaeus cast off our mantles the old raggs of Adam the lusts of the flesh and let vs put on our wedding garment the new man which chiefely consisteth of Faith towards God and loue towards men if Mark 10.50 when we come to receiue these Sacraments wee would receiue the grace of Christ But Mat. 22.11 Secondly though such a hearing of the Word as I haue aboue shewed be a speciall meanes to obtaine grace yet we must know that this meanes is not sufficient vnlesse as God opened the heart of Lydia when Saint Paul Preached vnto her eares so he doth worke faith in your hearts when we doe Preach expound the Word vnto your eares Quia inanis est sermo docentis nisi spiritus adsit cordi audientis because as the Preaching of the Word is the gift of God in vs so the beleeuing of the same is the operation of the same God in you And so likewise though the receiuing of the blessed Sacraments be a singular meanes to worke Faith and all other graces in the right receiuers of the same yet wee must vnderstand that it is not opus operatum the doing of the worke that begetteth grace in any man but the spirit of God onely conuayeth grace through the conduit pipes of these outward meanes and therefore wee should alwayes pray to God not onely for the graces of attention vnto our eares and illumination vnto our eyes but also of sanctification vnto our hearts that what wee doe attentiuely heare with our eares and doe most perfectly see with our eyes Wee may most faithfully beleeue with our hearts and so attaine vnto these gifts and graces of Gods spirit CHAP. VIII On whom God bestoweth these gifts and graces of his spirit FOr the third i e To whom God bestoweth these gifts we must know that he bestoweth neither the graces of edifiying the Church nor the other graces to sanctifie and to saue our soules vpon all men but onely vpon those whom it pleaseth him for as when he was to choose his Apostles it is said that he chose whom he pleased so of the graces of preseruation sanctification and such like he giueth them to whom he pleaseth Mar. 3.13 and though hee giueth liberally vnto all men Iames 1.51 yet he giueth not all of these nor any of them all inconsiderately vnto any man for he lets not his graces drop through his fingers as if he cared not what became of them and so suffer all men to gather them Mat. 10.29 who will but as a sparrow lights not vpon the ground without his prouidence so not one grace falls to any man without his speciall guidance and direction And this the Apostle sheweth when he saith Rom. 9.16 non est currentis neque volentis sed miserentis Dei it is not in him that runneth nor in him that willeth but in God that sheweth mercie and this Christ himselfe declareth when he saith no man commeth vnto me except the Father draw him Iohn so no man can receiue these gifts and graces but they to whom they are giuen and as we finde a gradation of the loue and fauour of God As First he loueth all the things that he hath made and That there is a gradation in Gods loue Secondly he loueth man in a more speciall manner aboue all the things that he made And Thirdly among men he loueth some better then others yea Fourthly among those that he loueth best hee loueth some better then the rest As wee see hee loued Noah and Abraham among the Patriarks Moses among the Prophets and Iohn among the Apostles Why God loueth some men better then others so hee loues these best not because these were in themselues better then any others but because it pleased him to loue them better then others for as if he had made a toad a man and the man a toad the toad had bin the better of the twaine so if hee had bestowed more grace vpon the wicked and with-held the same from the now best men in all respects then no doubt but the wicked had bin the best but he loueth them best because it pleaseth him so to doe and therfore he bestoweth more graces and tokens of his loue vpon them to make them better then all others whatsoeuer for the gifts of God make vs good and our goodnesse maketh not him to bestow his gifts on vs. And this I say What this doctrine teacheth vs. not to accuse God of any niggardlinesse or close-handednesse because he giueth not these gifts vnto all God forbid for he is a debter to no man but may freely without censure doe with his owne what he list But I say this First to shew his exceeding great bountie and fauour First to behold the great goodnesse of God to his elect towards vs that deseruing no more good at Gods hands then all the rest of the race of mankind should notwithstanding when we iustly deserued so much euill it may be as much or more then the rest of men receiue so many great gifts and graces aboue and before all the rest of the world Secondly Secondly to be truely thankfull vnto God and specially to moue vs to all thankefulnesse to this our good and gratious God that with-holding his graces from many thousand others he would notwithstanding so graciously bestow them vpon vs for had not he giuen vs the grace to beleeue in Christ to hate our sinnes and to loue all righteousnesse I see not how the best of vs could doe any of these no more then the wickedest men in the world and therefore I would to God that we would euer praise the Lord for his goodnesse and declare the wonders that hee doth as generally for all men so specially for these chosen children of men Thirdly and lastly to teach vs Thirdly to pray for what we want and to praise our God for euermore that when wee feele our owne wants wee should pray to him for helpe to supply our need and when we see any of our neighbours voyd of grace we should rather piously pittie them and pray for them then proudly to contemne them and to spurne against them for as if God would hee might haue made thee a beast and the beast a man so if it had pleased him hee might haue filled them with that grace which he bestowed on thee and he might haue iustly left thee in that fullnesse of sinne wherein they doe
his bitter reprehensions Seneca in Thebaid act 4. because as Seneca saith in another case qui vult amari languida regnet manu inuisa nunquam imperia retinuit diu Peragit tranquilla tempestas quod violenta nequit Obsequium tigresque domaâ tumidosque leones hee that would bee loued in his raigne let him rule with a gentle hand so he that would bee loued of his flocke must feede them with the words of loue And yet for all this I denie not but as Saint Bernard saith qui non vult duci debet trahi he that will not be perswaded should be compelled for if men will not turne God will whet his glittering sword and his hand shall take hold of vengeance and therefore wee read that in the Arke of Moses there was Aarons Rod for correction The iudgements of God must be threatned when his mercies cannot allure vs to serue him Reuel 14. as well as Manna for refection and in the Church of Christ there is discipline for the stubborne as well as doctrine for the simple and from the Seate of God there proceeded lightnings and thunders as well as the sound of harpers harping with their Harpes To teach vs that as Saint Hierome saith debet amor laesus irasci loue too much prouoked will waxe angry and therefore whosoeuer despiseth the riches of Gods goodnesse Rom. 2.4.6 and forbearance and long-suffering hee treasureth vp vnto himselfe wrath against the day of wrath for this is iust with God saith the Apostle to render vnto euâry man according to his deeds and therefore we must aswell thunder out Gods iudgements against irrepentant sinners as to distill Gods mercies to the tender-hearted Christians we must aswell crie woe to the sinneful nation to the people laden with iniquitie Esay 1.4 as promise ease vnto them that are wearied vnder the waight of their sinnes Mat. 11. And yet still herein in our greatest indignation against sinne we must not forget Saint Bernard's rule dum das verbera ostende vbera to doe as louing nurces while they shake the rod to shew the dugge or as the good Samaritan to powre wine and oyle into the wounds of the distressed traueller Luke 10.34 i. e. so to mixe the bitter threatnings of the Law with the sweete promises of the Gospell as that wee neither driue them to despaire by the one nor yet make them presumptuous by the other and therfore herein wee neede discretion How needfull a thing is discretion for the Preachers of Gods Word Mat. 24 24. which is one of the two essentiall parts of a true Preacher who is that wise and faithfull steward First he must be faithfull to doe his dutie And Secondly he must be wise and discreete to know how to doe it to giue vnto euery one his owne portion and that in duâ season to preach mercie to whom mercie and vengeance to whom vengeance belongeth to know before whom we speake and what we speake to doe bonum benè and to waigh our words in the ballance of discretion before wee vtter them vnto our Auditors and surely in my iudgement it is a true saying that an ounce of discretion is worth a pound of learning because learning puffeth vp saith the Apostle and it is but as Achilles sword in the hand of him that knoweth not how to vse it postulat vt capiat quae non intelligit arma But discretion is the keeper and guider of all vertues Discretion guideth Learning teacheth and Charitie edifieth and thus these three graces march in order that must lead and these must follow and therefore Isidor de summo bone whatsoeuer is done without this is ill done quia virtus indiscreta pro vitio reputatur because zeale it selfe Charitie it selfe and Vertue it selfe being vndiscreet is no better then a discreete vice nor yet many times so good for that it groweth often vnto many vices and produceth many inconueniences as most wofull experience daily sheweth for I finde two sorts of men tainted with this fault First the too popular Preachers when they come to preach before their gouernours Secondly the parasites of Princes That there be three sorts of Preachers when they come to preach before the people for I diuide the whole classie of Preachers into these three ranks The First are those that are descreet and faithfull Preachers First discreete and godly Preachers either before Prince or people ãâã ãâã ãâã ãâã ãâã such as would willingly discharge their duties towards all men and hould the middle way inter adulationem et litigium betwixt pleasing and prouoking The Second are those that vse too much flatterie before Princes and too much harshnesse before the people Secondly parasites of Princes and great men Aug. in Psal 9. and these neither way can doe good for commonly the people will not be compelled and flatterie not onely blindes the eyes that they cannot see but also perswadeth the doer to delight in sinne delectat enim facere in quibus non solum non metuitur reprehensor sed etiam laudatur operator for a man delighteth to doe those things for which he is not onely free from reprehension but also sure of commendation and therefore bene cum principibus ageretur si scirent inter adulationem laudem distinguere it were well for Princes and great men if they could tell how to distinguish and to discerne true desart from base flatterie and that blinde ambition and desire of praise should not make them to swallow both without distinction and to giue credence vnto others rather then vnto themselues The Third are those that are too popular Thirdly the too popular Preachers the parasites and pleasers of the people yet somewhat too bold to speake against authoritie and these are too blame in many things for as instabile vulgus the headlesse and heedlesse multitude are vnable to conceiue To what the vulgar people are naturally inclined and vnwilling to be taught vnworthie to rule and vnpatient to be ruled so the pleasers of these men must needs displease all wise men ãâã ãâã ãâã ãâã ãâã For wise men please not the people neither can the people please wise men for you shall euer see the multitude alwayes desirous of these two things First To draw their heads out of the collar of gouernment to bring all rule into their owne hands dirumpamus vincula * Let vs breake the bonds is their song no terme pleaseth them better then the free estate no man to please them but of their owne election no longer rule but while hee please them O miserable state to serue such people Secondly If this they cannot doe then must they haue a hand in euerie point of state yea euen in those of greatest waight nothing is good that they doe not nothing to be done that they allow not they haue an interest they say in all and therefore they must haue a hand in
all and so in very deede those that neuer learned to obey would guide and gouerne their chiefest gouernors And therefore I say that those Preachers whose rising hath bin by the people and who giue themselues to popular applause are either halting in their honestie or defectiue in their discretion and so most vnfit either to teach the wise or to gouerne the foolish for in the first they teach factious and dangerous positions and in the second they must either yeeld to popular desires or dissent from themselues and so leese the applause of the people which is one of the mainest things they hoped for and gaped after And so experience daily sheweth vs that either want of honestie to doe what they know or els want of wisdome and discretion to know what to doe hath moued the blinde and wilde zeale of many factious men so friuolously to intermeddle with extrauagant and needlesse discourses both of State and Common-wealth and so furiously to precipitate themselues to most dangerous contention in the Church of God and many times being hoysted vp to the sterne of dignitie to make way for the vulgar to spurne against authoritie And therefore as I would wish no more wealth of God then I had grace to vse it so would I wish no more learning nor any other grace then I had discretion to guide them for this is that salt whereof our Sauiour speaketh haue salt in your selues and therefore all learning and all knowledge without this will soone putrifie and proue fit for nothing but to be cast into the dung-hill as our Sauiour saith And so much for my two obseruations out of the word Brethren now followeth the request or the exhortation Pray for vs PART III. Part. 3 CHAP. I. Of the diuers kindes of Prayers both in respect of the matter and forme SEcondly In the request or exhortation I noted 2 things 1. The action Pray 2. The extention for vs. First for the action i. e. Pray lest I should wander or ride at randome in this wide ocean of matter I will diuide all that I meane to speake of this point into these fiue heads 1. Of the diuers kindes of Prayer Fiue things considered concerning Prayer 2. Of the partie to whom we should Pray 3. Of the place where we are to Pray 4. Of the time when we must Pray 5. Of the manner how we ought to Pray First for the diuers kindes of Prayer wee must know that Prayer is distinguished in respect 1. Of the matter 2. Of the forme First in respect of the matter prayer is said to be foure-fold 1 Tim. 2.1 1. Supplications 2. Prayers 3. Intercession 4. Giuing of thankes First Supplications are for the remouall of euils Secondly Prayers for the obtaining of good Danaeus tract de orat dom p. 47. Thirdly intercession in the behalfe of others And fourthly thankesgiuing for the good receiued That there are two kindes of prayer But we may more briefly say that prayer is either 1. ãâã ãâã ãâã ãâã ãâã An inuocation or petition 2. ãâã ãâã ãâã ãâã ãâã A gratulation or thankesgiuing First First Inuocation Inuocation or petition is either 1. To remoue euill 2. To obtaine good First euill is said to bee either of sinne or of punishment and we should pray against both first Saint Paul buffetted of the messenger of Satan prayed to teach vs that when we are inticed to sinne we should pray that God would not lead vs into temptation Secondly the euill of punishment is either temporall spirituall or eternall First all afflictions iudgements plagues warres and all other miseries whatsoeuer they are punishments for sinne and therefore we should pray that God would either take them away from vs or sanctifie them vnto vs that they might worke together for the best Secondly spirituall punishment is when for our former sinnes we are deliuered vp to a reprobate sense to doe those things that are not conuenient and therefore wee should most heartily pray that God would forgiue vs our former sinnes and not punish the same with this spirituall fearefull punishment Thirdly the eternall punishment is that euerlasting death which is prepared for the Deuill and his Angels from which we should continually pray to be deliuered All good comprehended vnder Grace and Peace Secondly The good that we should pray for is euery where comprehended vnder these two names 1. Grace 2. Peace 1. Grace whereby we may truly serue our God 2. Peace whereby we may quietly liue among men And these two Saint Paul doth alwaies ioyne together to shew it may be that he deserues no grace which desires no peace for howsoeuer disordered spirits say Non pacem petimus superi date gentibus iras Nunc vrbes excite feras coniuret in arma mundus Wee seeke not peace we long for warres yet all well-affected Christians that doe loathe to bathe their swords and to make them drunke with the bloud of men will say with Drances Nulla salus bello pacem nos poscimus omnes No good can come from warre because as Lucan saith Nulla fides pietasque viris qui castra sequntur Lucan l. 10. There is neither piety nor fidelity among the rabble rout of them that follow the Campe for loue of spoiles but as Saint Augustine saith Nocendi cupiditas vlciscendi crudelitas Aug cont Faust l. 22. c. 74. implacatus implacabilis animus feritas rebellandi libido Dominandi similia sunt in arma sequentibus violence cruelties rapes prophannesse and all lewdnesse are commonly to be found among them and therefore all good Christians will pray for the peace of Ierusalem they shall prosper that loue it because Omnia pace vigent pacis tempore florent All things doe flourish in the time of peace and all men may liue without feare and the more earnestly pray for grace But now me thinkes I heare men crying for peace in Christ and warres with men a sweet distinction to loue God and hate thy neighbour the deuill laughes at this to see thee such a subtill Sophister that when we pray giue peace in our time O Lord and at euery meale we eate we say God send vs peace through Iesus Christ our Lord thou canst presently distinguish that this is meant with God but not with men for thou canst bâ at peace with God when thou makest thy sword drunke with the bloud of men and thou canst then praise thy God best when thou inrichest thy selfe with the spoiles of the slaughtered for is not our life a warfare and are we not all souldiers Iob 7.1 to fight against the enemies of Iesus Christ Yea doth not Christ himselfe say He came not to send peace but the sword 1 Tim. 1.18 and to set the father against the sonne and the daughter against the mother Alas beloued it is true that we are all souldiers and must make continuall warre with Satan sinne and sinfull men but the weapons of our
ouer them as a iust punishment of their iniquitie yea sometimes hee makes good Kings to become burthensome vnto a land as hee did Dauid when hee numbered Israel for the sinnes and wickednesse of them that dwell therein and on the other side hee makes euill men good Kings and gouernours for the loue that hee beareth vnto all faithfull people or if still they continue euill hee will soone take them off if the people truly and faithfully serue him and pray vnto him for their Kings continually as they ought to doe because God hath promised to heare the prayers of the faithfull and to graunt vnto them their requests And as we are inioyned to pray for our Magistrates so here the Apostle sheweth that we ought also to pray for our Ministers for himselfe and the rest of the Apostles and all other Preachers of Gods Word pray for vs and this is praeceptum breue leue vtile a short request but one word pray you cannot forget it and it is easie for the poore may doe it as well as the rich and as the distich saith Aeque pauperibus prodest locupletibus aeque Aeque neglectum pueris senibusque nocebit It is as good for you that doe it as it is for vs for whom you doe it and the neglecting of it will preiudice you as much as vs and therefore pray for vs. Heb. 13. And I find the Apostle requesteth this diuers times therefore no doubt but for diuers reasons First you should pray for vs because we pray for you yea Three speciall reasons to moue vs to pray for our Ministers oftentimes when you doe not and sometimes when you cannot pray for your selues as Pharaoh sheweth when hee sent to Moses and Aaron that they should pray for him and it is peccatum non orandi a sinne of not praying in vs Exod. 9.28 when we neglect it as Samuel sheweth God forbid that I should cease to pray for you and so sinne against God and therefore lege talionis 1 Sam. 13.23 you are bound to pray for vs. Secondly you should pray for vs for the good of your selues for weake Ministers are the destruction of the people Iereboam made all Israell to sin because he made Priests of the meanest of the people for if they fall and perish many perish because as Saint Peter saith 2 Pet. 2.12 many shall follow their damnable waies And if you looke vpon all sorts of men you shall finde that they should be the most absolute of all men in all good parts for euery eye is vpon them therefore the Law requireth they should be men without blemish and euery man is to be taught by them and therefore the Priests lippes should preserue knowledge Or if you consider all degrees of men they haue all neede of them and they are necessarie vnto all to correct the bad to confirme the good to teach the people and to assist the princes for who should speake in Sermons Parliaments or any other Assemblies to preserue pietie to increase charitie and to iustifie the rights of Princes and to vindicate the same against the gaine-saying of Corah but we that are to teach euery soule to feare God to loue their neighbours and to be subiect vnto the higher powers And yet wee see regale Sacerdotium that royall Priest-hood which should be vpheld by Kings to be assistants vnto Kings to gouerne Gods people in all piety and honestie to become almost vulgare Sacerdotium a laicke presbyterie of a strange concretion or a popular Priest-hood full of all prying curiositie contradiction but I hope this will serue to shew how behouefull it is to haue wise discreet and faithfull Ministers euen for the good of all the people for like Priests like people if we be ill we make many ill because as the people of themselues haue not any grace to doe good they know not how to doe it vnlesse we teach them so they haue not much wit though it be alwaies propense to euill to doe many euils quia non nisi ex magnis ingenijs magni errores because strange plots can neuer proceede from meane wits but you see what cruell combustions the bloodie wittie Iesuites doe make in all the world to erect their Popish Monarchie and what foolish factions our own giddie wittie Puritan-Priests haue made amongst our selues to bring all things to an anarchie and therefore for your owne sake you should pray for vs that are your teachers that wee may be such as may be good for you to teach you in all honestie and godlinesse Thirdly you should pray for vs that by your prayers wee may be helped to discharge that great charge which is laid vpon vs for we are bound to beare one anothers burthen and to helpe one another in all necessities But of all the men in the world we are in the strangest state and therefore haue most need of all assistance For 1. Our worke is the greatest which we are to doe 2. Our danger is greatest whatsoeuer we doe First our worke is not collectio pecuniarum The great charge of preachers a trading in the world to get wealth or a hunting after our owne preferment but it is cura animarum a charge of soules the greatest charge in the world a burthen saith Moses yea such a burthen Angelicis humeris formidandum as would make Angels shoulders to shrinke saith Erasmus and therefore Saint Paul cries out ãâã ãâã ãâã ãâã ãâã Who is sufficient for these things for wee are not onely to Preach in season and out of season that is volentibus et nolentibus to them that are willing and to them that are vnwilling as Saint Augustine expounds it because that to the willing it comes in season whensoeuer it comes and to the vnwilling it comes out of season come when it will but we are also to be an example of good life vnto all others and to liue like Gregorie Nazianzen qui fecit ea quae docuit Ruff. in vita Nazian seipsum minime condemnauit contraria agendo quam docebat which did the things that he taught How vprightly we should liue and did not condemne himselfe by liuing contrarie to his teaching The life of Preachers should be a most vpright and a sincere life without all offence quia inter seculares nugae nugae in ore sacerdotis sunt blasphemiae Bernard l. 2. de considerat ad Eugen. because those things which are but trifles or small sinnes among secular men they are great and horrible vntolerable sins among the Preachers of Gods Word nam ibi criminosior culpa est vbi honestior status for the more honourable is our calling the more odious is our offending and the Lord saith I will be sanctified in them that come nigh me and therefore what care and what diligence ought we to haue to looke to our selues vt nihil faeditatis in nobis appareat Leuit. 10. that we might abstaine
children of the wicked not punished for their fathers sinnes 247 A childe how conceiued in the wombe 337 God chooseth no man in respect of any thing that is in man 211 Christ the word the summe of all things 258 Signified by all the most memorable things of the old Testament 258 Christ would not reueale himselfe to the world all at once â59 To know him is the onely thing that makes vs happy ibid. Christ despised all vanities 260 Suffered all miseries ibid. Christ the most perfect patterne of all vertue 260 Christ knowne suppresseth all vices 261 He alone is all sufficient to supply all our neede 262 Without Christ the whole world will auaile vs nothing 263 Christ onely should be preached by all Preachers 266 The Name of Christ should be alwayes in our mouthes to be honored not to be blasphemed 267 Christ in the Father not as we are in the Father 270 Christ a true God proued 278. 279. c. Christ is truely rich 281 Christ created all things and gouerneth all things 283 Christ prayed vnto 283 Christ began to be a God existing in the manhood when he was made flesh 248 Christ no accidental but an essential word 285 Christ how he may be said to be created and begotten 289 Christ made the beginning of our wayes 288 Christ demaunds the earth as man and giueth heauen as God 290 Christ how the first begotten and how the onely begotten Sonne of God 291 Christ how God of himselfe 293 How said to be with God and in God 298 Christ equall to the Father 299 Christ after what manner conceiued 335. Not of the Essence but by the vertue of the Holy Ghost ibid. Christ conceiued a perfect man in the first moment of his conception 337 How wonderfully he was made man ibid. Christ why conceiued of a Virgin 338 How he commeth from Adam ibid. Christ made a perfect man 340 That he had a true body 341 c. Christ made subiect to all humane frailties 351 Christ how hee hath performed all things for vs. 360 Christ an infallible patterne for all men to imitate 360 Christ brought vs more good then we lost in Adam 361 Christ how made inuisible vnto the Iewes 387 Christ how he came in the dores being shut ibid. How he walked vpon the seas 388 How he appeared to S. Paul 388. 389. c. Christ came from Nathan and not from Salomon 3â8 Christ why born in the raigne of Augustus 404 Why in the sixt age of the world 403 Why in December 405 Christ what manner of person he was 429 That he was a man ibid. A iust man ibid. A good man 430 A King a Priest a Prophet 431 A true and eternall God 432 Christ his sufferings expressed 436. c. His whole life a continuall suffering 437 Christs sufferings chiefly in three places 437 Christ suffered in soule ibid. Christs first degree of suffering in being made passible 438 Christs sufferings most admirable 439 Christ why he went out to be taken 439 Why out of the citie 440 Why into the garden 441 Christ whether wholly destitute of all diuine assistance 447 How lightly he esteemed of death 446 Christ how by his death he ouercame death 84 Christ deliuered from what he feared 448 Christ to vndergoe the punishment of all others ibid. Christ how he sought to reclaime Iudas 461. c. Christ how handled presently after he was taken 464 Christ why he chose Iudas to be his Apostle 459 Christ how crowned with thornes 475 Christ why he came not down from the Crosse 481 Christ dead is still persecuted raged at 482 Christ how said to be euery where 540 Christ no where to be found but in the Church 545 Church the fittest place for publique prayers 711 Church how to rule her children 520 Church how subiect to afflictions 520 CL. Clytoriaâ Well what it effecteth 528 Cloathing Christ in white what it signified 473 CO. Comforts that we haue from Christ his being subiect to infirmities 361. 362 Whatsoeuer God commandeth is no sinne 166 God compelleth not his seruants to doe good 530 To compell others to sinne the practise of most wicked sinners 25 Manner of Christ his comming to iudgement 622 623 Gods commandements few short light and profitable 99 The least comfort denied in hell 87 What communicates most goodnesse vnto others is euer best 197 That we should confesse our sinnes 113 Conuersion to God not to be deferred 24 That we should confesse our sinnes the diuell cannot abide 28 An excellent consideration of Saint Augustine 51 Consciences of the wicked opened before they die 80 We can conceiue but the least part of Gods excellencie 118 What are contrariâ to the nature of God 152 How contradictories destroy each other 153 God cannot doe contradictories proued 154 That we should not contest about trifles 265 Consultation in heauen about the restitution of man 319 God worketh one contrarie out of another 351 Contentednesse requisite in any state 410 Conception of Christ ineffable 336 Consideration of Christs sufferings most admirable 439 Condemnation of all the infidels that would not beleeue in Christ grieued Christ 454 That we should condole the sufferings of Christ 506 Conuersion of a sinner first wrought by God 529 Conuersion of any man not to be despaired of 533 Contempt of vanities most requisite for Preachers 642 Constancie most requisite for Preachers 642 643 Conquest of Christ ouer Satan not onely by suffering but also trampling him vnder feete 583 Couetousnesse what a horrible sinne 460 To be auoided 704 Couenant with hell should be broken 26 Colours vsed by the ancients to expresse diuers things 474 The great courage of the Apostles presently after the resurrection of Christ 576 Corporall presence of Christ no where now but in heauen 545 Christ not corporally present in any secrets 546 547 Correction how burthensome to children 69 No cost to be spared to get truth 217 CR. All creatures heape miseries on man 74 All creatures haue their being from God 125 The creatures haue many impressions of Gods goodnesse infixed in them 256 All creatures how inriched with good 201 Foure crying sinnes 41 No creature can be capable of infinitenesse or of infinite perfections 156 Crueltie of Satan against the Preachers 644 CV Custome of ancient times to expresse our mindes by visible signes 680 Cup that Christ was to drinke of what it was 444 Cup which dranke vp killed Christ but ouerceme not Christ 449 Curiositie to be shunned in searching out the manner of diuine mysteries 277 Curiositie to be auoided in searching what God is 122 124 Custome of sinning makes the sinner bold to sinne 20 It makes the greatest sinnes seeme no sins 21 It bindeth vs in sinne 22 It indammageth the soule 23 And makes the sinners almost incurable 65 DA. DAmage receiued by Adam two-fold 3 What a danger it is to neglect publique prayers 717 Dauids words This day haue I begotten thee how to be vnderstood 290 Dangerous to
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 ãâã ãâã ãâã ãâã ãâã 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 fâlsly 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 forgiuâth all sinnes or no sinne 184 God cannot forget to be mercifull ibid. Foâgiuenâsse of sinnes our chiefest comfort 224 That wee ought to forgiue one another 236 And to foâget all iniuries ibid. Our foâe 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 ãâã ãâã ãâã ãâã ãâã 311 What they writ of this name of Christ 312 313 Gentiles how they might come to the knowledge of this word 313 3â4 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 Goâly 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
from sinning 204 From punishments 205 Goodnesse of God most of all seene in our afflictions 206 All our goodnesse to bee ascribed to God 208 To the glory of Christ 264 We can doe no good of ourselues 209 The boundlesse goodnesse of Gods prouidence 257 Many impressions of Gods goodnesse infixed in the creatures 2â6 Best good we can doe vnto our children is to serue God 251 Not to doe good a sinne 230 Gods goodnesse how abused by the wicked 225 Ill-gotten goods neuer thriueth 253 No good in the Saints but what God worketh in them 2741 Why goodnesse is ascribed to the holy Ghost 273 Gospell biddeth and forbiddeth many things which the Law doth not 12 Gospell in the Law and Law in the Gospell 224 GL Glorification of a body taketh not away the essentiall properties of a body 170 Glory of Christ should be chiefly aimed at by all Preachers 266 GR. Grace not âraduced from the best parents 8 Word gracious what it signifieth 190 Three speciall things ibid. God is gracious in all respects 191 Graces especially bestowed vpon the elect 2â4 Grace of iustification what it is 208 Grace of sanctification what it is ibid. Grace of glorification what it is ibid. Graces of God denied vnto the children for the fathers sinnes 251. and why 252. Graces of God not giuen in the like measure to all men 602 We ought to examine what graces we haue 646 Chiefest graces of God Faith Hope Charitie 647 Graces of Christ to sanctifie our soules are two-fold 645 Grace of Christ ought in all things to be extolled and our selues extenuated 265 Great sinnes must haue great repentance 23 Great mens sinnes are great sinnes 37 Great men haue no excuses for their sinnes 38 Great men haue no priuiledge to sinne 39 Their state very dangerous 39. 40 How subiect to dangers 704 Father how greater then Christ 300 Great sinnes punished with great punishments 92 Great men how they vse to deale with the poore 235 What Christ grieued at in the garden 540 541. c. Griefe of Christ on the Crosse aggrauated by all circumstances 4â1 Growth of sinne how to be hindred 108 A gradation in the loue of God 202 HA. HAbituall sinnes hardly repelled 23 Harlots how they deceiue men 45 Haynousnesse of sinne seene in three respects 97 To hazard all in defence of truth 217 HE. Heart to be carefully watched 14. Hell paines how intollerable 86 Heathens how they extolled the power of God 161 Hebrewes often vse the present tense for the future tense 288 The head alwaies chiefly opposed 304 Christ borne in the raigne of Herod and why 404 Heretickes how wicked to deny the God-head of Christ 305 Herod what he did to Christ 473 Hell in the Article of our Creede signifieth not the graue 582 Hell destroyed by Christ three waies 583 That there be three heauens 624 The man Christ in the highest part of heauen 623 And why 626 Nothing so heauie as sinne 631. Hearing of Gods Word a speciall meanes to get grace 677 Diuers sorts of hearers 678 Heresie of Nonatus 112 593 Of Pellagius ibid. Of Arrius and his obiections answered 284 285. c. 293 c. 299. c. Heresie of Apelles and Apolinaris 343 Of the Anabaptists 344 Of Samosatenus 363 Of Eutychos 367 368 Of Cerinthus and of Nestorius concerning the person of Christ and their obiections answered 374 Heresies to be shewed and why 392 HI Euery one laboureth to hide his sinnes 19 None can hide his sinnes from God 19 HO. No sinner excluded from hope of pardon 224 Honorius his childishnesse 267 268 Word Homousius not first inuented by the orthodox fathers 29â Iustified as it is vsed ibid. Holy Ghost whether tearmed the word or not 323 Our hope supported by the meditation of Christ his passion 426 Holy Ghost a true God proued 659 Holy Ghost appeared in the likenesse of fiue speciall things 660 And why 661 c. Holy Ghost how we may know whether wee haue it or not 672 Christ why he went out of the house to be taken 439 Hope what it is and how it differeth from faith 649 Hope two-fold ibid. Humane hope what it doth and diuine hope what it doth 650 Euery hope in God maketh not happie 651 To want the Holy Ghost is marke of a lost one 674 HV Humanitie of Christ onely suffered 438 Humanitie of Christ not capable of infinite excellencies 146 Humane acts how said to be done by God 165. 166 Humilitie of Christ 349 Seene in the incarnation of Christ 358 JA. IAmes most like vnto Christ 461 JD Idlenesse a furtherance to sinne 13 Idolatrie a great master-sinne 41 How horrible it is 238 IE Iewes why they beleeue not Iesus the Sonne of Mary to be the true Messias 561 Iehouah the essentiall and most proper name of God 122 123 It signifieth an eternall being 123 In hebrew containeth nothing but consonants in latine nothing but vowels and why 125 Knowne to Abraham Isaac and Iacob 126 Why translated Lord. 130 131 Christ true Iehouah 278. c. Iesuites what they say to proue transubstantiation 172 Iewes rightly vnderstood Christ teaching himselfe to be equall to the father 300 Reiection of the Iewes grieued Christ 454 Iewes how cunningly they sought to incense Pilatâ against Christ 472 IG Ignorance two-fold 26 355 Simple Ignorance doth extenuate a sinne 27 Affected ignorance trebleth the sinne 28 Wilfull ignorance what a fearefull sinne ibid. Christ was ignorant of some things and how he may be said to be ignorant of any thing 356 Ignorance of Gods power the cause of many heresies 134 135 How ignorant many men are of the chiefest points of christianitie 395 IM Immortalitie how to be attained 128 Impossible things for God to doe of two sorts 185 Impossible for God to make the things which are not to haue beene 167 Image of God could be repayred by none but by God 321 We are apt to imitate our Parents 247 252 Wherein we ought to imitate God 228 To imitate Christ the safest way to walke 360 IN. How ineffable God is 125 Sinnes of infirmitie what they are 30 No man free from them ibid. Knowne by foure speciall notes 31 Infirmities of Christ proue the manhood of Christ 347 Our infirmities why Christ did vndertake them 352 Infirmities of how many sorts 352 Infirmities not sinfull two-fold 353 What infirmities Christ tooke on him ibid. Incarnation of the Word why decreed for our saluation 318 Incarnation of Christ what benefit it bringeth 359 The greatest argument of Gods loue 257 That wee are not in God as Christ is in God 298 Christ as man for euer inferiour to his Father 302 Condemnation of all infidels grieued Christ 454 Infamie described and the miseries thereof shewed 68 Three things should expell ingratitude from vs 706 God looketh into the intention of the heart 54 Inuocation for two things 700 IO. Iosephus what he writ of Christ 577 Iohannes Alexandrinus what he did 265 IR. Sinne called irremissible three wayes
our death what it doth 82 Mediators two sorts 296 Mediator betwixt God and man to bee like God and like man 320 Christ a perfect mediator 341 Theesame measure of effectuall grace must worke the same effect in all men 209 Our meaning is accepted where meanes are wanting 232 Meditation of Christs Passion what it effecteth 421. 422 c. Most acceptable vnto Christ 421 Expelleth sinne 423 Kindleth our loue to God 424 Supporteth our hope 426 The same measure of grace not giuen to all men 602 Meanes to bring vs to our end decreed as well as our end 654 The Apostles receiued not the same measure of grace 667 The same measure of fruits God expecteth not from all men 668 Melchisedech who he was 330 No inhabitant of Canaan 330. 331 That he was Iesus Christ the Son of God in the shape of man proued 331 c. Memnons heresie 343 Merit of Christs suffering how to bee considered 502 All men of note vnder the old Testament types of Christ 258 To hope for mercie and to neglect Gods seruice vaine presumption 717. Mercie and peace how they pleaded for man 319 Mercie in God what it signifieth 180 Mercie of God how it sought Adam and many more when they sinned 180 c. Mercie of God magnified 182 It consisteth chiefly in three things 182 It is euerlasting two waies 184 The best stay to relie vpon 185 How it qualifieth punishments 186 Found in all places and in all creatures 188 Mercie of God two-fold 188 How God is onely mercifull to them that loue him ibid. It proceedeth naturally from God 195 How it pleadeth for sinners ibid. How largely it extendeth it selfe 223 Mercies of God innumerable and immeâsurable 223 Lasting for euer and euer ibid. Mercie of God teacheth vs to bee affrayd to sinne 225 God more mercifull then we are sinnefull 226 We ought to imitate God in the workes of mercie 228 Mercy how scarce among men ibid. Workes of mercie of two sorts 232 Motiues to perswade vs to be mercifull 223 Mercie makes vs like to God ibid. Scarce amongst vs. ibid. That it is no mercie to spare wicked men 235 Messias expected by the Gentiles 316 MI. Able ministers what a great gift 643 We ought to pray for our ministers 737 Ministers subiect to the greatest miseries 74 The manifold miseries of all Ages 68 Of infancie 68. Of child-hood 68. 69. Of youth 69. Of man-hood 70. Of old age 70 71 The miseries of al estates 71. Of the poore 72. Of the rich 72. Of meane men 73. Of the nobilitie ibid. Of the common people ibid. Of the Magistrates ibid. Of the Ministers 74 How Christ suffered all miseries 260 MO. Christ how mocked vpon the Crosse 481 MV How Christ multiplied the loaues of bread 174 To murmure against God what a haynous sinne 139 MY Mysterie of clothing Christ in white explained 473 Mysterie of the Trinitie why not fully reuealed at first 272 Misteries of faith how farre past the reach of a naturall man 59 NA NAture is wholy defiled 4 Nature can neuer procure the gifts of grace 64 Nature teacheth vs to punish sinne 90 Nature notable to shew the reason how the world should be made 138 The nature of all things good 197 Nature relieueth the part most distressed 451 To the nature of God what things are repugnant 152 Two natures in our Sauiour Christ 363 Confirmed 365. 366. By nature wee are alike indifferent to all sinnes 204 Abstract names of all excellencies most proper vnto God 122. 294 Jehoua the essentiall name of God 123 Name of God taken two waies 296 All names of dignitie in the old Testament types of Christ 258 Christ came from Nathan and not from Salomon 398 NE. Negatiue precepts 365. 230 Necâssitie three-fold 491 How it was necessarie for Christ to suffer 493 Nestorius his heresie 374 Wherein he affirmed the vnion of the two natures of Christ to subsist 375 His heresie confuted 376 How he was deceiued about the person of Christ 619 NI Christ borne in the night time and why 406 NO Nominall relation of the three Persons of the Trinitie maketh a true distinction of the persons 278 Nouatus his heresie 112 Why hee thought sinnes of recidiuation should not be pardoned 593 OB. MAny obseruations about the manner of his crucifying 489 Obstinate sinners how hardly reclaimed 463 Obedience of Christ seene in the incarnation of Christ 358 Obiections of the Arrians against the eternall God-head of Christ answered 284. c. OF We offend God for trifles 105 Officers not to be made but of the best and godliest men 109 Office of the Word to declare the minde of God 312 What we should offer vnto Christ 415 OL. Old age described and the miseries thereof 71 ON One sinne brings death 3â OM. Omnisciencie cannot be communicated to any creature 156 OP Oppressing the poore what a fearefull sin 240 To oppose the knowne truth what a horrible sinne 240 The euill that oppresseth man is two-fold 321 OR Originall corruption how traduced 4 Hard to be expressed 5 Order obserued by God in all things 324 PA. HOw painefull to walke in the wayes to hell 100 Christ made passible the first degree of his passion 438 Patience and mercy of God shewed by two passages of Scripture 196 Patience necessary to retayne the truth 218 No sinner excluded from hope of pardon 224 Good Parents leaue the best patrimonie vnto their children 224 Christ the perfect patterne of all vertue 260 Meditation of Christs passion what it effecteth 421 422. c. Cause of passions two fold 443 Passions of man how they inuade him will he nill he but not Christ 444 Passions of man how they blinde and distract him but not Christ 445 Our Parents neuer to be forgotten 488 All the particulars of Christ his passions vnpossible to be expressed Patience in suffering more respected of God then our suffering 520 Patience what an excellent gift 655 Patience two-fold 655 Christ set vs downe a perfect patterne of prayer 718 PE. Chiefest perfection of man consisteth in the will of man 53 Perplexities of the wicked at their death-time 80 A most earnest perswasion to forsake sinne 87 God a faithfull performer of all his promises 227 358 Each person of the Trinity a true Iehoua 123 124 Three persons in the one essence of God 272 The three persons of the Trinity distinguished two waies 274 Person of Christ how alwaies abused by Satan and all heretickes 304 What is true of the person of Christ is not alwaies true being restrayned to the body of Christ 344 Christ conceiued a perfect man in the first moment of his conception 337 Christ was in all respects a perfect man 340 Peters infirmities manifold 467 Why suffered to fall 468 How restored by Christ ibid. Persecutors of Christ how plagued 558 Petition of the theefe on the crosse how soone granted 487 People how they desired the death of Christ 495 Person of Christ how excellent he was
64 Sin of man in many things more haynous then the sinne of Satan 106 The cause of all our miseries 111 What it is 166 In euery sinne two things to be considered ibid. Sinne and death indissolubly linked together 2 Sinne the roote of death ibid. How farre it spread it selfe 3 Sinne originall or actuall 3 Sinne to haue any thoughts of sinne 13 Actuall sinne what it is 10 Not a meere priuation ibid. An erring from Gods will 11. How it creepeth secretly and insensibly like a Serpent 12 18. How it increaseth inwardly outwardly 12 Not resisted how it will necessarily increase more and more 22 Sinne is inwardly increased three waies 12 Sinne some way voluntarie or no sinne 15 Sinne outwardly increaseth foure waies 17 It is compared vnto a witch 46 It brought on man a treble death 49 Sinne against the Holy Ghost what it is 227 Sinne irremissible three waies ibid. No sinne so great but God can forgiue it ibid. Sinnes not traduced from the parents vnto the children 246 Our sinnes drew Christ to bee incarnate 318 Sinne expelled by the meditation of Christ his Passion 422 Our sinnes crucified Iesus Christ 497 Sinne brought feare into the world 540 The more sinfull we are the more we ought to feare ibid. Sinne ought speedily to bee forsaken for two reasons 589 Sinners how they condemne God to iustifie themselues 24 Sinners all excepting Christ 2 No sinner excluded from hope of pardon 224 Three sisters of the destinie signifie God 312 SL God how slowe to reuenge 193 194 SM Small things suffered doe grow great and doe much hurt 42 Small sinnes ought to be resisted 43 What a small matter it was that God commanded Adam 98 What a small matter it is that God requireth of vs. 99 SO. Christ the Sonne of God not as we are the Sonnes of God 291 The Sonne why made flesh rather then the Father or the Holy Ghost 322 Sorrowes and sufferings of Christ exceeded all other sorrowes 486 Sorrow is two-fold 354 Soule whether traduced from the parents 4 Not created from the beginning 6 Not created as God infuseth them 6 Soule the seate of sinne 7 Soule immortall yet hath a kinde of death 51 Soules diseases what they be 63 That Christ had a true humane reasonable soule 348 Soule of Christ after it parted from the body descended into the place of the damned 582. 619. 620 SP. God spareth none for his greatnesse if they offend him 40 He spareth the wicked for good mens sake 187 We ought to spare no cost to get the truth 217 To spare wicked men is not good 222 That we should speak nothing but truth 221 Examples of spitefull sinners 33 34 How fearefull is their state ibid. Spirituall and eternall punishment how they differ 250 ST Our state in Christ better then that which we lost in Adam 361 Starre of Christ spoken of by the Gentiles 412 What time it appeared 414 What effects it wrought in the Magi. 415 Christ why hee stayed so long before hee came 401 Why he would not stay any longer 402 Iudas why made steward 459 SV. Christ of the same substance with his Father 292 Made of the substance of his mother 342 How subtilly Satan deales with men to make them bold to sinne then to despaire 41 Christ suffered all miseries 260 Who most subiect to sufferings 435 Christ suffered both in soule and body 437 His first degree of suffering was to be made passible 438 Consideration of Christ his sufferings most admirable 439 The sufferings of Christ before his Iudges 465 The grieuous sufferings after hee was condemned by the high Priest 471 Sufferings of Christ how alone sufficient to satisfie for all sinnes 502 Sufferings of the Saints how they doe profit the Church 503 Sufferings how they doe comfort and confirme all Christians 504 Sufferings of Christ teach vs how to suffer 509 That we ought to suffer two waies 509 To suffer with Christ and for Christ how readie and willing we ought to be 510 Sufferings of Christ were voluntarie 491. 492 How generall they were 483 How vnspeakable farre more then are expressed by the Euangelists 484 Sufferings of Christ not imaginarie but true reall sufferings 484 God prouideth sufficient for euerie man 704 Suggestions vnto sinnes are sinnes 12 How they are to be auoided 13 The surest signe of saluation 652 Why Christ became our suretie 497 SW Continuall swearing what a dangerous sin 241 SY That we sympathize in the sufferings of our brethren 510 TE TEares are speciall meanes to preuaile with God 52 Best way to teach is to lay a good foundation 392 A perfideous tempting of God what a horrible sinne 239 The temporall things of this life to be prayed for 703 The testimonies that proue Christ to be the true Messias 411 412 c. Testimonâe of the Apostles to be beleeued for two speciall reasons 572 Text of Salomon Pro. 8.22 whether corrupted by the Arrians 287 TH. That we ought to be thankfull vnto God for all we haue 129 How we ought to be thankfull to God for giuing the Word to be incarnate 305 For the sufferângs of Christ 506 Thankfulnesse to be expressed by workes 507 Theator where the Tragedy of Christ his Passion was acted was Ierusalem and why 421 Third day why the appointed day of Christ his Resurrection 555 The fittest day for Christ to rise in respect of his person 556 Christ rising the third day did paralel our creation and left a patterne of our condition 558 What we ought to thirst after 488 Thomas whether he was with the EleueÌ when Christ appeared to them the first time 573 Thoughts that are wicked bring forth wicked works 14 Three persons in one essence of God 272 Three things handled touching the person of the sonne 277 Three sisters of the destinie what they signifie 312 Three wonderfull things obseruable in making the Word flesh 328 Three things measure all durations 400 Three things obseruable in the day of Christ his natiuitie 405 Three things that moue attention 420 Three things effected in vs by the meditation of Christ his Passion 422 Three things moue vs to loue any one 425 Three things happened to Christ in Gethsemane after his bloudy sweaâ 458 Threefold argument vrged by the Iewes to moue Pilate to crucifie Christ 476 That there is a three-fold necessitie 491 The three women seeking Christ signifie three properties of the Church 521 Three things required to make an action good 524 Three things excellent in the Angels 535 Christ how he remained three dayes in his graue 559 560 Three dreadfull enemies of man 582 Three things considered about our spirituall ascention 630 Three sorts of men excluded from the Paschall Lambe 682 Three sorts of Preachers 697 Three reasons to moue vs to thankefulnesse 705 A three-fold voice of the creature ibid. Three reasons to driue away ingratitude from vs. 706 Three degrees of thankfulnesse 707 Three reasons to moue vs to pray for our Ministers
737 TI. No time mispent that is spent to know the person of Christ 305 Christ how made in time 400 Of the time when Christ was borne ibid. How time hath his fulnesse 401 The particular time of the words incarnation 402. Titillation and thoughts of sinne is sinne 14 TO Torments of Hell how intollerable 86 Not equall to all the damned 93 Not suffered by Christ 581 TR. That we doe not traduce sinnes from our parents 246 Transubstantiation hath a double contradiction 173 How full of absurdities ibid. Defenders of Transubstantiation how agreeable to the false prophets whereof our Sauiour biddeth vs to beware 548 What the Author thinketh of Transubstantiation 549 Treason of Iudas what it should teach vs. 463 Mysterie of the Trinity why not fully reuealed at the first 272 How darkly shewed in the creatures 273 Trismegistus what he said of the word 312 Morall truth what it is 312 Truth in vs not as it is in God ibid. Physicall truth what it is ibid. God is truth two wayes 213 All truths how they doe proceed 213 Truth of things of vnderstanding of words 213 214 Diuine truth measureth all things 214 Expressed truth is two-fold 215 Truth how excellent it is ibid. How like the light 215 How it expelleth errors ibid. Sheweth what euery thing is ibid. How it begets vs to God 216 God true in himselfe in his workes and in his words 216 The primarie expressed truth contained in the holy Scriptures 215 Truth to be sought whatsoeuer it cost 217 To be defended with the losse of all that we haue 217 How alwayes handled on earth ibid. How at last it will preuaile 218 How euery truth proceedes from God 222 How God loueth it ibid. How it should be alwayes spoken 222 231 How hardly found in these dayes 222 231 Truth makes vs like to God 231 Truth and iustice how they pleaded against man 319 TV. To turne from sinne turnes away all the wrath of God 195 TW Twelue apparitions of Christ after his resurrection 565 Twelue wonders in the Manna of the Israelites 703 Two things further the sinnes of the parents to continue in the children 246 Two-fold will in Christ 296 Two sorts of Mediators 296 Two reasons shewing why Christ was made flesh 320 Two things to be done for man before he could be saued 321 Two things to be considered touching the conception of Christ 333 Two signes of a true Teacher 466 Two reasons moued Pilate to condemne Christ 478 That there is a two fold hope 649 Two kindes of prayer 700 TY. Giuing of Canaan to the Israelites a type of giuing heauen to vs. 127 The three women seeking Christ a type of the Church 519 520 Typicall testimonies that Christ should rise the third day 554 To liue vnder the tyrannie of sinne how lamentable it is 635 VA. VAnities of the world how soone they passe away 129 Christ despised all vanities 260 Vaine-glory how it tainteth many of the Clergy 525 Valentinus his heresie 343 VB Vbiquity cannot be communicated to any creature 156 Vbiquitie of Christ his body ouerthrowne by the assertion of the Angell 543 Obiections of the Vbiquitaries answered 168 388 VE Veniall sinnes or the least sinnes bring death 41 Vertue is of an admirable beauty 47 Christ a patterne of all vertue 260 VJ. Victory of Christ ouer Hell Death Sinne and Satan 634 Villanies of Satan to be shewed and why 392 Villanies done to Christ not paralelled since the world began 474 Vineger how giuen to Christ to drinke 482 Christ why borne of a Virgin 334 The blessed Virgin still continued a Virgin to her death 336 Visitation of God two-fold 243 To visite what it signifieth 243 God visiteth the afflicted ibid. God visiteth the wicked 244 VN Vnderstanding of Adam in Paradise how excellent 57 58. Our Vnderstanding now how darkened through sinne 58 How quicke and sharpe in naturall things 59 How blockish in all Diuine mysteries ibid. Our vnderstanding of God very small 121 Vnion of Christ his natures expressed by a simily of Iustin Martyr 371 Wherin the Nestorian heretickes auouched the same to consist 375 Wherein the Lutherans affirmed it to consist 377 Wherein it doth truely consist 378 Vnion of the two natures inconuertible indiuisible c. 379 Vnion of things three wayes made 380 Vnion of Christ his natures substantiall 381 Ineffable ibid. What benefits it bringeth 282 283 c. We must be vnited to Christ if we will ascend to Heauen 627 Vnity of brethren 689 Want of vnity amongst vs. 691 Vnrepentant sinners shall neuer be absolued 242 VO Voice of the creature three-fold 705 WA WAight of sinne feared by Christ 545 Christ how he walked vpon the waters 388 Warre how lawfull 702 All wants supplied by Christ 262 Way to Heauen how said to be hard 98 And how easie 99 Three wayes of knowing God 120 Three wayes of expressing what God is Wayes of wickednes how hard and difficult 99 121 Best way to teach is to lay a good foundation 392 Way to saue man could neuer haue beene found but onely by the wisdome of God 393 WE Wealth what discommoditie it bringerh 524 WH White clothing of Christ what it signified 473 White an argument of innocency 478 WI. Wicked men delight in committing sinne 36 They are greedy to doe it ibid. And they haue their full content when they haue done it ibid. How they should be afraid to offend Gods power 179 They haue no part in the speciall mercy of God 188 Wicked men not loued of God 189 They are with held from many sinnes by the goodnesse of God 200 To giue vnto the wicked power to serue God God is no waies to doe it 210 The wickednesse of professors of the truth ought no waies to disparage the truth of God 219 220 The wicked how they abuse Gods goodnesse 22â How punished in their children 245 That they shall be punished 244 Not euery sinne of the wicked is visited vpon their children 247 The wicked how they doe deceiue themselues 517 How it hapneth that they seeke not God 5â1 How they are terrified and punished by the Angels 536 How they are said to ascend 6â0 How still captiues vnto Satan 635 Wife of Pilate how she iustified Christ 475 Will of God reuealed in our consciences and in the scriptures 11 Wilfull sinners 33 How fearefull is their state ibid. They can pleade no excuse ibid. The will commandeth all the faculties of the soule 53 Will to sinne deserueth the punishment of sinne 55 Our will cannot be compelled by Sathan nor by any other outward enemie 55 57 Our owne will is the cause of all our woe 55 How our will to doe good is quite killed by sinne 56 It is drawne to sinne by our owne corruption 57 How it is guided by the iudgement 57 How we may be said to haue free-will 57 To will to sinne euer is a temporarie act 97 God cannot will things contrarie to his nature 153 To will a thing we
both Body and Soule not that the Soule begetteth a Soule That man and all other creatures receaued power to produce creatures like vnto themselues Totum generat totum hoc est corpus generat corpus mediante anima anima generat animam mediante corpore Psal 51.5 or the Body begetteth a spirit but that as all other creatures receiued power from God to produce creatures like vnto themselues as the seede of the vegetatiue to bring forth vegetatiue creatures and the sensible sensible creatures so man consisting both of Body and Soule should beget a creature like vnto himselfe consisting of the same parts for otherwise sinne must needes bee in the body before the Soule be infused for if the schoole of the naturalists be to be belieued the Soule is not infused into the Body vntill the thirtieth as some or fortieth day as some affirme and yet the Psalmist saith that he was conceiued in sinne therefore both Body and Soule were both conceiued at once or else corruption was in the Body before the infusion of the Soule and this liuing Soule by this dead flesh must needes be defiled which is most absurd for as Saint Augustine sayth of Adam It was not his corruptible flesh which made his Soule to become sinnefull but his sinnefull Soule made his flesh subiect to corruption so it must needes be in the sonnes of Adam Gene. 5.3 that not our flesh corrupts our Soules but both body and soule are conceiued in sinne both produced of sinfull seede and so sinne principally resides in the Soule and not in the Body because the Soule giues life and motion vnto the flesh hence it is that Adam hauing defiled both his Body and Soule is sayd to haue begot a childe in his owne image i. e. sinfull and polluted like himselfe both in regard of his body and Soule Bosquierus de finibus bonorum lib. 1. con 6. p. 27. Nam Adam vt persona publica sibi ac suis aut sapiebat aut delirabat for now Adam standing in paradise a publique person as I told you before was to make or to marre himselfe and all his posteritie and therefore if this roote had continued holy the branches had beene likewise holy but the tree prouing to be euill Rom. 11. the fruit could not possibly be good Math. 7.18 for a bad tree cannot bring forth good fruit sayth our Sauiour and therefore Adam sinning all his seede are become sinnefull all his ofspring tanquam serie continuata as in a continued line doe like corrupted branches of a rotten tree bring forth still corrupted fruits and so make all their generation so soone as they are begotten liable to the curse of God for that first transgression for the reward of sinne is death and the Prophet Dauid sayeth Psal 51.2 hee was shapen in wickednesse and conceaued in sinne Iohn 3.6 and our Sauiour sayth that which is borne of flesh is flesh i. e. he that is borne of a sinnefull man can be nothing else but a sinnefull man That Gods graces are not traduced from the best parents not that a godly man begets a godly man for the graces of Gods spirit are not begotten in our carnall generation but they are giuen from aboue in our spirituall regeneration and a man begets his childe not as he is spirituall but as hee is a creature consisting of body and soule and therefore whosoeuer is borne of flesh and blood must needes be tainted and corrupted with sinne and wickednesse for flesh heere is not taken pro natura carnis sed pro vitiosa qualitate totius hominis for the single nature of flesh but for the corrupted qualitie of the whole man as Saint Paul excellently sheweth when hee sayth in my flesh dwelleth no goodnesse Rom. 7.8 i. e. in the corrupted nature of a naturall man there is no grace there is no goodnesse And therefore hoc virus paternum this hereditarie poyson as Paulinus calleth it What we learne from this doctrine this our originall sinne that is inbred in euery man since the fall of the first man may sufficiently serue to teach vs. First to iustifie God First to iustifie God for inflicting death vpon euery man though man should doe nothing else to procure his death quia damnati antequam nati because euery one is guilty of this sinne and therefore of death before hee commeth to this present life for the reward of sinne is death and therefore the death of children and infants that haue done no actuall sinne doth proue them tainted with this sinne because death cannot be iustly inflicted vpon those that are no wayes infected with sinne for the reward of sinne is death but you see they are subiect vnto death and therefore you may know they are tainted with sinne Secondly Secondly to be humbled this may serue to teach all those that stand so much vpon the honour and dignity of their naturall birth to consider whât they are and what they haue thereby a sinnefull corrupted and contagious being children of wrath subiects to death slaues of damnation be they Kings Princes Nobles what you will this is all they haue or can haue by their naturall birth Iohn 3.6 for whatsoeuer is borne of flesh is flesh i. e. all things that parents can conuaye vnto their children is but a corrupted natural being yea though the parties should be sanctified themselues and thereby procure their children to bee receiued and reputed members of the visible Church before men yet can they not infuse Grace Perkins in Jud. 1. nor produce sanctified children in the sight of God For though we reade of some that were sanctified in their Mothers wombe as Ieremie Iohn Baptist and the like Ier. 1.5 yet this sanctifying grace was infused by God and not traduced from their parents Luke 1.44 and therefore this should make all men to be of an humble spirit and to reioyce more in their second birth in the Baptisme that they haue receiued it may bee by the hands of some meane Minister and their begetting vnto the faith of Christ by the preaching of the word of God then in all that glory and excellencie that they haue gotten from their naturall parents for they did but make vs Men these must make vs Christian men And thus you see that by the guilt of Adams sinne euery childe of Adam deserues eternall death before he comes to this present life But because we would be sure enough of death wee will hasten it and draw it on as it were with cart-ropes throughout all our life and we will not haue it sayd Ezech. 18.2 our fathers haue eaten sower Grapes and the childrens teeth are set on edge or that Adam sinned we are punished nam errauimus cum patribus for we haue sinned wil sinne with our fathers more then our fathers we will drinke iniquity like water and adde vnto our originall corruption
those daily heapes of our actuall transgressions And therefore you must giue me leaue to insist a little vpon this point and to take a further view of this our immortall enemie this actuall sinne that bringeth death I confesse it is an Hydrian beast that hath many heads it is like a continued quantitie that admits of infinite sections I cannot touch them all yet for methods sake and the furtherance of our memory I desire you to consider these three points Three things considered in the handling of actuall sin 1. The nature of it how it is defined 2. The degrees whereby it is increased 3. The manner how it is committed CHAP. II. Of actuall sinne what it is and by what degrees it inwardly increaseth Aug. contra faustum lib. 22. cap. 27. What actuall sinne is SAint Augustine defineth sinne to be factum aut dictum aut concupitum contra legem Dei any fact or word or thought that is contrary to the Law of God and Saint Ambrose briefer sayth that sinne is the breach of Gods Law but Zanchius fuller Zanch. de peccato actuali lib. 1. thes 1. pag. 161. and to my content playner sayth that an actuall sinne is an anomie * A want of rule whereby those humane acts that doe proceede from the corruption of our flesh are contrary to the Will of God ingraffed in the mindes of men and especially reuealed in the word of trueth for heerein is expressed both the matter and the forme of sinne The matter of sinne must be a humane act First Materiale peccati the matter of sinne is sayd to be a humane act whether thought word or deede for otherwise it cannot be sayd to be an actuall sinne where there is no act and therefore not onely in sinnes of commission as adultery murther theft and such like but also in those sinnes which are called sinnes of omission as not to pray not to doe that seruice vnto God which we owe vnto him there is not onely a meere priuation but there must be also aliquid positiuum some act that makes the sinne as when thou omittest thy duety either because thou wilt not doe it and there is an act of thy will or because thou canst not remember and hast forgotten to doe it and there is an act of thy memorie or else thy vnwillingnesse thy vnablenesse and thy forgetfulnesse doe proceede from some act and occasion either present or precedent Furor iraque mentem precipitant which makes thee to omitte the things commaunded and so to sinne as when thy feare blindes thy iudgement that thou canst not discerne the trueth or thy drunkennesse causeth thee to sleepe when thou shouldest be hearing the word of God But you must not thinke euery humane act to bee a sinne but onely those that doe proceede from the corruption of our flesh and are contrarie to the Will of God For Secondly Formale peccati The very being of sinne is an erring from the will of God Psal 40.10 as the Schoolemen call it the very being of sinne is a deuiation from the Will of God For the Will of God is to be alwayes set before our eyes as the onely rule whereby we are to square all our actions and therefore euery man should say with the Psalmist In the volume of thy booke it is written of me that I should fulfill thy will O my God I am content to doe it and euery man should doe as he saith Thy will be done in earth as it is Heauen for whosoeuer erreth from his Will sinneth against his owne Soule but whosoeuer doth the will of my Father the same is my brother and my sister and my mother Mar. 3.35 sayth our Sauiour Christ But because the will of God is not alwayes knowne to vs neither can we search into that which hee concealeth from vs therefore you must vnderstand that the reuealed will of God is lydius-lapis that touch-stone which trieth euery action and makes it either iust or sinnefull The will of God is reuealed in our consciences and in the Scriptures Now this will of God is reuealed in the booke of euery mans conscience and in the booke of holy Scriptures For of the first the Apostle saith that the Gentiles though they had not the written Law of Moses yet had they the Law of God written in their hearts because there consciences bare them witnesse what was to be performed and what was to be eschewed and did accuse them when they did ill and excuse them when they did well and therefore whatsoeuer they did against their owne conscience they did the same against the will of God reuealed and ingrauen in their hearts and therefore the Apostle saith that as many as haue sinned without the law Rom. 2.14 verse 14. i. e. without the written law of Moses shall also perish without the Law because they hauing not the law were a law vnto themselues And The word of God is diuided into two parts id est 1. The law 2. The Gospel For the 2. wee must not onely vnderstand the Law of decalogue or 10. commandements although that bee the chiefest rule to expresse all sinne but we must also consider the Gospel as a part of that booke wherin the reuealed will of God is expressed for there are many things forbidden and many things commaunded in the Gospell which are not plainely expressed or mentioned in the Law as to beleeue Iesus the sonne of Mary to be the Messias whereby all sinnes are taken away and without whom all sinnes doe remaine for so Christ himselfe testifieth Iohn 6.9 that the holy Ghost should reprooue the world of sinne because they did not beleeue in him and therfore whatsoeuer act is done against the will of God reuealed either in the Law or the Gospell the same is sinne Secondly For the degrees whereby sin is increased we must note Bernardus de grad humilitatis that nemo repentinè fit pessimus sed paulatim descendit no man is suddenly desperately euil but he descendeth to hel by little and little for the deuill is like a serpent creeping and sliding by little and little when wee cannot perceiue his pathes and therefore we should be very wary to marke his footesteps Now as euery sinne is committed either inwardly or outwardly Jsidorus de summo bono Sinne is inwardly increased by three degrees so euery sinne is increased either inwardly in our mindes or outwardly in our actions 1. Inwardly it increaseth and groweth by 3. degrees 1. By the suggestion of Satan 2. By the delight of the Flesh 3. By the consent of the Spirit The first we cannot well auoyde because Satan is euer busie to suggest sinne into vs Satan suggesteth sinne diuers wayes sometimes horribly to prodigious villanies sometimes secretly hee insinuates himselfe vnder the shape of an Angel of Light and suggesteth sinne vnder the shew of Vertue and thus in euery member of our Bodies
praecipua laudatio est c. This is one of the chiefest commendations of God that he hath no meane nor measure in him for his power his vertue his Maiestie How the Fathers doe extoll the power of God cannot be contained in place determined by time expressed in words nor conceiued in our best vnderstandings our sence is too narrow our wit is too blunt and our tongue too mute to performe so great a taske because as the Psalmist speaketh Psal 145.3 There is no end of his greatnesse And therefore Saint Augustine saith excellently well Demus Deum multa posse nos intelligere non posse That we must grant that God can doe many things Aug. ep 3. ad Volusian which we must confesse wee can neither search out the cause nor vnderstand the things because the power of God is not to be straitned within the compasse of our shallow apprehensions How great a sinne it is to say any thing derogatory to the Power of God And therefore we ought to take great heed that we neither say nor conceiue any thing derogatory to the power of God for if it be ordained by humane Lawes that he which should offend the Maiestie of a King though but a man should leese his head for his offence Quis finis contemnentium diuinam omnipotentiam erit Bernard in cant What should become of those that contemne or speake against the Diuine Omnipotency of God saith Saint Bernard Fourthly the very Heathens Poets Phylosophers and all of the learneder sort haue confest as much as is sufficient to proue the Omnipotent power of God Homer Odyss 3. p. 65. for Homer brings in Minerua speaking vnto Telemachus and saying ãâã ãâã ãâã ãâã ãâã Which is as much as if shee said That God can doe what hee will and none can hinder him because as one saith Ille potest solis currus inhibere volantes How the very Heathens haue extolled the Omnipotency of God Ille velut scopulos flumina stare facit He can hold still great Phoebus wayne as he did in the days of Ioshua at he did at thered Sea And stoutest streames he can restraine For though as another saith Astra regunt mundum These sublunary Creatures are generally guided by the influences of the higher Orbes yet to conclude the verse he saith Sed regit astra Deus The God of Heauen doth rule the Heauens and rideth vpon the same as vpon an Horse And therefore an Indian Gymnosophist being demanded by Alexander what God did answered What he will Et quod nulla creatura facere potest And what no mortall man nor any other creature can doe for they daily saw how by his strength vnlikely matters haue come to passe the greatest imaginations haue beene dissolued with a blaste and dying hopes haue beene reuiued from their graues and therefore they all concluded that Ludit in humanis diuina potentia rebus It was an easie matter for Gods power to deale with all Creatures as he listed and How the very Diuels haue confest the Power of God Fiftly the very Diuels doe acknowledge and confesse and obey the power of God For Apollo being demanded of one by what meanes he might with-draw his wise from Christianitie He answered That he might easier flie through the Ayre or write in the Sea then plucke her away from Christ because God was so powerfull to preserue her Heydelf de Deo c. 2. and the Diuell so weake to striue against him and being requested by Augustus to informe him who should succeede him in his Empire hee saide Peucerus de Oracul p. 251. ãâã ãâã ãâã ãâã ãâã ãâã ãâã ãâã ãâã ãâã c. The Hebrew Childe hath inioyned me to silence and I must hence-forth obey his voyce And so the Scripture saith That the vncleane Spirits were obedient vnto Christ and as the winde and the waues so did they yeeld and doe whatsoeuer Christ commanded them Much more might be said to confirme this point Quid satis est cui Roma parum but all is but to light a candle before the Sunne And therefore seeing I am no wayes able to speake what I ought to expresse this truth I will proceede to see what the sonnes of darkenesse can say against this truth And as I distributed the adversaries into foure Classies so I finde their obiections to be foure-fold Obiect The Obiections that are made against the truth of Gods Power answered Sol. That there be three sorts of Agents First the Naturalists say that Ex nihilo nihil fit Of nothing nothing can be made And therefore God is not so powerfull as to be able to produce things of nothing and to create this Vniuerse out of no subsistent matter To this I answere that there be three sorts of workers 1. The lowest 2. The middlemost 3. The highest or else 1. Artificers 2. Nature 3. God First Artificers can doe nothing but of some body composed of the first matter and a substantiall forme into which they doe induce an accidentall forme as the Baker out of his Dowe makes Bread or the Potter out of his tempered clay makes his Potts Secondly Nature or naturall Agents can likewise produce nothing into being vnlesse there be first some matter or subiect whereunto it induceth a naturall forme so from any naturall seede is composed the fruit of each seede in his kinde as from the seede of man is ingendered man and so of all other things whatsoeuer And in these two sorts of Agents the axiome is most true That God can produce any thing of nothing that of nothing nothing can be made but of the third agent that is God it is most false for as he did create all things of nothing so he can yet as easily of no being produce any being as he can change any compleat being into another And therefore to argue from the creature vnto the Creator or from the faculty of the inferior agent vnto the faculty of the superior as the Artificer cannot doe it therefore Nature cannot doe it or Nature cannot doe it therefore the God of Nature cannot doe it is most absurd and foolish Euery Childe can perceiue the weakenesse of this childish reasoning Secondly Obiect the desperate men doe obiect against their owne soules that Gods Iustice is so strict that it requires euery sinne and the least sinne to be punished with eternall death and their sinnes are not onely few and small but most infinite in number euen as Manasses saith My sinnes are more innumerable then the sands of the Sea and most haynous for quality euen as Caine saith My sinne is greater Quam vt venia merear Gen. 4.13 Then I can deserue pardon or they be greater then can be pardoned And therefore say they God cannot pardon our sinnes but we must die and die eternally for our sinnes To this I answere first Sol. that it had beene very good for them they had reasoned
so before they had sinned for that perhaps might haue preserued them in the feare of Gods Iustice and now from the despaire of his mercy But seeing they did not I say secondly that it is most true that the least sinne of man can neuer be pardoned without an intermedium a meanes wrought That no sinne can be pardoned without satisfaction or interposition of satisfaction betwixt the sinne of man and the iustice of God therefore did the wisdome of God deuise and decree that by the death of one righteous man in whom there should be no sinne and who for his worth should be of that inestimable value as to be infinitely more then counteruailably sufficient to pay for all sinnes the Iustice of God should be satisfied and euery sinner that would lay hold vpon his death might thereby be freed from all his sinnes of what number or nature soeuer they be And to this end he sent his onely begotten Sonne Gal. 4.4 That the death of Christ is a sufficient satisfaction for the greatest sinnes made of a Woman and made vnder the Law to die for our sinnes and to redeeme vs that were vnder the Law from the eternall curse of that Law And his death is of that inestimable value that Saint Cyprian saith Modicam guttam sanguinis Christi propter vnionem hypostaticam pro redemptione totius mundi sufficisse 1. Circumcisione 2. Oratione 3. Flagellatione 4. Coronatione 5. Clauorum in fixione 6. Lancea The least droppe of his bloud by reason of that hypostaticall vnion with the God-head had beene sufficient to make satisfaction for all the sinnes of the whole World And yet we reade that he shedde his bloud not once but often sixe seuerall times at least and that not sparingly but abundantly it trickled downe to the ground In which respect the Psalmist saith Luke 22.44 Psal 130.7 that with God there is Copiosa redemptio Plenteous redemption or satisfaction enough in store to pay for the sinnes of any one be they neuer so great be they neuer so many And therefore there is no sinne so great no sinnes so many but God can and that without any impeachment of his Iustice easily remit it if we can but lay hold vpon the death of Christ and he can worke this faith in vs to beleeue in Christ if we can but beleeue he can doe it as our Sauiour shewed vnto him that came and said Domine si quid potes Sir if thou canst doe any thing Marke 9.23 saying Si potes credere If thou canst beleeue thou mayest easily see that I can doe that which thou requirest and all things else whatsoeuer they be they be possible for me to doe them onely beleeue and thou shalt see it Thirdly the Vbiquitaries say hee that can doe all things whatsoeuer can make the Body of Christ to be in euery place wheresoeuer but God can doe any thing whatsoeuer Ergo. He can make the Body of Christ to be euery where and so inuest the manhood of Christ with Diuine properties I answere to the minor proposition Nam qui indefinitè deum omnia posse dicit non tantum bona sed etiam horum contraria mala quae diabolo conueniunt comprehendit Theod. Dialog 3. that he can doe any thing that is possible to be done or that hath the possibility of being but not all things whatsoeuer they be For he that saith God can doe all things simply and indifinitely hee comprehendeth not onely the good but also all the contrary euill which are properly belonging vnto the Diuell and not to God saith Theodoret And therefore I say that there be two sorts of impossible things which God cannot doe First some things ex hypothesi in respect of the constant truth of Gods decree and the immutability of his will God can doe nothing contrary to what he hath decreed and thus God could not conceale from Abraham what he intended to doe vnto the Sodomites nor doe any thing vnto Sodom vntill Lot was deliuered from them because God had decreed to reueale all that vnto Abraham and to preserue that righteous man from the destruction of the Sodomites and thus all things are said to be impossible for God to doe which doe contradict the Eternall purposes and decrees of God because he is a God that changeth not Mal. 1. and that cannot alter the things that are gone out of his mouth Secondly some things are simply impossible for him to doe God can doe nothing that is contrary to the nature of God Propter constantem Dei naturam By the reason of the constancy and immutability of Gods Nature Thus God cannot be said to doe any humane Acts because he is an Eternall Spirit nor to sin because he is the chiefe good nor to doe any contradictory because he is Truth it selfe As I shewed vnto you before But against this it may be obiected First that God can doe Ob. 1 any humane act for he is said to draw nigh vnto vs Iames 4.8 and to depart from vs and so to performe many other such like humane acts Ergo these things are not impossible for God To this some men doe answere Sol. that humane acts are not to be ascribed to Gods Nature because he is an incorporeall substance and yet they are not to be secluded from his Power but are all performed through it because God worketh all things in all his creatures for in him we liue and in him we moue Act. 17.28 saith the Apostle But indeed when these or the like things are spoken of God they are to be vnderstood metaphorically as the Sunne is said to enter into the house when his heate and beames doe shine therein so God is said to draw neere vnto vs when we doe perceiue the influence of his grace and goodnesse All humane Acts are done by the power of God not by the Essence of God and so I say that although humane acts are done of vs through the Power of God yet they cannot be done by the Essence of God Secondly they may obiect that God can doe euill First because Ob. 2 the Philosopher saith Potest Deus studiosus praua facere Arist Topic. l. 4. c 5. Gen. 22.2 Gen. 11.2 2 Sam. 16.10 secondly because God commandeth many euils to be done as Abraham to kill his sonne the Israelites to robbe the Egyptians Shemei to curse Dauid and such like and thirdly because the Apostle saith that he worketh all in all Ergo He can doe euill Sol. To these I answere First that the Philosopher saith this not positiuely but according to the opinion of the vulgar or That whatsoeuer God doth or biddeth to be done is no sinne Secondly I say Quod potest Deus praua facere sed minime praue That God can doe those acts which done of vs were euill but done by him are no wayes euill for sinne is the offending of his