world make a flourish to the contrarie expressely confesseth that the Spirits of the Patriarchs and Prophets before the comming of Christ were not so worshipped and called vpon as the Apostles and Martyrs now are because as yet they were detained in those infernall prisons where they had not the beatificall sight of God Now if the Patriarchs then saw the face of God as farre forth as the Saints doe now as indeede they did the argument is so much the stronger if yet all that while they were never called vpon In the new testament likewise we finde no warrant for it even by their owne confession And Salmeron the Iesuite rendreth reasons thereof For saith he the Iew that never had called vpon any of the Patriarchs or Prophets would hardly haue beene drawne to pray vnto those newer Saints the Gentiles would haue thought that insteed of those many Gods which they had forsaken a multitude of other Gods had beene put vpon them As for the times after Christ and his Apostles it was long before it crept into the Church and when it entred it was but the opinion of some private men and not the publike doctrine of the Church All the Fathers which proued the Deitie of the Sonne of the holy Ghost by this dutie of Invocation must needs if they will not contradict themselues be against it So must they also and they are not the least or meanest part of them who held that the Faithfull hence departed are not admitted into heauen but continue elsewhere in some secret receptacles without the vision of God vntill the day of iudgement For vpon that vision even in the iudgment of our aduersaries their particular knowledge of all things here done on earth dependeth vpon this againe their Invocation In a word whensoeuer or howsoeuer it began as it grew on so was it still opposed and neuer gate publike strength vntill the blinde times of superstition overswaied true devotion The cafe then standing thus that Invocation of Saints and Angels is neither necessary nor pious nor profitable but rather impious and extreamely dangerous as being derogatory to the glory of God the honour of Christs Mediation and that no ground or warrant at all can bee found for it either in the old or new Testament or in the writings and practise of those holy Fathers who flourished when the Church was in her primitiue puritie the case I say thus standing our safest course will be to follow the precedence and direction of our blessed Saviour and with him to addresse our selues vnto our heauenly Father and to none other It is he alone who at all times can both heare and helpe Neither is he more able then ready and willing to grant our requests if we come vnto him in his sonnes name Night and day he stretcheth out his armes towards vs he invites vs with all louingnesse to come vnto him hee chargeth and commandeth vs in all our needs and necessities to direct our prayers immediatly vnto him Let vs not therefore sollicite any other mediators or spokesmen for vs as if we doubted of his fatherly goodnesse and affection towards vs but let vs rather come directly with all boldnesse vnto the throne of grace to the end we may obtaine mercy and finde grace to be holpen in due season So to doe is not Presumption but Faith and Dutie And so much for the first part of our Saviours prayer Quem orat to whom he prayes The second is Pro quibus orat for whom he prayes Hee prayes for the Church mysticall as some tearme it or as it may more fitly be called for Christ mysticall that is the whole body consisting both of the Head which is Christ and all the rest of his members That it may more fitly bee called Christ mysticall we haue the warrant of S. Paul who expressely calleth it so As saith he the bodie is one and hath many members and all the members of one body though they be many yet are one body euen so is Christ Where by Christ nothing can be meant but the whole consisting both of Head and Members Had the Church as it s distinguished against the Head beene vnderstood hee would haue said as St Austin obserueth ita Christi so is Christs that is the body of Christ or the members of Christ but hee saith ita Christus even so is Christ vnum Christum appellans caput corpus calling both the head and the body one Christ. The same doth St Austin elsewhere also obserue vpon those words of the Apostle He saith not and to seeds as speaking of many but as of one and to thy seed which is Christ. Now saith he some perhaps will say if Christ be the seed of Abraham are we so also Remember that Christ is the seed of Abraham and if by this wee also are the seed of Abraham then are we also Christ. Vnto this warrant of Scripture adde we the reason thereof that Christ and his Church being twaine and yet constituting but one mysticall body it is fit the denomination of the whole should be taken from the better and more worthy part which is Christ and not the inferiour which is the Church But of this by the way For Christ mysticall then doth our Saviour pray but first for himselfe and then for his members For himselfe from hence vnto the ninth verse for his members from thence vnto the end of the Chapter If any demand a reason of this order I answere first Christ is the more worthy person For hee is Emanuel God-man appointed by his Father to be the Head of the Church and in all things to haue the preheminence And therefore as he hath in our Creed before the Church so in this Prayer also he deserues to haue precedencie Secondly hee knew it could not goe well with his Church vnlesse first it went well with himselfe For vnder his Father he was to be the fountaine of life and grace the vniversall cause of all good vnto his Church and to this end was hee to be annointed of the Spirit without stint or measure So that vnlesse the ointment be poured vpon Aarons head it cannot descend vnto the beard and from thence vnto the skirts of his garment And vnlesse Christ be first replenished himselfe we cannot of his fulnes receiue either grace for grace or glory for glory That therefore it might goe well with vs he prayes first for himselfe But then in the next place he maketh sute for his Church as if without her welfare it could not be well with him For as for her he was incarnate so without her hee counts himselfe imperfect For so it must needs be if as St Paul saith she be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the fulnesse of him that filleth all in all The reason because he is her Head And therefore though he fill all in all yet without her he wanteth of his owne fulnesse because he
with more patience then he But this in no case may be imagined His 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 his feare and consternation his strong cries his agonie and bloudy sweat his earnest prayer that if it were possible the cuppe might passe from him and that lamentable expostulation my God my God why hast thou forsaken me doe all mainely argue that his pangs were high strained and extraordinary For although he were not forsaken of his Father either by breach of personall vnion or losse of vnction or diminution of grace or despaire of protection and deliuerance yet he was abandond and â—eft destitute of all present comfort so that his sorrowes could not but bee aboue all other sorrowes And indeed how could it bee otherwise For not to speake of the paines of the body which yet some affirme to be more intense then could be of other men by reason of the perfection and finenesse of his complection his sorrowes were not for the sinnes of one man but of the whole world which could be no lesse then a world of sorrow And if his loue to vs were so infinite that he was content to suffer all these extremities for vs his sorrow for the miseries wee were in could be no lesse but must every way bee answerable vnto his loue So must it vnto his wisdome also for by it perfectly knowing and apprehending all the causes and reasons of sorrow it cannot be avoided but that according to this knowledge apprehension his sorrowes should be strained and intended The last point is the Duration of his paines or how long he suffered them They were not eternell nor might continue vpon him for ever Had they so continued hee had never conquered death nor hell and hauing not freed himselfe from them how could hee set vs free They continued therefore vpon him but that houre the time destined by his Father therevnto which being once expired all his paines and sorrowes ceased together therewith Here it will surely be obiected the punishment due vnto sinne is an eternall punishment If then the sufferings of Christ were only temporarie and not eternall how hath he suffered and satisfied sufficiently for sinne For time holdeth no proportion with eternity Wherevnto I answer first that in regard of the dignity of his person the shortest punishment inflicted vpon him is equivalent to the eternall punishment laid vpon others For hee is not a meere man but God and man And as there is not betweene time and eternity so neither is there betweene God and meere man any proportion at all I answere secondly that eternall punishment is due only to an eternall sinne not to that which is interrupted and broken off by grace Sinne though the act thereof bee transient yet it leaueth such a staine vpon the soule as continueth in it evermore if by mercy it be not blotted out and evermore disposeth vnto sinne Now he that is so disposed sinneth in suo aeterno and hauing as much as lies in him a perpetuall purpose of sinning he shall as he deserues perpetually and everlastingly bee punished But they for whom Christ died haue their sinnes broken off by grace their soules by little and little cleansed from the staines of sin in his bloud a hatred and detestation of sinne wrought in them together with a sincere loue and study of holinesse vntill sinne be vtterly destroyed and abolished in them Christ therefore thus purposing to put a full end to all their sinnes reason would that an end 〈◊〉 should bee set vnto his sufferings and their sinnes not being eternall that neither his sufferings should bee eternall And thus much for the Duration of his Passion The vse of all may be this First seeing Christ hath suffered all these things and that for vs it is fit that we by all waies and meanes should study to come to the full knowledge thereof It was not for Angells and yet they earnestly desired to looke into this mistery Vs it concernes only and nothing more then it and can wee possibly neglect the learning of it The Apostle Saint Paul accounted the knowledge hereof to be of all other the most excellent and all other things in comparison of it to bee but losse and dung Wherevpon he protesteth that among the Corinthians he was resolved not to know any thing saue Christ Iesus and him crucified Why then should not wee bee of the same and pray with him that wee may be able to comprehend with all Saints what is the breadth and length and depth and height That knowing what great matters hee hath done for vs wee may be the more incited to bee thankefull vnto him for it Secondly seeing it pleased the Father thus to decree that his sonne should suffer all these things for the satisfaction of his iustice and that otherwise he would not be appeased for sinne we may thereby learne 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 how precisely rigorous God is in the punishment of sinne together with the vilenesse and odiousnesse thereof The due consideration whereof would both terrifie vs from the committing of sinne and worke in our hearts a loathing detestation of sinne For if God will not be pacified without full satisfaction how dare we commit it And if nothing can cleanse the leprosie thereof but only the bloud of the sonne of God how can we but abhorre it Thirdly seeing he hath resolued to appease his wrath and to rest satisfied for sinne in the sufferings of his sonne wee may therein as in a crystall glasse clearly behold 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the great loue of God towards man It was not for the sinning Angells and their redemption that he gaue his sonne but for vs men and our salvation Rather then he would loose the whole race of mankind he would spare nothing no not his best beloued With whom although he were ever well pleased yet he must needs suffer for vs that in him he may be also well pleased with vs. Feare we not therefore nor despaire of grace Though our sinnes be never so many and greivous yet the sonne of God hath satisfied for them all Tender wee this payment vnto his Father and it cannot but be accepted But yet lastly seeing his sufferings were but a short time and so not intended for eternall sinnes but those only which were to haue an end it may giue vs a cave at to breake off our sinnes be time least being iustly cut off in them they proue eternall to vs and so we haue no benefit in the sufferings of Christ. For as the Apostle St Paule saith if obstinately and wilfully we resolue to sinne after we haue received the knowledge of the truth there remaineth no more sacrifice for sinnes For this is to tread vnder foot the Sonne of God to count the bloud of the Couenant wherewith we were sanctified an vnholy thing and to doe despite vnto the spirit of grace But of this second part the worke of the houre enough The third
Yea to two Righteousnesse and true holinesse And if we will proportion them vnto the operations of the naturall life then first answerable vnto the Intellectuall life there is in the Vnderstanding a spiritual apprehension and knowledge of the things of God at least so farre forth as is necessary and in the Will a holy pursuit of that which is good and eschewing of that which is evill Secondly vnto the Sensitiue a wise direction of all the affections vpon the right obiect and a due moderation of them together with a sanctified vse of the senses as seeing hearing tasting and the rest and a right employment of all the members of the body no more to be the instruments of iniquitie vnto sinne but the weapons of righteousnesse vnto God Lastly vnto the Vegetatiue an earnest desire of nourishment by the Word and Sacraments and a continuall growing from grace to grace vntill we come to our full 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and consistence in Christ Iesus Wherevnto when we are once aspired then beginnes the life of Glory consisting in a glorious being glorious abilities and glorious operations Not that it is another life differing in substance from the life of grace but the same in an higher degree of perfection For Glory is no other then consummate and perfect Grace The excellencie whereof as yet we knowe not but this we knowe that when Christ shall appeare we shall be like vnto him for wee shall see him as hee is And of spirituall life what it is so much For the donation of this life power over all flesh perfect glorification were as my text insinuateth necessary vnto Christ. It is therefore of great consequence and imports vs farre more then our naturall life For that is but our Being this is our Wel being that is nothing but life this is a happy aud blessed life Some sonne of Belial perhaps will deny this esteeming it a sullen sad and miserable life What pleasures say they what delight therein And as for sorrowes besides those the spirituall man as man is subiect vnto as he is spirituall hee hath his proper and peculiar crosses For he is in continuall combate not with flesh and bloud but with Principalities and powers and the rulers of the darknesse of this world and spirituall wickednesses in heauenly places A traiterous Doeg also hee carries about within him ever plotting how to betray him As the two twins in Rebeccas wombe so in him the flesh and the spirit are continually warring one against another that oftentimes as she Why am I thus so he with much anguish cries out O wretched man that I am who shall deliuer me from the body of this death In a word the feares and horrors and inward perplexities of conscience which times he feeles are intolerable and outwardly he is scorned despised persecuted and troden vnder foot of all So that if it be a life it is but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a liuelesse life or as it is said of the bow 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 it may â—eare the name of life but in effect it is no other then death But all this notwithstanding I affirme that this spiritual life is of all other the most comfortable blessed For true blessednesse standeth in two things a freedome from the true evill and a possession of the true good The true evill is sinne because it is opposite vnto the nature will of God who is the cheefest good and therefore is iustly attended with another evill which is Gods wrath and eternall damnation Now the naturall maÌ„ that liueth not this spirituall life lieth still in sinne and is liable vnto the wofull consequences thereof and therefore in the mids of all their pleasures must needs be most miserable But the spirituall man no sooner receaues his new being and with it his new life but he receaues also pardon of all sinnes past peccata semel dimissa nunquam redeunt sins once pardoned never returne againe to iudgement It is true if afterward he sinne againe as who sinneth not hee incurreth the wrath of God and deserueth condemnation Yet vpon a new act of faith and repentance wherein God out of his meere grace never fayleth him he receaveth actuall pardon for them also So that to them that are in Christ Iesus and liue not after the flesh but after the spirit there is no condemnation at all Yea blessed are they saith David because their iniquitie is forgiuen and their sinne couered Now sinne being remoued which onely seperateth betweene God and man the spirituall man is restored againe into the grace and fauour of God wherein standeth the true good This David saw and therefore said Many say vnto me who will shew vs any good But Lord lift thou vp the light of thy countenance vpon vs. And because vnto the complement of true blessednesse knowledge thereof is necessary for according to the old Senarie Non est beatus esse se qui nesciat hee is not happy who knowes not himselfe to be happy therefore hath it pleased God to giue him the earnest of the spirit by which they may and doe knowe what things God hath vouchsafed to giue them Whence issueth and proceedeth first a contentment with our present state bee it neuer so meane For being possessed of the true good the want of these temporall goods cannot much affect vs. Secondly Christian courage both actiue and passiue to adventure vpon and vndergoe any thing rather then to forgoe the good we are possessed of Thirdly tranquillity and peace of minde even in life and death For knowing that being iustified from our sinnes by Faith wee haue peace with God through Iesus Christ our Lord how can wee bee without that peace of God which passeth all vnderstanding Lastly hope that maketh not ashamed For out of the experience of the present favours of God we gather assurance that we shall not fayle of those eternall ioyes promised vs in heauen The expectation whereof sweetens vnto vs even the bitterest sorrowes of this present life replenisheth our soules with vnspeakable comforts So that howsoeuer carnall and worldly men deeme of it the spirituall life is the most cheerefull and blessed life and a very heaven vpon earth Out of this definition of spirituall life wee may learne first that as by the operations of naturall life wee easily discerne who liues it so may wee as easily by spirituall actions iudge who liues the spirituall life By their fruits saith our Saviour yee shall know them Doth any man heare see talke walke argue and the like hee liues Lies he senslesse without breath or motion he is dead In like manner he whose workes are only carnall and sinfull or at the best but ciuill and morall is though aliue vnto sin yet spiritually dead Were he spiritually aliue hee would proceed further to the acting of holy and spirituall operations Which wheresoeuer they be truly and sincerely acted
expresly thus saith he we iudge that if one died for all thē were all dead that he died for all that they which liue should not henceforth liue vnto themselues but vnto him which died for them and rose againe You will say how are we to liue vnto Christ I answere as the body liueth vnto the Soule The Body liueth vnto the Soule when it is serviceable and obedient therevnto especially when it followeth not the sway of inordinate passion but the direction of right reason In like manner we liue vnto Christ when we serue and obey him not living after the flesh but after the spirit For not they that walke after the flesh are in Christ but they only who are lead by the spirit of Christ. S. Peter expresseth it by liuing not to the lusts of men but to the will of God And by and by setteth down the Iusts of men to be the will of the Gentiles namely lasciviousnesse lusts excesse of wine revellings banquetings abominable idolatries and the like Vnto all which he opposeth liuing according to God in the spirit Fourthly and lastly hence we may learne humility to ascribe nothing to our owne selues For what are wee in nature but stinking carkasses If we liue it is by the meere grace of Christ. Come vnto him of our selues to be quickned by him we could not It was his Father that drew vs vnto him Not vnto vs therefore not vnto vs but vnto the Father through Iesus Christ bee ascribed the whole praise and glory thereof for evermore And thus much of the second point Vnde whence this life is The third point is Quibus vpon whom it is conferred and bestowed Vpon those saith my Text and all those whom his Father hath giuen him Who are they For of them Christ very often speaketh All saith he that my father giueth me shall come vnto me And againe This is the Fathers will which hath sent me that of all which hee hath giuen me I should loose nothing And yet againe My Father which gaue them me is greater then all And so also sundry times in the sequele of this present Chapter For clearer vnderstanding hereof therefore we are to knowe that there is a double donation by which men are said to be giuen vnto Christ the one Common the other Singular The Common is that whereby the Father hauing given vnto the Sonne all power both in heauen and earth deliuereth all things also into his hand giuing as it were liverie and seizing of them that from thenceforth hee may dispose of them at his pleasure And thus all men whatsoeuer both elect and reprobate are giuen vnto him But this is not here meant as by and by shall appeare Another donation therefore there is more speciall and singular whereby the Father deliuereth vnto the Sonne some of the creatures as vnto a head to be his members or to persist in our present similitude giueth them as a body to the soule to be acted and quickned by him that is to be ruled and ordered not only by the Scepter of his Power but of his Grace and sanctifying Spirit Now who are these Surely not all flesh for all are not vnited to him and so liue not by him Who then They that are elected and chosen vnto life of whom it is said Multi vocati pauci verò electi many are called but few are chosen And that these are here meant plainely appeareth by and by where he saith I haue manifested thy name vnto the men which thou gauest me out of the world that is not to all but some only selected and culled from the rest And againe Thine they were and thou gauest them mee How thine By free election and now mine by speciall donation And yet againe I pray not for the world but for them that thou hast giuen me for they are thine Where you see the world distinguished from them that are given him and excluded from being the Fathers together with them Whence it followeth necessarily that the donation here meant is not of all but those only who in speciall sort are the Fathers namely his chosen and peculiar ones For the better vnderstanding hereof and that you may knowe how and in what order the Father is pleased to proceed in this gracious worke thus I take it you are to conceaue thereof First the Father seeing all mankind by the fall of Adam to bee corrupted and in the state of damnation out of his meere mercy and loue decreed not to loose the whole race of man but to renew and repaire againe his image in some of them to the praise of the glory of his grace prouided yet alwaies that his iustice for sinne be fully satisfied Secondly for the satisfaction of his iustice he further decreed to send his sonne into the world that taking our nature vpon him he might therein suffer whatsoeuer was due to sinne and so mediate a peace betweene God and vs. Then thirdly out of the corrupt Masse of mankinde he selecteth and chuseth some particulars even such as he pleaseth with a purpose infallibly to bring them to everlasting life And in regard of this act it is that our Saviour saith tui erant they were from al eternity thine and againe tui sunt by the constant continuation of the same purpose they are still thine In the fourth place those that are thus elected the Father giueth vnto the Sonne to accomplish his purpose vpon them and by vertue of the power and life giuen him to quicken them vnto eternall life Being thus giuen wee are now Christs Wherevpon also the Church is bold and saith My welbeloued is mine and I am his and S. Paul directly affirmeth that we are Christs And being Christs fiftly lastly he actually enliues quickens them raising them vp from the death of sinne and convaying into them the spirit of life in such sort as wee haue formerly declared But doth Christ bestow life vpon all them that are so given him yea verily my text expressely affirmeth it that he should giue eternall life to as many as thou hast giuen him This was the very end wherefore the Father gaue them to him And shall we thinke that the Father tooke not order sufficient for the attaining of his end God forbid For because he would not faile of his end therefore did he giue so great power vnto his Sonne Such power that nothing except he would could plucke them out of his hands and so much life that if hee would hee might giue it in abundance Shall we say that the Sonne though he hath power yet wants will Farre be such blasphemy from vs. For he testifieth of himselfe that hee came downe from heauen with this resolution not to doe his owne will but the will of him that sent him and now that he is come that he seeketh not his owne will but the will of the Father
hatred he beares vnto him so the divill to testifie how much hee hates God himselfe spends all his fury vpon him that beareth the image of God Hence is it that he is so wroth with the woman and from this Wrath is it that hee still persecutes her casts out floods of water to overwhelme her and maketh warre with the remnant of her seede which keepe the commandements of God and haue the testimony of Iesus Christ. As Satan so Satanicall and wicked men are deadly enimies vnto the Saints and holy members of Christ. Qui male agit odit lucem he that doth evill hates the light Now the whole world lyeth in wickednesse and therefore cannot endure the light either of Christs truth or their life If they were of the world the world would loue his owne but because they are not of the World but chosen out of the world therefore the world hateth them They thinke it strange that the Saints run not into the same excesse of riot with them What marvell then if hating them and being separated in life and conversation from them they continually stirre vp persecutions against them But it will bee said why doth not God hinder them being able Doth he not loue his Church yes he loues her as the apple of his eye and because her therefore he permits them For as our Saviour saith As many as I loue I rebuke and chasten the Apostle to the Hebrewes whom the Lord loueth he chastneth and scourgeth every sonne whom he receiueth Whereby it appeareth also that God not only permitteth but hath a hand in the afflictions of his children himselfe delivering them over vnto their adversaries to correct them Yea the Apostle S. Paul yet farther saith that wee are appointed to afflictions predestinated to be conformed vnto the image of the sonne of God as in other things so also to suffer with him that we may be glorified together The ends which God propounded to himselfe herein are partly his owne glory partly our good His owne glory in the manifestation of his iustice power and wisdome Iustice in that he beginnneth iudgement at his owne house not sparing them whom he loues most dearely nor suffering them to recover paradise so easily who had abandond it so wilfully Parvo parari tanta res non debuit it was not fit that such a peece should be won without striking any stroke His power in preseruing such earthen vessels notwithstanding all the knocks and blowes laid vpon them not suffering the bush to consume though flaming and all on fire yea multiplying his Church the more they are slaine and making the bloud of his Martyrs the seede of his Gospell and finally in her greatest distresses and extremities delivering her most miraculously His Wisdome in proportioning the body to the head for it was not fit that Christ should weare a crowne of thornes and we be clothed in purple and fine linnen and fare sumptuously every day but as he entred into glory by the crosse so should wee aspire to the same end by the same way As God in the afflictions of his Church respected his owne glory so also hee intended our good and benefit It is good for me saith David that I haue beene afflicted Hee chastneth vs for our benefit saith the Apostle to the Hebrewes First by the crosse he fanneth away from the church paleaâ— levis fidei the chaffe of those that are vnstable in the faith For the seede that falleth in the stony ground that is he that hath no root in himselfe dureth but for a while and when tribulation or persecution ariseth because of the word by and by he is offended And so the chaffe flying away the heape of corne remaineth more cleane in the garner of God as Tertullian speaketh Againe by it are wee much bettered for as a Corrosiue it frets away our ranke flesh and as a fire it purgeth away the drosse of corruption and refines vs. It worketh repentance of sinnes past it preventeh future sinnes it quickneth the spirit of grace within vs and maketh vs more carefull to obserue Gods commandements Thirdly it honours vs greatly by making our vertues knowne vnto the world For as the valour of a souldier is best seene in the battle and the skill of a pilote in a tempest so is the fortitude and patience of a Christian best discerned in tribulation Spices brayed yeeld the sweetest smellâ— as the broaching of heresies tries how much we know of God so the fire of persecution discouereth how much we loue the truth of God Fourthly it weaneth vs from the loue of this world and worketh in vs a longing to be dissolued and to bee with Christ which otherwise wee would hardly doe even as children would hardly forbeare sucking vnlesse the teat bee striken with wormewood or some other bitter and distastfull iuyce Lastly si compatimur etiam conregnabimus if wee suffer with Christ wee shall also raigne with him Exceeding great shall be our reward in heaven saith Christ. Here on earth shall we reape the peaceable fruite of righteousnesse and in heaven an exceeding weight of glory wherewith our sufferings are no way to be compared Thus by Scripture experience malice of adversaries divine ordinance it plainly appeares that every one that will come after Christ must of necessity beare his crosse I adde farther he must not only beare it but hee must take it vp also and that Daily He must not only endure it with patience but also willingly ioyfully thankfully Willingly for so did Christ who foreseeing it and hauing power to avoide it yet would not Nothing that is forced pleaseth God but only that which is voluntarie Ioyfully so did the Apostles reioycing that they were accounted worthy to suffer shame for the name of Christ and our Saviour commanded vs in the midst of persecutions to reioyce be exceeding glad Nor but that affliction is in it selfe and for the present greevous not ioyous but inasmuch as it is for Christs sake and to giue testimony vnto the truth Thankfully in regard of the benefit and reward we reape thereby So did Moses esteeme the reproach of Christ greater riches then the treasures of Aegypt And it is reason wee should thanke the Chirurgion that cures vs as well for his Corrosiues as his Lenitiues Neither must wee only take vp the crosse willingly ioyfully thankfully but also daily that is with constancy and perseverance He fighteth not the good fight that finisheth not his course It is not sufficient to beare out a brunt or two vnlesse hauing done all we stand God regardeth not so much the beginning as the end Finis coronat opus it is the end that crowneth the worke The reward is promised non pugnanti sed vincenti not to him that fighteth but to him that overcometh In a word he that continueth to the end
actions wherein wee are to imitate him I would therefore commend vnto you these three especially His truth his humility his charity He was full of grace and truth he loved it he spake it never was guile found either in his heart or mouth So humble was he that being in the forme of God and thinking it no robberie to be equall with God he made himselfe of no reputation tooke vpon him the shape of a Servant and humbled himselfe vnto the death of the crosse Lastly such was his Charity that hee was content to shed his most pretious blood for vs even when we were his enimies thē which greater loue cannot be This is the patterne this is the precedent which we must follow He chargeth vs to know the truth to loue the truth to speake the truth to keepe the Feast with the vnleavened bread of sincerity and truth He commandeth vs to learne of him that he is meeke and lowly in heart and to walke worthy of the vocation wherewith we are called in all lowlinesse and meekenesse Finally he straitly enioyneth vs to loue one another yea even our very enimies Certainly whosoeuer resembleth not Christ in these things is not Christs disciple All other markes of Christianity deceiue if these faile Seeme we never so desirous of knowledge and make wee never so faire a shew yet if we loue not truth if we be proud arrogant if we be vncharitable censorious of others wee are no true Christians But Christ obeied Passiuely also for he was obedient vnto death even the death of the Crosse. And he suffered for vs leauing vs an example that wee should follow his steps He was crucified so must wee bee crucified to the world He died and we must dye vnto sinne He was buried and wee must still continue dead vnto sin He bore his crosse and wee must take vp our crosse also Of which at large already And thus haue I at length finished all the three counsells of Christ. It remaineth to adde a word or two by way of application and vse Is it so that whosoever will come after Christ that is be his scholler obtaine everlasting life must deny himselfe take vp his crosse daily and follow him O then the difficulty o the paucity the difficulty of christianity and salvation the paucity of good christians and them that shall be saued Is it an easy thing thinke you for a man to deny himselfe that is to pull out the eyes as it were of his owne head and then to giue his hand to another to lead him which way soever he pleaseth to renounce his owne will and to yeeld blind obedience vnto the will and pleasure of another Is it so easy a matter to take vp the crosse daily that is to forsake to abandon to lothe and detest the delights and comforts of this life and whatsoever is dearest vnto vs and in the meane season to be hated contemned and troden vnder foot of all yea in the midst of the cruellest persecutions and torments to reioyce as if we were bathing in the greatest pleasures and to giue thankes as if we had receiued some inestimable benefit Finally is it so easie to follow Christ that is to disclaime our owne lusts and desires and leauing the broad and beaten way which all men almost walke in finding therein great contentment to imitate Christ in a strict and severe course of life so irkesome to the flesh and so odious to the World They are deceiued then who thinke to dance on roses or to be carried to heauē on a featherbed No Christianity is not Libertinisme nor Epicurisme Vta arcta est the way is narrow and Faith the crosse and Strictnesse of life three necessary conditions thereof make it so O the difficulty O the paucity also How few good Christians are there how few are there that shall bee saved Every one would willingly attaine the end everlasting life but they are loath to endure the roughnesse of the way which leads vnto the end They would with Zebedees children sit at the right or at the left hand of Christs throne if his kingdome But to drinke of the same cup that he dranke of and to be baptized with his baptisme that can they not abide If we should as Diogenes is said to haue done search with a candle every corner of Christendome for a man that denies himselfe that takes vp his crosse daily that followes Christ in such sort as wee haue declared questionlesse wee should hardly finde him Such men are nowadaies very thin sowne On the contrarie side those that giue themselues over to their owne lusts that wallow in sensuality and fleshly pleasure that imitate not Christ in sanctity and newnesse of life but the Divill in all kinde of intemperance iniquity impiety these I say abound and swarme every where O the multitude O the Paucitie the multitude of titular Christians who haue the name of what they are not the Paucitie of true Christians who are so indeed not only called so No marvell therefore that our Saviour affirmeth both that the gate is strait and the way narrow and that very few doe finde it But although it be so hard thus to come after Christ yet is it not impossible and although but few doe thus come yet is it not in Christ that more come not but in themselues Let vs therefore in the name of God quicken vp our dull spirits and striue what wee can to overcome all difficulties On our part nothing is required but Willingnesse and Endeavour the rest God of his grace will supply To worke in vs a Willingnesse I suppose it will not be amisse seriously to consider first as touching the Deniall of our selues what we are by nature thence to learne Humilitie that in vs there is no good at all that of our selues we cannot so much as thinke a good thought much lesse performe any action pleasing and acceptable vnto God Our minde is blinde our will is vnable and as our Saviour saith without him we can doe nothing Why should we then proudly vainely stand vpon our selues Nay rather why should we not in all humility vtterly deny our selues Secondly as touching the Crosse and the taking vp of it that although it bee in it selfe bitter and greevous yet the end is sweet and glorious even an incorruptible crowne of glory So we may attaine eternall blessednesse what mattereth it though we passe through rough and tempestuous seas vnto it Were it not far better for vs with Lazarus to suffer affliction for a short season here and after to receaue eternall comfort in heaven then with the rich glutton to enioy the pleasures of this present life and afterward to be everlastingly tormented in hell If we suffer for Christ he will be in the fierie furnace with vs and refresh vs with the sweet comforts of his blessed spirit He hath willingly borne the Crosse for
vs and why should not we willingly take vp our Crosse for him As touching the last which is our Following of Christ know wee it is our safest course absolutely to resigne our selues into his hands He is farre wiser then we are as being the very wisdome of his Father and therefore knoweth both what is best for vs and how to provide for vs better then we our selues Againe his loue is far greater then ours either is or can be towards vs. The heathen Poet even by the light of nature could say Charior est illis homo quam sibi Man is more deare to God then to himselfe but the light of revelation demonstrateth it more fully in that out of his infinite loue he gaue his only sonne for vs. His loue then being such it cannot be but that hee is most willing to doe vs the best good hee can Now what his wisdome and loue resolue concerning vs his power is able to effect for he is omnipotent and nothing is impossible vnto him What then should let but that it is our safest course to make a perfect surrender of our selues vnto him If we be left vnto our owne selues wee are ever in danger and in the end shall surely perish but being Christs and following him wee can neuer miscarry nor doe amisse All these things being duly weighed considered are sufficient to make vs willing willing I say to deny our selues to take vp our crosse daily and to follow Christ. Vnto which Willingnesse if wee further adde our owne Endeauour doing what lieth in our power confecta res est we shall surely come after Christ that is bee his schollers here and raigne with him for ever hereafter Without trauell and labour nothing can bee had in this world much lesse will the kingdome of heauen be obtained with sitting still and doing nothing No it must suffer violence violent men must take it by force which whosoeuer shall doe he shall never fayle of it Christ will instruct him by his word guid him by his spirit protect him with his providence gard him with his Angels and ever pursue him with his grace vntill he haue brought him vnto the end of his hopes even the eternall saluation of his soule Vnto the which the Lord bring vs all for his Christs sake AMEN FINIS AN APOLOGIE OF THE IVSTICE OF GOD. OXFORD Printed by I. L for E. F. 1633. GEN. 18.25 Be it farre from thee from doing this thing to slay the righteous with the wicked that the righteous should be even as the wicked bee it farre from thee should not the iudge of the whole world doe right ALthough the good in regard of Gods knowledge and their owne affection are chosen out of the world separated from the wicked yet are they not remoued out of the world but still remaine therein mixed with them in place and conversation So that the Church of God while it is militant here on earth is no other then a floore wherein is both chaffe and wheat a field both of corne cockle a net containing both good and bad fishes a flocke consisting both of sheep goats and shall so continue vntill the fanning time come vntill the harvest be cut vntill the net be drawne to the shore vntill the high shepheard survey his flocke but they shall eternally then be divided one from another be ranged into severall places the one into a place of refreshment everlasting ioy the other into a place of torment everlasting woe In the meane season both good and bad being embarked as it were together in the same vessell how can the good escape the common shipwracke of humane calamitie Or being enwrapt in the same punishment with the wicked how is God iust Abraham the father of the faithfull a man of deepe vnderstanding in the mysteries of Gods providence yet stood astonished hereat in Sodoms case where righteous Lot and for ought hee knew divers other holy men dwelling he marvelled how it might stand with the iustice of God in the destruction thereof to involue both righteous and wicked together and therefore saith according to my Text Bee it far from thee from doing this thing A point as you see of great importance and as will evidently appeare by the sequele every way worthy our present consideration which was the cause why I made choice thereof at this time God grant vnto vs the assistance of his blessed spirit that wee may handle it as it deserueth and that it may bee vnto vs as profitable as it is pertinent All that I haue now to say touching these words may be reduced vnto these three heads Gods action Abrahams affection Abrahams argument Gods action how hee dealeth with these mixt societies consisting both of good bad Abrahams affection how hee standeth affected towards them Abrahams argument which so much swayed his owne affection and whereby hee would perswade God also to be of his minde Gods action is intimated implied generally through the whole Text in the words going before it in the twentieth and one and twentieth verses wherein God acquainted Abraham how he meant to proceede with Sodom and Gomorrha Abrahams affection is plainely declared in the Deprecation he maketh vnto God for them His argument is expresly set downe in these words Shall not the iudge of the whole world doe right Which being a question propounded negatiuely is to be vnderstood as an affirmatiue proposition thus The judge of the whole world must needs doe right Of these things briefly and in order The actions of God in this case are not alwaies one the same but as his Wisdome is to vse the Apostles word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 full of variety so are his actions also manifold yet alwaies iust For iustice is vnto God not accidentall as it is vnto man but essentiall and inseparable so that hee can no more doe that which is vniust then cease to bee that which eternally and necessarily hee is namely God First then so great loue beareth God vnto his deare Saints and children that the wicked among whom they liue oftentimes fare the better for them and their temporall prosperitie and deliuerance from dangers is to be imputed vnto them Was not wicked Cham preserued in the Arke from that deluge which overwhelmed the whole earth for his good father Noahs sake Were not the sinfull Sodomites reskued out of the hands of their enimies by the sword of Abraham for righteous Lots sake If fiftie if fortie if thirtie if twentie nay if but ten iust men might haue beene found in Sodom had they not escaped that fearefull storme of fire brimstone which after fell from heauen vpon them even for tennes sake What speak I of ten One Moses standing in the breach before God turned away his wrath so that he did not destroy his people Israel And God himselfe by the Prophet Ieremie saith thus Run to and fro by the streets of
Sacramentaries imagine this Sacrament to be only the creatures of Bread and Wine I would faine knowe whom you vnderstand by these Sacramentaries If the Church of England it is a loud vntruth For we acknowledge that the Sacrament consisteth of two things the one Earthly the other Heavenly as Irenaeus speaketh that is of the outward Elements and the Lords Body If there be any other who imagin as you say spare them not let them hardly be called Sacramentaries But know withall that we detest both them you them for retaining no more then the signes you for excluding them and establishing nothing but Shewes Accidents insteed of them In regard whereof they may iustly requite you with the name of Accidentaries N. N. And if Protestants will say for an evasion as they doe that their Bread is not Common Bread but such Bread being eaten and receaued by Faith worketh the effect of Christs Body in them and bringeth them his Grace Catholikes answer that so did the Figures and Sacraments also of the old Testament being receaued by Faith in Christ to come as the ancient Fathers and Preachers receaued thē And forasmuch as Protestants doe farther hold that there is no difference betweene the vertue and efficacie of those old Sacraments and ours which Catholikes deny it must needs follow that both Catholikes and Protestants agree that the Fathers of the old Testament beleeued in the same Christ to come that we doe now being come their Figures and Shadowes must be as good as our truth in the Sacrament that was prefigured if it remaine Bread still after Christs institution and Consecration I. D. Here least wee should escape your hands by some one Evasion or other you endeavor very diligently to block vp the passage against vs. For whereas your Argument was that vnlesse Christ be really present in the Sacrament the Iewish Figures are as good as our truth you bring vs in answering thereto that our Bread is not Common Bread but such as being eaten by Faith worketh the Effect of Christs Body and bringeth Grace Indeed we say that our Sacramentall Bread is not Common Bread and we farther confesse that whosoeuer receaueth the same worthily eateth withall the Body of Christ and receaueth Grace But we neuer say it in answer to your Objectiō neither cā we with any reason For wee are not ignorant that the signes also in the old Sacraments were not Common or Profane things but sanctified and set apart to holy vses and that being receaued by Faith they were thereby partakers of Christ and all his benefits as well as we The right answer wee giue is by denying the consequence our Sacraments as wee haue shewed many waies excelling those of the old Testament though there be no Transubstantiation at all So that this is not an Evasion as you say of ours but rather a fiction and device of yours to the end you may seeme to prevaile in something being not able to gainesay the true Answer But Catholikes you say deny the old Sacraments that Vertue and efficacie which they grant to the new I know they doe For they hold that the new Sacraments justifie and conferre Grace by the very work done without any respect to the merit or Faith of the receauer which the old Sacraments did not But hereby you vtterly overthrow your owne Argument For how doth this follow vnlesse there be a Real Presence our sacraments excell not seeing in your owne opinion they are farre more Vertuous and Effectual then those of the old Covenant Howbeit this Tenent of yours is too palpably absurd for it giueth vnto the creature a divine vertue of percing into the soul and cleansing the sinnes thereof which is proper vnto God And if the word preached profit vs nothing vnlesse it be mingled with Faith no nor the Flesh of Christ it selfe except it be eaten by Faith how can it be imagined that Water or Bread or any other Sacramentall Element should availe vnto Iustification without any respect vnto Faith at all Herevnto agree the Fathers S. Hierom Man only applyeth water but God the holy spirit by whom ou◠filthinesse is cleansed the sinnes of bloud are purged And S. Augustine Without this sanctification of invisible grace what doe the visible sacraments availe That visible Baptisme which wanted invisible sanctification nothing profited Simon Magus And againe Water clenseth the heart the word effecting it not because it is spoken but beleeued But of this enough N. N. But Catholike Fathers did vnderstand the matters far otherwise And to allege one for all for that hee spake in the sense of all in those daies S. Hierom talking of one of those foresaid Figures to wit of the shew-Bread and comparing it with the thing figured and by Christ exhibited saith thus There is so much difference betweene the Shew-bread and the body of Christ prefigured thereby as there is difference betweene the shadow and the Body whose shadow it is and betweene an image and the truth which the image representeth and betweene certaine shapes of things to come and the things themselues prefigured by those shapes And thus of Figures and presignifications of the old Testament I. D. To what end this passage of St Hierom To proue our Sacraments to be of greater vertue efficacy then those of old This indeed should be your conclusion but St Hieroms words inferre it not For hee compareth the Shew-bread not with the bread in the Eucharist but with Christs body betwixt which I confesse there is as maine a difference as there is betwixt the Shaddow and the Body But I beseech you is there not as great a difference betweene water in Baptisme and the Blood of Christ or bread in the Eucharist and the Body of Christ Doubtlesse there is for they are all but figures of the same Verity namely Christ. Whereas therefore you argue thus Hierom preferreth the body of Christ vnto Shew-bread as farre as the substance exceedeth the shadow Ergo our Sacraments are more vertuous then those of old or if you will for indeed I know not well what you would conclude Ergo the body of Christ is really present by transubstantiation it is a miserable non sequitur and without either rime or reason For vpon the same ground I may aswell inferre the contrary thus Christs body excells Eucharisticall Bread as much as the substance doth the shadow Ergo Shew-bread and the old Sacraments are more vertuous then ours The maine error is that you tye the Body of Christ vnto our new Sacraments if not vnto the Eucharist only whereas indeede he is the Truth of all Sacraments both old and new and therefore is alike present and powerfull in them all to all that beleeue as contrarily to the incredulous and vnbeleeuers his Grace is alike vneffectuall And thus much of your first Argument N. N. The opinion of the ancient Fathers grounded vpon the Scriptures as vpon those speeches of our Saviour This is my
warrant it By Scripture You haue barred your selfe from all hope of succour thence For it is obscure equivocall ambiguous every way vncertaine By Naturall Reason The Articles of Faith are aboue Reason and the Naturall Man is not capable of them By the Spirit then That is the thing you so much jest at in others And if by your doctrine you cannot assure your selfe that you are in the present state of Grace neither can you know whether you haue the spirit of God or no. What then may be your last refuge The testimony of the Church touching her selfe Ridiculous for no mans testimony may be admitted in his owne cause And what a reasoning is this You beleeue the Articles of Faith Why Because the Church biddeth you doe so How followeth this Because shee cannot erre And how proue you that Because she saith shee cannot erre If this bee not to expose the Christian Faith vnto the laughter of Atheists and prophane men I know not what it is Will you nill you when you haue said all you can say either you must haue no certaine ground at all for your Faith or you must rest vpon the Scriptures as the finall resolution thereof Returne therefore I beseech in the feare of God returne vnto the sure anchor-hold of your salvation Abandon those frothie generalities of your seducing authors which at the best are but coniecturall and labour to stablish your Conscience vpon the testimony of him that will not that cannot deceiue you Pray vnto him fervently and proceed in a syncere loue of the truth and you shall surely finde that if you be not defectiue to your selfe God will never faile you For my part I haue done what belongs to mee I haue planted I haue watered it is God that must giue the increase And to his mercy in Christ Iesus I commend you An advertisement to the Reader Vnto the Section of Pag. 27. I there freely confessed I could not certainly answere for want of Doctor Mortons booke Since that time I haue met with it and thereby I perceaue that though I answered only by conâ—ecture yet I coniectured not amisse Yet now farther be pleased to vnderstand first that the Doctor citeth not Bibliander as my adversary vntruly chargeth him but only answereth a passage quoted by his adversary Breerly out of him And he answereth in effect as I doe saue that he bringeth in Bellarmine confessing that which to my good man seemeth so strange namely that all Protestants acknowledge in the Eucharist a Sacrifice Eucharisticall or of thanksgiuing Secondly touching those Rabbins R. Cahana R. Iudas and R. Simeon hee belyeth the Doctor it is Breerly that cites them not hee Neither doth he Positiuely say that their testimonies make directly for Transubstantiation But conditionally if they were such Now that they are not such hee proueth For consulting with D. Smith D. Layfield and M. Bedwell very learned Hebricians about this matter they after their painfull and industrious search into the cited places returned vnder their hands this answere R. Cahana in that booke on the 49 of Gen. is not cited nor hath hee there any thing to that purpose R. Iudas in that booke on the 25 of Exod. hath no such thing nor in the whole Parasha Terumah R. Simeon wrote no booke carrying the title of Revelatio Secretorum And thus you see while simple Papists will beleeue nothing but what their guides tell them what pretty tales of Robin Hood they devise for them O that God would be pleased to soften the seared consciences of the one and to open the blindfolded eyes of the other Farewell IOHN DOWNE FINIS A Testimony taken from M. Perkins on Heb. 11. v. 7. to be added to those annexed to the first Sermon But how doth God worke this faith By his word For as God is the author and worker of Faith so God hath appointed a meanes whereby he workes it and that is his word which word of God is the only ordinary outward meanes to worke faith And that word of God is two wayes to be considered either as revealed by God himselfe as to Noah here or else being written by God is either preached by his Ministers or read by a mans selfe in want of preaching and these are all one and are all meanes ordained of God to worke faith and that not only to beginne it where it is wanting but to augment it where it is begunne END So much doth the originall word beare and therefore our last translators haue set it in the Margent M. Smith Preacher at Barstaple Ezech. 14.14 and 28 3. Ver. 1. V. 2. Ioh. 5.28.29 1 Chron. 28.9 ver 13. V. 14. V. 15. V. 16. V. 17. V. 18. 1. Tim. 4 16. Phil. 2.15 psal 34.5 Prov. 4.18 Math. 13.43 43.20 148 36. 2. Cor. 4.17 1. Pet. 5.4 1. Cor. 9.25 Act. 15.5 vers â— vers 4.6 vers 7. c. vers 13.14.15 vers 19.20 Num. 25.1 c Lev. 17.10 In Preachers plea. In Baron â—1 16. n. 23. Duplic cont Stapl. l. 1. c. 6. Act. 13.27 Deut 33.10.11 2 King 23.2 Nâ—h 8.3 Elias Levita Ben. Maimon Apol. against T.C. Eccles. Polit. l. 5. Hom. 1. p. 1. Marâ— 16.15 2. Cor. 2.16 2. Tim. 4.1.2 Defens eccles author l. 3. c. 7. Trois verites l. 3. c. 4. par 3. Confront ibid Canon 4. Can 11. In ans to the Abstract Esa. 29.12 Id. 61.1.2 Paraen ad Gentes l. 17. Strom. l. 1. p. 1. Doct. Christ. Prol. Cont. Bellar. contro 1. Confront l. 3. c. 4. In Rhem. Test Ro. 1. 15. Cont. Bellar. con 1. q. 6. c. 9. De Idol Eccl. Ro. ep ded Advers Cost de Script De S. script Against peril of idol p. 1. Preface to the Reader Rom. 15.4 Preface to the Reader Deut. 13.11 17.1 6.6 Ioh. 5.39 Col. 4.16 1 Thes. 5.27 Act. â— 27.15.21 Mat. 24.15 Eph. 3.4 Confes. l. 8. c. 12. Cont. Lindâ—n In vita sua Acts Mon. Preach plea. Def. of AdmoÌ„ Preach plea. Act. 2.41 Iob. 33.23.24 Contra Char. l. 3. c. 4. Prov. 29.18 Esaiah 1.1 1. Cor. 1.21 Duplic cont Stapl l. 2. c. 10 De S. Script Rom. 10 13.14 Ps. 19.1.2.3 Rom. 1.20 Deut. 17.11 2. Thes. 2.8 Act. 13.27 Rom. 10.8 Ioh. 19.37 Rom. 3.19 Heb. 12.5 Rom. 9.27 Ioh. 5.39 Heb. 4.12 Luc. 16.29 Gal. 4.21.22 Confront l. 3. c. 4. Ibid. De verb. scrip In Rhem. Test. Rom. 1.15 Dupl contr Stapl. l. 2. c 10. De script q. 5. c. 8. arg 2. Cont. A.D. c. 9 1. King 17.6 Ioh. 19.6 Act. 2.4 Act 9.3 c. Gal. 1.12 Dupl cont Stap. l. 2. c. 6. In the way to the true Ch. In Ps. 26. Ep. 3. Dial. cum Try phon L. 7. in Iulian Hom. 1. in Ioh De Script q. 2. c. 14. arg 5. De verb. scrip â—ut 28. Cor. 2.4 Dupl contr Stapl. l. 1. c. 9. 2. Pet. 1.15 Deut. 31.11.12 Ier. 36.2 c. V. 19. V. 5. Ioh. 20.31 Cap. 18. Comment in Psal. initio Ser. 35. Iohn 6.63
saith Let him deny himselfe Himselfe What meanes he by that There are two sorts of men for as S. Paul distinguisheth there is a Spirituall and there is a Naturall man The Spirituall man is he who is borne a new of water and the holy Ghost by grace is become a new creature a new man transformed into the image of Christ. The naturall man is he that is as yet vnregenerate hath nothing in him but nature the corruption thereof bearing only the image of the old Adam Must the spirituall man deny himselfe No verily so farre forth as he is spirituall for so doing he should disclaime and disesteeme the very grace of God by which hee is whatsoeuer he is It is the Naturall man then that must be denied Now in the Naturall man there is first Nature and then the corruption of nature By Nature I vnderstand the powers faculties of the soule such as are the Vnderstanding and the light of reason whose office is to discerne truth from falsehood and the Will vnder which also I comprehend Passions and Affections whose dutie is to pursue that which is good and to shun that which is evill The corruption of nature is that which in Scripture is called flesh concupiscence and is commonly known in the Church by the name of Originall sinne because it is traduced vnto vs from our parents and wee are polluted therewith in every part both of soule and body from our very conception and birth Now which of these two must be denied I answer both yet not both alike but the corruption of Nature simply and absolutely and Nature it selfe only in some respect First then Nature it selfe must bee denied What simply and absolutely as the corruption of Nature No by no meanes â—oâ— it is the good creature of God without it neither are we capable of blessednesse nor can bee schollers in the schoole of Christ. Nature is not opposite but subordinate vnto Grace and Grace destroyeth not nor abolisheth but healeth and perfecteth Nature Neither is it without cause that God spoiling man of his supernaturals for sinne only wounded him in his naturals and left vnto him both a light in his Vnderstanding and a liberty in his Will By the light of reason the invisible things of God euen his eternall Power and Godhead are clearely scene there is no nation so barbarous but partly by inbred principles partly by the booke of the creatures knowe him By the same light of reason doe we in part also know the will of God for the law morall is written in our hearts by nature and how many excellent precepts of moralitie doe we finde in the writings of meere naturall men Finally even in the matter of the Gospell reason seeth thus farre that it is not vnpossible if God will and vpon this ground Iustin Martyr Tertullian Arnobius Lactantius Athenagoras Augustin anciently and Aquinas Vives Mornay of late haue attempted to proue by reason the truenesse of Christian religion As for the Will it is yeelded of all hands that in matters morally good it hath free liberty and may of it selfe either chuse it or refuse it at pleasure So that hitherto Nature the power thereof is no way to bee denied or disclaimed Wherein then Surely in things meerely supernaturall For that which is aboue reason cannot be comprehended by reason and that which passeth the reach of nature caÌ„not be attained only by the power of nature The naturall man saith S. Paul perceaueth not the things of God nor can knowe them because they are spiritually discerned In these things reason is starke blinde and seeth nothing Search the writings of the subtilest and sharpest Naturalist and ye shall finde in them of Christ and his Gospell nor palme nor footstep Here therefore reason must bee denied and as a woman may not speake in the Church so must reason also be silent in things supernaturall In things not revealed it must be contented not to know docta ignorantia est it is a learned ignorance In things revealed it must beleeue without and aboue reason reason must bee captived vnto the obedience of faith And as where the naturall Philosopher endeth there the Physitian begins so where naturall reason stoppeth divine Faith must come in place Otherwise if reason will needs be prying into Gods arke and search into those mysteries that are aboue the reach thereof it is the corruption of reason and no marvaile if it become vaine and foolish in her imaginations Yea when men in their curiosity thinke themselues most wise then are they most infatuated And as Ixion in the fable embraceing a cloud insteed of Iuno begat Centaures thereon so they entertaining their owne fancies insteed of divine veritie bring forth nothing but monsters of errors and strange opinions What I say of reason must be vnderstood of the will also in spirituall matters the one wanteth light to see and the other strength to doe It is not in him that willeth nor in him that runneth but in God that sheweth mercy for as we haue already demonstrated neither can we will of our selues without preventing grace nor doe when wee haue willed without pursuing grace So that if a man will be no more then the scholler of Nature he cannot be the scholler of Christ. For as nature is vnable both to know the mysteries which Christ teacheth and to doe the duties which he requireth so doth Christ command vs to renounce our naturall abilities to come as infants vnto the kingdome of heauen But if Nature it selfe must be denied much more the Corruption of Nature For as the Scripture saith Corruption cannot inherit vncorruption and without holinesse it is impossible to see God Now the leprosie of Originall Corruption not only infects the inferiour part of the soule as Papists dreame but spreads it selfe to every part even the superiour also For as for the mind it is not only blind and ignorant but Corrupt also and full of vanity it savoureth not the things of God but they seeme vnto it meere folly As for the will it is not only vnable to performe spirituall duties but full of hardnesse also and perversnesse and vntowardensse vnto any thing that is good Finally the inferiour part is but a shop of all turpitude outragiousnesse full of nothing else but tempestuous tumultuous vnruly and sinfull lusts These all as the Scripture saith must be crucified must be mortified must be killed that is must vtterly be renounced and denied if wee will bee the followers of Christ. And reason For the flesh lusteth and fighteth against the spirit by reason whereof the good wee would doe we cannot doe and the evill wee would not doe wee doe They that walke after the flesh saith St Paul are not in Christ but they that walke after the spirit And they that liue after the flesh shall die neither can any man liue vnlesse by the spirit
he mortify the deeds of the body In a word to this end hath the grace of God appeared vnto all men and instructed vs that we denying all vngodlinesse and worldly lusts might liue soberly iustly godly in this preseÌ„t world By all which it is cleare that all our corrupt lusts affections must be denied if we will be disciples in the schoole of Grace yet is it further to be observed that wheÌ„ the Apost saith we must deny all worldly lusts he meaneth fleshly lusts as they haue reference vnto the world to the profits pleasures of this present life So that in comparison of Christ when they let and hinder vs from comming after him whatsoeuer in the world is most deare pretious vnto vs must be despised and trodâ—n vnder foot We must with the holy Apostles be content to forsake all and to follow him If wee loue father or mother or sonne or daughter more then him we are vnworthy of him Nay if any come vnto him and hate not his father and mother and wife and Children and brethren and sisters yea his owne life also or as some thinke it may not vnfitly be translated his owne soule he cannot be my Disciple Wherefore as Hierom saith if Father or Mother shall lye in the way to hinder thee from comming after Christ bee not afraid to tread vpon the gray beard of thy Father and to trample vpon the belly of her that bare thee rather then to be barred from coÌ„ming vnto him As therefore to conclude this point a young man in the iudgement of Aristotle is an vnfit auditor of Morall Philosophy even so the meere Animall man by the verdict of Iesus Christ is vtterly vnmeet to be scholler in Christian Philosophy If hee will make himselfe meet for Christs schoole hee must of necessity deny himselfe which is the first Counsell The second is let him take vp his crosse daily The Crosse properly is a tree or engine of wood framed into such a forme where vpon malefactors were wont to bee executed and put to death The manner was either with cords to bind them or which was more vsuall with nailes to fasten them hand and foot vnto it and there to suffer them to languish and pine away vnto death in regard whereof they were wont aunciently to call it vltimum supplicium the extremest and greatest punishment because the basest sort of people only and such as were servants or slaues were in this manner executed therefore was it also termed servile supplicium a servile punishment This cruell and slavish death did our Lord and Saviour Iesus Christ suffer to free vs from eternall death and to procure vnto vs everlasting life Wherevpon those pressures tribulations afflictions persecutions that doe befall a man not for his wickednesse but for righteousnesse sake for the profession of the Gospell of Christ are in the language of Canaan called the Crosse because they are the remainders of the afflictions of Christ which he in his body that is the Church doth yet still suffer And this is the Crosse which is here meant But it is further said His crosse Not that Crosse which a man frameth vnto his owne selfe or rashly pulleth vpon himselfe as sundry Martyrs in the primitiue Church seemed to doe whom yet I dare not censure because I know not with what spirit they did it For we may not like Coecias draw stormes and clouds vpon our owne heads and our Saviour himselfe advizeth vs when they persecute vs in one Citty to fly into another Then only are we bound to beare the crosse when without denying the truth we cannot avoid it Our Crosse then is that which is imposed vpon vs by God whether it be poverty or ignominy or imprisonment or banishment or whipping or racking or torment or death of what kind soeuer For God layeth not the same crosse on all but one Crosse on one and another on another as hee in his wisdome thinketh best But whatsoever the crosse is which God appointeth vnto a man that is his crosse And this crosse saith Christ must be taken vp It was the manner that he that was cruciarius to bee crucified was to beare his crosse or some part thereof vnto the place of execution So did Christ vntill meeting with Simon of Cyrene they compelled him to beare his crosse But malefactors beare it against their wills our Saviour willingly which was the very forme of his suffering and he requireth all those that will come after him to doe so too For to take vp the crosse imports not only a patient bearing of it when it is laid vpon vs but also a ready and voluntary vndergoing of it And this also saith our Saviour must bee done daily that is at all times and continually Not but that the Church hath sometimes her lucida intervalla her good daies for the rod of the wicked resteth not alwaies vpon the lot of the righteous and after stormes and tempests God sendeth calme Halcionian times How then Thus. Whensoever God sendeth the crosse vnto any he must actually take it vp in the time of peace and when there is no crosse though actually he cannot yet must he take it vp in the preparation and disposition of the mind And this is the substance of the second Counsell Let him take vp his crosse daily The Necessity of it if wee will come after Christ is easie to be demonstrated What more manifest in the Scripture then this that the Crosse is an vnseparable companion of the Church The Church is Lilium inter spinas a lilie among thornes Christ without his crosse is but a Chimoera so is the Church also without afflictions Many are the troubles of the righteous saith David In the world yee shall haue tribulations saith our Saviour Christ. Through much tribulation must we enter into the kingdome of God saith Saint Paul and againe All that will liue Godly in Iesus Christ shall suffer persecution Search the records of all times from the beginning of the world downe to this present and you shall find that Persecution hath ever attended vpon the Church Not to speake of particular persons the bondage of Egypt the captivity of Babylon the tyranny of Antiochus the ten bloudy persecutions of heathen Emperours the barbarous cruelties of Antichrist finally the fire the sword the massacres of this last age wherein our Fathers lived and we our selues yet liue doe make it more then manifest And indeed as long as Satan continueth to be malitious against vs how can it be otherwise Knowing himselfe to be eternally reiected and without redemption he beareth an eternall hatred against God And because he cannot wreake his teene vpon him being out of his reach he turneth his malice against mankind and among them those principally who by Christ are conquered out of his hands For as the Panther raging vpon the picture of a man bewrayes the