inward testimonie of the Spirit for we haue not receiued the spirit 1 Cor. 2. 12. Rom. 8. 15. of the world but the Spirit which is of God that we might know the things that are giuen to vs of God And so S. Augustine saith persuasisti mihi Domine thy Spirit ô God perswadeth me that I am thy sonne and that thou hast giuen me thy grace and therefore teacheth me to crie Abba father 2. Because we are not to beleeue euery How to know whether we haue the Spirit of God spirit but are to try them whether they be of God wee may know the same by the outward fruits of the Spirit wherof S. Iohn setteth downe three as the true signes and touch-stone whereby wee may know the Spirit of truth from the spirit of errour 1. By the confession of the truth 1 Ioh. 1 Ioh. 4. 2. 3. 2. And this S. Paul likewise sheweth when he saith that with the mouth confession Rom. 10. 10. is made vnto saluation for whosoeuer confesseth Christ before men him will Christ acknowledge before his Father which is in heauen And therefore whosoeuer is ashamed of his profession or conceales the truth of Christian religion he may assure himselfe he wants grace and is as yet void of the Spirit of God 2. By the receiuing of the testimonie of Vers 6. the Sonne of God i. by the hearing of the word of Christ And this our Sauiour toucheth when hee saith My Ioh. 10. sheepe heare my voice And therefore they are not of God that will not heare the word of God 3. By loue and charitie towards our Vers 7. brethren and so our Sauiour saith Hereby shall all men know that you are my disciples if you loue one another and S. Iohn saith Hereby wee know that wee 1 Ioh. 3. 14. are translated from death to life because we loue the brethren And S. Paul doth more largely set downe the fruits of the Spirit of God viz. loue ioy peace long-suffering gentlenesse Gal. 5. 22. goodnesse faith meeknesse temperance c. These and the like graces vnto these are the fruits of the Spirit of God whereby a man may know whether he hath the Spirit of God or not For so S. Iohn sheweth plainly In this the 1 Ioh. 3. 10. children of God are manifest and the children of the deuill whosoeuer doth not righteousnesse is not of God neither hee that loueth not his brother but hee that loueth his brother abideth in the light and he that doth righteousnesse is righteous Vers 7. euen as God is righteous And so we finde that the Saints of God did assure themselues of the grace of God by the fruits of the Spirit of God as Iob saith I know that my redeemer Iob 19. 25. liueth And S. Paul I liue by the Gal. 2. 20. faith in the Sonne of God And lest any man should say that these men knew it by speciall reuelation and not by any outward examination we finde the fathers of the same minde For Epiphanius saith Christ was sent to be a Sauiour that hee might redeeme from bondage 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Epiphan in anchor pag. 496. Basil in definitionibus and was made vnto me righteousnesse sanctification and redemption But how knew he this S. Basil sheweth Certo quis persuaderi potest sibi dimissa esse peccata si odit iniquitatem amat iustitiam Any man may know this if hee hateth sin and loueth righteousnesse And so Ferus sheweth the same thing saying In Christo si te per fidem dilectionem inueneris certus esto te esse à Deo iustificatum whosoeuer findeth himselfe to be in Christ by faith and charity he may assure himselfe that he hath grace and is iustified by that grace and so you see that by the fruits of grace we may know we haue grace Yet I say this knowledge of hauing All our knowledge of hauing grace is verie weake grace is weake and full of imbecillitie 1. Because all our knowledge our hope our faith and all other things that we haue are but imperfect and only in part as the Apostle speaketh 2. Because the works of nature are so like the works of grace the faith of hypocrites so hardly to be distinguished from the faith of Gods chosen the spirit of errour so like the Spirit of truth vt nec ovum ouo similius that without diligent search and examination we cannot discerne the one from the other 3. Because all of vs and the best of vs are so prest and almost opprest with sinnes and the cares of this world that we are carelesse and negligent in trying the spirits and examining the certaintie of our estate or of hauing grace by these fruits of grace But they that will trie and examine the same may know the same and the more they trie the better they may know and knowing the same they may speake of the same to the glorie of God and the comfort of themselues for Dicere se esse iustificatum Aug. in Psal 85. non est superbia elati sed confessio non ingrati For a righteous man to say he is iustified is no token of pride and arrogancie but of thankfulnesse true humilitie to confesse to others what he receiued from God But the boasting of the wicked is meere presumption a wonder to see they are so sure of grace and yet the world sees they are full of sinnes And therefore this should teach vs to worke our saluation with feare and trembling and not to be too presumptuous or too cocke-sure of grace but sometimes to be dubious for Is qui nil dubitat nil capit inde boni he that neuer doubts of his estate neuer trieth his estate whereas they that feare and doubt will bee willing to examine themselues and to vse all diligence to know their owne estate whether they haue grace or not for God will not make vs too too certaine causa solicitudinis Bernard lest we should be too too carelesse and yet he would not leaue vs altogether vncertaine gratia consolationis lest we should be deiected But what he denied vs à priori he granted à posteriori that by the fruits and effects of grace we might know whether we haue anie grace De 2. We must consider the certaintie of the continuing or not losing of grace a point of more difficultie and no lesse necessitie to bee knowne then the former For I finde concerning the same three opinions 1. Some say that both good and Whether sauing grace once had may afterward be vtterly lost bad may receiue grace and yet both good and bad by their sinnes may lose the same both totally wholly and finally 2. Others say that both good and bad may haue grace and that both of them may lose it totally but that both of them cannot lose it finally for that the Saints cannot finally lose grace though many
our hearts condemne vs not of sinne as the Apostle sheweth 1 Iohn 2. A good name and report ariseth hence when we giue none occasion vnto men to suspect ill of vs. And therefore as he that committeth sinne and therefore can haue no good conscience towards God may notwithstanding through the concealing and close cariage of the same retaine a good report with men and continue in the good opinion of the world so he that committeth not sinne and therefore hath a good conscience towards God may notwithstanding by his indiscretion and want of circumspection giue many causes of iust suspitions of guiltinesse and so lose his reputation and good esteeme in the world And therefore that we may haue a good conscience towards God we must abstaine from all euill and that wee may Hee that would haue a good name must auoid all appearaÌ„ce of euill 1 Thes 5. 22. haue a good report in the world wee must abstaine from all appearance of euill and giue no cause to any man to suspect ill of vs for as the prouerbe is He that will auoid an ill name Must auoid all that cause the same And He that will no euill doe Pro. 15. 15. Must doe nothing that belongs thereto And so when our hearts and consciences tell vs that wee neither did the euill nor gaue any cause in the world for any man to suspect vs of euill then shall we be happie indeed our hearts will be at peace and our consciences better then a continuall feast And thus you see the kindes of peace and you see the goodnesse of each kinde of peace that nothing can be more excellent then this blessed peace nor any thing in the world more miserable then to want the same And therefore nec vidisse satis est iuuat vsque morari I am loth to part yet from this point of The meanes to procure each kinde of peace peace and I hope we shall not lose our labour if we stay a little longer to consider how we may obtaine each kinde of peace that makes the obtainer happie and therefore I say 1. That we may finde peace with God 1. How to finde peace with God we must doe three especiall things 1. To beleeue in Christ 2. To auoid sinne 3. To doe good 1. We must beleeue in Christ for he is the Prince of peace and the only Esay 9. 6. Peace-maker betweene the mortall sinner and the immortall God but Christ dwelleth Eph. 3. 17. Aug. de Agon Christ ca. 12. in our hearts by faith saith the Apostle Et fides est prima quae subiugat animam Deo And our faith in Christ is the first thing that subiecteth our soule to God saith S. Augustine and so by faith in Christ we liue by faith in him Rom. 1. 17. we are reconciled to God we are iustified Rom. 3. 25. 28. sanctified saued And therefore without faith it is vnpossible to please God it is vnpossible to Act 15. 9. be at peace with God for as he that beleeueth Ephes 2. 8. on him is not condemned so he that beleeueth not on him is condemned already because hee hath not beleeued in the Iohn 3. 18. name of the only begotten Sonne of God and because in not beleeuing on him he maketh God alier and beleeueth not the record that God gaue of his Sonne 1 Ioh. 5. 10. 11. 12. which is that God hath giuen vs eternall life and that this life is in his Sonne and that whosoeuer hath the Sonne hath life and whosoeuer hath not the Sonne hath not life And therefore this should teach vs Faith is obtained increased by 3. especiall meanes all carefull diligence to get to preserue and to increase this precious gift of faith and that by three speciall means 1. By the hearing of the word 2. By the recouring of the Sacraments 3. By the feruencie of our prayers For 1. Faith commeth by hearing Rom. 10. 17. and hearing by the word of God saith the Apostle Et accenditur fidei lampaâ—igne diuini verbi And the lampe of faith is kindled by the fire of the heauenly word saith S. Chrysostome And so the Chrys in Matth. 25. Eph. 1. 13. Ephesians are said to haue beleeued in Christ after they had heard the word of Christ And therefore wee should bee euer willing and alwayes readie to heare the preaching of the word of God for the more we heare the more we shall increase our faith and the lesse we heare the lesse faith we shall be sure to haue 2. The Sacraments are Sigilla Dei the great seales of God that ratifie vnto vs the word of God that by two immutable Heb. 6. 18. things viz. Gods writing and Gods seale we might haue a strong consolation And they bee verba visibilia Euangelij the visible words of the Gospell that doe set before our eyes the sacrifice of Christ and shew in a visible manner how Christ was crucified for vs and shed his bloud for the remission of our sinnes And therefore wee should not neglect the frequent vse of these blessed meanes that God hath giuen vs to increase our faith 3. The prayer of a faithfull man auaileth James 5. 16. much to procure any thing at the hands of God if it be feruent saith the Apostle And therefore as Christ prayed Luke 22. 32. for S. Peter that his faith should not faile so should wee pray to God that hee would preserue and increase our faith and because the preaching of the word is but the demonstration of the Spirit and 1 Cor. 2. 4 5. faith is in the power of God therefore we should the rather pray that when Act. 16. 14. Christ is preached the Lord would sanctifie our hearts and open them as he did the heart of Lidia that we might beleeue in Christ 2. We must auoid sinne for sinne is the continuall make-bate betweene the righteous God and the vnrighteous man sinne writeth bitter things against Iob 13. 26. vs sinne layeth vs open before the face of God and sinne moueth his iealousie to burne like fire against vs for Psal 4. hee hateth all those that worke wickednesse And therefore if we would be at peace with God wee must be at warre with sinne as I said before and we must not only repent vs of the old sinnes that we haue committed but we must also resist all those new sinnes whereunto we shall be enticed for sinne is like Antaeus the gyant as oft as it is throwne downe viresque animumque resumit It will presently set a fresh vpon vs and the more eagerly seeke our ouerthrow and therefore we must manfully resist all the inticements of sinne or else our sinnes like those wilde horses Qui circum illiacos raptarunt hectora Virgilius muros will teare vs in peeces while there is none to helpe vs. 3. We must doe good for righteousnesse and peace haue kissed
before and therfore they being his members they must needs be holy 2. In respect of the graces of Gods holy Spirit wherewith they are endued as faith and repentance whereby their sins are cleansed and the righteousnesse of Christ imputed vnto them For the word Sanctus may be taken à verbo sanciendi saith S. Augustine because that 〈…〉 is called Sanctum which is constant and firme but there is nothing that hindereth vs to remaine firme for euer but only sinne and therefore sanctitie coâ—sisteth in the condonation and remission câ—sinne saith this father And the Apostle doth inferre as much when after he had rehearsed a They are Saints that haue their sinnes remitted catalogue of the sinnes of the Corinthians and said that sometimes they were such and such he addeth But now ye are washed but now ye are sanctified to shew that when our sinnes are washed our vnrighteousnesse forgiuen our iniquities couered then are we sanctified And Saint Chrysostome vpon these Chrysost in hom 5. words called Saints saith that the Apostle meaneth hereby all beleeuers And S. Ambrose saith the Apostle meaneth these by Saints which doe thinke well of Christ and he sheweth them to be those Qui censent ei soli fidendum in ipso credunt perfectam esse salutem which beleeue only in Christ and expect perfect saluation from Christ and so the Apostle saith that fide purificantur corda faith purifieth the hearts but that which is purified is holy And therefore they were called Saints in respect of their faith and repentance which washed away their sinnes and indued them with the righteousnes of Christ Whosoeuer therefore would bee a Saint he must be penitent for his sinnes and wash the same away with the teares of true repentánce So S. Peter did fleuit amarè he wept bitterly saith the Scripture vt lachrymae lauarent delictum that his teares might wash away his sinne saith S. Ambrose Vade fac tu similiter Ambros in Luc. if thou wilt be a Saint thou must doe the like Lachrymis dilue culpam to cleanse away thy sinnes with teares for Lachrymis opus est non sanguine dixit Saepe per has flecti principis irasolet And we must beleeue in Christ if we will bee Saints for faith layeth hold of his righteousnesse and applyeth the same vnto vs and maketh vs Saints by the imputatiue sanctity of Christ who was made vnto vs wisedome iustification sanctification and redemption 3. In respect of the holinesse and piety 1. Cor. The Christians of the primitiue Church were most holy in all their life which they practised For though they liued in the world yet were they separated from the world and had their conuersations in heauen and respected not the vanities of this life but deemed them as nothing and worth nothing damnuÌ„ stercora as dung and drosse and triuiall things as the Apostle speaketh And therefore if wee compare the life of the Saints with the life of the wicked wee shall see as much difference betwixt them as is betwixt light and darknesse for whereas the wicked haue their feete swift to shed blood and are Mezentius-like contemners of the Gods or as the Sicilian Tyrants vndoers of men these godly Saints saith S. Augustine did wholly separate themselues Aug. in ps to 9. f. 410. from euill and fixe their whole desire on Christ in summo bono sese delectabantâ—â— and forsaking all worldly delights they delighted themselues onely in the chiefest good and S. Chrysostome saith aliena commoda propriis Chrys to 1. anteponebant they preferred their neighbours good before their owne proper gaine they shed teares for sinners and were ready to lay down their liues euen for their enemies and were of all men admired both for their humility and charity for caeteris omnibus humiliores fuerunt saith S. Ambrose they were more meeke and lowly then all others and they were so bounteous that Christiana religio propter Christianorum erga omnes cuiuscunque religionis beneficentiam propagata est the Christian Religion by reason of their exceeding liberality to all men did wonderfully increase saith Maximinus And therefore as it was the wish of Wee are now farre short of the sanctity of our forefathers Caesar that hee had such souldiers as were in the time of Alexander the Great so doe I wish with all my heart that wee had such Saints as these our fore-fathers were for wee are but like the leaues of the Cypresse tree whereof the Poet saith Pulchra coma est pulchro digestaeque ordine Alâ—iat Emblem frondes Sed fructus nullos haec coma pulchra gerit Faire leaues but no fruite or like the Scribes and Pharisies whose righteousnesse and sanctity was saith S. Chrysostome in ostentatione non in rectitudine intentionis in ostentation not in sincerity of intention or like the meteor which the Philosophers called assub that made a great fiery shew for a while and then suddenly vanisht to nothing But the whole life of the former Saints was a continuall exercise of piety and sanctity they were iust in promise though it were to their owne hinderance they were plaine in their attire and moderate in their diet S. Basil and Sozomene write that the Basil Orat. de 40. mart Sozâ—m l. 7. beholding of their vpright and godly life moued many heathens to become Christians and Eusebius saith that Maximinus and other cruell Tyrants could not choose but wonder to see how sedulous they were in doing good and how carefull in auoyding euill with true fastings earnest prayers diligent watchings and painfull labours in their vocations and therefore in respect of their inchoatiue inherent sactity they might well bee called the Saints of God that liued so holily in the sight of God But against this it may be obiected Obiect that they were not so holy nor could not bee such Saints when as the best of them were tainted with great and grieuous sinnes as Noah Dauid Peter c. I answer that all Saints in earth haue their sinnes for whosoeuer saith he hath The best Saints had their imperfections no sinne hee deceiues himselfe and there is no truth in him Quia nihil peccare solius Dei est sapientis est emendare poenitentiam agere de peccato And yet if wee say wee haue no righteousnesse we belye the gifts of God or else wee bee no Christians what then Aliquid iustitiae haebemus aliquid non habemus some righteousnesse wee haue and some wee want wee are baptized and therefore our sinnes are forgiuen to vs and yet there resteth a conflict against sinne against the flesh the world and the Diuell but hee that striueth sometimes striketh and sometimes is stricken and therfore though wee haue some sanctity yet all sanctity wee cannot haue saith S. Augustine Aug. to 10. de verb. Apostoli ser 16. f. 131 and therefore the holiest and purest men are both Saints and
heauen sic cadauer mortui officioso gestu precabatur and so the dead corpse by this officious gesture did seeme to pray O how happie was the soule of that man without the body when as the body without the soule seemed so deuout O that it might be so with me that I might euen weary and weare out my selfe in prayer that whensoeuer my master commeth he should finde me so doing 3. Praises and thankesgiuing are very Thankfulnesse is the only thing God requireth at our hands acceptable sacrifices vnto God For who so offereth me thanks and praise he honoureth me saith the Lord and therefore the Apostle saith Let vs by him offer the sacrifice of praise alwaies to God that is the fruit of the lips which confesse his name Where I desire you to obserue that the Apostle would haue vs alwaies to offer this sacrifice vnto God in other sacrifices we may haue a cessation but this must be done without intermission and no maruell nam Gregor cùm Deus nunquam cessat benefacere ideo semper debet homo gratias agere for seeing God euer bestowes blessings and graces vpon man therefore man should neuer cease to render thanks vnto God saith S. Gregorie And therefore holy Dauid would euen at midnight praise the Lord for his righteous iudgements for it becommeth well the iust to be thankefull and therefore vaetacentibus de te Domine Woe to Aug. in confess them that are mute in rendring thanks and praises vnto God for this is all that we render vnto God for all the benefits that he hath done vnto vs euen to take the cup of saluation and to call vpon the name of the Lord. 4. Releeuing of the poore is another sacrifice Releeuing the poore is most pleasing vnto God Phil. 4. 18. that we are to offer as the Apostle sheweth for I was euen filled saith he after that I had receiued of Epaphroditus that which came from you an odour that smelleth sweet and a sacrifice pleasant and acceptable to God and therefore we should neuer forget to bestow almes vpon the poore quia manus pauperis est gazaphylacium Christi for the hand of the poore is the storehouse of Christ Non memini me legisse mala morte Chrysostom mortuum qui opera charitatis libenter exercuit And therefore whatsoeuer we bestow vpon them we lend vnto the Lord and lay it vp in store for our selues against the time of need And this our Sauiour sheweth when hee saith vnto the godly Come ye blessed of my father c. For I was hungry and you gaue me meat I was thirsty and you gaue me drinke c. 5. True repentance is not of least account with God for the sacrifice of God is a contrite spirit a broken and a contrite heart â— God wilt thou not despise But here you must vnderstand that true repentance consisteth not only in a baâ—e confession I haue done such a fault and I am sorry for it but it must haue also true contrition a broken and a contrite heart saith the Prophet for it is most certaine that vbi dolor finitur ibi deficit Aug. de verb. poenitent c. 13. poenitentia where there is no true griefe and sorrow for sinne there can be no true repentance as Saint Augustine speaketh And therefore I wish that my head were full of water and mine eies a fountaine of teares that I might weepe day and night for my manifold sinnes and transgressions quia oratio Deum lenit lachrymae Ierom. in Esaiam cogunt that as my prayers should moue him so my teares might compell him to haue mercy vpon me These and such like are the true sacrifices that euerie Christian man as a true Priest is bound to offer vnto God 3. As a Prophet euery Christian man We should be expert in the knowledge of God and of his will should dispell from himselfe the mist of ignorance and increase in all manner of knowledge and vnderstanding that he may know what the good and acceptable will of God is for there is nothing more vnbeseeming a christian then ignorance of those things that concerne Gods will and his owne saluation The Philosophers indeed could pierce the secrets of nature the Iewes had wit enough to make a large shekell and a small Epha and so haue we all to know the things of this life Yet all this can but with Adam teach vs a way to run away from God to make vs erie with the Babylonians as the Prophet speaketh thy wisdome ô Babel hath caused thee to fall and in the end to ouerthrow vs as the Poet saith of himselfe Ingenio perij qui miser ipse meo And therefore Christ which is the way the truth and the life that hee might bring vs to eternall life hath giuen vs his word and annointed vs with his grace and powred on vs of his spirit that we might in some measure vnderstand his word and know his will and edifie our selues in our most holy faith and that we might know that this is eternall life Iohn 17. euen to know God and whom he hath sent Iesus Christ This is nobilissima scientiarum scientia The excellency of diuine knowledge nobilissimorum the most excellent knowledge in the world and the fittest knowledge for the noblest men of the world Scientia Prophetarum Dei a knowledge that the Magitians of Egipt the Philosophers of Athens the Rabbines of the Iewes and all the worldly wise men are ignorant of it but the true Prophets of Christ the true Christians doe onely know it Now the only way to get this knowledge is to search the scriptures for they testifie of me saith our Sauiour and by them saith S. Ierome plenam potes Dei Ieron ad Demeâ— Idem in prâ—â—em in Isaiam intelligere voluntatem thou maist vnderstand the whole will of God At ignoraÌ„tia scripturaruÌ„ est ignorantia Christi but the ignorance of the Scriptures is to be ignorant of Christ and to be folded and swadled in all errors as our Sauiour sheweth Matth. 21. 29. And therefore if wee would bee true Christian Prophets let vs euer bee conuersant in the word of God and because the Scripture licet omnibus accessibilis Aug. epist 3. ad volus paucissimis tamen penetrabilis though they be accessible vnto all all may haue them all may heare them yet are they vnderstood but of very few we should pray to God that he would open the eies of our vnderstanding that we may Ps 119. 18. see the wondrous things of his law and that we may throughly know the whole will of God and then we should pray for grace to doe the will of God while we are in this mortall life that wee may liue in peace with God in the euerlasting life through Iesus Christ our Lord who is blessed for euermore Amen Iehouae Liberatori FINIS Christ saith God delights not in much
they are distinguished And they are 3. viz 1. Their dilection 2. Their vocation 3. Their sanctification Secondly the desire of the Apostle and the delights of the Saints are expressed 1. From the number of blessings requested they be two 1. Grace 2. Peace 2. From the fountaine from whence they flow i. From God the Father and from our Lord Iesus Christ Of these by the assistance of God in order First touching the number to whom the Apostle wisheth these blessings two things are to be obserued 1. Declaratio amoris the manifestation of the Apostles loue How Ministers should loue their people 2. Restrictio gratiae the restriction of the grace of God 1. In that he writeth to all and wisheth grace and peace to all Saints he sheweth how largely his loue extended it selfe to the Romans quòd effuso animo eos omnes complectitur saith a Bucer in hunc locum Bucer he loued all remembred all and excepted none of all a speciall point required in Gods Ministers S. Augustine tels vs b Aug. de Doct. Christ li. 3. ca. 10. that nihil praecipit Deus nisi charitatem nihil culpat nisi cupiditatem God commandeth nothing but charitie and forbiddeth nothing but cupiditie It is therefore necessarie in all especially in vs for if we could speake with the tongues of men and Angels i. so many languages as men vse to speake more then Mithridates could that had 22. languages as Volateran Volateran li. 17. saith and so diuinely and truly as the Angels of God more mellifluously then Origen cuius ex ore non tam verba quà m mella fluere videntur out of whose mouth the honey did seeme to flow as the Magdeburgenses out of Vincentius Magd. cent 3. col 269. doe report yet would our preaching be no better then sounding brasse or tinckling cymbals for when our auditors are not perswaded we teach them out of charitie we can neuer perswade them to beleeue the veritie but as Theocritus saith 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Theocrit 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Quae minimè sunt pulchra en pulchra videntur amanti every thing comes well from him to whom we are well affected And therefore what S. Augustine saith of euery Christian I may truly say of euery Preacher Vniuersa inutiliter habet qui vnum illud quò vniuersis vtatur non habet He hath all things in vaine that hath not charitie whereby he may rightly vse all things I wish therefore with all my heart that all we Preachers would study what lyeth in vs to lay aside all maliciousnesse all suits and contentions whereby our Ministerie is made vnfruitfull and liue in loue and peace with all men whereby I assure my selfe wee should purchase more spirituall gaine by loue then all the wealth of the world would be vnto vs that we should get by Law 2. In that he writeth to all beloued The restriction of sauing grace Gorram in hunc locum of God called Saints it sheweth the restriction of grace fidelibus tantùm non alijs to the faithfull only and to none else saith Gorram Non Romae simpliciter manentibus sed Deo duntaxat dilectis Not to all the inhabitants of Rome but to all the Saints that were in Rome saith Theophylact and so Theoph in hunc locum S. Chrysost also and all the rest of the Fathers qui dictorum intelligentiam expectant ex verbis potius quà m imponunt as S. Hillarie saith in another case Hilar. de Trin. l. 1. which rather seeke the true meaning of Gods Spirit from the words then impose a false glosse vpon the text to corrupt the truth doe from hence collect a restriction of grace to the Saints of God and not to the sonnes of Belial Euen so the Prophet Esay calling Esay 55. 1. euery one that thirsted to come to the waters meanes none but those that thirsted And our Sauiour inuiting all that were weary and heauie laden to come vnto Matth. 11. vlt. him to be eased meanes none but those that were weary and the like we finde almost in euery passage of the Scriptures This restriction therefore of Gods grace doth sufficiently confute Pelagius Hemingius Huberus and all the rest of the Arminian broode touching the doctrine of vniuersall grace who say that God would haue all men to be saued and therefore gaue his Sonne to die for all and so offereth sauing grace vnto all that all men might be saued if they would them selues beleeue in Christ and perseuere in faith according to the condition of the Euangelicall promises and doe further vnderstand these Euangelicall promises to be so offered and indefinitely left in the power of man as that he may either of his owne will receiue them and be saued or reiect them and be condemned But for the fuller vnderstanding of this one point I will examine these two points 1. Whether God by his absolute will would haue all men to be saued 2. Whether he gaue Christ Iesus to die for all men that they might be saued To the First I answer negatiuely To the Second affirmatiuely Of the first I say then it is not the absolute Whether God wold haue all men saued will of God that all men should be saued or haue sauing grace giuen vnto them for if it were I demand the reason why they are not saued for Voluntati eius quis restitit Who hath Rom. 9. euer resisted his will If they say that the cause hereof is not in the will of God that offereth grace but in the frowardnesse of mans will that refuseth grace I answer with S. Augustine that Sic velle nolle in Aug. de corrept gratia cap. 7. cap. 14. volentis nolentis est potestate vt diuinam voluntatem non impediat diuinam potestatem non superet So to will or nill is in the power of him that willeth or nilleth as that it neither hindereth the diuine will of God nor especially surmount the power of God For otherwise it were to make the will of God depend vpon the will of man and to subordinate the first cause vnto the second which is contrary to the lawes of Nature And as S. Aug. speaketh it were to make the weake and the peeuish will of man of more power and might then the omnipotent will of God whereof S. Ambrose saith Voluntas S. Ambros in 5. Luc. eius potestas eius his will and his power are both a like because he can doe whatsoeuer he will doe for if God would haue men to be saued and men by their nilling or refusing will not be saued then certainly Dei voluntas superata S. Aug. in Euchrid ad Laurent ca. 97. est hominum voluntate infirmissimis nolendo impedientibus non potest facere potentissimus quod vult The will of God and his desire is ouercome by the will and deniall of man so that by the nilling
times by reason of their sinnes they may totally fall from grace or lose all grace vntill the same bee renued in them againe 3. Others say that those which haue once receiued grace can neuer lose the same finally nor yet totally But touching this point de amissione vel retentione gratia of the losing or retainign of grace I thinke all must confesse that whosoeuer findeth grace that is the loue and free fauour of God can neuer lose it because this is in God residing and not in man and therefore is this grace immutable and vnchangeable and so the Scripture sheweth whom hee loâ—â—d hee loued vnto the end for the gifts and graces of God are Rom. 11. 29. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 without repentance The question therfore as I take it is of the infused graces faith hope charity and such like whether a man may haue these graces and afterwards lose them either finally or totally To this I answer that as there bee two sorts of Saints 1. Outwardly by profession onely before the world 2. Inwardly and truely before God So there bee two sorts of graces 1. Common to all Professors 2. Speciall to the elect onely Or to speake more properly I say God giueth his grace two manner of wayes that God giueth the graces of his Spirit two manner of waies 1. Generally and more remissely to all Professors or to all that haue them to make them see the greatnesse of his loue and to make them able thereby if they would themselues wel vse the same to seeke for more grace to continue and bee saued or if they neglected the same to make them without excuse 2. Specially and more effectually to the Elect to make them not onely to see his loue but also by this more speciall and effectuall working of his grace to make them continue therein and retaine the same indeede vnto euerlasting life De. 1. Many doe affirme that the outward Professors haue no true graces at all neither faith hope nor charity but onely a shew and an apparance of grace so S. Gregory seems to affirme Greg. moral l. 34. c. 13. when speaking of such men hee saith quasi habitam sanctitatem aute oculos hominum videntur amittere sed eam ante oculos Dei nunquam habuerunt they seeme to lose that sanctity which they seemed to haue in the sight of men but in very deed they neuer had any in the sight of God and S. Paul seemes to meane the same thing when hee saith qui videtur stare videat ne cadat hee that seemes to stand let him take heed lest hee fall as if hee meant that he did not stand indeed But I answer to the saying of S. Whether the wicked and hypocrites haue any true graces or not Gregory that this and the like speeches may bee vnderstood of the faigned shew of Hypocrites that do seeke thereby to deceiue the world but not of those that thinke themselues to haue faith and repentance indeed and doe many seruices vnto God for a time vntill they fall away through the infirmities of their owne flesh and that the sequent saying of the Apostle videat ne cadat let him take heed lest hee fall doth in my iudgement proue that hee did stand or else how could hee fall And therefore considering what the Scripture saith Ezech. 18. that the righteous may leaue his righteousnes that the charity of many shall waxe cold Mat. 24. 12. 13. that their talent shall be taken from them Mat. 25. 29. that they receiue the word with ioy Luk. 8. 13. that they make shipwrack of faith and a good 1 Tim. 1. 19 Heb. 3. 6. conscience that they taste of the heauenly gift and are partakers of the holy Ghost and haue knowne the way of righteousnes 2. Pet. 2. 1. vers 20. and many such like speeches of their relapse I doe not see but as their knowledge and vnderstanding of the truth and assent vnto the same are reall and not in appearance onely so the other graces that they haue are true graces and not seeming graces onely and indeede quicquid est dum est vere est in suo genere And therefore I must confesse that many hypocrites and worldlings and outward Professors may haue faith hope and charity and such other infused graces of Gods Spirit in that generall manner and to those ends that God bestoweth them vpon outward Professors and that they doe vtterly lose the same as wofull experience daily proueth in all reuolters but that hypocrites or worldlings may haue sauing faith or iustifying grace or any other fruits of grace in that speciall and more effectuall manner as they are giuen vnto the elect I vtterly denie for if they had beene giuen them in that manner as they are vnto the elect then could they not leese them no more then the elect doe De 2. I say that the elect only haue That the elected Saints cannot leese wholly the sauing grace once receiued the true sauing graces in the speciall and more effectuall manner giuen vnto them and that they cannot leese them after they haue once receiued them and this may be proued 1. By apparant Scriptures 2. By the consent of learned Fathers 3. By reasons drawne from Scriptures 1. The holy Scripture is most plentifull of proofe to confirme this point I will only vse these few and will be readie to bâ—ing more 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 if we must needes striue with number My first proofe shall be that of Esay c. 59 v. 21. I will make this my Couenant with them saith the Lord my Spirit that is vpon thee my words which I haue put in thy mouth shall not depart out of thy mouth nor out of the mouth of thy seed nor out of the mouth of the seed of thy seed saith the Lord from henceforth euen for euer What can be plainer for this is a promise made vnto the Church of Christ and what is true of the whole must be true in euery member and therefore in what true member soeuer the Spirit of God is once put it shall neuer depart from thence euen for euer 2. The Prophet Ieremy saith I will Ier. 32. 40. put my feare in their hearts that they shall not depart from me i. my feare shall be such and so great in them that they will sticke and perseuere in my fauour euen for euer saith Saint Augustine Aug. de bono perseuer ca. 2. 3. The Prophet Amos saith I will plant them vpon their owne land and they shall no more be pulled vp againe out of their owne land which I haue giuen them saith the Lord thy God where we may obserue 1. Who planteth them I saith the Lord which planteth and watereth and giueth the increase 2. Who shall be planted the elect only them but not all 3. Where in their owne land and what is that in the mysticall body of Christ in the
labours saith Saint Bernard 2. The imperfect peace which the Saints haue here in this life is three-fold as the same Saint Bernard noteth Idem ser 5. in festo omnium sanct 1. With God 2. With men 3. With our selues De 1. Our forefathers sinning against God made vs all enemies vnto God and God saith he will be auenged of his Esay 1. enemies and therefore we cannot be deliuered vnlesse we be reconciled for there is no way to flye no place to hide Psal 139. 7 8 9. vs no Atturney to plead for vs as old Ely sheweth and therefore O man 1 Sam. 25. why striuest thou with God durum est contra stimulum calcitrare it is hard to striue against the streme it is hard to preuaile against thy God for he is a consuming fire and neuer any escaped out of his hands Christ therefore became our mediator and vndertooke the discipline of our peace by his most bitter sufferings for our transgressions and so he became peace to them that were afarre off and peace to them that were neere i. both to the Iewes and to the Gentiles as S. Ierome expoundeth it In respect of this our Sauiour after his resurrection when he bade peace be vnto Iohn 20. 20. you shewed them his hands and his feet as if he should haue said behold hereby how deerely I haue bought and purchased your peace by such bitter sufferings for your transgressions And so Christ hath made our peace with God if we beleeue in him for being iustified by faith we haue peace with Rom 5. 1. God through Iesus Christ our Lord. And this is the first and the chiefest peace and the fountaine from whence all other peace doth flow 2. The second is peace with men and Of peace with men this is a fruit and effect of our peace with God and it is nothing else but a sweet harmony and consent of mindes to will and to doe the same things and to helpe and further each other in all godly actions And so we read of the Christians of Act. 2. 46. and Act. 4. 32. Caluinus in 2. Cor. the primitiue Church that they were 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of one heart and of one minde and this must prius pertinere ad opinionum consensum first pertaine to consent in iudgement and opinion to teach and to beleeue the same points of doctrine and then mutua sese charitate amorum contunctione complecti to loue each other with mutuall loue and charity 〈◊〉 foederis haec species id habet concordia Alciat signum Vt quos iungit amor iungat ipsa manus For this is the propertie of true peace to haue a sweet harmony of consent and concord in all things to will the same things to speake the same things and to doe the same things and as the Apostle speaketh to keepe the vnitie of the spirit in the bond of peace And here we must vnderstand that That there be diuers kindes of peace with men this peace with men is of diuers kindes according to the seuerall estates and degrees of men but for methods sake we may diuide it into a 1. Ciuill peace and 2. Ecclesiasticall peace 1. The ciuill peace is either 1. Domesticall 2. Politicall 3. Vniuersall The 1. is when man and wife doe louingly liue and peaceably agree together in all honestie and godlinesse and so when parents and children masters and seruants and all that are in a house doe performe each one his dutie for the continuance of peace and quietnesse within the house without which the house cannot continue saith our Sauiour Matth. 12. 15. The 2. is when Magistrate and subiect high and low rich and poore neighbours equals and all that doe remaine and dwell either in Citie Countrey or Common-wealth doe each one performe his dutie to liue in peace and quietnesse for the preseruation either of Citie or Common-wealth without which the strongest Ibid. kingdome cannot stand saith our Sauiour The third is when Kings Countries and nations are in league and in peace Zach. 9. 10. one with another for the publique good the generall commerce of all nations and the vnspeakable benefit of all the world 2. Ecclesiasticall peace is when the Mich. 4. 3. Ministers and Preachers of Gods word doe 1. Agree in opinions among themselues 2. Liue in peace and quietnesse among their neighbours and parishioners Both which doe exceedingly make for the happinesse of the Church for the inlargement of the Kingdome of Christ and the propagation of his Gospell Of the peace of conscience And these are the chiefest kindes and principall sorts of peace among men which is the second kinde of peace that the Apostle wisheth vnto the Saints peace with men 3. The third is peace with our selues another fruit an effect of the former peace with God and it is nothing else but a quieting of our mindes and consciences not only for that we are at peace with all men which is an exceeding great content vnto the minde of man but especially for that we are at peace with God and therefore neede not feare the vengeance and the wrath of God That nothing in the world can discontent the mindes of the Saints Ioh. 14. 27. because we are reconciled vnto him our debts are paid and our sinnes are satisfied for by Iesus Christ And therefore as our Sauiour saith let not your hearts be troubled neither feare for I haue ouercome the world I haue vanquished your enemies I haue washed away your sinnes and I haue made your peace with God so the Saints doe follow his aduice they doe set their hearts at rest and because they know that there is no condemnation to them that are in Christ Iesus they doe exultingly say with the blessed Apostle who shall lay any thing to the charge of Gods chosen Rom. 8. 1. it is God that iustifieth who shall separate vs from the loue of God shall tribulation Ibid. v. 33. 34. c. or anguish or famine or nakednesse or perill or sword no not these nor any of these nor all these nor yet principalities nor powers nor height nor depth nor life nor death nor things present nor things to come nor any thing else shall be able to separate vs from the loue of God which is in Christ Iesus for that in all these things we are more then conquerors through him that loued vs and therefore Terra tremit mare mugit sic ruit ortus orcus Si modo firma fides nulla ruina nocet Let the Sea make a noise and let the Earth be moued into the midst of the Sea yea let the Heauens vanish and Hell perish yet the Saints neede not feare to perish nam conscia mens recti famae mendaciaridet For their consciences being at peace assuring them they are at peace with God and knowing they are at peace with men they neede not feare what man
can doe vnto them nor what the deuill can doe against them And therefore S. Gregorie saith nulla nocebit aduersitas si nulla dominatur iniquitas no aduersitie can hurt thee if no sinne doth raigne ouer thee And so you see the three-fold peace which the holy Apostle wisheth vnto the Saints and which euery godly Saint enioyeth But here before we passe any further we must consider that as the Saints haue this three-fold peace so they haue a treble warre for alas alas non potest Bern. in parab Christi ecclesiae esse pax firma solida nisi in regione sua we may not looke for firme and perfect peace but in the kingdome of peace saith S. Bernard And therefore our life is but a warfare The life of the Saints is a continuall war a warfare against three mortall enemies 1. The World and all vanities 2. The Flesh and all concupiscence 3. The Deuill and all temptations 1. The loue of the world is enmitie 1 Ioh. 2. 15. with God saith the Apostle and therefore we must not only vse the world as though we vsed it not but wee must despise it and trample it vnder our feet and haue no fellowship with the workers of iniquitie but super custodiam nostram stare to stand vpon our guard Hab. 2. 1. and to professe open hostilitie against them for as Iehu said vnto Iehoram what peace can there bee so long as the 2 Reg. 9. 22. where domes of Iesabel her witcherafts are so many so say I to the wicked worldlings what peace can they expect from the Saints so long as their whoredomes idolatries drunkennesse swearing and other fearefull sinnes and most horrible abominations doe remaine and reigne amongst them for we must hate the very garment that is spotted with sinne as the Apostle speaketh Jude ep ver 23. 2. The flesh lusteth against the spirit Gal. 5. 17. saith S. Paul and lust when it hath conceiued bringeth forth sinne and Iac. 1. 15. sinne when it is finished bringeth death saith S. Iames and therefore cum Aug. to 10. f. 333. c. 2. vitijs bellum semper est habendunt we must euer striue and fight against our vices and against the concupiscence and the lusts of our flesh which alwaies fight against our soules saith S. Augustine 3. Satan goeth about like a roaring 1 Pet. 5. 8. Lion seeking whom he may deuoure he enticeth vs to sinne and when we haue sinned he accuseth vs to God and he bringeth vs to hell and there he plagueth vs for euer for our sinnes And therefore pax nostra bellum contra Satanam saith Tertullian Our only way Tertullian in lib. ad Martyr to haue peace with God is to make warre against the deuill and when he seeketh to tempt vs to any vice to say vade Satana non tentabis auoid Satan Matt. 4. 10. thou false inticer and the accuser of our brethren I will not yeeld vnto thy wicked suggestions And so you see that although the Saints be at peace with God at peace with men and at peace with their owne selues yet must they looke for nothing else but war war with the world and all worldly vanities warre with sinne and with all sinfull men and war with Satan and with all Satans temptations In this respect our Sauiour saith he came not to send peace into the world but the sword yea many times to set a man at variance against his father and the Matt. 9. 35. daughter against her mother and the daughter in law against her mother in law yea and that which seemes worst of all to set a man against himselfe For if any man will come after me he Mat. 16. 24. must deny himselfe and take vp his crosse and follow me saith our Sauiour i. he must not only resist the deuill and suffer all the miseries that the world can inflict vpon him but he must mortifie the deeds of his owne flesh and destroy Rom. 6. 6. the whole body of sinne And in this respect the whole life of the Saints is called a warfare and all the Saints are called Souldiers that must manfully fight this christian battle and that three waies or after a threefold manner 1. By the word of the minister 2. By the sword of the magistrate 3. By the lawfull assistance of euery man For all these must ioyne together not only to fight each one against his owne sinnes but also with vnited forces to fight against all the enemies of the Lord. 1. We that are the ministers like chiefe captaines must crie aloud and spare not to tell the people their transgressions Esay 58. 1. The Ministers must be chiefe Captaines in the war against the wicked and the house of Iaacob their offences we must refute their errors reproue their sinnes and indeuour by all meanes to destroy whatsoeuer maketh against the glorious Gospell of Christ To this end it is worth the noting which the Apostle speaketh that the weapons of our warfare are not carnall but mighty through God to the pulling downe of strong holds and imaginations and euery high thing that exalteth 2 Cor. 10. 4 5 6. it selfe against the knowledge of God and to the bringing into captiuity of euery thought to the obedience of Christ and hauing vengeance in a readinesse against all disobedience You see how strongly we are armed and how well we are weaponed to fight against the wicked And yet because we doe all this but with the word of our lips the wicked feare vs not but let them looke vnto it for that word is sharper then a two-edged sword and it is able to diuide their soules in sunder and to condemne them all in the day of condemnation as our Sauiour sheweth The word that I haue Ioh. 12. 48. spoken the same shall iudge them in the last day 2. The Magistrates must be likewise The Magistrates must warre against the wicked Captaines and Commanders in this warre of God and with the sword of iustice they must cut off Idolaters Heretickes Schismatikes and such like enemies of our peace and roote out all the workers of iniquitie from the Church of God as King Asa Iehu Iehosophat Iosias and Ezechias and all good kings and gouernours euer did and as the Lord commandeth all to doe Cantic 2. 15. For they are the ministers of God to take vengeance on Rom. 13. 4. such as doe euill 3. Euery priuate man after a iust and Euery man must ioyne helpe to warre against the wicked lawfull manner in his owne place and station must to the vttermost of his ability aide and assist both Magistrate and Minister to roote out sinne debellare superbos and to subdue the workers of iniquitie For In communem hostem quilibet homo miles Euery man must fight when euery man is interessed in the danger or else the sparing of our enemies will proue to be a
true knowledge of our selues teacheth vs the insufficiencie the meanesse and the basenesse of our selues to pull downe all pride and to teach vs all humilitie But nature alone can neuer doe this for when we see the Salust lib. 1. excellencie of mans nature aboue all other creatures hee of all other indued with a reasonable soule adorned with excellent vertues and beautified both in bodie and minde aboue all other creatures whatsoeuer hee is so farre from humilitie that hee is puffed vp with pride and haughtinesse And therefore wee ioyne another apothegme that is of such affinitie with the former that the one cānot be well known of vs without the other to be learned of all Christians 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Euseb de praeparat Enangel Know God For both must be knowne or neither can be knowne and therefore a certaine Indian Gymnosophist comming to Athens to discourse with Socrates about the studie of wisdome and hauing asked him how a man might become wise and Socrates hauing answered by considering how a man should rightly liue he somewhat smiling thereat answered with that elegant sentence 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 no man can truly learne to know humane things that is ignorant of diuine things For to what tendeth the knowledge of man and of all the vertues and excellencies of man if he knoweth not God to be the author of all these excellencies it puffes him vp with pride as I said before but when he seeth that although they be in him yet they are not from himselfe but from God then it casteth downe euerie high thing that exalteth 2 Cor. 10. 5. it selfe against the knowledge of God and bringeth into captiuitie all imaginations vnto the obedience of Christ and so from the knowledge of God he comes truly to know himselfe and to vnderstand he hath all good from God and nothing from himselfe and therefore seeing that in these two things grace and peace are contained all happinesse all blessings and all good things as I shewed before and that these doe proceed not from our selues but from God the Father and from our Lord Iesus Christ it teacheth vs these two especiall things 1. Our owne insufficiencie 2. Gods all-sufficiencie De 1. Our insufficiencie is hereby sufficiently shewed that from our selues we haue neither grace nor peace 1. No grace for we are not sufficient 2 Cor. 3. 5. to thinke a good thought this is the least measure of grace For there be seuen degrees of that which is good 1. To thinke a good thought The greatnesse of mans infirmitie 2. To know what is good 3. To will good 4. To speake what is good 5. To begin to doe good 6. To doe good 7. To perseuere in what is good Of all these wee finde not one from our selues For 1. We cannot continue in good but God which began a good worke in vs he must perfect it or else though we doe stand yet are we sure to fall 2. Wee can doe nothing that is good for though to will good should be Rom. 7. 18. present with me yet bonum persicere non inuenio I finde no meanes to performe it saith the Apostle And therefore Homer and other Heathen writers that relate the stories of the brauest Heroicks of the world doe shew that although they were indued with most valiant mindes and their mindes with heroike resolutions yet that they could bring no great good nor any singular exploit to passe vnlesse the Gods gaue them power to effect the same And so our Sauiour sheweth Sine me nil potestis facere Without mee you can doe nothing And the Prophet Esay confesseth that it is the Lord which Esay 26. 12. hath wrought all our works for vs or in vs as the vulgar Latine hath it 3. We cannot begin any thing that is good for it is God that doth begin a Philip. 1. 6. good worke in vs saith the Apostle 4. We cannot speake any thing that is good for Non vos estis qui loquimini It is not you that speake and therefore though a man should purpose good speech in his heart yet the answer Prou. 16. 1. of the tongue commeth from the Lord. 5. We cannot will any thing that is good for it is God that worketh in you Phil. 2. 13. both the will and the deed saith the Apostle 6. Wee cannot vnderstand any good thing for the naturall man vnderstandeth not the things of the Spirit of God 7. Wee cannot so much as thinke any thing that is good for the Lord knoweth the thoughts of men that they are vaine and that continually and therefore S. Augustine doth well obserue that our Sauiour doth not say Sine me Aug. in Joh. 15. nil magnum difficile without me you can doe no great matter but without mee you can doe nothing i. not the least not the lowest degree of good Yea this is not only to be vnderstood of a meere naturall man but euen of the best regenerate men for after that the Apostle had asked the question 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 who is sufficient for 2 Cor. 2. 16. these things he answereth of himselfe and of the rest of the Apostles Not we because of our selues we are not able 2 Cor. 3. 5. to thinke a good thought and so our Sauiour spake vnto his Disciples and followers that they could doe nothing without him not that others could doe nothing without him And so you see that the best of vs cannot be the authors of the least measure of grace not so much as a graine of mustard seed 2. As not of grace so nor of peace Man can effect no peace nor of any kinde of peace For 1. being fallen away from God he could neuer reconcile himselfe to God againe debuit sed non potuit he ought indeed saith S. Bernard but he could not doe it all the wit of man could neuer deuise the meanes nor all his power could euer effect it 2. Being at warre with God he could neuer worke his peace with man for the strongest doth not alwaies Eccles 9. 13. carry away the battell but it is the Lord that giueth the victorie to whom he please 3. Being vnable to make outward peace with men he is farre more vnable to worke an inward peace with his owne soule for the spirit of man can beare his infirmities but a wounded spirit who can beare Aiax could indure all brunts of forraine foes but his owne discontented minde hee could not beare nor reconcile himselfe vnto himselfe and so you see mans insufficiencie in that he can be the author neither of grace nor peace De 2. Gods all-sufficiencie is hereby Gods al-sufficiencie seene in that he is the author both of grace and peace For 1. the Schoolemen say that nothing in the world can bee the efficient Raynerius in tit gratia cause of grace but only God for that grace doth change the minde and the
the oyle of gladnesse aboue his fellowes And therefore the Apostle saith that to them were giuen the graces and gifts of Gods Spirit iuxta mensuram donationis Christi according to the measure of the gift of Christ but Christ receiued the spirit himselfe without measure in him is the fulnesse of all grace of all vertue of all knowledge and all other gifts of Gods spirit mostfully and most perfectly saith Aquinas and in him dwelleth the fulnesse Thom. p. 3. q. 15. of the god-head bodily saith the Apostle and from his fulnesse haue we all receiued grace for grace And thus you see how Christ is annointed with the spirituall oyle of gladnesse aboue his fellowes De 2. That we may vnderstand to what end he was annointed we must search to know how many sorts of men were Christi annointed And I finde three seuerall opinions touching this point 1. Some though they yeeld that Eliensis super haec verba nolite tangere Christos meos Priests were vncti yet doe they affirme that none but Kings were Christi and I am to speake but of them that were Christi 2. Others though not much contradicting Barrad to 1. de circumcis Domin that there were three sorts of men annointed yet doe they rather incline to thinke that there were but two sorts annointed that is Kings and Priests 3. But many of the ancient writers haue thought that Kings Priests and Euseb l. 1. Eccles hist Prophets were not only vncti but Christi also Now 1. Touching the first opinion I see How many sorts of men were annointed no reason why Christus should be appropriated to Kings and vnctus to the Priests vnlesse it be only this that where it is to be referred vnto Kings it is left vntranslated and where it is to be referred to the Priests it is translated vnctus for in the originall both of the Greeke and Hebrew the same word is vsed as well where it is spoken of the Priests as where it is spoken of Kings But if the not translating of a word Whether Kings only were Christi and Priests Vncti retaineth vnto it any greater dignity then it hath being translated or if the translating of a word derogateth any thing from the excellency it had in the originall then must it needs follow that it were better not to translate any word at all lest we derogate any thing from the excellency of the originall for that there is a woe and a curse annexed to the diminishers of the autority of the diuine word whether it be by corrupting or translating or any way else But it is most absurd to say that the translating of a word doth derogate any thing from the dignitie of the originall word and therefore seeing in the originall God calleth both Kings and Priests Christos eius his annointed whom he ioyned together with the same name in the originall I may not seuer by the translation nor make any difference betwixt Christos and vnctos but that the first is a Greeke word and the second a Latine word that doe both signifie the same thing i. annointed For I am sure the precept de non tangendo Christos was spoken of Abraham Isaak and Iaakob and they were no more Kings then they were Priests and Prophets for neither the word pater nor 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 doth declare them to be the one rather then the other for as they were to gouerne their housholds like Kings so were they to teach them and to bring them vp in religion like Priests and Prophets and therefore I see no reason that this precept of not touching them should be giuen because they were Kings rather then because they were Priests or if as one rather then as the other then why not as Priests and Prophets rather then as Kings for that Kings are better able to defend themselues then the Priâ—sts or Prophets they haue the sword Ambros in erat in Auxent of vengeance but dolor gemitus praeces nostrae sunt arma nostra sighing and sobbing teares and prayers are all the weapons that the poore Priests haue to defend themselues saith S. Ambrose And secondly for that the Lord setteth this as a manifest reason why Abimelech should not touch Abraham Gen. 20. because he was a Prophet and should pray for him And therefore seeing this precept de non tangendo Christos of not touching Gods annointed was spoken of them that were as well Priests and Prophets as Kings and that they should not be touched as Priests no more then as Kings I dare not touch the text so roughly as to say that the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 was more properly giuen them as Kings then as Priests or Prophets But we see how it is and it should be so that no man doth nor should not dare to take the least graine from the excellency of the names or titles of Kings and yet we see how many yea Priests themselues like wicked birds that defile their owne nests that care not how much they speake against or how little they speake for the excellency of the Priesthood which makes Pollicie so great Piety so little and Priests so meane and so contemptible I say not this to derogate the least Iota from the dignity or excellency of Kings God forbid and I hope none will imagine that I doe for I know and no man can deny but they be Christi Domini the annointed of the Lord but I say this to declare also the excellency of the Priesthood for in the beginning the same men were Kings Priests and Prophets as Abraham Isaak How kings and Priests should defend each other and Iaakob and especially Melchisedech king of Shalem and the Priest of the most high God and in respect of either office they were stiled by the same name Christi Dei the annointed of God and in the latter ending both Kings and Priests shal be attoned and both shall be regale Sacerdotium Kings made Priests and Priests made Kings And therefore Kings and Priests should be like Moses and Aaron two louing brethren they to protect our dignitie with the sword of Iustice and we to defend their authority with the word of truth they neuer to oppresse vs and we neuer to speake against them 2. Touching the second opinion Nicholaus de Lyra Carthusianus Barradius Whether the Prophets were annointed and others doe yeeld many probable reasons to shew that the Prophets were not annointed with any materiall oyle As 1. Because we read but of one euen Elizeus that was euer bid to be annointed 2. Because we doe not reade that Elias did anoint Elizeus but onely threw his cloke ouer him which throwing of his mantle Carthusianus and Lyra doe call his annointing and therefore they doe expound the word Vnges Elizaeum to signifie nothing else but Eliges Elizaeum creabis eum Prophetam thou shalt choose Elizaeus and make him Prophet in thy stead 3.
excellent graces of Gods spirit that was powred vpon the head Christ Iesus without measure and thence ran downe vpon the beard i. the Apostles and Preachers and so to the skirts of his clothing i. to all faithfull Christians bee they neuer so meane And therefore if wee be Christians i. annointed with the graces of Gods spirit odor bonus sumus Deo wee smell sweetly in the sight of God we are like the smell of a pleasant field which the Lord hath blessed and he will finde in vs a sauor of rest But if we liue in loathsome sinne we shall smell most odious in the nosthrils of God And 2. you see how Christ was annointed to be King Priest and Prophet which should teach vs two especiall lessons 1. The dignitie the superiority and Dignity of Kings Priests Prophets the excellency of Kings Priests and Prophets and that in many respects For 1. They only were annointed a sufficient argument of soueraignty for if you powre Water Wine Vineger and Oyle together they say Oyle will needes be vppermost 2. They were not onely annointed with oyle sed oleo sancto but with holy oyle he tooke it not from the Apothecaries shop or the Merchants ware-house but from the Sanctuarie to teach vs that sacred is their office whereunto they are designed sacred the power wherewith they are indued and sacred the persons whereunto it was applied and therefore this should teach all men to render vnto these their due respects and to beware of the contradiction of Corah lest wee fall into the same destruction But it may be some will say what if these annointed proue wicked if Kings proue Tyrants Priests Heretikes and Prophets lewd and lying Prophets are we still enioyned to the same reuerence and obedience I answer that some indeed are of minde if this annointing proue defectiue this oyle may be wiped off and as the Iewes gaue there bill of diuorcement so we should haue our writ de iusta abdicatione of renunciation But if this were allowed all Kings That inferiours must neuer stand against their superiours would be soone made Tyrants and all Priests Hereticks in the iudgement of the disobedient and therefore we say Proue what they will thou art bound to obey in all ciuill and outward actions and neuer to rebell in any action For the anointing of these men did not giue them grace to execute their offices but onely a iust title to enioy their offices neither doth it include any thing but a iust title of administration nor excluaâ— any thing but vsurpation for we read that Cyrus was Christus annointed though no christian and Iulian was vnctus though worse then a Pagan and so Saul was the annointed of God when he was forsaken of the spirit of God and yet Dauid would not touch Saul though he was a tyrant and the Christians would not lift vp their hands against Iulian though he was an Apostata because they were annointed i. appointed of the Lord though they were none of the true seruants of the Lord. For the Lord many times will place wicked men ouer vs for our correction as well as godly men for our consolation and therefore when God placeth any we must not seeke to displace him though he were neuer so wicked vnlesse it be by our priuate praiers and publike patience Yet I denie not but in cases of great In cases of extremity we may flie to saue our liues extremities where losse of life or danger of soule is imminent we may with Lot fly and haste away to saue our selues â—s Dauid did from Saul but to take armes against the Lords annointed or any waies to proue imurious vnto them to their persons places or dignities we may no waies doe it though wee had power to doe it as that most excellent example of Dauid towards Saul doth most excellently declare And therefore S. Ambrose saith Ambros orat in Auxent Wee must not rebell against the most wicked Kings that in such a case we may refuse the doing of the fact if it be contrarie to the word of God but we may not refuse to submit our selues to the penaltie we may sigh and mourne but we may not stirre vp rebellion we may humbly intreat and beseech but we may not stubbornely fight for we are bound to yeeld our true allegeance though we be forbid to yeeld to any wicked performance And what is said of Kings I say the same of Priests that their people should haue no hand in their deposition nam sapientis est sapientes indicare and they euer hate vs because we hate their vices And so much for the dignitie and soueraignty of Kings Priests and Prophets 2. Seeing Christ was annointed to be King Priest and Prophet and that Christ was annointed King Priest and Prophet to make euery christian a King a Priest and a Prophet 1 Apoc. 6. Acts 2. 24. from Christus we be all christians it must needs therefore follow that we were all annointed to be Kings Priests and Prophets and that as he hath appointed Kings Priests Prophets to be such ouer many so he hath annointed euery man to be such ouer himselfe for so the Scripture sheweth he made vs kings and Priests vnto God his father and againe I will powre out my spirit vpon all flesh and your sons and your daughters shall prophesie saith the Lord. And therefore this should teach euery man 1. As a King to rule and raigne ouer That euery man should rule as a King ouer his owne affections Virgil. Aeneid l. 1. his owne affections and as the Poet saith of Aeolus Luctantes ventos tempestatesque sonoras Imperio premit ac vinclis carcere fraenat to bridle all our vntamed lusts and to suppresse all the vnruly motions of our flesh for this is most certaine that against all the temptations of sin there is no better remedie then the mortification of our flesh and the suppression of our affections but if we be tam grauiter temptats so violently assaulted and so strongly beset against that we cannot vtterly expell them nor perfectly subdue them then let vs euer looke to this vt minimè superati that they may Aug. de ciuit Dei l. 1. c. 10. neuer subdue vs and depriue vs of our kingdome For if they once get the vpper hand ouer vs we shall be no longer Kings but the bond-slaues of sin and Satan And therefore vt barbara gens optima flens pessima ridens as barbarous men are best subdued but the worst of all when they haue their libertie so these barbarous lusts of our flesh must be subdued if euer wee would be happy Idem in Psal 137. Kings these Babylonish children must be taken and dashed against the wals as S. Augustine expoundeth those words of the Psalmist if euer wee would be happy 2. As Priests we should all offer vp those christian sacrifices that are holy Perkins in expos Symb. and acceptable
babling and therefore I made these praiers short fitting all the chiefest occasions they will neither burthen thy memorie nor hinder thy affaires Grace before meat SAnctifie good Lord these thy creatures for vs and vs for thy seruice giue vs grace we pray thee to receiue them thankfully and to vse them soberly to thy praise and our comfort through Iesus Christ our Lord. Amen Grace after meat BLessed be the name of our most blessed God for these and for all other blessings that we haue receiued from him through Iesus Christ our Lord. O Lord saue thy Church preserue our King giue vs thy grace and send vs peace for Christ his sake Amen A Praier as we goe to bed O Lord Iesus Christ forgiue me I pray thee all the sins that I haue committed this day against thee and preserue me this night from all dangers I goe naked into my bed but I beseech thee cloath me with thy righteousnesse that I may not goe hence naked into my graue Amen A prayer when thou risest from bed O Sweet Iesus Christ I most humbly thanke thee for the comfortable rest that thou hast giuen this night vnto my wearied body I thanke thee for this light that shineth vpon me and I beseech thee grant that the light of thy heauenly truth may shine in my heart preserue me this day from all euill and guide me in thy way by thy holy spirit Amen A prayer when thou goest to heare a Sermon O Most sweet and blessed Sauiour I doe acknowledge and confesse mine ignorance and I come vnto thee to be instructed Lord open mine eares that I may diligently hearken vnto the words of thy Preacher and open mine heart as thou didst the heart of Lidia that the words which I heare with mine eares may bee ingraffed in my heart and imbraced in my soule to thy glory and to mine owne endlesse comfort Amen A prayer when thou goest to the Communion O Eternall God I see thy iustice and thy hatred against sin and I see the greatnesse of thy loue to mankind that for the washing of our sinnes and the sauing of our soules thou gauest thy only son thus to be broken to shed his pretious bloud I pray thee good Lord make mee partaker of all the benefit of his passion and let his death satisfie thy iustice for all my sins and transgressions Amen A thankesgiuing after the Communion O Most gracious God and louing father as thou hast giuen thine onely Sonne Iesus Christ to die for our sinnes and to be the blessed food of our soules so we most humbly beseech thee to giue vs grace that wee may die vnto sinne and shew our selues truly thankfull vnto thee for these vnspeakable blessings through the same Iesus Christ our Lord. Amen A prayer to be said in afflictions O Most iust and righteous God thou alwaies punishest man for sinne and I confesse O Lord that my sinnes deserue a great deale more punishment then thou hast laid vpon me for I haue sinned against heauen and against thee and I am no more worthy to be called thy sonne but thou desirest not the death of a sinner therefore I most humbly beseech thee to forgiue me all my sinnes and to turne away thine anger from me to giue me grace that I may make good vse of this thy fatherly chastisement and to deliuer me from the same when it pleaseth thee for Iesus Christ his sake Amen A prayer to be said in our sicknesse O Eternall and euerliuing God I thy poore and wretched seruant doe acknowledge mine iniquitie I doe see mine infirmitie I am not able to helpe my selfe and I doe confesse that thou art iust and righteous thou knowest best what thou hast to doe and it is best for me to submit my selfe to thy will And therefore I doe most earnestly intreat thee to restore me my health if it be thy will or else to giue me patience to endure this sicknesse to strengthen my faith against all temptations to make me most willing to forsake this world and most ready to come vnto thee whensoeuer thou callest Grant this ô gracious God for Iesus Christ his sake Amen A prayer to be said at the very houre of death O Sauiour of the world saue mee forgiue me all my sinnes and receiue my soule into thy hands ô sweet Iesus come euen so come quickly Amen Iehouae liberatori FINIS