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
of God doth worke so irresistably in the hearts of men that wee cannot fall though we would but we doe often resist the Spirit of God as S. Steuen saith vnto the Iewes Ye haue alwayes Acts 7. resisted the Holy Ghost And our Sauiour saith vnto Ierusalem How often would I haue gathered thy children as a hen gathereth her chickens vnder her wings and ye would not And therefore the Spirit of God doth not worke so irresistably in the hearts of men but that they may fall if they will and doe fall when they please I answer That the working of Gods That the Spirit of God worketh not in the wicked as it doth in the Saints Spirit in the hearts of men is two-fold 1. Remissely in the wicked For in them the good motions of Gods Spirit are so wrought that they may either yeeld vnto them or resist them for God doth but only shew them what they should doe or beleeue and not effectually cause them to doe or to beleeue the same for otherwise if he did effectually worke the same in their hearts how could they resist it For who hath Rom. 9. euer resisted his will therefore he doth no more but only illuminate their mindes and set the good motions of his Spirit before the eyes of their hearts whereby they may accept and follow the same if they will but they because of their pronenesse to all euill and vnaptnesse to any good doe alwayes resist the Spirit of God and refuse those good motions of grace and therefore they are made without excuse 2. Effectually in the godly for in them the Spirit of God doth so powerfully worke that they cannot resist but doe most willingly yeeld vnto the same And yet this effectuall and irresistable working of Gods Spirit in the godly is done leni spiritu non dura manu rather by a sweet influence then any extreme violence by way of secret alluring not coacting inclinando voluntatem non intrudendo potestatem by inclining the will and affection and not compelling it to anie action for as loue creepes into the heart of man hee knowes not how saith the Poet Nam coeco carpitur igni And he cannot resist it so is the loue of God and all other graces wrought in the hearts of the elected Saints of God so powerfully so effectually and so irresistably that they doe most willingly yeeld vnto all good motions and adhere vnto God for euer and that I say by a most voluntarie yeelding and delighting in that sweet and effectuall working of grace in their hearts And so I hope you see this doctrine of the certaintie and assurance of the continuance of grace in the elected Saints sufficiently cleered confirmed This sheweth the exceeding greatnesse of Gods loue vnto his elected Saints aboue all other men in the world for that he doth not only offer and giue his grace vnto them as hee doth vnto others but also he doth in a more speciall manner worke the same so effectually in them as to make them alwayes retaine the same and perseuere therein vnto euerlasting life O that therefore we would praise the Lord for his goodnesse and shew the wonders that hee doth for these children of men And that this might teach vs 1. To praise God for his goodnesse and his exceeding great mercy vnto vs not only in making vs good but also for giuing vs his grace to perseuere in good for it is he only saith S. Augustine qui Aug. de bono perseuer fecit bonos faciet perseuerare in bono that hath made vs good can and will make vs perseuere in good qui iubet credere facit vt credamus and therefore wee may boldly say with S. Augustine da Domine quod iubes iube quod vis giue vs grace ô Lord and abilitie to doe what thou commandest vs and command vs to doe what thou wilt 2. To pray vnto God that he would giue vs grace to serue him and grace to perseuere in his seruice all the daies of our life quia incassum bonum agitur si ante vitae terminum terminatur because that good is of no validitie that wanteth perpetuitie sed perseuerantia est virtus quae coronat omnem virtutem but perseuerance is a vertue that crowneth euery vertue and without which no vertue will auaile vs any thing And therefore we must not begin in the spirit and end in the flesh but we must continue vnto the end if we would be saued and therefore wee should pray vnto God that he which hath begun a good worke in vs would continue the same vnto the end 3. To make vs afraid to commit sin with greedinesse as the wicked doe whose feet are swift to shed bloud as the Prophet speaketh for he that so committeth sinne is the seruant of sinne and the grace of God is not in him 4. To assure vs that all those which appeared glorious for a while and serued God for a time and then fell away from God and started aside like a broken bow were neuer the elected Saints of God but were only among vs and not of vs as the Apostle speaketh for if they had beene of vs they would haue continued euen as we doe And so much for the first thing that S. Paul wisheth vnto the Saints Grace be vnto you De 2. Peace be vnto you is the second thing that the Apostle wisheth a companion of grace and therefore sure a most excellent thing being one of the two most excellent things that can be wished and the only thing which our Sauiour alwaies wished vnto his Disciples for when he came vnto them he said but pax vobis peace be vnto you and when he went away from them he said but my peace I leaue with you and he needed to say no more for where peace is there must needs be grace because peace is the fruit of grace But that you may the betrer vnderstand what the Apostle meaneth you must consider that there are two kindes of peace 1. Pax benedicta a blessed peace That there is a twofold peace 2. Pax maledicta a cursed peace if I may giue it the name of peace The first is proper to the Saints the second to the wicked and therefore let vs consider First of the blessed peace and that is two-fold 1. Perfect Thom. 2. 2 ae q. 29. 2. Imperfect The first is not heere to be found on earth but only in beatis among the blessed Saints of heauen saith Aquinas and therefore we should long for that place where there is perfect peace pax super pacē pax quae exuperat omnem sensū Bern. ser 23. de verbis Psal peace vpon peace peace which passeth all vnderstanding peace in minde peace with our owne flesh peace from wicked men peace with all our neighbours peace from the very deuils peace with God and there shall be no end of peace but peace will be the end of all our
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
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
their paines the word of God is explained to vs by their blood the truth of God is preserued and sealed vnto vs and by their examples wee are prouoked to sanctity quia sanctorum vita norma viuendi nobis est the liues of the Saints is a rule of life to vs saith S. Ambrose and the history of Ambros to 4. f. 248. the Saints doth induce vs to imitate their examples saith Nazianzen de laude Basilij And therefore seeing wee receiue so much good from them both for illustration of Doctrine and imitation in manners though wee doe not adore them as Gods yet wee doe reuerence and honor them for Saints and as the remembrance of Iosias is like the composition of the perfume that is made by the Art of the Apothecary so the remembrance of the Saints is precious vnto vs their memoriall is blessed wee reuerence their names we loue their pictures more deere then the pictures of our deerest friends and in all respect we giue them as much as either God commanded or themselues required 2. Those that are Saints on earth are taken 1. Primarily for the faithfull Ministers 2. Secondarily for the godly Christians For 1. S. Ambrose in 2. Cor. 1. saith Preachers aboue all meÌ„ should excell in sanctitie that by Saints may be vnderstood the Priests or Preachers of Gods word and it is obserued by S. Cyril Maldonat Bernard and others that heretofore the Prophets or Preachers and holy men or Saints were voces conuertibiles equiualent speeches and so it seemes that the name of Prophet in Gen. 20. 7. Luke 7. 16. Iohn 9. 17. doth imply a holy and an vpright man And therefore Dauid ascribeth this Epithete vnto Aaron the Saint of the Psal Lord. For they are as a Citie placed vpon a hill on whom euery eie doth looke and of whom euery tongue doth speake and therefore they should approue themselues to be Sancti 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Saints aboue al others like Greg. Nazianzen of whom Ruffinus testifieth Ruffinus in vita Naz. that ea docuit quae fecit seipsum minimè condemnauit agendo contraria quam do cebat he did the things which he taught and did not condemne himselfe by teaching one thing and doing the contrarie for a true Preacher preacheth not only with his words in the Church but also by his workes in the world and he that preacheth vnto others and doth not the same himselfe is like the Cooke that dresseth good meat for others but tasteth not a bit himselfe But he is a true Preacher that is in A true Preacher should preach both in life and doctrine verbis Chrysostomus in factis Polycarpus the voice of a Cryer in the pulpit and a Saint of God in the world a painfull Preacher and a godly liuer and therefore in the garment of the Priest there were to be a golden Bell and a Pomegranate a golden Bell and a Pomegranate in the skirts of the robe round about And the Law threatned death vnto the Priest if he made not a Greg. Pastor p. 2. c. 4 sound with his Bels i. if he preached not the Gospell as Saint Gregory expoundeth it And you know that in a golden Bell there are two things 1. Matter 2. Sound or 1. Price 2. Pleasure For a golden Bell 1. Pretio valet 2. Dulciter souat It is pretious in estimation and pleasant in the eloquution So should our Sermons be full of profitable matters in a pleasant stile for a good matter slubbered vp in rude termes becommeth loath some to the hearers and elegancie of words without soundnesse of matter is but nicenesse and vanitie and therefore a Preacher should match words of delight with words of truth for the lips of the Spouse i. the Preachers of the Church as S. Gregorie IdeÌ„ in Cantic expoundeth it nam praedicatores benè labia dicuntur quia per eos populis loquitur Christus populus Christo drop downe hony combes i. excellent matter and that very sweetly And to the golden Bels should be added Pomegranates which is an excellent fruit and was therefore added for a symboll of good workes for he wanteth not Pomegranates to his Bels that ioineth holy workes vnto his heauenly words saith S. Gregorie and all this was to signifie what sanctitie and holinesse was required in the life of the Priests aboue all other men whatsoeuer And therefore the Fathers of the Primitiue Church were wonderfull holy and vpright they had stabilitatem in fide sanctitatem in opere such constancie in their profession and such sinceritie in their conuersation as that none could iustly accuse them as Ruffinus in the life of Nazian Nazianzen in the praise of S. Basil and Possidon in the life of S. Augustine and S. Ierome in the life of the Fathers doe declare But within a short time this sanctitie was changed to iniquitie and that saying was fulfilled qualis Sacerdos talis populus like Priest like people nay saith S. Bernard the Priest became worse then the people and did burne in lust and concupisence so that Mane filium virginis afferunt in choro Legi quotatum ex Innocent 3. Nocte filium Veneris agitant in thoro And then they respected the satisfying of their lusts more then the sauing of their soules and regarded their fleeces more then their flockes for which it was truly spoken Pastores odere grâ—gem nec pascere curant Sed tondere pecus pecorique illudere tonso they became most wicked in their conuersations and at last dumbe dogges in their functions worse then all that should be holier then all and therefore the wrath of the Lord was kindled against vs and he deliuered vs into the hands of our enemies and tooke away the rewards of our labours to see if this would make vs seeke vnto his name Wherefore beloued brethren seeing the Lord requireth that the Preachers of his word should be the holiest in their liues it behoueth vs to pray to God with Moses that his Vrim and his Thummim may be vpon the men of his mercie that he would indue his Ministers with righteousnesse that all his people may be ioyfull and that he would giue vs grace to take heede vnto our selues and to all the flocke of Christ whereof the holy Ghost hath made vs Ouerseers for it is most certaine that omnis negligenter pascens toties sibi commendatum dominicum gregem conuincitur summum non amare pastorem Hee that cares not for the flocke cares not for him whose flocke it is as Damascen Epist 4. speaketh 2. All other Christians that doe truly All Christians are Saints in a threefold respect beleeue in Christ that are washed in his bloud and sanctified by his Spirit are likewise called Saints and that in a three-fold respect 1. In respect of their head Christ Iesus into whom they are incorporated for he is the holiest of all holies as I shewed you
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
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
the same Dauid and Peter lost not all graces Bucerus de lapsu Petri. I answer that Dauid and Peter did highly offend and grieue the Spirit of God and lost the comfort and sense of grace but not all grace vigor Spiritus repressus sed non extinctus mota fides non amota the strength of the Spirit was repressed not extinguished his faith was shaken and moued but not remoued For if Peter lost all grace and all faith then that faith did faile which confessed Christ to bee the Sonne of God and for which our Sauiour prayed that it should not faile and another faith different from the first was giuen vnto him which is most absurd And therefore Tertullian and S. Augustine Aug. de Cor. gr c. 7. doe expound the Prayer of Christ that Peters faith should not faile of his constant firme perseuering in faith vnto the end and S. Chrysostome saith that Christ did not onely pray that his faith should not finally faile sed etiam vt ne euanesceret aut penitus extingueretur but also that it should not vanish or bee quite extinguished But Dauid prayed to create a new Ob. 3 heart in him and to restore the Spirit of God vnto him therefore there was no grace in the old corrupted heart but the Spirit was quite taken from him and his graces quite extinguished I answer that Dauid had diminished the graces of Gods Spirit in him and quite lost many of them as the cleannesse of heart the ioy of the Spirit and inherent sanctity and faith it selfe in respect of the act or sense of it for that it did sleepe in him but not in respect of the substance or habit of it for else how could hee pray for grace if all grace had been taken from him grace therefore still lurked in the secret corners of his heart and seemed asleepe as Christ was in the ship and therefore Dauid awaked it and desired it might bee restored in respect of the sense and feeling of it and that this grace which was now like the fire that is in the sinders might bee kindled and therefore Dauid lost not all grace though hee lost the sense and feeling of all grace But yet againe it may be obiected Ob. 4 that sin and the Spirit of God cannot dwell together for the holy spirit of discipline Sap. 1. flyeth from deceit and dwelleth not in the body that is subiect vnto sinne and S. Iohn saith hee that committeth sinne is of the Diuell 1. Ioh. 3. and againe the Scripture saith he that committeth sin is the seruant of sin and therfore we lose Gods grace when we commit our sins I answer that there are fiue degrees How sinne and grace may stand together of sinnes 1. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a thought of committing sinne 2. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 an inticing in the affection 3. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a consent and purpose to doe it 4. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 an actuall commission of it 5. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a continuation together with delectation In the 4. former wayes wee may sinne and doe often sinne and yet not lose the Spirit of grace euen when wee sinne for a man may sinne and yet loath this sinne while hee is in the very acting and doing of that sinne euen as S. Paul testifieth that euill that I would Rom. 8. not doe that doe I the doing of the sin is from the weaknesse and corruption of nature the loathing and disliking of it is from the power of grace But sin in the latter place with continuation and delectation and the grace of God cannot stand together and that is the meaning of the Holy Ghost in the first of Wisdome for he saith not hee dwelleth not in a bodie that is tainted with sinne but in a body that is subiect vnto sinne i. where sinne doth rule and raigne as it doth in the wicked but not in the godly for he that is borne of God sinneth not i. with delight and a full desire of sinning And S. Gregorie saith sinne is committed Greg. lib. 25. cap. 34. in Iob. three wayes 1. Out of ignorance as Paul persecuted the Church 2. Out of infirmitie as S. Peter denied Christ for tenuit corde quem denegauit ore whom he denied with his mouth he beleeued in him with his heart 3. Out of malice and of set purpose as the Iewes which saw Christ and hated him and his Father also as our Sauiour saith In the two first senses sinne may be committed and grace not excluded In the latter sense sinne and grace cannot stand together But the godly neuer sinne of studie or set purpose and malice with a full heart and will and delight in the sinne and therefore though they sinne yet doe they not lose all grace Or to answer in a word I say sinne and grace may thus remaine together in the godly when sinne is committed grace is throwne downe but not throwne away it hath a fall but it is not dead when sinne is repented of grace is quickned and risen and sinne is vanquished but not extinguished Further it may be obiected that the Saints doe feare the losing of all grace and Ob. 5 falling to destruction therefore they may lose it I answer that there is a two-fold feare 1. A seruile feare 2. A filiall feare The first is a feare of damnation and that is only in the wicked and is a feare forbidden and not commanded as you may see Rom. 8. 15. Ye haue not receiued Rom. 8. 15. the spirit of bondage to feare The A religious feare of falling doth preserue men from falling second is a feare of offending Gods Maiestie and is euer ioyned with loue and humilitie and a great care of auoiding sinne and this is a speciall fruit of grace and doth perserue them from sinne as the Scripture speaketh Timor Domini expellit peccatum And therefore this feare doth not take away but rather cherish and increase the plerophorie and full assurance of faith and grace in the Saints of God And yet I denie not but the Saints may many times feare the losing of the same by reason of their sinnes and the infirmities of the flesh for euerie Saint consisteth both of flesh and spirit and therefore although the spirit be willing to beleeue yet the flesh is weake and by reason of its weaknesse it so weakneth our faith our hope our assurance of grace and all other fruits of grace that there is alwayes carentia perfectionis fructus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a want of perfection and a defect of that faith which should be in the best men while they are in this world yet that doth not proue that because they cannot perfectly beleeue the same that the same is not true they beleeue it according to the measure of faith that is giuen vnto them Lastly it may be obiected that if Ob. 6 we cannot fall away from grace then the Spirit
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