c. 1. ◠3 therefore the Apostle wisheth grace to release vs from sinne and peace to quiet our conscience and because there can bee no peace with God except wee haue the grace of Christ therefore first and chiefly he desireth grace and then peace Now touching grace I will onely obserue these 4. points viz. The 1. Acceptation 2. Diuision 3. Necessity 4. Certainty of God 1. To omit all acceptations of small purpose to know set downe by Bellarmine Bel. l. de grat lib. arbit Tho. 1. 2 a. q. 110. ar 1. Grace is diuersly taken and Aquinas and others I say grace is taken two wayes 1. For the free fauour of God whereby hee pardoneth our sinnes and receiueth vs into his grace and so it is vnderstood in Gen. 6. 2. that Noah found grace in the eyes of the Lord and so in Luk. 1. 30. that Mary found grace with God and in this sense wee are said to bee iustified by grace for that nihil boni Aug in Ps 31. fecisti datur tibi remissio peccatorum thou hast done no good and yet thy sinnes are forgiuen thee and so Fulgentius saith God giueth grace freely Fulgent l. 1. ad Monimum to the vnworthy for his iustification datur ex prima gratia non solum iustificatis vita beata sed etiam glorificatis vita aeterna So that all our happines iustification and glorification doe proceed onely from this first grace that is the free loue and fauour of Almighty God 2. It is taken for all those gifts that are giuen vnto vs by grace whether they pertaine to saluation as faith hope and charity or onely for the edification 1 Cor. 13. of others as the gift of tongues of miracles of healing and such like and so it is taken in Acts 11. 23. 2. Cor. 6. Ephes 4. 7. And in this sense doe almost all the Schoolemen expound the word grace wheresoeuer they finde it which made them ascribe our iustification to these gifts of grace and not to the free fauour of God from whence proceede all those gifts and graces We say these gifts are means whereby wee are brought to eternall life but that by them wee are iustified or made worthy of eternall life we vtterly denie That wee are iustified only by the free loue fauour of God For the Apostle after hee had proued all to be sinners hee addeth as many as are iustified are iustified freely 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 through his grace by the redemption which is in Christ Iesus where by the name of grace is vnderstood the free fauour of God without any our dignities either naturall or supernaturall For the word iustified hee opposeth to the two former things that hee had proued 1. That all were sinners 2. That therefore depriued of the glory of God And the word grace hee opposeth to all our workes yea though done by the helpe of Gods spirit so that workes and grace cannot agree to iustifie for if of grace then not of works otherwise grace were no more grace Aug. in Ps 34. quia gratia nullo modo gratia nisi sit gratuita omni modo it can bee grace no way vnlesse it bee freely euery way and by the name of workes hee doth not only meane externall workes but also all inward vertues and faith it selfe as it is a certaine act of the vnderstanding and will And this our Sauiour confirmeth saying when you haue done all that are inioyned you that is whatsoeuer the Luk. 17. law requireth and it requireth faith loue c. when you haue done it not attempted to doe it and when you haue done all this not some part of this but all both the inward and the outward workes yet euen then say that you are vnprofitable seruants and what is that but vnworthy of eternall life And this might bee proued further by the example of Abraham and by many other arguments but that I hope this is sufficient to proue that the Apostle exludeth from our iustification not onely outward workes but also all inward graces and vertues and by being iustified by grace doth vnderstand this free fauour of God which is residing in God and not in vs as the Philosophers say honour resideth in the Arles aethic l. 1. c 5. person honouring and not in the person honoured and doth not vnderstand any vertue infused into vs by grace for that all such graces and vertues be they neuer so excellent yet are they imperfect and tainted by our infirmities and therefore cannot iustifie vs and make vs worthie of eternall life And yet we must vnderstand that That he which is iustified cannot be without good workes it is one thing to say faith iustifieth and not workes and another thing to say that iustifying faith may be without works And that it is one thing to say the free grace and fauour of God iustifieth and not the gifts of grace i. regeneration or renouation of workes and another thing to say that this free grace of God doth iustifie vs without renouation of good workes For as the fire hath heat and light both inseparable in it and yet warmeth vs by the heat and not by the light so the free grace of God and the gift of grace are inseparably conferred vpon a true christian man and yet we are iustified by the former and not by the latter and therefore whosoeuer saith he is iustified by grace and yet is voide of good workes he deceiues himselfe and there is no truth in him For as the fire doth euer yeeld forth his heat and light so the loue and fauour of God doth euer infuse his graces and effects of his loue into our hearts though not thereby to make vs worthy of eternall life but thereby as by externall meanes to bring vs to eternall life These being via ad regnum non causa regnandi the way that leadeth vs but not the cause that procureth vs eternall life as S. Bernard speaketh And so much for the acceptation of grace De 2. Hauing spoken of the first The diuers sorts of infused graces grace i. the free fauour of God from whence all other gifts and graces doe spring we are now to consider of the infused graces or the effects of the fauour of God touching which we must vnderstand that the fauour of God is distinguished into 1. Grace purposing 2. Grace working The 1. is the grace of election wherby he hath chosen vs to saluation before the beginning of the world The 2. is the actuall execution of Ephes 1. 4. this decree generally by creating the world and sending his Sonne that whosoeuer beleeueth in him might haue eternall life And particularly by giuing vnto euery one those helpes that are necessary for to bring them to saluation and these helpes the Apostle calleth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The gift by grace And they are distinguished by the schoolemen into Aquinas 1. 2 ae q. 3.
therefore his obedience failing the promise of God and his obligation ceaseth I answer that the couenant and promise of God is conditionall in respect of vs but most absolute in respect of his owne purpose and therefore as he hath decreed to giue vs glorie so he hath decreed to giue vs the means wherby we may come vnto his glorie for that in vs there is neither abilitie to obey nor to perseuere to get grace nor to retain grace but it is God that hath begun the good worke of his grace in vs who will also perfect the same saith the Apostle Or to speake more briefly I say that Abbas de verit gratia Christi the promises of God are twofold 1. Aliae de fine hae conditionatae 2. Aliae de medijs hae gratuitae absolutae 1. Some concerning the end i. eternall life and these are alwayes conditionall as the Legall promises Hoc fac viâ—â—s Doe this and thou shalt liue and the Euangelicall promises Creds vines If you repent and beleeue you shall be saued 2. Others are concerning the meants and the helps that bring vs to this end i. to eternall life as to doe the will of God to beleeue in Christ and such like and these are alwayes absolute and most freely bestowed vpon vs. For Moses saith The Lord thy God will circumcise Deut. 30. 6. thine heart and the heart of thy seed to loue the Lord thy God with all thine heart and with all thy soule that thou mayst liue And the Prophet Ieremie Ier. 32. 40. saith that God would put his feare in their hearts that they should not depart from him And S. Paul saith that faith is the gift of God and so repentance and all other graces God doth most freely and absolutely promise to worke them in the hearts of his elect without any manner of relation or respect to anie act of theirs he will worke these graces in vs and he will worke that grace in vs whereby we may accept and receiue these graces And therefore it is certaine the Saints shall perseuere in grace because God hath promised perseuerance vnto the Saints 2. The Saints doe aske and pray for perseuerance and continuance of grace therefore they haue it for Cur poscitur si non conceditur why should it be sought if it be not granted saith S. Augustine Aug. de bono perseu cap. 2. But Christ saith Whatsoeuer you aske in my name you shall receiue it But thou wilt say thou hast asked many things The Saints doe pray for the continuance of grace and not receiued them I say Perhaps temporall things and temporall things si defuerint petenda quidem sunt sed non nimium requirenda they are to be sought but not too earnestly saith S. Bernard Deus enim dat prius quod potius Bern. de 4. modis or andi for God giueth first the things that are best Et non tribuit quod volunt vt tribuat quod vtile est and doth not giue the things that they would haue that hee might giue them the things that they should haue audit enim ad necessitatem non ad voluntatem for that hee heareth them according to their necessity and not according to their importunity as S. Augustine speaketh But thou wilt say thou hast requested Ob. spirituall things and yet hast not obtained I answer That either thou hast obtained or shalt be sure to obtaine them if thou desist not from seeking for we must not prescribe anie time to God because as he worketh grace in whom he will so he worketh it when he will Et est animi generosi perdurare quoad Deus misereatur nostri saith S. Chrysostome It is the part of a good Christian to wait vntil God haue mercy vpon him for he neuer failed any that continued to wait vpoÌ„ him but at last satisfied their desire And therefore despaire not because they are not presently granted but though he tarrie yet wait thou as the Prophet speaketh Hab. 2. 3. for the Lord sometimes doth deferre the grace that wee seeke not because he meanes to denie vs sed vt diu desiderata dulcius obtinentur but because things earnestly requested and long expected are sweetest when they are obtained And therefore this reason must needs hold the Saints pray for the continuance of grace therefore it shall continue Christ prayed for all Saints that their faith should not faile 3. Christ prayed for Peter that his faith should not faile therefore he obtained the same but what hee obtained for Peter he obtained for euerie one of his elect for our Sauiour saith Satan desired that he might sift them all but I prayed for thee i. for thee chiefly because thou didst chiefly and most fouly fall therfore he doth not here deny that he praied for the rest though he affirmeth he prayed chiefly for Peter But that it may more cleerely appeare that he did pray for all the rest of his elect he saith I pray not for the world but for them which thou hast giuen me out of the world and therefore the Saints cannot lose his grace nor fall away from his fauour because Christ prayed for them that they should not and I know saith Christ ô Father that thou doest alwayes heare me i. that thou doest alwaies grant me the things that I request neither did he only pray for his Saints in the daies of his flesh that their faith should not faile but now likewise he prayeth and maketh intercession for vs that God would forgiue vs our sinnes that he would giue vs his grace and that this grace should remaine with vs to bring vs to eternall life and therefore we may assure our selues that he which gaue vs grace will likewise preserue this grace in vs. But against this it may bee obiected That God gaue his Spirit and his Ob. 1 grace vnto Saul Iudas Simon Magus Hymeneus Philetus and such like and yet they fell away from grace Therefore a man may haue true grace and yet lose it I answer to these and all such like The wicked reprobates may and doe lose all the graces that they haue receiued examples in one word that I doe confesse the wicked and hypocrites or whosoeuer not elected may haue many excellent gifts and graces of Gods Spirit and may vtterly lose the same I denye not this but I say Gods elect the true Saints and beloued of God hauing once receiued grace and iustifying faith in that speciall manner as I shewed before can neuer lose the same and therefore all examples of hypocrites or such like can proue nothing against this that I defend But then it will bee obiected that Ob. 2 Dauid and Peter were the true Saints beloued of God and elected to saluation and had grace and yet these men by their sinnes did lose that grace therefore the true Saints after they haue receiued grace may by their sinnes fall away from
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
THE DELIGHTS of the Saints A most comfortable Treatise of grace and peace and many other excellent points Whereby men may liue like Saints on earth and become true Saints in heauen First deliuered in a Sermon preached at Pauls Crosse the second day of December being the second Sunday of the Parliament And in other Sermons within the Cathedrall Church of Saint Paul London By GRYFFITH WILLIAMS Doctor of Diuinity and Parson of Lhan-Lhechyd The Contents are set downe after the Epistle to the Reader Jehouae liberatori LONDON Printed for Nathaniel Butter and are to be sold at the signe of the pide Bull neere Saint Austins gate 1622. TO THE RIGHT Honourable the Reuerend Father in God IOHN Lord Bishop of Lincolne Lord Keeper of the Great Seale grace and peace RIGHT HONOVRABLE TO Edifie hath beene euer the height of my ambition hic scripto ille voce praedicat saith Clemens Clem. Alex. l. 1. Strom. Alexandrinus a man may edifie as well by writing as by preaching I haue euer affected both and both mine I acknowledge are like my selfe who God knoweth and I confesse am full of imperfections quia animarum susceperim curam qui meam non sufficerem custodire factum est vt docere inciperem prius quà m discere as S. Bern. speaketh Yet I presumed to present this little Treatise of grace and peace vnto your Honours view not to seeke for any shelter for what is good herein it will defend it selfe and what sauoreth of mine infirmity I desire it may be pardoned of all and not patronized by any but only to testifie my humble thankfulnesse for those manifold fauours which I haue receiued from your Lordship who may iustly claime the same interest in me as Saint Paul did in Philemon thou owest vnto me euen thy selfe for you preferred me to my Tutor in the Vniuersity you furthered my entrance into the Ministery and after I had laboured not one night with the Apostles but many daies and nights and got nothing but afflictions and puritannicall hatred in euery place your Lordship was my chiefest comfort the meanes to helpe me to all that little meanes I haue And your last most honourable and comfortable words and promise to continue your loue vnto me together with my thrice honourable and euer truly loued Lord and Master and Mistresse the Earle of Montgomerie and his most truly religious Ladies louing respect vnto me haue reuiued my deiected spirits and giuen life againe vnto my fainting studies In regard of which and many others your great fauours vnto me I thought my self obliged not only by my daily priuate praiers vnto God for your Lordship but also by some publique testimony to declare my most humble thankefulnesse and dutifull affection vnto your Honour I confesse this is vnworthy of your acceptance but seeing it is the best my meane condition can affoord I hope your wonted loue to me and my euer readie seruice and dutifull affection vnto you will excuse my boldnesse and assure your Honour that I am one of those many which will euer heartily pray that God the great rewarder who hath most gratiously blessed you and made you great would still preserue and keepe you in the fauour of himselfe and of your King to the glorie of Gods great name the further increase of your owne honour and the good of all godly men And so most humbly crauing pardon for my boldnesse and taking leaue I rest Your Honours most truly affected in all dutie and seruice GR. WILLIAMS TO THE THRICE Honoured Sr. IOHN WYNNE Knight and Baronet to his Right Worshipfull Sonne Sir RICHARD WYNNE attendant in Ordinary vpon the Prince his Grace and one of the Gentlemen of his Priuie Chamber and to his two Sonnes in Law those worthy Knights Sir Roger Mostynne and Sir Iohn Bodvell grace be vnto you and peace c. HONOVRED SIR THose many great daily fauours of your Worship vnto me euer since I came from my Honourable Lord Master the Earle of Montgomeries seruice vnto your parts which I professe haue beene my chiefest incouragement of continuing like Naboth at Ahabs gate and the pious practise of your Worship in all your actions such daily priuate and publique praiers in your house that meales are not more frequent then praiers such care not only to prouide spirituall food the preaching of Gods word to those hungry and thirsting Christians that doe gape and long for the same as the drie ground doth for raine in the time of drought in your Parish Church and Market towne of Lhan Rwste euery second market day but also by your owne continuall example of comming and neuer missing to come your selfe while your health permits you and calling others to hearken vnto that diuine exercise for the furtherance of the same And then such kinde and louing entertainment of vs Prophets and the Prophets children at your table where we haue conuiuium theologicum and are most commonly able to make a Iurie of Ministers vpon any controuersiall point of Diuinity so as I am sure in Wales none in England I thinke few haue the like and such a desire to haue all the poore ignorant people of that countrey instructed in the Catechisme and principles of Christian religion and many more such like fruits of grace And likewise the worthie seruice vnto your King and the great good that you doe vnto your countrey by the reconciling of many variances the punishing of lewd offendors maintaining the publique peace and tranquillity of all and especially the releeuing of so many poore as you doe both at your doores and by your purse for which you haue so many praiers and intercessors impossibile est multorum preces non exaudiri as S. Chrysostome speaketh I say these things and many like fruits of grace and peace that I might iustly speake of would proue me to be vnthankfull and vnworthy of your loue and indeed vnmindfull of my dutie to God and his Church if I did not acknowledge those many kindnesses that I haue receiued from your Worship and likewise set downe some of those fruits of piety and good workes that you doe both in Church and Commonwealth to be a patterne vnto your brethren to be imitated herein and especially to those three worthy Knights your sonne and sonnes in law and all the rest of your children and posteritie which God hath blessed and blessed them all I doubt not but for your sake and your most milde and vertuous Lady who brought a blessing vnto your house equall in grace in vertue and in all faire carriage to the best mans children that I doe know that when they see not you when you doe see the face of God in glorie they may euer see the true records of your pietie and practise for their honour and patterne for imitation for howsoeuer I dust and ashes am nothing of none account and shall returne to nothing yet I hope I may say of this my poore labours of veritie
Hebrew word which signifies to burne in respect of the vehement affection of it so the Poets resembled it est mollis flamma medullis caeco carpitur igni Cant. 8. 6. 7. the Scripture it selfe compares it vnto fire And yet the Latines do affirme plus esse amare quà m diligere that it is more to loue then to wish well but here the Apostle vseth a word which signifieth more then to loue 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Phauorinus Beloued of God for the Greeke word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifieth the same thing as Cicero turneth to be contented or that wherein we doe rest our selues satisfied As the father said of the sonne hic est filius meus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 this is Mat. 3. vlt. my beloued Sonne in quo acquiesco in whom I rest my selfe contented So that heerein wee finde three things 1. An inclination to the thing chosen 1 Ioh. 4. 10. to set our liking on for loue doth include Et iudicium eligentis actionem Sâ—aliger de subtilitate exercit 317. §. 3. seiungentis rem electam ab alijs saith Scaliger The iudgement of the chuser and his action to separate the thing chosen from all other things 2. A desire to be vnited to it as we may see in Matt. 23. 34. Deut. 5. 29. 3. A ioyfull contentment in it as this is my rest for euer here will I dwell for Ps 132. 4. I haue a delight therein And therefore though the loue of God signifieth no affection or passion as it doth in man yet we finde therein 1. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a good will or a decree of hauing mercie 2. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 an actuall beneficence or doing good to them creating them sustaining them and guiding them 3. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a delighting in them And this loue of God extends it selfe The large extent of Gods loue 1. And in the highest degree towards himselfe 2. Towards all things that be 1. In respect of the will and vnitie of essence the three persons loue each other with an vnconceiuable essentiall loue And therefore God made all things for his owne sake and so the Scripture sheweth the loue of each person vnto the other as the father loueth the sonne and hath giuen all things into his hands and that you may know that I loue the father and as the Father gaue me a commandement so I doe and the Holy Ghost is said to be the loue of the Father and the Sonne In quantum est nexus Patris Filij ineffabilis complexus as S. Augustine speaketh ingenti Iohan. de Combis l. 1. c. 8. largitate perfundens omnes creaturas pro captu earum The bond of both the Father the Son and the suauitie and delight of both filling all creatures with goodnesse according to each ones capacitie 2. He loueth all things that are and Sap. 11. 24. Gen. hateth nothing of the things that he hath made For when he had made all things he beheld them and loe they were exceeding good and in this sense all creatures are beloued of God But you will say God hateth all that Ob. worke iniquitie Psal 4. I answer that in euerie sinfull man there are two things to be considered 1. His nature which is the worke of God and this he loueth 2. His iniquitie which is the worke of man and for this he hateth him or this in him And so you see that God loueth all things that are But you must vnderstand that although Thom. 2. p. q. 20. art 3. in respect of the act of louing he doth not loue one thing more then another because hee loueth all things with one simple act of his will as Aquinas speaketh yet in respect of things loued there is an order in his loue for it is most certaine that of all creatures that hee hath made hee loued mankinde best 1. For that when he made all things hee only made man according to his owne image and likenes and therefore Dauid in admiration of this loue of God to mankinde breaketh forth into such exclamations O God what is man that thou art mindfull of him c. thou madest him lower then the Angels to crown him with glory and honour lower it may bee in regard of his substance Zanch. de natura Dei but higher in respect of Gods Image which is that glory and honour wherewith hee was crowned 2. For that although hee loued the That God loued mankinde â—boue all other creatures Angels with an exceeding great loue yet doe wee neuer read that hee was called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 aut 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a Spirit-louer as he vouchsafed to bee called as by a proper name 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a Man-louer as we see Tit. 3. 4. cùm apparuit 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 seruatoris nostri when the bountifulnesse and loue of God towards man appeared Thirdly for that after the fall of man hee left an exceeding great liberty and bestowed many blessings and benefits as witnesses of his loue to man euen in that relapsed estate and time of disobedience as S. Paul doth most excellently â—ct 17. declare vnto the Athenians which he hath not done to the relapsed Angels who presently vpon their fall were depriued of all tokens of Gods loue 4 For that hee sent his dearest sonne to take our nature vpon him and to be made man like vnto vs and not to take the nature of Angels vpon him as the Author of the Epistle to the Hebrewes doth most diuinely obserue when hee saith that non assumpsit Angelos sed semen Abrahae hee assumed not the nature of Angels but hee tooke vpon him the seede of Abraham quid tam pietatis plenum quam quod filius Dei pro nobis factus est foenum What can bee a more signe of loue or more full of piety then that God should giue his only sonne to be made grasse for vs for all flesh is grasse saith S. Bernard Esay 5. For that hee did not onely giue his sonne to take our nature vpon him and so to become of no reputation as the Apostle speaketh but also to bee made a Philip. 2. curse for vs to suffer for vs to be wounded for our sinnes to bee broken for our transgressions and to bee crucified for our iniquities where hee suffered 1. Opprobrium quo nullum vilius the greatest reproach and shame that could be quia morte turpissima condemnemus eum for the death of the Crosse Sap. 2. was accounted the most shamefull most disgracefull death that was for cursed is euery one that hangeth vpon a tree saith the Scripture 2. Supplicium quo nullum maius the greatest paine and torment that could bee 1. In his body in all his senses 1. In his feeling the sharpnesse of the nailes 2. In his hearing their mocks and scornes 3. In his smell their stinking
absurd thing to say 1 Ioh. 4. 20. we loue God which we haue not seene if we loue not our neighbours which we daily see for our neighbour is the image of God but thou canst not loue Gen. 1. thy prince if thou hate his picture And therefore Theodosius counted the Thessalonians traitours for abusing his statue and so God pronounceth whatsoeuer disgrace is done vnto his Saints the same to be done vnto himselfe Matth. 25. 45. But heere some perhaps may demand who is my neighbour that I should loue To this I answer briefly that our Sauiour Euery man is our neighbor by the parable of the Samaritan that fell among theeues sheweth all men yea though they be our enemies as the lewes and Samaritans were are our neighbours and therefore all men are to be loued of vs friends foes good and bad Indeed all men may be easily perswaded to loue their friends but many cannot be perswaded to loue their foes the Pharisies said there was a law of louing our friends and hating our enemies Aug. li. contra Adamant c. 18. but S. Augustine denieth such a law to be written of hating our enemies and our Sauiour biddeth vs to loue them Matth. 5 45. for amare amantem naturae Thom. in Caten super Matt. ca. 5. 45. est inimicum charitatis est to loue our friends is naturall but to loue our enemies is heauenly and Christian-like saith Aquinas Others could be contented to loue the good but cannot endure to loue the bad To whom I answer that we are bound to loue the wicked and to doe good for sinners non quia peccatores sed quia homines not because they are sinners but because they are men and therefore Aristotle being demanded why he did giue his almes to a wicked and dissolute fellow answered Non Laert. l. 5. ca. 1. mores sed hominem commiseratus sum I pittied the man I respected not his manners So S. Augustine Etsi peccator est qui petit da non tanquam peccatori We are bound to loue the wicked sed quia homo nam quod homo opus Dei est quod peccator opus hominis est if a sinner should aske giue him not because he is a lewd sinner but because he is a poore man which is the worke and image of God And so S. Gregorie Dedi non quia peccator sed quia homo I loue him and I helpe him not because I suspected him to be a sinner but because I knew him to be a man of mine owne nature and condition humanum est humanis casibus ingemiscere And therefore we must distinguish of the good and bad things that are in lewd and wicked men and so hare their sinnes which are the workes of men and loue their persons which are the workes of God as S. Augustine Aug. cont Faustum li. 19. c. 24. speaketh or otherwise as Abraham said vnto God We shall destroy the righteous with the wicked we shall confound good things for euill things sake And some there be that thinke they It is the greatest impietie to hate the godly doe God good seruice when they hate and persecute the godly confessio nominis non examinatio criminis the confession of the name of Christians and not the examination of their crimes brought them into hatred saith Tertullian Tertul. in Apolog. ca. 2. so now the brood of serpents the children of this world doe hate the godly eo nomine because they are godly as Aristides was banished out of Athens iustus quia iustus for no other cause but for vprightnesse and this is more then heathenish impietie But all those that desire the loue of God and professe themselues to loue God must testifie the same by their vnfained loue to all men for that is the only touchstone for the triall of this truth And so much of the first difference of the Saints their dilection 2. Touching the second difference which is their vocation or calling we must note that there is a two-fold calling vel 1. Inefficaciter formally or effectually 2. Touching the second difference which is their vocation or calling we must note that there is a two-fold calling vel 2. Efficaciter formally or effectually The 1. is outwardly the 2. is inwardly The 1. generall the 2. speciall Of the first our Sauiour saith many are Matth. called but few are chosen Of the second the Apostle saith whom he hath predestinated Rom. 8. them he calleth i. effectually Now touching the outward calâ—ing we must note that as many are called so he calleth them many waies especially 1. By the painfull preaching of his word 2. By the manifold benefits of his grace 3. By the manifest iudgements of his anger De 1. God gaue his word and great God calleth vs diuers waies Psal 68. 11. were the number of the Preachers and be commanded them to preach vnto all Nations and so their sound went vnto all lands to all countries to all places but especially to this place where there are painfull men learned men that doe often preach and continually call and yet I feare their preaching is vnrespected I am sure themselues are vnregarded I dare boldly testifie these two things 1. That in all England I thinke I may say in all the world there are not more learned and more painfull Preachers then in this famous Citie 2. That ouer all England there are many vnworthy men many a sir Iohn lacke-Latine many a Priest lacke preaching that haue better respect more maintenance from poore peasants then the worthiest Preachers in this Citie haue from you worthy Citizens I confesse you respect them at your tables and doe much out of your beneuolence but you may assure your selues that for the Preachers to haue their trenchers at your tables and their meanes ex gratuito non ex debito is neither ptofitable for you nor comfortable vnto them In this respect it grieueth me when I consider the graue and worthy Preachers of this Citie and many others of the Countrie c. I haue tried both places quorum pars magna fui I haue ended this point 2. God seekes to draw men vnto him in the chaines of loue when he giues vnto them beneficia nimis copiosa multa magna priuata positiua many and great blessings thereby to allure them vnto his seruice 3. If men will not turne nor answer to the first and second call then will he whet his glittering sword and his hand shall take hold of vengeance he will powre out the viall of his wrath thereby to conuert them or confound them and no maruell for debet amor laesus irasci loue too much prouoked must waxe angrie All these waies hath God called vs the Preachers cried and doe cry and call continually his blessings haue been manifold and his iudgements haue been manifested in some measure vpon out nation O then let vs take
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
art 1. Darand in 3. sentent Distinct 13. q 1. 1. Gratias gratis datas graces freely bestowed 2. Gratias gratos facientes graces that make vs acceptable Of the 1. sort are those 9. graces which the Apostle reckoneth 1 Cor. 12. 14. and are giuen for the good of others more then of our selues as when I preach to others and am my selfe a cast away and they are called graces freely giuen because they be onely giuen vnto vs and yet doe not make vs any whit the more acceptable in the sight of God no more then Iudas was for all his Apostleship And Of the second sort are 1. And principally the free fauour of God forespoken of that doth chiefly make vs acceptable in the sight of God and 2. Those infused graces and effects of this first grace that are wrought in our hearts by his holy spirit as faith hope repentance and such like And these are called gratiae gratos facientes graces that make vs acceptable not because they are sufficient to iustifie vs or to make vs worthy of eternall life as the Schoolemen doe imagine but because God is delighted and wel pleased with the workes of righteousnesse And these graces which make vs thus acceptable before God are diuided into 1. Habituall graces as faith hope charity 2. Transient which are called the grace of speciall aide which is a certaine motion of Gods spirit inducing vs to the workes of piety And it is 1. Excitans 2. Adiunans 1. Inciting man to doe well and 2. Helping him forward to doe that good which before it had incited him vnto And this grace of speciall aide is either 1. sufficient 2. effectuall 1. Sufficient whereby a man may will and doe well if he please 2. Effectuall whereby a man is conuerted indeed and doth will and doe that which is good and this effectuall grace is also two-fold 1. Working which is also called preuenient 2. Coworking called subsequent The 1. preuenteth a man from sinning and prepareth his heart to will that which is good The 2. doth effect that a man shall doe and performe indeed that good which before he willed and desired and vnder these heads may all other diuisions of grace be comprehended and subdiuided and therefore so much shall serue for the diuision of grace 3. Touching the necessitie of grace there be two speciall things that doe declare the same 1. The deuils great subtiltie 2. Mans great infirmitie 1. Indeed we haue many enemies but The deuill is our great enemie the deuill is the chiefe of all for he is not only draco 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that great dragon but also 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the greatest enemie that we haue like Iobs Leuiathan the greatest among creatures neither is he only 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the greatest but also 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the busiest enemie that we haue like S. Peters roaring lyon that seeketh at all times and by all means to deuoure vs and therefore laqueos ponit in diuitijs laqueos in paupertate Aug. solil q. ca. 16. he laieth snares vpon riches snares vpon pouertie and snares vpon euery thing as Antonie saw in a vision the whole world ouerlaied with nets that thereby he may intrap vs. 2. If we looke into our selues we Man is wonderfull fraile shall finde our selues fragiles ad resistendum debiles ad operandum faciles ad seducendum vnable to resist vnwilling to doe good and ready to be seduced as S. Bernard saith and therefore Bern. de aduent dom ser 7. haue we not neede of grace haue we not neede of helpe but because contraria iuxta se posita magis elucescunt the necessitie of light is seene by the horror of darknesse we must looke a little further into the infirmitie of man that we may thereby see the necessitie of grace But a man without the helpe of grace 1. Cannot doe good 2. Cannot auoid sinne 3. Cannot rise from sinne De 1. S. Augustine saith that sine Aug. in l. de corrept gratia gratia nullum prorsus sine cogitando siue volendo siue agendo faciunt homines bonum without grace we can neither doe nor will nor thinke any good thing and therefore Anselmus saith that as the earth though it may bring forth of it selfe thornes and thistles yet cannot bring forth foode fit for man without the sowing of good seede therein euen so man though Anselm l. 1. de corrupt grat of himselfe he may produce euill workes and idle thoughts yet can he bring forth no good thing without the good seede of the grace of God And as the eie of the body saith Raynerius though it be perfectly whole and sound yet can it not see any thing vnlesse it bee holpen with the brightnesse of the light so a man though he were perfectly iust yet can he not liue iustly vnlesse he be holpen by Rayner tit de gratia the eternall light of grace and so our Sauiour himselfe testifieth sine me nil potestis facere without me ye can doe nothing De 2. As we can doe no good so we cannot auoid euill for the grace of God is the light of a Christian and therefore without grace we are in darknesse and they that walke in darkenesse know not whither they goe And this the Apostle sheweth that before we haue grace to direct vs we are darkened in our vnderstandings and therefore when our blinde iudgements doe leade our blinde affections they must both fall into the ditch De 3. Being fallen into sin we cannot possibly rise from sinne for si stare non potuit humana natura adhuc integra quo minus resurgere iam corrupta if man could not stand when he was in his integritie how can he now arise being full of all infirmitie saith S. Bernard Besides the iustice of God required that he which would not stand in grace when he might should not rise when he would And therefore the glosse vpon the words of the Psalmist Spiritus vadens non rediens obserueth a double infirmitie in man 1. A passing away from the world A twofold infirmitie of man by death and not able to returne againe 2. A passing away from grace to sinne and not able to rise againe And S. Augustine saith that non omnino inueniretur ouis aberrata nisi pastoris misericordia quaereretur the lost sheep had neuer returned to the sheepfold had she not beene sought and brought againe by the sheepheard for as a man that is fallen into a deepe dungeon can neuer be deliuered vnlesse he be helped so a man that is fallen into sinne can neuer rise from sinne vnlesse he be helped by grace and so you see the greatnesse of mans infirmitie he can doe no good he must needes fall and then he cannot rise and therefore as Cassiodorus speaketh mouet pium iudicem Cassiod in Psal fragilitas considerata peccantium the frailtie of sinners being considered it
discords and dissentions 2. To imbrace those vertues and graces that doe procure peace and quietnesse De 1. I say there be many sinnes The chiefest causes of contentions among neighbours that are the causes of contentions but especially these foure capitall crimes viz. 1. Pride 2. Enuie 3. Curiosity 4. Couetousnesse 1. Pride breaketh all peace for he that is of a proud spirit stirreth vp Pro. 28. 25. strife and therefore Saint Paul ioyneth Philip. 2. 3. pride and contention together as if they were like Hypocrates twins both borne at a birth both liue and die together And so experience sheweth how pride hath caused much diuision and contention in the Church of God as I shewed at large in my Treatise of The resolution of Pilat and so likewise much dissentions and distractions in the commonwealth For proud men can neuer agree together Nec quemquam iam ferre potest Caesarue Lucan l. 1. Pharsal priorem Pompeiusue parem they cannot endure any man to be better then themselues for indeed they thinke none so good as themselues Riualem possum non ego ferre Iouem Ouidius As the Poet speaketh in another kinde so saith euery proud man in this kinde he alone must be the best and none must be his corriuall And therefore if you would haue peace you must haue no pride you must not lift vp your horne on high and speake Psal 75. 4 5. with a stiffe necke 2. Enuie stirreth vp all striffe for the Patriarchs moued with enuy despised Act. 7. 9. Ioseph and sold him into Egypt and the Apostle saith that where enuying Iam. 3. 14. is there is strife and sedition and all manner of euill workes And so we finde that this vitium diabolicum this deuillish vice of enuie as Saint Augustine Aug. to 10. in Psal 139. calleth it wrought much trouble vnto Dauid among the Iewes brought many dangers vnto Daniel among the Medes and Persians and made the Plebeian faction continually among the Romans and doth the same many times among our selues For the vulgar cannot endure the dignitie of their superiours nor the felicitie of their equals Fertilior seges alienis semper in agris Ouidius Alterius messis grandius vber habet Euery one enuieth his neighbours good and thinkes his haruest better then his owne And therefore rather enuieth him then thanketh God for himselfe But for the saluing of this sinne I will only set downe that wittie parable Titus Liuius decad 1. l. 2. of Menenius Agrippa that was sent by the nobles of Rome to appease the rage of those enuious people that had made so many factious combinations against the state For He told them that on a time all the members of the bodie did enuy the stomach and said she did nothing else but eat and deuoure with ease and pleasure what they had purchased with great labour and paine And therefore the feet would walke no more for it the hands would worke no more for it the tongue would plead no more for it and so said all the rest of the members of the body but within a while the long fast of the stomach made weake knees faint hands dim eies pale visage faultering tongue and a heauy heart and then they were glad to be reconciled vnto the stomach againe and to worke incessantly for the same And so by this meanes Menenius appeased the people And by this we should all learne neuer to enuie the good of those men by whose happinesse we our selues are happie nor yet indeed the good of any man for we are all members of the same body if one suffer all suffer and if one be honoured all should reioyce And therefore if we would haue peace among our neighbours we must not enuy the good of our neighbours 3. Curiositie and busie medling in other mens matters is a maine breach of peace for the foole that is Pro. 17. 27. peeping in at euery window i. looking to euery other mans worke shall neuer want sorrow saith the Wiseman and they that are curiosi ad cognâ—s endâ—m vitam alienam desidiosi ad corrigendam suam i. curious to know other mens liues and carelesse to amend their owne liues as S. Augustine speaketh they doe nothing else but stir vp the coales of strife and dissentions And therefore if we desire to liue in 1 Thes 4. 11. Plut. de curiositate c. 1. peace we must not be like vnto those Lamian Witches that when they were at home did put vp there eies in a box but when they went abroad they set them into their heads againe we must not be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 busie bodies imittentes falcem in alienam messem thrusting our oare into another mans boat but we must looke vnto our selues 1 Cor. 11. 28. 1 Thes 4. 11. examine our selues and meddle with our owne businesse alwaies remembring what our Sauiour said vnto S. Peter when he would needs know what Iohn must doe What is that to thee tusequere me doe thou follow me else shalt thou be sure that if thy hand like Ismael be against euery man euery mans hand will be against thee And if thou prate of euery man euery man will prate of thee and so thou canst neuer haue any peace 4. Couetousnesse is as bad an enemie to this peace as any other of the former for conetous men couet fields and Mich. 2. 2. take them by violence they oppresse a man and his house euen a man and his heritage yea they that are greedy of gaine would euen take away the life of the owners thereof that they might fill their Prou. 1. 12. 19. owne house with the spoile as Salomon speaketh and so we see that the greedie desire of lands goods and worldly wealth is the cause of many suites and much hatred among neighbours and therefore if we would liue at peace we must take heede and beware of couetousnesse Luk. 12. 15. De. 2. I say wee must doe many things to procure our peace but especially these fiue things which I collect out of S. Bernard 1. Pie viuere to liue vprightly The chiefest things that procure peace among neighbors 2. Humiliter satisfacere to submit our selues humbly 3. Facile remittere to forgiue easily 4. Diligenter quaerere to seeke peace earnestly 5. Volenter recipere to imbrace peace willingly 1. We must deale vprightly with all men for this is the only thing to procure peace with all men and therefore Marcus Aurelius vpon his death-bed counselled his sonne Commodus that if he would liue peaceably and quietly he should liue instly and vprightly for righteousnesse and peace haue kissed each other and therefore Plato saith that Plato de repub l. 4. publica priuata concordia publica priuata iustitia praeseruatur the publike and priuate peace is preserued chiefly by publique and priuate equity When men doe obserue the ancient rule both of Moralitie and
veterem illum statum redire in quo eramus cum in vnum nomen ordinemque non conuenissemus And to returne to the ancient state wherein we were because we cannot agree together saith that excellent man Greg. Nazianz. Secondly that peace may be preserued That peace should be betwixt the preacher and the people betwixt the shepheard his stocke we should remember that no good can be there where they are at variance I confesse the cause hereof may be sometimes in our selues when we are either too criticke and captious in our pulpits or too litigious in our conuersations but I feare me it is most commonly in our people when they are too contemptuous of our callings too iniurious to our persons and especially too enuious of our maintenance despising vs and denying our due that it were as easie to draw sanguinem ex scilice bloud out of a flint stone as to get our right out of their hands if by any meanes they can defraud vs for as Iannes and Iambres resisted Moses Iesabel Exod. 7. 11. persecuted Elias and Alexander the Copper-smith did much hurt vnto S. Paul though S. Paul did none to him so I feare we want not such in these our daies to vex and molest the poore Ministers of Iesus Christ But for the quenching of this fire and the abating of all heat betwixt the Pastor and his people 1. Let vs that are ministers liue vprightly 2 Tim. 4. 5. preach sincerely reproue friendly and shew our selues in charity with all bitter to none that they which speake euill of vs by seeing our good workes may glorifie our Father which is in heauen 2. Let all the people know that 2 Thes 2. 10. Satan laugheth to see the Preacher and people at varirance Luk. 10. 16. it is the meere subtlety and policie of satan to set them on against their Preachers only to hinder the worke of our ministerie and to increase their owne iniquitie For he that despiseth vs despiseth Christ himselfe and therefore the Apostle saith that the people should know them that labour amongst them and account them worthy of double honour and haue them in singular respect euen for their worke sake and 2 Thes 5. 12. indeed for their owne sake that they may reape the more good by them and be partakers of the fruits of their labours And thus I haue shewed the causes of dissentions among brethren in euerie place in euery house in euerie meeting in euerie citie in euery kingdome in euery Church in euery parish the causes I say that makes poore peace with Lazarus to lie without the doores and with the Angels Luk. 16. that came to Sodome in the streets and then to wander like Caine as a vagabond vpon the face of the earth Gen. 19. and to be contemned in euery place And so I haue shewed the meanes to retaine peace among all sorts of men and to banish all the seditious enemies of peace from euery place God giue vs grace to shun discords and dissentions and to imbrace vnitie and peace that the God of peace may be amongst vs. And so much for the meanes to procure peace among men 3. That euerie man may find peace within himselfe i. peace of minde peace of conscience three things must be performed 1. All sinne must be banished 2. All crosses must be sweetned What we must doe to finde peace of consciēce 3. All vanities must be contemned 1. Sinne hath a finger against euery kinde of peace and especially against this internall peace of minde sin is the chiefest captain that makes this domesticke Galath ciuill war within our breasts For sin is the only cause that the flesh Bernar. in festo omnium Sanct. ser 5. f. 197. rebelleth against the spirit and the spirit against the flesh sic peccatum quod posuit nos contrarios Deo facit nos nobis-ipsis graues and so sinne that made vs afore enemies vnto God doth now make vs enemies vnto our selues And therfore as an angry swelling sore can neuer leaue aking while the thorne is rotting within it so our conscience can neuer be pacified vntill our sinnes be quite banished for as the Poet saith Conscia mens vt cuique sua est it a concipit intra Pectora pro factis spemque metumque suis A mans conscience will either excuse him or accuse him for euery fact and will bring him either an exceeding ioy or most hellish sorrowes in all his actions For we must not thinke that this is only to be vnderstood of the greater sinnes or enormous offences but euen of the least sinnes it must also be vnderstood For cursed is euery one that Gal. 3. 10. continueth not in all things that are written in the booke of the Law for to doe them Euerie sinne brings a curse and therefore euery sinne wounds the conscience and no maruell Nam vt Bernar. sagitta leuiter volat tamen grauiter vulnerat for as an arrow flieth smoothly and is scarce seene in the aire as it passeth yet it wounds deadly when it hitteth saith Saint Bernard euen so sinne that seemes little or nothing while it is in acting will wound the conscience deepely when it is considered and examined And therefore Noli despicere peccata The least sinnes must be shunned tua quia parua nam pluuiarum guttae paruae sunt c. Doe not thou grow carelesse of thy selfe because thy sinnes are small or but veniall sinnes as thou thinkest for thou seest the drops of raine are but small and yet they were able to drowne the world and are continually able to fill the boundlesse Ocean and the sinne of Adam did seeme but small to eat but an apple and yet it was able to condemne the whole race of mankinde euen so thy sins that in thy thoughts are so small will be sufficient if thou doest not banish them to wound thy conscience here and to condemne thee for euer hereafter For our Sauiour tels vs that for euerie idle world Aug. in Enthirid we shall giue an account at the last day O then beloued vae peccatis hominum woe be to the sinnes that we customably drinke like water and doe vsually and commonly commit without remorce But if we would auoid the griping conscience here the worme that neuer dieth hereafter let vs make a conscience of committing the least sinne Nam haud cito progreditur ad maiora peccata qui parua reformidat For he will not easily commit the greater sinnes that doth loath and detest the lesser sinnes 2. Crosses and afflictions doe disturbe How we should behaue our selues in afflictions the peace disquiet the minds of many men and cause them to liue in perpetuall discontent And therefore we must seeke to auoid them or at least to sweeten them if we must needs indure them and for the sweetning of their bitternesse or the allaying of their violence I know
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
be called an Apostle with the Centurion I am not worthy thou shouldest Matth. 8. come vnder my roofe and with the Prodigall childe I am not worthy to be called thy sonne Hoc enim piarum mentum est nihil sibi tribuere for it is the parts of That we should not ascribe any goodnesse to our selues godly mindes to attribute nothing vnto themselues but to ascribe all vnto God because all is from God saith S. Augustine Et nonest dignus peccator pane quo ve scitur nec lumine coeli quo illuminatur and the sinner is not worthy of the bread wherewith he is fed nor of the light of heauen wherewith he is inlightned And therfore it is dangerous to ascribe too little to the goodnesse of God for that is to robbe him of his glory which he will not giue vnto another but there is no danger at all to ascribe too little vnto our selues because we can neuer ascribe so little vnto our selues as is due vnto vs for that nothing that is good is of our selues but all from the goodnesse of God And therefore let not the wise Ier. 9. 24. man boast of his wisdome nor the strong man of his strength nor any man in any thing that he hath but let euery man 1 Cor. 4. 7. reioyce in this that he vnderstandeth the Lord and knoweth that himselfe hath nothing but what he receiued from the Lord as the Apostle teacheth The second point may serue to teach vs these foure principall lessons 1. To reproue fortune 2. To condemne abusers 3. To teach vs to pray 4. To moue vs to thankefulnesse 1. Many thinke that things come customably vnto theÌ„ by chance or fortune That nothing in the world commeth by chance but the Apostle sheweth vs they come from a cause intelligent euen from God the father and from our Lord Iesus Christ for though God hath sinum facileâ—â— heart easie to be intreated to giue vs what we lacke yet hath he not sinum pensoratum a carelesse respect to let vs take what we like and though he openeth his hands to fill euery liuing Psa 145. 15. thing yet he letteth not his blessing to drop through his fingers without caring how or knowing to whom he bestoweth them For as he made all things in wisdome so he guideth all things with discretion and giueth his blessing with deliberate consideration And therefore we should not be like blind Moles or senselesse Swine grouelling vpon the earth to gather the acornes that doe fall from the tree and neuer looke vp to the tree from whence they fall But as we haue Sursum capita os homini sublime de dit our eies made to behold the heauens so let vs haue Sursum corda our hearts lifted vp to behold the God of heauen to be the author and giuer of grace peace For it was but a heathenish conceit to That the name of fortune is a vaine conceit inuent such a goddesse called fortune I may say of them as the Psalmist saith of idols they that make them are like vnto them and so are all they that put their trust in them for they that found her first did paint her blinde And surely they are blinde that cannot see all goodnesse come from God and from no place no cause else but from God for not only the Scriptures teach the same that euery good and perfect gift is from aboue and commeth down from the father of lights who ruleth the earth and spreadeth the heauens like a curtaine and closeth vp Orion Arcturus Iob. 9. Psal 147. the Pleiades and all the starres as vnder a signet and callech them all by their names who prepareth raine maketh the Acts 17. grasse to grow vpon the mountaines and greene herbs for the vse of men who maketh his sunne to shine vpon the good and vpon the bad and giueth life and breath vnto all things and feedeth the Rauens that call vpon him but the wisest among the heathens as Orphaeus Homer Menander Pithagoras and aboue all the Platonists doe most diuinely teach that all good things doe proceed from God and are giuen by him to whom he please as Mirandulanus hath collected out of their Iohanues Mirand l. 1. de prouid Dei workes and set downe the same at large in his first booke de prouidentia Dei 2. This should condemne the abusers We must render an account for all the gifts we haue receiued of Gods blessings for they be indeed commendata potius quam data rather commended to vs in trust then giuen to our vse and in that respect the gifts haue a threefold voice and salutation when they come vnto vs. 1. Possideto take vs and enioy vs. 2. Gratias habeto giue thanks to God for vs. 3. Rationem reddito be sure thou shalt render an account to God how thou hast vsed and imployed vs. For there is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 an account to be made of all the gifts and graces that God hath giuen vs especially saith Antoninus Antoninus in summis 1. De bonis naturalibus of all naturall gifts 2. De donis temporalibus of all temporall goods 3. De gratijs spiritualibus of all spirituall graces And that not only why thou hast wastefully spent them but also how or what thou hast honestly gained by them for 1. God made thy body created thy soule and adorned them both with many excellent gifts thy soule with memorie iudgement vnderstanding c. thy body with beauty and comelinesse and such like All are his gifts and doe proceed from him and therefore he will demand an account how thou hast vsed all these whether thou hast giuen thy members seruants to vncleannesse Rom. 6. 19. to commit iniquity or vnto righteousnesse in holinesse as the Apostle speaketh and whether thou hast vsed thy vnderstanding and thy learning in testimonium veri to further the truth or in adiutorium falsi to maintaine errors as Tertull. speaketh 2. Whatsoeuer temporall things we haue Dominus dedit we haue the Job 1. same from God for riches honour and promotion come neither from the East nor from the West but it is the Lord which giueth the same as pleaseth him and therefore thou must giue account whether thou hast riotously spent them vpon thy selfe as the rich Luke 16. glutton did or niggardly kept them for thy selfe as the couetous cormorants doe or else charitably bestowed them for the maintenance of the Ministerie and releefe of thy poore distressed neighbours Quia non maioris est criminis Habetur in decretis habenti tollere quam quum posses succurrere denegare indigentibus For it is as great a fault to deny helpe when thou maist doe it to the afflicted as to take away thy neighbours goods which is prohibited quia esurientium panis est quem tu detines nudorum indumentum quod tu recludis indigentium pecunia quam tu in
beareth witnesse vnto our spirits that we are the sonnes of God and haue our sinnes pardoned our diseases cured and the image of God renewed in vs through Iesus Christ our Lord. And in this respect is God most properly called our father and we his children Hereby then we may see the difference betweene this father and all other fathers of men whether it be 1. In the state of nature 2. In the state of grace For in both respects men are said to haue diuers sorts of fathers 1. In respect of our naturall being I finde foure kinds of fathers as 1. God which maketh vs and breatheth in our nostrils the breath of life 2. The Earth element or matter That fathers are so called in diuers respects whereof we are made For I said to rottennesse thou art my fathers and to the wormes you are my mother and my sisters saith Iob and so the earth is called the mother of vs all 3. Men are called our fathers and that as S. Augustine obserueth fiue Aug. de 12. abus grad waies 1. By Nature as they which begetteth vs of their owne seede and are the instruments of our being and are therefore called patres 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the fathers of our flesh Heb. 12. 9. 2. By Nation as those that are our ancestors and predecessors of the same country and people so God said vnto Moses I am the God of thy fathers the God of Abraham the God of Isaak and the God of Iaakob 3. By Age as those that are our elders we vse to call them fathers 4. By Admonition whether it be to good or euill For S. Augustine tels vs Aug. in Psal 49. f. 188. that antiqui iniqui patres sunt praesentium qui modo sunt iniqui patres sunt iniquorum posterorum those wicked men that went before vs are the fathers of those wicked men that are Whose councell or example we follow we make our selues their children now and the wicked men that are now are the fathers of them that shall be wicked hereafter and so saith he antiqui iusti patres sunt iustorum qui modo sunt qui modo sunt iusti patres sunt eorum qui futuri erunt the iust men that went before vs are the fathers of those iust men that are now and those iust men that are now are the fathers of them iust men that shall come hereafter And so you see that by following the counsell or example of wicked men we become the children of those wicked men and by following the counsels and examples of good men wee become the children of those good and godly men and therefore they that doe the workes of Abraham are said to be the sonnes of Abraham and so it was taken among the heathens and therefore Mitio saith in Terence Natura tu illi pater es concilijs ego thou art his father by nature and I am his father by aduice and counsell for whosoeuer causeth vs to follow his counsels or examples whether in good or euill we make him our father and our selues his children by imitation Nam ille recte pater tuus quem tu Aug. ser 14. de verbâ—â— Apostoli fueris imitatus For he may rightly be tearmed thy father whom thou doest imitate saith S. Augustine 5. By aid and assistance as when a man doth helpe and further vs in our wants and necessities we may truly say he hath beene a Father vnto vs. 4. We find that not only men but also the Deuils are said to be the fathers of all wicked men for you are of your father Idemibid We are the children of the deuill by imitation the deuill saith our Sauiour vnto the rebellious Iewes but you must vnderstand this in respect of imitation and not of their creation saith S. Augustine Quia constat in Catholica fide quod diabolus nec condidit nec creauit naturam for it is certaine saith he and by our catholike faith we beleeue that the deuill neuer made any nature or being all his drift and desire was to corrupt euery being but because we doe the workes of the deuill Ioh. 8. therefore our Sauiour saith we are the children of our father the deuill And so it appeares that before we haue the grace of Christ to doe the will of God we are all the children of the deuill and so the Apostle sheweth that by nature we are all filij irae the sonnes of wrath this was the miserable estate of vs all before Christ and is still the state and condition of all the wicked men that are voide of the grace of Christ to be the sonnes of their father the deuill And thus you see that God is our father Men are our fathers and the Deuill is our father also But herein is the difference The deuill makes vs his children by imitation our naturall fathers by propagation as being the instruments of the making of our bodies onely and therefore are called the fathers of our flesh but God is the chiefe agent and principall maker not only of the soule which he formeth and maketh without any hand of our naturall fathers and therefore is he only called the father of spirits but also of our bodies For he fashioneth the same beneath in the wombe saith the Psalmist and therefore in respect of our naturall being God is the only chiefe principall father both of body and soule 2. In respect of our spirituall being Diuers are our fathers in respect of regeneration I finde diuers sorts of fathers as 1. And principally God himselfe for of his owne will begat he vs with the word of truth and therefore as he alone is the chiefe and principall father of our generation so he is alone the chiefe and principall father of our regeneration 2. The Ministers of the Gospell are likewise called our fathers so S. Paul sheweth I warne you as my deare children nam ego vos genui I haue begotten Aug. in Psal 78. f. 351. â— 1. you with the seede of the word of God For as the naturall fathers are the instruments of our first birth so are the Ministers the instruments that God vseth for our second birth 3. Kings and Queenes are called our Nurcing fathers and our nursing mothers because they be custodes vtriusque tabulae the preseruers both of Law and Gospell and doe by their power and authority defend and cherish all those children that the Ministers by the preaching of the Gospell haue begotten and brought forth into the Church of God And thus you see that in respect of The difference betwixt our heauenly father and all other fathers spirituall being God is our Father the Ministers are our Fathers and the Magistrates are our Fathers also But herein is the difference these are but the instruments of our regeneration or of our preseruation God himselfe is the chiefe and efficient cause of both And so both in respect of our naturall
others that are said to be our aduocates but only he But it is obiected that the fathers taught and maintained this doctrine that the Saints doe intercede and pray Nazianz. orat de laude Basilij Aug. ser 17. de verbis Apostoli for vs as 1. Gregorie Nazianzene saith that Saint Basil was in the heauens offering Sacrifices for vs and praiers for the people 2. Saint Augustine saith it is an iniurie to pray for a Martyr by whose praiers we on the other side ought to be remembred and so many others and therefore they doe pray and intercede for vs. I answer first that whosoeuer will looke into that place of Nazianzen shall there finde that Nazianzen doth but thinke so And secondly he shall finde that he spake this Orator-like who many times speake to the absent as though they were present as Pliny saith vnto Cicero salue primus omnium parens patriae And thirdly I say that this place of Nazianzen and likewise that of Saint Augustine doe proue nothing We yeeld that the Saints doe after a sort pray for the whole Church but that in a generall manner they pray for vs as they doe for the whole Church which we doe not denie for that cannot be called an intercession but rather an approbation of the intercession of Christ and as it were clarkes vnto this high priest to say Amen to approue his will in heauen as we should in earth And so you see how Christ was annointed to be a Priest which I thinke should be sufficient to take away all contempt from the name of Priests And you see to what end he was annointed priest first to make satisfaction for our sinnes and secondly to make intercession for vs that we might regaine his fathers fauour And therfore this should teach vs 1. To cast away that deceitfull doctrine That we merit nothing at the hands of God of workes satisfactory or meritorie or call them what you will For this our Priest hath paid for all when we could pay for nothing and he merited all happinesse for vs when we merited destruction vnto our selues and therefore I say with Saint Bernard that sufficit ad meritum scire quod non sufficiunt merita herein we merit best when we know that we merit nothing but hell and when we crie with the Psalmist Enter not into iudgement with thy seruants O Lord for in thy sight can no flesh liuing be instified 2. Seeing Christ is our only mediator that praieth for vs we should only pray to him for Abraham hath forgotten vs and Isaack is ignorant of That we should pray to none but to God alone vs but this our Priest will neuer forget vs he doth at all times heare vs and can at any time helpe vs if we doe call vnto him for helpe And therefore though we loue the Angels and reuerence the Saints their names are sweet vnto vs and their memoriall is blessed yet we will pray to none of them for we haue neither precept from God nor practise in Gods Church to doe the same But we finde the same flarly forbidden in many places For Origen saith ne quis audeat Origen l. 5. contra Celsum praeces offerre nisi soli Domino Deo Let no man dare to offer praiers vnto any but only to the Lord God And the councell of Laodicea doth anathematise all those that leaue the Lord Concil Laâ—d c. 35. Basil in orat de 40. Martyr Ambros in l. de viduis Iesus to pray vnto any Saint or Angel But against this it may be obiected that Saint Basil exhorteth vs to haue recourse vnto them in our necessities and to pray vnto them And so Saint Ambrose likewise exhorteth the widowes to pray vnto the Saints and to the Angels when they were in their necessities I answer that Saint Basil doth not say confugiat oret but confugit orat i. he telleth vs what they did and not what they should doe And it is no maruell that people That we are faine to suffer many things that we doe not approue newly conuerted from Gentilisme to Christianity should retaine something of their old idolatry and that the godly fathers should be constrained for a while to tolerate those tares among the wheat lest the good seed scarce rooted should be indangered For Saint Augustine saith that he knew Aug. l. 1. c. 24. de moribus Eccl. l. 2. c. 21. contra Faust Manich. many that adored sepulchers and pictures and such like and many that drunke most excessiuely ouer the dead but he saith aliud est quod docemus aliud est quod sustinemus hoc tolerare compellimur donec emendemus It is one thing that we teach another thing that is suffered vntill it be amended And for the booke of Saint Ambrose concerning widowes I say with Molinaeus that it is one of Molinaeus contra Coefetau his first workes that he made after his conuersion and therefore sauoreth of infirmity and faileth of sound diuinity in many points For in the same booke he saith that the Martyrs if any sinne remained in them did purge the same with their owne bloud and this is a doating of the truth and an error plaine contrarie vnto all truth For first who knowes not that no man is void of sinne And secondly who knoweth not that no man can wash away his owne sins 1 Ioh. 1. with his owne bloud For the Scripture saith plainly that it is the bloud of Iesus Christ that washeth and cleanseth vs from all sinne And therefore Saint Ambrose recalleth this errour a Ambros in c. 1. Ep. ad Roman saith it is a miserable excuse to say we goe to God by the mediation of Saints as we goe to the king by his officers for therefore saith he doe we goe to the king because he is a man knoweth not to whom to commit himselfe or his affaires but God knoweth all things and is ready to receiue all men Ideo ad Deum promerendum suffragatore non opus est sed mente deuota and therefore we need not any other suffragan to goe to God but a deuout and pious heart And in his oration vpon the death of Theodosius he saith plainly Tu solus Deus es inuocandus turogandus Thou only O God art to be praied vnto thou only O God art to be intreated And so much for the annointing of Iesus to be a Priest 2. He was annointed to be a king That Christ was annointed to be a king For thy throne O Lord is for euer and euer the scepter of thy kingdome is a scepter of righteousnesse c. And this we may see in Psal 2. 6. Ierem. 23. 5. 1. Chron. 17. 12. 14. and in many other places of the Scripture And this point viz. that Iesus is a king how he differeth from all other kings and what lessons we might learne from this doctrine I haue handled at large in