Deus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 If I Depart I will send the comforter unto you john 16.7 Christ is risen from the dead. 1 Cor 15 4 I am tormented in this flame Luk 16 pray continually 1 Thes: 5: 17 He was broken for or. sins Esay. 53 5 He shall be call d the sun of God luk 1: 35 * And I saw 7 golden Candlesticks & in the midst of the 7 candles i● one like unto the son of man clothed w th'. A garment down to the foot girt about the paps w th'. A golden girdle This is etarnall life to know thee to be the true god john 17 3 SEVEN GOLDEN Candlesticks Holding The Seven Greatest lights of Christian Religion: Showing unto all men what they should believe, & how they ought to walk in this life, that they may attain unto eternal life By GRACCUS WILLIAMS Doctor of Divinity p: 36●9 with thee is the well of life & in thy light we shall see light 1624. Printed for Nathaniel Butter Delaram scup● engraved title page THE CONTENTS OF the whole BOOK. 1 The Misery of Man. Rom. 6.23. The sum whereof was preached, At Paul's Cross. 2 The Knowledge of God. Exod. 34.6.7. The sum whereof was preached, Before the King at Greenwich. 3 The Incarnation of the Word. joh. 1.14. The sum whereof was preached, At S. Mary's in Cambridge. 4 The Passion of the Messiah. Luk. 24.46. 5 The Resurrection of Christ. Matth. 28.5.6. The sum whereof was preached, Within the Cathedral Church of S. Paul. 6 The Ascension of our Saviour, and the Donation of the Holy Ghost. Ephes. 4.5. The sum whereof was preached, At S. Mary's in Cambridge. 7 The duty of Christians. 1 Thess. 5.28. The sum whereof was preached, Before the King at Theobalds'. TO THE RIGHT HONOURABLE AND truly Religious, PHILIP HERBERT, Earl of Montgomery, Baron of Sherland, and Knight of the most Honourable Order of the Garter; and to the most Virtuous and Zealously Religious Lady, the La. SUSAN, his most dear and loving Wife; and to those five blessed branches, their most sweet, gracious, and hopeful children, the Lord Charles Herbert, the Lady Anna-Sophia Herbert. Mr. Philip Herbert, Mr. William Herbert, and Mr. james Herbert; all grace and happiness in this life, and eternal blessedness in the life to come. RIGHT HONOURABLE: TO you seven, I dedicate these seven Golden Candlesticks; and to whom should I dedicate the same, but to you? for in your house, and by your light I have composed them; and God hath blessed you, not only in making you great through the favour of Mutable men, but especially in making you good through the immutable grace and favour of himself which changeth not, and which hath planted his fear in your hearts, and diffused those graces into your souls, that do infallibly accompany salvation, and make you to shine as you do, for the sincerity of your profession in the truth of the Gospel, and the uprightness of your hearts, which have been ever seen void of all double courtly dealing, amongst a crooked and perverse generation, whereof I had almost said, the greatest part is either basely filled with hypocritical flattery, or most pitifully blinded with idololatrical impiety; and as a sure pledge of his pure love unto your Honours, he hath given unto you such an inestimable gift, so many, so sweet, and so graceful children, which for all good parts and endowments of nature, and for infallible signs of grace, I dare boldly say it, (and I may the rather say it, because, rather than any other, I do more experimentally know it) God hath anointed above their fellows, * Especially that worthily beloved child, my LORD CHARLES HERBERT; of whom for his admired towardness, I could truly say, more than any that know him not, would easily believe. that neither you nor all yours can be sufficiently thankful unto God for them; so great a blessing it is, to have so many, so many such Olive-branches round about your Table. And therefore as God hath blessed your Honours, and made you great lights to shine for godly zeal in this wicked declining world, and to be patterns of true piety unto others round about you; So I do assure myself, you will not disdain to accept and peruse these my labours, which as a small expression of my unfeigned thankfulness for those manifold testimonies of your love and favours unto me, fare I confess beyond my deserts, I do most sincerely dedicate unto your Honours, for whose complete happiness my witness is in Heaven, that since first I belonged unto you, I have daily prayed upon my bended knees; and I do unfeignedly acknowledge that you deserve more from me, than I can perform, and have performed more unto me, than I can any ways deserve from you: And therefore I presumed to dedicate these Treatises unto your Honours, not to shelter them from any storms of malevolent tongues, but to publish that thankfulness unto the world, which my heart ever acknowledgeth to be due unto you: For I know it is fit that whosoever publisheth any thing unfit, should bear the whole burden of his own fault, and whosoever ventureth to appear in print, must expect the common lot of all Writers, to be variously censured of various dispositions; Some as Nebuzaradan burned the Temple, Greg. Cur. past. 3. p. c. 20. Nazian. in pacif. 2. but kept the gold, will be content to take the matter, and yet blame the Author; others will read it, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, not to better themselves, but to censure others; In all these I would never desire Patron to defend me, nor fear enemy to deprave me; for what is good will defend itself, and to flatter those whose pens are silent, and their tongues always babbling, to condemn others in what they cannot mend themselves, were impiety, and to fear them imbecility; for to please all is impossible, and to endeavour it is folly: And therefore I hope you will receive them as I tender them. They be not unbeseeming to be known by the greatest Monarches, for they contain not the smoking fume of humane reasonings, nor the meandrian windings of Controversiall subtleties, but the purest lights of all Christian Religion; for I saw that as the Athenians were ever desirous of novelties, so to satisfy this Critic age, affecting nothing so well as quiddities, too many men have addressed their minds to disputable Controversies; and I found, though with grief, that the Adversaries on either side, and especially the Pontificials, as if there were not Controversies enough in Religion, do often forge tenants out of their own brains, and impute them each one against the other; and so each Adversary strives to make the other say what indeed he abhors to think; whereby it happeneth that a great part of disputations, being about imaginary Controversies, is but like a skirmishing in the air, which seemeth furious, but striketh no man; and is vainly spent to no purpose, but to increase Schism, and to involve themselves within the thickets of inextricable labyrinths; because jarring and jangling about errors, they let pass the main grounds of truth, and striving to find out new ways, they do quite forget the old way, which is the good way, and are become almost ignorant of the first and chiefest Principles of Religion. Such is the policy of Satan, to busy their heads about the less needful Controversies, thereby to make them the less diligent to inquire after the most necessary counsels of their salvation. And therefore considering with myself what the Apostle saith, that he desired to know nothing but jesus Christ, and him crucified; I have applied myself to treat of these ensuing Themes: I confess my manner of handling them is like myself, plain and homely, without any gorgeous garments of Rhetorical ornaments; because I ever desired to speak rather for the edification of my hearers, then for the oftenstation of myself; but I assure you the matter is like them from whom I received it, sound and good; fit to feed all those Christians that desire rather to have their hungry souls fed with the sincere milk of God's Word, than their itching ears tickled with the enticing speech of man's wisdom: for they do contain the knowledge of ourselves, how poor and miserable we are become by sin, the knowledge of the true and eternal God, and the knowledge of jesus Christ, God and Man, than whom there is no greater, no better; which few lessons are alone able to make us happy. I need speak no more of the work, let it speak for me: I refer all to God, who esteemeth of our endeavours, not by their event, but by our intent; but remembering that presenting your Honours with a Book, I must not make a Book of an Epistle, I only desire you to accept these notes of a Scholar's observation, who desires not so much to make himself known, as to acknowledge his duty to God, and his desire to do him service, to extol his name in Heaven, and not to gain himself a name on Earth, and to have all his thoughts and works to honour Christ, or to be dishonoured himself for no Christian. So with my daily prayers for you and all yours, I humbly take my leave and rest; Your Honours true servant and most humble Chaplain, in all Christian service, ever to be commanded, GR. WILLIAMS. TO THE RIGHT REVEREND FATHER IN God, JOHN, Lord Bishop of Saint Asaph, and to the Right Worshipful, the truly Honoured Sir JOHN WYNNE Knight and Baronet; all grace and happiness in this life, and eternal happiness in the life to come. Right Reverend Father: I Writ not this unto your Lordship by base flattery, to beg any thing of you; for I do endeavour always to support my mean estate by meditating on the Apostles lesson, in any state to be contented; and I know, that as we came naked into this world, so we shall all return naked hence again: but I presume to affix these few lines unto these my poor labours, to assure the world of mine unfeigned joy to see your Lordship placed in that seat of government wherein you are, in a certain hope, that (as Saint Paul said of Timothy) according to the prophecies that went afore of you; that is, the Prophetical expectation that all men conceived of you; and the fair promises that your Religious and always upright carriage hath made unto us; your Lordship will be a great comfort, and a Divine blessing unto that whole Diocese wherein you live. I know it is the practice of many, I dare not say of any Bishop, either basely to sell their spiritual promotions, or sinisterly to bestow them on their friends, their kinsmen and alliances; and yet I say not the Church of England doth imitate that painted Harlot of Babylon, nor that jerusalem justifieth Samaria; but as Demodocus said of the Milesians, they were no fools, and yet they did the same things that fools did; so I fear that we may say of many in the Church of England, we are no Pagans, no Popes, no Papists, no worldlings, no carnal men; and yet though I say not that any man doth ill, yet I doubt we do not all well, not much better than they use to do herein. I confess the Apostle noteth it as a vice of the latter times, to be without natural affection; but if gifts blind the eyes of the wise, that they pervert judgement, I doubt not but this carnal love of flesh and blood will sometimes with Midas, prefer Pan before Apollo: and this natural affection to kindred, being unworthiest, will not only deject the minds of painful men, and cause men rather to seek to be allied to others, then to attain unto any worth in themselves; but it must also turn to the hurt and detriment of the whole Church of God, and doth apparently show such spiritual Patrons to be indeed carnally minded; for do not the Publicans and Sinners even the same? and therefore though I wish all men to abound in love and affection unto their Kinsfolks, yet in this case, I would to God that all of us, Deut. 33 ●8. would imitate Levi, who said unto his father, and to his mother, I have not seen him, neither did he acknowledge his brethren, nor knew his own children, but observed God's word, and kept his covenant, that we would set God always before our eyes; Neither do I say this to deny that men should do for their kinsfolk being worthy men, but that they should not do this, neglecting others fare more worthy. and laying aside all sinister respects, would do only what should be most for God's glory, for the encouragement of painful Preachers, and for the best benefit unto the people of God: for if Christ being lost by Mary and joseph could not be found among his own friends and kinsfolks, these men should take heed they find him not among theirs. I could say more of this point, and yet not so much as Saint Bernard saith unto Eugenius, of many other points like to this: but this will serve to be a witness against some at the dreadful day, and perhaps to stir up as much rage against myself, as the jews had against Saint Stephen, for speaking this truth against them that use such dealing against God: If it doth, I say as Saint Chrysostome said of the rage of that cruel Empress: If they keep me poor, I know Christ had not an house to put his head in; if they silence me and thrust me out of their Synagogue; so was that poor man that confessed Christ, and the Apostles enjoined not to speak in the Name of Christ; if they cast me into prison, so was jeremy, Saint Peter, Saint Paul, and many more; If I be forced to fly my Country, I have that beloved john, and that Atlas-like Athanasius for precedents of the like usage, or whatsoever else should be done unto me, I have the holy Martyrs for my fellow sufferers, and I will never count my life dear unto me, so I may finish my course with joy; but I will by God's help, be ever ready, with all my heart, to suffer any thing for the Name of jesus Christ, and for the least jot of his truth. But I do much rejoice in that assured confidence which I have, that your Lordship will herein, as well as in all other points of true piety, be an heavenly shining light and precedent unto all other circumstant and succeeding Bishops, and other Patrons whatsoever; and to that end my prayers shall ever continue for your Lordship. And for you my most worthy friend, and never to be forgotten Benefactor, Sir john Wynne, I must, because I may truly say of you with the Poet, Ego te intus & in cute novi, I am so intimately and inwardly acquainted with your very heart & affections, most earnestly pray to God for your long continuance amongst us: not only because of your continual love and favours unto me and mine, but especially to be, as you have been hitherto, the chiefest pillar of civil government, the best reliever of our poor and needy, and the most apparent pattern of all good works of piety and charity in all these parts wherein you live: and you have not lost your reward; for God hath blessed you and your Lady with many blessed children, all fearing God; I said enough, though I could truly say much more hereof; such a comfort, that not many men have the like; and God reneweth your years as the Eagles, and I hope yet will add unto your days, as he did unto the days of Ezechias: and yet this is nothing; Quia merces tua apud Deum; in respect of that great reward which you shall have of God; because that by continuance in well doing, you shall be sure to have glory, and honour, and immortality; and therefore most worthy Knight, as I bear witness of this truth which I have seen and know of your Religious heart, fearing God, full of good, so I say unto you, as Christ saith unto the Church of Smyrna, Go on in your course of godliness, and be faithful unto the death, and you shall have the Crown of life, when the Lord shall say unto you, Euge serve bone, Well done thou good and faithful servant, enter thou into thy Master's joy. Amen. Your Lordships, and your Worships in all Christian service, to be commanded, GR. WILLIAMS To the Christian READER. Dear and Christian Reader: THe more grace any man receiveth from God, the more thankfulness and service he oweth to God: And I confess God hath showed me fare more than usual favours, which I assure myself he denied to many fare more worthy of love, than I poor worm could any ways think myself to be; for he hath three times at least bestowed my life upon me: first, in making me as he did all other men; secondly, in redeeming me, as he doth all righteous men; and thirdly, in preserving me from the hands of wicked men, who though they gave not any life unto me, yet induced by the malice of Hell, and assisted by the subtlety of Satan, did combine with a craftier cruelty, than ever (that I could find) the Arrian Bishops did against that innocent constant Athanasius, to take away my feeble life; for when the proud were risen up against me; Psal. 86.14. and the congregation of naughty men had sought after my soul, and compassed me on every side, Ecclus 51. so that there was no man to help me; yet when I prayed unto my God, Vers. 2. that he would not leave me in the days of my trouble, and in the time of the proud, when I had none other help, than did he awake as a Giant out of sleep, and preserved my body from destruction, Vers. 3. he saved me from the mouth of the King of Lions, and according to the multitude of his mercies, he delivered me from the teeth of them that were ready to devour me, and out of the hands of them that sought after my life; Vers. 7. yea, he was so gracious unto me, that he left me not until mine eyes did see their desire upon mine enemies, not their destruction, which my soul desired they might never taste of, and I pray God they desired the same themselves, but their suppression, so as they might never triumph in the miseries of God's servants, nor trample the blood of innocents under feet: And therefore seeing God hath been so gracious unto me, I have most constantly resolved by the assistance of his Spirit, not only to praise his Name for his goodness and to tell what he hath done for my soul, but also to dedicate my whole life wholly to his service, to despise the vanities of this life, to abandon all the pleasures of this world, to be careless of all earthly things, * Quae possessa onerant, amata inquinant, & amissa cruciant. but what may make in ordine ad deum, to help me the better to serve my God, and with john Baptist to consume my life in the preaching and penning of God's Word, and maugre all the malice of the proudest Prelates in the world, to speak the truth, as my conscience tells me, though my wife and children should all beg, and my body be burned for the same: I will never count my life dear unto me, to spend it in his service that so often gave it me: And because I desired to do that which I thought best for the edifying of God's Church, I have applied myself to treat of these ensuing themes, which do contain the chiefest points and the most necessary grounds of all Christian Religion: for, besides my natural inclination, ever tending rather to pacification then contention, I think we have more need of fundamental instructions, which are necessary for all men, then of any controversial positions, which may satisfy some men, that perhaps desire rather to inform their judgement, then to reform their manners: And in the handling of them I have intermingled the positive declaration of the truth, in a scholastic form, with a forcible application of the same unto our souls, for the framing of our lives, to make use of what we learn: for I approve not so well the handling of God's word with too slender enforcement of the same unto our consciences, as the schoolmen did, & their too much addicted followers use to do; nor yet merely to stand upon exhortations with too slight expounding the most principle grounds of Religion, which I fear to be the fault of too many amongst us: And therefore the one being but as a foundation without roof, and the other as a building on the sand, or in the air upon reeden pillars, I have ever adjudged it the best course to knit both together, to make both a perfect buiding. If I have done well, it is that which I desired, but if I have done slenderly, it is that I could attain unto; Aug. proaem. l. 3. de Trinit. And therefore I will be ever of that Father's mind, which in all his works and writings, desired not only pium Lectorem, a courteous Reader of his labours, but also liberum Correctorem, a free reprover of his faults; but so that they do it friendly, to blame in their judgement where it is equity, but not to blaze my faults unto the world, which is a breach of charity; and that they do as well accept of what is good, as except against what is ill herein; for I know there be many, Momus-like, Qui vel non intelligendo reprehendunt, Idem. contra Faust. l. 22. c. 34. vel reprehendendo non intelligunt; that do show their folly in reproving others, when out of envy or ignorance they blame that good of others which they have not, or know not themselves: And for these there is none other help, but to be careless of their censures, and to pray against their wickedness. There be faults escaped in the Printing, the most of them be literal, as the mistaking of e for ae, & econtra, and such like faults of no great moment, especially to him that knows how hard it is to make things perfect; and therefore I hope they shall be either mended with thy pen, or pardoned without thy censure: for other things I only desire thy prayers for me, and thou shalt ever find his pains and prayers for thee, which loveth thee and all men in jesus Christ, with all unfainednesse. GR. WILLIAMS'. This Treatise containeth 1. The work done, i. e. sin, and that is either 1. Original sin, where is considered, 1. What evil it bringeth. 2. How it is derived. 2. Actual sin where is showed. 1. How it is defined. 2. How it is increased. 1. Inwardly. 1. By the suggestion of Satan. 2. By the delights of the flesh. 3. By the consent of the spirit. 2. Outwardly. 1. Secretly committed. 2 Publicly adventured. 3. Usually practised. 4. Exceedingly enlarged. 3. How it is committed. viz. of 1. Ignorance. 2. Knowledge. 3. Infirmity. 4. Malice, which is 1. Wilful. 2. Spiteful. * And from hence is seen, 1. The diversity of sinners. 2. The inequality of sins, & yet, that 1. Every sin brings death. 2. The sin of any one brings death 3. The least sin of any one brings death. 2. The wages to be paid for sin, i. e. death, which signifieth the curse of God extending itself, 1. Upon all creatures, 1. Heavenly. 2. Earthly. 2. Upon every man, to whom it bringeth a triple death. 1. Of the soul whereof it killeth, 1. Will. 2. Understanding. 3. Memory. 2. Of the body: where is considered. 1. What is meant by death, i. e. all miseries: 1. In all Ages. 2. In all States. 3. By all Creatures. 2. How fare it extendeth, over all men. 3. How variably it worketh in respect of the 1. Manner. 2. Time. 3. Place. 4. Effects † which are different; the cause whereof is, 1. The practice of a good life. 2. The meditation of our death. 3. The applic. of Christ's death. 3. Of body and soul in Hell. 3. The equity of this wages is seen, if we consider, 1. That it is just to punish sin. 2. That God is the justest judge that can be found to punish sin. 1. Because he loveth righteousness. 2. Because he judgeth without respect of persons. 3. Because he punisheth every man according to his desert. Where the inequality of Hell punishment is showed. 3. That all the punishment aforesaid inflicted for sin, is most just: 1. Not in respect of a sinners will eternally to sin, if he did eternally live: but, 2. In a just proportion of the punishment to the heinousness of the sin committed: which is seen in respect, 1. Of the levity and easiness to do what God commandeth. 2. Of the transcendent deformity of sin, which is seen if we consider, 1. The Nature of him that is offended. 2. The quality of him that doth offend. 3. The Nature of the sin that is committed. This Treatise showeth, 1. What God is, and how God is known, what he is, two ways: 1. As he is in himself: so none knoweth God but God himself. 2. As he hath expressed himself to us, and so he may be known, 1. By way of negation. 2. By way of affirmation. 3. By way of superexcellency, and so he is showed to be 1. An eternal being in himself. 2. A giver of being, 1. To all creatures. 2. To all his promises; which should teach us to labour to be united to him, to be thankful, and to believe all his promises. 3. An absolute L. of all things, which should teach us to serve him for 3. especial reasons. 2. What manner of God he is; where the nature of God is showed by three special attributes viz. 1. By his Power touching which is handled, 1. The number & quality of the adversaries of God's power, which are 1. The Infidels, that will not believe in him. 2. The desperate men, that cannot hope in him. 3. The ubiquitaries of Germany. 4. The pontificialls of Rome. 2. How the active power of God is to be considered, in resp. 1. Of his inward operations. 2. Of his outward operations; and so it must be considered 1. Relatively, as it respecteth the will and decree of God. 2. Absolutely, & so he can do all things, 1. Which are not contrary to God's Nature. 2. Which imply not contradiction. 3. The proof of God's omnipotency, which is showed from 1. The Word of God. 2. The works of God. 1. In the beginning of the world 2. Throughout the continuance. 3. In the end of the world. 3. The consent of all Divines. 4. The testimony of many Heathens. 5. The confession of the very Devils. 4. The answering to the chiefest objections. 1. Of the Infidels. 2. Of the desperate. 3. Of the ubiquitaries. 4. Of the pontificials. 5. The useful appl. of this do, which serveth 1. To confute many heresies. 2. To comfort all the Godly. 3. To condemn all the wicked. 2 By his goodness, and that seven especial ways, viz. that he is, 1. Merciful, which consisteth in 1. Giving of graces. 2. Forgiving of sins. 3. Qualifying of punishments. 2. Gracious, which signifieth. 1. Amiable. 2. Placable. 3. Liberal. 3. Slow to anger, showed, 1. By Scriptures. 2. By examples, old and new. 4. Abundant in goodness, 1. As he is in himself. 2. As he is to others; 1. Generally to all creatures by 1. Creating all things. 1. simp. g. 2. rela. g. 2. pres. them from evil. 3. enric. them with g. 2. Specially to his elect. 1. by dec. their elec. 2. by their effect. call. 3. by the filling of them with his graces. 5. Abundant in truth, 1. Essentially truth in himself. 2. Causally the fountain of all truth 1. Of things. 2. Of the understanding. 3. Of expression, which is, 1. Primar. in Scrip. 2 Secondarily from man to man. 6. Reserving mercy for thousands, that is, 1. Extensively. 2. Successively. 7. Forgiving iniquity and transgression, and sin, i. e. all kinds of sin, 1. Original corruption. 2. Actual commission. 3. Greatest abhom. if we repent. * The useful applic. of God's goodness, teaching us, 1. To be afraid to sin. 2. Never to desp. of God's goodn. 3. To imitate God in each one of the seven forenamed points. 3. By his justice, and that 1. Negatively, not making the wicked innocent. 2. Positively by visiting of the sins of the wicked, 1. Upon themselves. 2. Upon their children, where is distinguished of 1. Parents. 2. Sins. 3. Children. 4. Punishments. This Treatise containeth, 1. An Introduction of the excellency of the knowledge of jesus C. where is showed that 1. his life is our chiefest direct. 2. himself our only consolation. 2. An explication of that great mystery of the Incarnation of the Word: where is handled. 1. Who was made 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉; where is showed; 1. That there can be but one God, and yet that there are three persons in the unity of that one essence, & how these three persons are distinguished, 1. By their personal actions, 1. outward which are, 1. Communic. 2. Transcient. 3. Voluntary. 2. Inward which are, 1. Permanent. 2. Necessary. 3. Incommunicable. 2. By their nominal relation, Father, Son, and Holy Ghost. And that the person made is the second person of the blessed Trinity; To his father. 1. Coeternal. 2. Coessential. 3. Coequal. And this is fully proved, all obict. plainly answered; and from thence showed, 1. The greatness of God's love. 2. The craftiness of Satan. 3. The perverseness of heretics. 4. The unthankfulness of men. 2. Three especial things touching the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, viz. 1. What 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifieth, i. e. the Word. 2. Why Christ is termed the Word. 3. Why the Evangelist useth this word, 1. Because this name of Christ was best known to the jews and to the Gentiles. 2. Because it was the fit st word that he could use, to make way for his subsequent discourse. 3. The impulsive and the final causes of the Words incarnation; and the reasons why the Word rather than the Father or the holy Ghost was to be incarnate. 2. What he was made, flesh, where is showed, 1. The manner of his conception, the reasons, and the end thereof. 2. The matter that he assumed 1. All our humane nature, i. e. body and soul. 2. All our humane frailties both of body and soul, sin only excepted. And here is showed many excellent lessons that we ought to learn in respect 1. Of God. 2. Of Christ. 3. Of ourselves. 3. How the Word was made flesh, or how the two natures, divine and humane, do make but one person in Christ: where is showed. 1. The distinction of the two natures, divine, and humane; that they do still remain entire, and inconfused, is fully proved, and the chiefest objections made to the contrary, are plainly answered. 2. The union of the two natures in one personis explained, and 1. The confirmation of the truth of this point is showed and the greatest obie, made against it are sufficiently answered 2. The manner of this union, wherein it consisteth, is expressed, viz. 1. Not as the Arrians say, only in respect of 1. Cohabitation. 2. Will and affection. 3. Co-operation. 4. Participation of his names and dignities unto the manhood. 2. But in the communicating of the subsistence of the Word with the subsistence of the manhood; where is showed that this union is, 1. Inconuertible. 2. Indivisible. 3. Inconfused. 4. Inseparable. 5. Substantial. 6. Ineffable. 3. The chiefest benefits & effects of the said union, is showed, and that 1. In respect of Christ: which are, 1. An exempt. from all sin. 2. A collation of ineffable graces into the manhood of Christ. 3. A communication of the properties of each nature, to the person of Ch. Where the objection of the ubiquit, endeavouring to prove the manhood invested with Divine properties, are fully answered. 2. In resp. of us, viz our union and reconciliation with God, & all the happiness we have in this life, or do look for in the life to come. This Treatise containeth, 1 An introduction of the meditation of Christ his death, which is 1. Acceptable unto God. 2. Profitable for us. 1. To hinder sin. 2. To kindle our charity. 3. To erect our hope. 2. A declaration of the passion of Christ; wherein is handled 4. 1. The person suffering, which was 1. A Man. 2. A just Man. 3. A good Man. 4. A King. 5. A Priest. 6. A Prophet. 7. A God. where is shown who are subject to most affliction. 2. The sufferings of Christ. 1. In the garden of Gethsemane 1. Alone, where is showed, 1. How the affections of Christ differ from ours in respect of the 1. Object. 2. Manner. 3. Effects. 2. The cause of his agony, in respect of 1. object. 2. subject where is † Explained. 1. What might grieve Christ. 1. In respect of himself 1. The greatness of his pain and shame. 2. The deferring of his death and punishment. 2. In respect of others 1. Small account he saw they would make of his death. 2. The greatness of their punishment, which he knew they must suffer for that their neglect. 2. What Christ might fear. 1. The weight of sin. 2 The malice of Satan. 3 The wrath of God. 2 By others where is showed. 1. The treason of judas, where is showed, 1. what Christ had done for judas. 2. why judas betrayed Christ. 3. how judas betrayed him. 2. The flight of all the followers of Christ. 3. The taking and binding of jesus Christ. 2. Before his judges. viz. 1. Before Annas, where 1. He is examined. 1. Of his Disciples. 2. Of his Doctrine. 2. he is strucken by the high P. ser. 3. he is denied by his stoutest Ap. 2. Before Pilate the first time, where he is accused; 1. Of impiety against God. 2. Of treaso against Caesar. 3. Before Herod, where the mystery of clothing Christ in white is explained. 4. Before Pilate the 2. time, where his scourging, crowning with thorns, etc. is expressed, 3. In Golgotha where is expressed 1. Those things that he suffered on the Cros. 1. An accursed, 2. A shameful, 3. A painful, 4. a lingering D: where also is showed the generality of his suffering. 2. The 7. gracious words that he uttered, & many other special obseruat. full of comfort. 3. The necessity of Christ his sufferings in respect of the causes viz. 1. Instrumental. 1. The envy of Satan. 2. The malice of the jews. 3. The covetousness of judas. 4. The desire of the multitude. 2. Efficient, God himself, for our sins, out of the love he bore to man. 3. Final. 1. In resp. of men. 1 To save the Elect by the virtue of his death. 2. To make the wicked without excuse for neglecting his death. 2. In resp. of God, for the glory of his blessed N. where is showed that this should teach us; 1. To compassionate his death. 2. To make us thankful for so great a benefit. 3. To cause us to love him above all things in the world. 4. To make us ready to suffer any thing with him and for his sake. 4. The manner of his suffering these things. 1. So as the Prophets foretold, that he should suffer. 2. So as the Apostles and his Disciples saw, and declared unto us that he did suffer. And so in respect of himself, as it is incomprehensible unto all men. This Treatise showeth, 1. The malice of the jews. 2. The devotion of the women, where is showed, 1. Their number, Three: and why? 2. Their names, 1. Marry Magdalen. 2. Mary. jacobi. 3. Marry Salome. whereby is showed, 1. The fortitude. 2. The fruitfulness. 3. The peaceableness of the Church. 3. The action, where is considered, 1. The matter, a seeking of Christ. 2. The manner, which was a seeking him, 1. Early. 2. Earnestly. 3. Mournefully. 4 Only. 5. Continually. 3. The end, to embalm him. 4. A question resolved, how these women, or one of them at least being so wicked, became so devout; handled at large. 3. The office of the Angel. 1. In respect of Christ to do him service. 2. In respect of the keepere to terrify them. 3. In respect of the women; 1. To comfort them, 1. By the manner of their apparition, 1. In white. 2. On the right side. 2. By their friendly alloc. teach. 1. Whom we ought to fear. 2. Whom we ought not to fear 3. How we ought to fear. 2. To instruct them, 1. What they should believe, touching the resurrection of Christ: where is handled, 1. The resurrection itself, is showed, 1. Neg. that C. was not in the gra. 2. Affir. that he was risen & gone away, & therefore not there: where the corporal presence of Christ is handled at large. 3. Illustratively two ways. viz. * 1. A Priori from the predictions, that Chr. should rise; where is showed, 1. Why he was to rise, in 1. resp. of Sat. 2. res. of Man. 3. res. of Him. 2. Why to rise on the third day, 1. of his Even. 2. of his Disci. 3. of all Ch as. ‖ To confirm their faith touching. 1. The quality of his Person. 2. The certainty of his resur. 3. The manner of our restau. 4. The declaration of our state and condition. 2. A Posteriori, from the subsequents of his resurrection, and here is showed, 1. The jews reasons why they will not believe. 2. Our reasons why we believe him to have risen: 1. Angelical assertion. 2. Manifold apparitions. 3. Many circumstantial demonstrations. 2. The place from whence he rose is discussed: where the dissension of Christ to hell, is showed, the 1. Necessity requiring it 2. Scriptures proving it. 3. The consent of all antiquity, confirming it. 3, The manner how Christ rose, in respect of the 1. The place, from the dead. 2. The time, early. 3. Person 1. Truly. 2. Perfectly. 3. Gloriously. 4. The application of the whole doctrine, where is showed, that the resurrection worketh, 1. Our resurrection from sin, which must be as his was; 1. Speedily. 2. Truly. 3. Totally. 4. Constantly. 2. Our assurance of resurrection into glory. 2. What they should do, where is showed how necessary it is to join practice unto the profession of Christianity. This Treatise showeth, 1. The glory or ascension of Christ, which is handled, 1. By way of exposition. 1. Person ascending where is showed four sorts of ascenders. 1. Angels. 2. Devils. 3. Men. 4. God & Man Christ jesus. 2. The ascension itself is showed, where is more fully expressed 1. Person ascending, both in respect of his 1. Humiliation, where is showed 1. That he was in heaven before he descended. 2. The extent of his humiliation. 2. His exaltation. 2. Particular circumstances concerning his Ascension. viz. 1. Time. 2. Place. 3 Manner. 3. The place where he ascended, into Heaven, where is showed that there is a threefold Heaven. 1. Material. 2. Spiritual. 3. supersubstantial, where is proved that the body of Christ is local. 2. By way of application. 1. For our consolation, which is twofold. 1. That Christ in our flesh is gone to take possession of Heaven. 2. That being in Heaven, he is not unmindful of us that be on earth. 2. For our imitation, where is showed. 1. The place from whence we must ascend. 2. The means how we may ascend. 3. The signs if we have ascended. 2. The victory of Christ which is understood, 1. Passively for all our enemies, Hell, Death, Sin, etc. 2. Actively for all those men that are delivered from sin, and set at liberty to serve their God. 3. The bounty of Christ, where is showed 1. What manner of gifts Christ giveth, free gifts, to exclude merit. 2. What gifts are here meant, where is showed, that all gifts of God are either 1. Temporal gifts. 2. Spiritual gifts, & they are 2 sorts. viz. 1. To edify the Church, as 1. Ministers. 2. Gifts to ministers, especially 1. Tongues. 2. Knowledge. 3. Charity. 4. Constancy. 5. Contempt of the world. 6. Perfect power, etc. 3. Ministers endued with these gifts. 2. To sanctify our souls, which are 1. Common gifts. 2. Special gifts, which are 1. faith which is 1. Historical. 2. Of miracles. 3. Temporary. 4. justifying. 2. Hope, which is 1. Humane. 2. Divine. 3. Charity. 4. Providence. 5. Patience, etc. 3. How God bestoweth his gifts. viz. 1. the gifts for edifying the Church, he gives not always alike; for, 1. In the beginning of the Church, visibly; where is showed how the holy ghost appeared. viz. 1. Like a cloud. and why? 2. Like fire. and why? 3. Like a Dove. and why? 4. Like wind. and why? 5. Like tongues. and why? Where is showed the filling of the Apostles wi●● the holy Ghost, 4. signs of their fullness, and the effects thereof; 2. Now and to the end, sufficiently, but with our great industry; where is showed how we may know whether we have the gifts of God or not. 2. Gifts for the sanctifying our souls, he gives by 1. Hearing the Word. 2. Receiving the Sacrament. 1. Baptism 2. Euchar. 4. To whom God bestoweth all these gifts; to whom it pleaseth him. This Treatise containeth, 1. A most friendly compellation, where is handled, 1. The unity of brethren, where is showed, 1. How dearly Heathen brethren in former times loved each other. 2. How little love and unity is now among Christian brethren. 2. The policy of the Apostle in seeking to win the Thessallonians to pray for them; Where is showed that there be three sorts of Preachers. * 1. Discreet. 2. Parasites to Princes. 3. Flatterers of the people. 2. A most Christian request or exhortation, where is showed 1. The piety of the Apostle in persuading all men to pray: where is handled concerning prayer, 1. The kinds of prayer. 1. In respect of the matter, 1. Invocation. 1. To remove evil. 2. To obtain good. † 1. grace, spiritual. blessings. 2. peace, temporal. blessings. 2. Thanksgiving which is enforced by many reasons, etc. 2. In respect of the form. 1. Mental. 2. Vocal. 3. Sudden. 4. Composed. 5. Conceived. 6. Prescribed. 7. Private. 8. Public. 9 Ordinary. 10. Extraord. 2. The party to whom we should pray, i. e. God, for diverse special reasons: as 1. Because he only is omnipresent. 2. Because he only is omniscient. 3. Because he only is omnipotent. 3. The place whereto pray, 1. Generally: everywhere. 2. Specially the Church: and that for five special reasons. 4. The time when to pray, 1. With our heart and affect. always. 2. With our voice, at the appointed times. 1. For our private prayers. 2. For our publs. prayers. ‡ Where the neglectors of public prayers are sharply reprehended. 5. The manner how to pray; 1. In humility. 2. In faith. 3. In zeal. 4. With constancy. 5. In charity. 6. In piety. 6. The motives to persuade us to pray; 1. In respect of God: because prayer is an essential part of God's service. 2. In respect of ourselves 1. To obtain our request, 1. Whatsoever we ask. 2. More than we ask. 3. Better than we ask. 2. To prevent judgements. 3. To preserve all spiritual graces. 4 To weaken fin. 5. To sanctify the creatures. 6. To overcome all creatures. 7. To prevail with God, 1. When he is pleased. 2. When he is angry. Where is showed that the gift to pray, is the most excellentest grace that God bestoweth on man. 2. The charity of the Apostle in showing how we should pray one for another; where is showed that we must pray, 1. Specially for ourselves. 2. Generally for all men, for three special reasons, and more particularly. †; 1. For Kings and all Magistrates. 2. For our ministers and that for three special reasons. 1. Because we own this duty to pray for them. 2 For our own good. 3. To help them ‖ to discharge that great charge which is laid upon them: where is showed the dangerous estate of Ministers whatsoever they do. An Jntroduction to the whole BOOK. WHen Almighty God had decreed from all eternity, to make certain creatures partakers of his felicity, he did in that very period of the decreed time by his eternal Council, create of nothing, all the things that are subsistent, and thereby he shown himself to be, as all Gentiles confessed it, optimus maximus, the very best of all that is good, and the very greatest of all that is great: and, as Pliny saith well, especially having but the light of nature to enlighten him, Plutarch, in Panegyrico Trai●n. dict. he did herein show himself to be prius optimus quam maximus; because he which was so eminently good, that he could not be bettered, did all this for them that were just nothing: but alas, behold a relapsed creature, from his most indulgent Creator, and see how this goodness of God, abused by the creature, became through the just judgement of GOD, an evitable cause of all miseries upon all transgressors; for we not contented with that blessed state wherein we were established, did spurn against our God by a most ambitious usurpation of his very Deity, and so aspiring unto a blessed life as we thought, we brought upon ourselves a most accursed death, as we all find: yet God still desiring to show himself a God of mercy, he promised to send a Saviour to redeem us, Gal. 4.4. by taking our nature upon him, and suffering in our flesh, whatsoever we deserved for our sins; and to this end when the fullness of time came, God sent his Son, made of a woman, made under the Law, subject to the curse of the Law, which was death of body, burial in the grave, and dissension into hell, that he might free us from eternal death, and then to rise again the third day, to ascend into heaven, and to send his holy Spirit into our hearts, to work in us faith to apply all this unto ourselves, and all other graces whatsoever, that might fit us and bring us unto everlasting life. And this is the sum of all that is contained in this book, to know our selves, to know God, to know jesus Christ, borne, dead, raised, ascended, and now reigning in eternal glory, to guide his Church, and to confound his foes for evermore. Perhaps this work may seem as the water boughs of a fruitless tree, a superfluous branch unto the Church of God; I willingly submit it to the judgement of God's children: they must all confess it is the last hour of the world's age, wherein iniquity is increased, impiety is enlarged, and all charity is almost abandoned, all things growing worse and worse by continuance; Et satanas tanto feruentior ad savitiam, quanto se sentit viciniorem ad paenam: and Satan having the greater rage to drive us to transgression by how much the nearer he perceives himself to destruction; And therefore let men say what they will, yet seeing we may truly demand of them, Quid audiam verba, cum vidiam contraria facta? What booteth all our knowledge, seeing we do nothing that we know, nor know nothing indeed as we ought to know? I say that it cannot be amiss to do what we can to express those things that may best make for our happiness; and I know these points are necessary to be known, Aetes' parentum peior avis tulit, nos nequiores, mox daturos progienem visiorem Horat. car. 3.6. Greg, Moral l. 34. c. 1. and most profitable to be practised by all Christians. Read them then, and I will pray to God that he will give thee grace, Faeliciter currere & faelicius in Christi pietate cursam tuum consummare; to understand what thou readest, to believe what thou understandest, and to practise what thou believest, that so thou mayest attain unto everlasting life, through jesus Christ our Lord, Amen. Courteous Reader, these errors and the like, if you meet them, I pray you correct them. Pag. Lin. Errata. Corrige. 5 19 predicatum praedicatum 7 24 as some, deleatur 15 21 infelicitas infaelicitas 18 13 predicatum praedicatum 22 30 nay no. 23 36 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. 28 21 occulos. oculos 29 20 Athenienes Athenienses 31 15 gnostrickes gnostickes. praemit premit 37 1 equalities equality 38 2 qua●a quantae at as 44 9 seruat deleatur 45 10 meritrix meretrix 47 23 á as 71 8 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 71 6 presents praesentes 77 12 laethi lethi 81 18 souls skulls 84 16 are is 27 elephat elephante 86 37 it in 93 4 dilicijs delicijs 102 18 diliciae deliciae 128 14 future ten for the present present ten for the future. 263 7 conquari conqueri 326 25 impleue● implevit 452 4 faerox ferox 463 1 progeniere progenuere 471 26 eterchangably interchangeably 480 25 penae poenae 482 25 manibus maenibus 462 10 Querentis quaerentis 559 35 tum tam 571 12 fugentes fugientes 579 7 eo eos 669 31 honestatatis honestatis 676 34 lepido tepido. 692 after, effusion of, v. their dearest blood to defend that in the field, which they with the diffusion of, etc. 707 1 propter praeter Marginal faults. P. Err. Corrige. 15 qud quad 19 Aetneum Aetnaeum 41 num nun● 124 seeing being 196 prestare praestare 438 Hillarius Hilarius 690 Psal. pag. 695 Blando Blanda. And some other misquotations, which for want of the copy, I cannot directly amend. The first golden Candlestick, HOLDING The first greatest light of Christian RELIGION. Of the misery of MAN. ROMANS 6.23. The reward of sin is death. EVery man (saith holy job) is borne to labour, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉; yea, necessity enjoineth all mortal men to labour (saith Euripides) and every labourer is induced (saith Hugo Cardinalis) to perform his work with alacrity upon the assured hope of just reward: and therefore the law required that no man should detain the hire of the Labourer until the morning, but as soon as ever he had done his work, Levit. 19.13. to pay him his wages: because (as our Saviour saith) the Labourer is worthy of his hire, and we find, that according as the payment is, Luc. 10.7. good or bad, so are the Labourers willing, or unwilling, to do their work: for good and present payment makes a painful and a cheerful agent. Now here the Apostle setteth down a work performed, and the wages thereof, not only justly deserved, but also presently discharged, the reward of sin is death, and in what day thou sinnest, Gen. 2.17. in that day thou shalt die the death, saith the Lord, few words but full of matter, Sin and Death: the two most common things upon the face of the earth; for all men sinned, except Christ himself, and all men died, except Enoch and Elias, and yet two of the most lamentable, and most fearful things in the world: for what is more lamentable than sin, or what is more terrible than death? judges 15.4.5. and yet as Sampsons' Foxes were tied together by the tails, and carried firebrands betwixt them to destroy all the Corn of the Philistimes, so here sin and death are indissolubly linked together, with unquenchable firebrands betwixt them, to devour all the whole race of mankind: for the reward of sin is death. But I must sever them for a time, to examine these murderers of men, that all we may hate them, if we cannot shun them: and therefore according to the number of the words of this text, The division of the Text. stipendium peccati mors, I desire you to observe the parts of this tragedy, three words, three parts. 1 the work performed, Sinne. 2 the payment rendered, Death. 3 the equity shown, the wages of sin is death. All which well considered will show unto us all, the most woeful state and the manifold miseries, of poor distressed miserable man. CHAP. I. Of Original sin, The first Part. and how the same is derived from the Parents unto the Children. Of the work that is done, i. e. Sinne. HEre you see, sin is the root of death, and death is the fruit of sin. Sower must be the root when the fruit doth prove so bitter, and sin must needs be execrable, when as death is a thing so lamentable, and therefore sin makes me quake to think of it, and death should make you tremble to consider of it, because death is the wages of sin. And sin is either 1 original. Sin is twofold. 2 actual. the first is traduced unto us from Adam, the second is daily committed by ourselves. For the first, In what day thou eatest of the tree of knowledge of good and evil, thou shalt die the death (saith the Lord unto Adam) but you may eat, Gen. 2.17. and you shall not die at all (saith the Devil unto Euah:) she believed the Devil; and the man obeyed his wife; and so both would needs eat, and therefore God cannot be true, or else man must needs die, and he must justly die, because he did unjustly eat. i. Of Original sin. Rom. 5.12. Here was the sin committed by one; and from him it was derived unto all: for by one man, sin entered into the world, and sin went over all, and spread itself like that far-spreading tree which Olympias dreamt she bare or like a vile gangrene, over all the face of the whole earth, and corrupted all the race of mankind, for it is a school-point most infallible, that Adam now stood, not as a private person, or as one particular man, but as the root of all the branches, and as bearing in his person the nature of all mankind. And therefore if he had stood, we had all stood, Heb. 7.9. but as Abraham paying tithes, Levi paid tithes in Abraham, so Adam sinning, we have all sinned in Adam, Et omnes peccavimus in isto uno homine, quia omnes eramus iste unus homo. And we have all sinned in that one man, because we all were that one man, saith Saint Augustine. And so both himself and we all, The damage that we receive by Adam's fall, is twofold: 1. A deprivation of all goodness. do by this fact of Adam, receive a double damage. 1. A deprivation of all our original goodness, the image of God in us, and the love of God towards us, and therefore if at the loss of earthly treasures we show ourselves so much grieved, O then how should our souls, for the amission of such heavenly graces be continually perplexed, until we see the same once again restored? 2. An habitual natural proneness to all kind of wickedness, 1. A proneness to all wickedness. and to commit sin even with greediness. In respect of the first, we are altogether unable to do any good: for who can bring a clean thing out of that which is unclean? how can we, being void of grace, bring forth any fruits of goodness? and, In respect of the second, we are naturally inclined to all kind of evil, like a stone tumbling down a hill, that can never stay itself until it come to the bottom; So Medea saith, Video meliora proboque, deteriora sequor, Though I see the good, yet am I naturally driven to do that which is evil; for our whole nature being defiled, we are wholly inclined to fall from one wickedness unto another, as the Psalmist speaketh. And in respect of both these we are said to be conceived in sin, borne in iniquiitie, destitute of grace, void of goodness, nothing but flesh, full of corruption, children of darkness, sons of wrath, heirs of damnation, slaves of death; for the reward of sin is death. But here it may be questioned, and it is not easily to be resolved, how original corruption is traduced from the Parents into the Children. The question is not of the verity of the matter, for it is plain, Ezech. 18. that our Fathers have eaten sour grapes, and the children's teeth are set on edge, and every one may truly say with the Prophet, Psal. 51.5. in sin my Mother hath conceived me, but it is of the Mystery of the manner, john 3.9. as Nicodemus said to Christ, how can these things be? for How original sin is traduced from the Parents into the Children. 1. On the one side, they say the child receiveth from his Parents, not his soul, but only his body; for if the soul were ex traduce, begotten by natural generation, than it must needs be traduced, either from the body, or from the soul of the Parents. Whether the soul is begotten by the Parents. If from the soul, then is the soul subject to division, to corruption, and then we might as well say, an Angel may beget an Angel, as to say, one soul may beget another; but to say that the body being an elementary substance, subject to corruption, should beget a spiritual soul that is incorruptible, is more absurd, as Aristotle doth most truly declare. And therefore they say that the soul creando infunditur, & infundendo creature, is infused as it is created, and created as it is infused; and then, as clean water poured into a foul Cistern, must needs be presently corrupted, so the pure soul infused into a polluted flesh, must needs be instantly defiled, for he that toucheth pitch, shall be defiled with pitch. And to confirm this supposition, they allege that testimony of Scripture, Heb. 12.9. where the Apostle calleth our natural Fathers, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, the Fathers of our flesh, and God 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, the Father of Spirits. 2. On the other side they say, if the soul should not proceed from the Parents, than not only God might seem to deal unjustly: 1. In not performing his law, when he saith: Ezech. 18.20. the soul which sinneth, the same shall dye, and not the soul which never sinned. 2. In the composing and joining together of two substances, so unequal to be united, a pure soul that never offended, infused into a most unpure substance wholly corrupted: but also, the flesh must needs be yielded to be, the primary seat of sin: and though it be a corporal gross composition wanting life, yet must it needs prove to be not only the taynter and defiler, but also to predominate, and to be the guider and ruler of that spiritual substance which gives us life, which is every way most absurd. And so you see that (as Saint Augustine saith) of this traducta culpa, the traduction of this sin, nihil ad predicandum notiu●, Aug. de moribus Ecclesiae c. 22. nihil ad intelligendum secretius, nothing is better known to be published; (for experience, woeful experience shows it) that in Adam and through Adam, all the race of mankind is corrupted: but how this corruption is traduced in the propagation of the posterity, nothing is harder to be expressed. For (as the Prophet David saith) we are fearfully and wonderfully made, Psal. 139.13. and ver. 5. and the knowledge thereof is so excellent, that we may well wonder at it, but no ways well attain unto it. And therefore, as a fellow fallen into a dungeon, and crying unto his companion for help, that his life might be preserved; his friend wondering how he came there, began to question with him, which way he had fallen, and how long he had continued: but he replied; Tu cogita quomodo hinc me liberes, Aug. de moribus Eclesiae: c. 26. non quomodo huc ceciderim quaeras I pray thee rather think thou how I may be delivered, then stand questioning how I came endangered; so should we rather earnestly seek the means how this original corruption may be removed from us, then curiously to search how it is traduced unto us. But because, as it seemed unto Festus to be unreasonable to send a prisoner, Acts 25.27. and not withal to signify the crimes laid against him, so this seems to me very unfit, to propose the doubts, and not to do our best to express the truth: therefore I will set down mine opinion touching this question that is full of contradiction. That God created all souls at once, as he did the Angels, in the beginning, and then infuseth them into the bodies, as they are still begotten of their Parents, though it was an opinion much patronised by the Origenists, yet hath it been long exploded, and truly confuted by the learned; and that God still ex nihilo, of nothing, createth the souls, as he infuseth them into the bodies, I see as little show of reason, as nothing, yet alleged; In what sense God is called the Father of spirits. whereby the said thesis may be confirmed. For the Apostle in the place above cited, doth not mean that God is more properly, a Father unto our spirits, i. e. our souls (as if they were more immediately proceeding from God) then of our bodies; or that our natural Parents are more properly the Fathers of our flesh then of our spirits: for though the soul, in regard of its spiritual being is nearer and more agreeable to the nature of God; then the body, yet in regard of its being, God is the author, the framer, and the principal Father, as well of the body as of the soul, Psal. 139.12. for my raynes are thine, and thou hast covered me in my Mother's womb, saith the Psalmist. And our natural Parents may be truly said, to be the instrumental authors and begetters of the soul, as well as of the body: for, Gen. 5.3. when it is said that Adam begat a child in his image; we must not refer this image only to the similitude of the body, but also to the like qualities and properties of the soul, and so wholly like him both in body and soul: and the Apostle, by the Fathers of our flesh, doth understand Fathers of our corruptible being, such as make us natural men and no more; and by Father of spirits, he understandeth the Father of our spiritual birth, which makes us spiritual men; and so the meaning of the Apostle is no more but this, viz. That every godly man hath a double being. If we do so reverently and so contentedly suffer the correction of those Fathers, which give us our natural being, quae nascimur ad laborem, nascimur ad mortem, whereby we are borne to miseries, born to die: how much more contentedly should we receive the chastisements of that Father, which gives us our spiritual being, qua nascimur ad salutem, nascimur ad vitam, whereby we are borne unto Sanctification, and brought unto eternal salvation? For all men may easily see from the context of the place itself, that the Apostle speaketh thus, not of the natural and carnal men, that are borne only of flesh and blood, but of these spiritual and regenerate men, which are also borne of water and of the Spirit. And therefore seeing the Apostle here by Spirit, understandeth the fruits of the Spirit, that is, the spiritual graces of regeneration, whereby we live (saith the Apostle) that is, eternally: as the coherence of the place, and the main scope of the Apostle makes it plain, and not the Souls or Spirits of our natural generation; I say that the parents begetting a child, do beget both Body and Soul: not that the Soul begetteth a Soul, That man and all other creatures, received power to produce creatures like unto themselves. Totum generat totum, hoc est corpus generat corpus mediante anima & anima generat animam, mediante corpore. Psal. 51.5. or the Body begetteth a spirit, but that as all other creatures received power from God, to produce creatures like unto themselves, as the seed of the vegetative to bring forth vegetative creatures, and the sensible, sensible creatures, so man consisting both of Body and Soul, should beget a creature like unto himself, consisting of the same parts: for otherwise sin must needs be in the body, before the Soul be infused: for if the school of the naturalists be to be believed, the Soul is not infused into the Body, until the thirtieth (as some) or fortieth day, as some affirm; and yet the Psalmist saith that he was conceived in sin: therefore, both Body and Soul were both conceived at once, or else corruption was in the Body before the infusion of the Soul, and this living Soul by this dead flesh must needs be defiled, which is most absurd: for (as Saint Augustine saith of Adam, It was not his corruptible flesh which made his Soul to become sinful, but his sinful Soul made his flesh subject to corruption, so it must needs be in the sons of Adam, Gene. 5.3. that not our flesh corrupts our Souls; but both body and soul are conceived in sin, both produced of sinful seed, and so sin principally resides in the Soul and not in the Body, because the Soul gives life and motion unto the flesh: hence it is that Adam having defiled both his Body and Soul, is said to have begot a child in his own image: i. e. sinful and polluted like himself, both in regard of his body and Soul: Bosquierus de finibus bonorum. lib. 1. con 6. p. 27. Nam Adam ut persona publica sibi ac suis aut sapiebat aut delirabat, for now Adam standing in paradise a public person (as I told you before,) was to make or to mar himself and all his posterity: and therefore if this root had continued holy, the branches had been likewise holy, but the tree proving to be evil, Rom. 11. the fruit could not possibly be good, Math. 7.18. for a bad tree cannot bring forth good fruit, saith our Saviour: and therefore Adam sinning, all his seed are become sinful, & all his offspring, tanquam serie continuata, as in a continued line, do like corrupted branches of a rotten tree, bring forth still corrupted fruits: and so make all their generation, so soon as they are begotten, liable to the curse of God for that first transgression: for the reward of sin is death; and the Prophet David sayeth, Psal. 51.2. he was shapen in wickedness, and conceived in sin, john 3.6. and our Saviour saith, that which is borne of flesh is flesh, i. e. he that is borne of a sinful man, can be nothing else but a sinful man: That God's graces are not traduced from the best parents. (not that a godly man begets a godly man; for the graces of God's spirit, are not begotten in our carnal generation, but they are given from above in our spiritual regeneration, and a man begets his child, not as he is spiritual, but as he is a creature consisting of body and soul) and therefore whosoever is borne of flesh and blood, must needs be tainted and corrupted with sin and wickedness: for flesh here is not taken pro natura carnis, sed pro vitiosa qualitate totius hominis, for the single nature of flesh, but for the corrupted quality of the whole man, as Saint Paul excellently showeth, when he saith, in my flesh dwelleth no goodness, Rom. 7.8. i. e. in the corrupted nature of a natural man there is no grace, there is no goodness. And therefore hoc virus paternum, this hereditary poison (as Paulinus calleth it, What we learn from this doctrine. ) this our original sin that is inbred in every man, since the fall of the first man, may sufficiently serve to teach us. First, to justify God. First, to justify God for inflicting death upon every man, though man should do nothing else to procure his death: quia damnati antequam nati, because every one is guilty of this sin, and therefore of death, before he cometh to this present life; for the reward of sin is death: and therefore the death of children and infants that have done no actual sin, doth prove them tainted with this sin, because death cannot be justly inflicted upon those that are no ways infected with sin; for the reward of sin is death: but you see they are subject unto death, and therefore you may know they are tainted with sin. Secondly, Secondly, to be humbled. this may serve to teach all those that stand so much upon the honour and dignity of their natural birth, to consider wh●t they are and what they have thereby, a sinful, corrupted, and contagious being, children of wrath, subjects to death, slaves of damnation: be they Kings, Princes, Nobles, what you will, this is all they have or can have by their natural birth: john 3.6. for whatsoever is borne of flesh is flesh, i. e. all things that parents can convey unto their children is but a corrupted natural being: yea, though the parties should be sanctified themselves, and thereby procure their children to be received and reputed members of the visible Church before men, yet can they not infuse Grace, Perkins in Jud. 1. nor produce sanctified children in the sight of God. For though we read of some that were sanctified in their Mother's womb, as jeremy, john Baptist, and the like, jer. 1.5. yet this sanctifying grace was infused by God, and not traduced from their parents: Luke 1.44. and therefore this should make all men to be of an humble spirit, and to rejoice more in their second birth, in the Baptism that they have received, it may be by the hands of some mean Minister, and their begetting unto the faith of Christ, by the preaching of the word of God, then in all that glory and excellency that they have gotten from their natural parents: for they did but make us Men, these must make us Christian men. And thus you see that by the guilt of Adam's sin, every child of Adam deserves eternal death, before he comes to this present life. But because we would be sure enough of death, we will hasten it, and draw it on, as it were with cart-ropes throughout all our life, and we will not have it said, Ezech. 18.2. our fathers have eaten sour Grapes, and the children's teeth are set on edge, or, that Adam sinned & we are punished; nam erravimus cum patribus, for we have sinned, & will sin with our fathers, & more than our fathers, we will drink iniquity like water, and add unto our original corruption those daily heaps of our actual transgressions. And therefore you must give me leave to insist a little upon this point, and to take a further view of this our immortal enemy, this actual sin that bringeth death. I confess it is an Hydrian beast, that hath many heads, it is like a continued quantity that admits of infinite sections: I cannot touch them all, yet for methods sake and the furtherance of our memory, I desire you to consider these three points. Three things considered in the handling of actual sin. 1. The nature of it, how it is defined. 2. The degrees whereby it is increased. 3. The manner how it is committed. CHAP. II. Of actual sin, what it is: and by what degrees it inwardly increaseth. Aug. contra faustum. lib. 22. cap. 27. What actual sin is. SAint Augustine defineth sin to be factum, aut dictum, aut concupitum contra legem Dei, any fact, or word, or thought, that is contrary to the Law of God; and Saint Ambrose briefer, saith that sin is the breach of God's Law: but Zanchius fuller, Zanch. de peccato actuali. lib. 1. thes. 1. pag. 161. and to my content, plainer, saith, that an actual sin is an anomy * A want of rule. whereby those humane acts, that do proceed from the corruption of our flesh are contrary to the Will of God, ingraffed in the minds of men, and especially revealed in the word of truth: for herein is expressed both the matter and the form of sin. The matter of sin must be a humane act. First, Materiale peccati, the matter of sin, is said to be a humane act, whether thought, word, or deed, for otherwise it cannot be said to be an actual sin where there is no act: and therefore not only in sins of commission, as adultery, murder, theft, and such like; but also in those sins which are called, sins of omission, as not to pray, not to do that service unto God which we own unto him, there is not only a mere privation, but there must be also, aliquid positiwm, some act that makes the sin: as when thou omittest thy duty, either because thou wilt not do it, and there is an act of thy will; or because thou canst not remember and hast forgotten to do it; and there is an act of thy memory; or else thy unwillingness, thy unableness, and thy forgetfulness, do proceed from some act and occasion either present or precedent, Furor iraque mentem precipitant. which makes thee to omit the things commanded, and so to sin; as when thy fear blinds thy judgement that thou canst not discern the truth, or thy drunkenness causeth thee to sleep, when thou shouldest be hearing the word of God. But you must not think every humane act to be a sin, but only those that do proceed from the corruption of our flesh, and are contrary to the Will of God. For: Secondly, Formale peccati, The very being of sin, is an erring from the will of God. Psal. 40.10. (as the Schoolmen call it) the very being of sin, is a deviation from the Will of God. For the Will of God is to be always set before our eyes, as the only rule whereby we are to square all our actions; and therefore every man should say with the Psalmist; In the volume of thy book it is written of me that I should fulfil thy will, O my God, I am content to do it; and every man should do as he saith, Thy will be done in earth as it is Heaven; for whosoever erreth from his Will sinneth against his own Soul, but whosoever doth the will of my Father, the same is my brother, and my sister, and my mother, Mar. 3.35. saith our Saviour Christ. But because the will of God is not always known to us, neither can we search into that which he concealeth from us, therefore you must understand that the revealed will of God is lydius-lapis, that touchstone which trieth every action, and makes it either just or sinful. The will of God is revealed in our consciences, and in the Scriptures. Now this will of God is revealed in the book of every man's conscience, and in the book of holy Scriptures. For of the first, the Apostle saith, that the Gentiles though they had not the written Law of Moses, yet had they the Law of God written in their hearts, because there consciences bore them witness what was to be performed, and what was to be eschewed, and did accuse them when they did ill, and excuse them when they did well: and therefore whatsoever they did against their own conscience, they did the same against the will of God, revealed and engraven in their hearts: and therefore the Apostle saith, that as many as have sinned without the law, Rom. 2.14. verse 14. i. e. without the written law of Moses, shall also perish without the Law: because they having not the law, were a law unto themselves. And, The word of God is divided into two parts, id est, 1. The law, & 2. The Gospel. For the 2. we must not only understand the Law of decalogue, or 10. commandments (although that be the chiefest rule to express all sin,) but we must also consider the Gospel, as a part of that book wherein, the revealed will of God is expressed; for there are many things forbidden, and many things commanded in the Gospel, which are not plainly expressed or mentioned in the Law, as to believe jesus the son of Mary to be the Messiah whereby all sins are taken away, and without whom all sins do remain: for so Christ himself testifieth, john. 6.9. that the holy Ghost should reprove the world of sin, because they did not believe in him; and therefore whatsoever act is done against the will of God revealed either in the Law or the Gospel, the same is sin. Secondly, For the degrees whereby sin is increased, we must note, Bernardus de grad: humilitatis. that nemo repentinè fit pessimus sed paulatim descendit, no man is suddenly desperately evil, but he descendeth to hell by little and little: for the devil is like a serpent, creeping, and sliding by little and little, when we cannot perceive his paths: and therefore we should be very wary to mark his footsteps. Now as every sin is committed either inwardly or outwardly, Jsidorus de summo bono. Sin is inwardly increased by three degrees. so every sin is increased either inwardly in our minds, or outwardly in our actions. 1. Inwardly it increaseth and groweth by 3. degrees, 1. By the suggestion of Satan. 2. By the delight of the Flesh. 3. By the consent of the Spirit. The first we cannot well avoid, because Satan is ever busy to suggest sin into us, Satan suggesteth sin diverse ways. sometimes horribly to prodigious villainies, sometimes secretly he insinuates himself under the shape of an Angel of Light, and suggesteth sin under the show of Virtue: and thus in every member of our Bodies, and in every corner of our Souls, he lurketh and lieth upon a bed of fornication, suggesting falsehood into our hearts; lightness into our heads, adulteries into our eyes, oaths into our mouths, intemperancies into our whole bodies. The first suggestions of Satan are sins. And although this suggestion is from Satan yet is it a transgression in us, Inest enim peccatum cum suggeritur, regnat cum delectaris, primum peccatum cogitasse quae mala sunt: for sin entereth when it is suggested it reigneth, when thou consentest and art delighted with it: because the first sin is to have any thoughts of sin, saith Saint Hierome: Hierome: lib. 1. in Amos. and therefore we should labour and strive what lieth in us to prevent the coming of the Devil, to suggest any sin unto us, and this we may do, if we look upon him before he comes unto us, and if we shut him out when he comes unto us. He that would see the devil coming, How we may avoid the suggestions of Satan. must behold him before he comes too near; for as in the optikes, if a man would perfectly see the perfection of any picture, he must stand a pretty distance from it, so in the aspects of Satan, if a man would throughly perceive the deceitfulness, and the ugliness of his shadows, 1. By beholding his ugglinesse in others. and the filthiness of his form, he must look upon him before he comes to neere him; and this is the reason why many do not detest him, because they never looked on him, before he embraced them: for as our eyes being too near any object, the beams of our sight will be confounded, so-Satan having closed with us, he darkeneth the eyes of our understanding, that we cannot see him as he is. And therefore it would be well for us, if we could be induced to behold his pride, his drunkenness, his oaths, his avarice, and all his foul deformities in other men, that this might make us to detest him, and shun him before he comes into ourselves. for, Faelix quem saciunt aliena pericula cautum, every schoolboy learned it: let us all learn to practise it, behold the ugliness of Satan in his sinners, before he comes into our Souls. and, Secondly, When we have beheld him, 2. By the continual following of our vocation. let us not stand still while he comes unto us: but let us quickly run unto the works of our vocations before he can fasten on us any of his suggestions: For as a bird sitting still upon the perch when she seethe the fowler, may be easily catched; but if she soon flies, she is safe enough from all danger: so a man giving himself to idleness is soon tempted to wickedness, Idleness is a great furtherance to wickedness. Quaeritur Aegistus quare sit factus adulter: in promptu causa est, desidiosus erat. How apt our flesh is to commit sin. but if he gives himself to reading, praying, or any other work of his vocation he shall be the freer from the devil's suggestion; and therefore Saint Hierome exhorteth his friend Rusticus to be never idle: but always busied about some good work or other, ut quando diabolus veniret, inveniret occupatum, that whensoever the devil should come, he should find him working in God's vineyard. Secondly, When Satan by his wicked suggestions, hath emised the seed of sin into our hearts like a father, than our corrupted flesh, by wicked thoughts and imaginations, receiveth and conceiveth sin as a mother; and it is as fruitful of all manner of sin as Diodorus Siculus reporteth the Egyptian Lands to be of vermins: and therefore, (as the wise man saith) cum omni diligentia obserua cor tuum, Prover. 4.22. Look not only to thy hands, and to thy feet, to thy words, and to thy works, (though these also should be carefully looked unto,) but especially above all things, look to the thoughts and inward affections of thy heart; How wicked thoughts will bring forth wicked works. for as the wood is, so the fire will be; unsavoury wood will make unwholesome fire, but sweet Frankincense or dry juniper, will yield a pleasant perfume: so wicked thoughts and affections will bring forth jeude words, and wicked actions: Matth. 12.34. for, out of the abundance of the heart the mouth speaketh. Aug de trinit. lib. 12. And therefore Saint Augustine saith, that our hearts should be very wary, never to be delighted with any sin suggested by Satan: Nam cum sola cogitatione mens delectatur illicitis, for when the mind in the thoughts and cogitations only, That the least titillation of the mind with sin is sin. is delighted with unlawful things, though it purposeth not to do them, but doth as it were think of them and is tickled with them, that little delight it conceives of those thoughts, Non negandum esse peccatum, etsi longe minus quam si & opere statuatur implendum: It cannot be denied but it is a sin, though not near so great as when we purpose to bring the said cogitations into actions, and therefore (saith he) Statim ut attigerunt animum, respui debent, as soon as ever such thoughts of evil, do invade or touch our minds, we should presently smother them and cast them off, and then De talibus quoque cogitationibus venia petenda est, pectusque percutiendum atque dicendum, Dimitte nobis debita nostra: We should crave pardon of God for such wandering thoughts, and striking our breasts say, O Lord forgive us our sins, for who can tell how oft he offendeth, Thirdly, When Satan, like the serpent, hath persuaded and the concupiscence of our flesh, like Eva, is delighted when she sees the fruit fair unto the eye, and the sin pleasant unto the taste, Genesis 3. How the flesh laboureth to draw our minds to yield consent to sin. Rom. 7.17. Gregor. mar. 16. than they draw in Reason, like Adam, to give consent, and so to finish all, and perpetrate the sin; and this aggravates the sin, and makes us void of any excuse: for whereas before, when the flesh was only delighted, but the spirit was not consenting, a man might say, It is not I that do it, but the flesh that is joined with me; and so if reason had refused when the flesh was delighted a man might in some sort be excused, quia peccata non nocent, si non placent, Because sins shall not hurt our souls, if our souls do not delight in sins, and that man; haud est nocens, Seneca. in Her. oet. quicunque non sponte est nocens, is scarcely guilty that is not willing to offend, saith Seneca: and therefore recipe iam sensus hera, quid te ipsa lacerans, omnium aspectum fugis, mens impudicam facere non casus solet, those that are violently haled to sin, Idem in hippol. Act: 3. like Lucretia that was ravished against her will, need not so much vex themselves with grief, and shun for shame the sight of men, because the mind yielding or denying consent unto the desires of the flesh, doth either aggravate or extenuate the fact. But when the spirit yields consent unto the desires and delights of the flesh, as Adam took of the tree likewise, Idem epi. 58. We are fully miserable when we yield full consent and delight in sin. and he did eat, than (as Seneca saith) consummata est infelicitas, ubi non solum turpia delectant sed & placent: The misery and iniquity of man is perfected, when the sin doth not only delight the flesh and sensual part of man, but is also pleasing and acceptable unto the spirit and reasonable part of man, and therefore (as Boetius saith) voluntario facinori nulla est excusatio, Boetius rhet. novor. lib. 2. to such witting sins delighting the flesh, & consented unto by the spirit, there is not nor can be, any excuse: Nam ut nequius est odisse iustitiam quam non fecisse ita nonnunquam gravius est peccatum diligere quam perpetrare: For, as it is a viler thing to hate righteousness then not to do righteousness; so many times, Hierom. in quad. epist. it is a greater offence to delight in sin, or to love evil, then to commit evil, as Saint Hierome saith. And the reason hereof is plain, The approbation of our fleshly desires maketh sin the more exceedingly sinful. because it is the consent of the will, and the approbation of the fleshly desires, that makes the sin, without which some ways, or in some respects, it cannot be said to be a sin. Nam quemadmodum qui videt meretricem & scit esse meretricem, non est scortator, propter hanc cognitionem: For as he which seethe a harlot, and knows her to be a harlot, is not thereby a transgressor, because of his knowledge of her; but if he consenteth, purposeth, or affecteth to be joined unto her, Tum est scortator, aut actione aut affectione: Then is he a fornicator and offender, either in action or in affection: justin. Mart. in resp. ad Orthodox. ad q. 8. f. 273. Sic & bonorum & malorum hominum cognitio non est in causa ut boni sint aut mali: sed propositum quod eligit id quod ei visum est: So the knowledge of good or wicked men, is not that which causeth them to be either good or bad, but it is their will and purpose to choose that which pleaseth the same, which maketh them to do well or ill: saith justine Martyr. If sin did forcibly invade the mind, the punishment of sin might seem unjust. And as this consent of will maketh the sin, so without this consent of will, there can be no sin: Nam si defectus iste qui peccatum dicitur, tanquam febris invitum occuparet, recte iniusta paena videretur, quae peccantem consequitur & quae damnatio nuncupatur: For if sin, like a Fever, did violently invade us, and take hold upon us against our wills, than the punishment which is damnation, and is imposed for the sin upon the sinner, would appear to be unjustly inflicted; And therefore, Vsque adeo peccatum voluntarium malum est, ut nullo modo sit peccatum nisi aliquo modo sit voluntarium: Sin is so voluntary an evil, that by no means it can be sin, unless by some means it be voluntary: Aug. de vera relig. Et hoc quidem ita manifestum est, ut nulla huic doctorum paucitas nulla indoctorum turba dissentiat: And this is so manifest, and so agreed upon by all men, that neither learned nor unlearned, do deny the same, saith S. Augustine. And therefore though the Devil, like a father, be always ready to beget sin, and the lust and concupiscence of the flesh, which is appetitus sensitiws, be always like a mother, apt to conceive sin, yet if appetitus rationalis; If our reason be not entreated, as a Midwife, to bring forth sin into action, it will prove an abortive, like the untimely fruit of a woman, which perisheth before it seethe the Sun; that is, though the least concupiscence (as I said before) be a sin, yet this sin will never prove so odious in the sight of God, nor yet so dangerous unto man, as when the sin is fully finished. Ob. But how then is that true (may some man say) which you said a little before, When the mind is any ways delighted with the least tickling thoughts and cogitations of evil, non negandum esse peccatum, we cannot deny the same to be sin, therefore the sensitive appetite of any evil makes it sin, though the rational appetite doth not consent unto the same. I answer, that the Objection answereth itself, Sol. for it saith when the mind is any ways delighted; but the mind cannot be any ways delighted, without some consent of the reasonable appetite; therefore this proveth not any sensitive desire to be a sin without the consent of the reasonable appetite. But we must note, The sensitive faculty doth soon defile the reasonable soul. that here is aliquod malum propter vicinum malum, the will and affection of the reasonable soul, by reason of his contiguity and vicinity with the sensitive lust and concupisense of the flesh, is so dammaged, that, as no man toucheth pitch, but is presently defiled with pitch: and the fire can never touch the tinder but the same is presently kindled; How we should beware of sin before sin comes near unto us. so the thoughts and the apprehensions of the sensitive faculties, as soon as ever, they touch the discussive faculty of reason, do instantly taint and corrupt the same. And therefore that our reasonable will and affection do not yield to the finishing of sin, reason should have her eyes always open, and with an eagle's sight to behold sin afar off, to subdue the vile thoughts and desires of the flesh, before ever it enters upon any faculty of the soul: And so you see how sin is inwardly increased, Satan suggesteth it, Lust conceiveth it, and the Will finisheth it. CHAP. III. By what degrees actual sin is outwardly increased. SEcondly, Isidorus de summo bono. jacobus de valentia: in Psal. 91. Actual sin is outwardly increased four ways. sin is outwardly increased and augmented (saith Isidorus) three special ways. 1. It is secretly committed. 2. It is publicly adventured, 3. It is usually practised: and to these ways I may add, that then 4. It is exceedingly, & most fearfully enlarged. When we first practise sin, we seek by all means to conceal and to hide our sins. First, we will commit the sin, credamus tamen, astudoloque tegere nos tantum nefas; yet than we will seek by all craft and subtlety, & by all other means, to conceal the same from the eyes of the world; for at the first we are like Adam, ashamed that God should see our nakedness, or that the world should know those things that are d●ne of us in darkness: and therefore we will use all our skill to cover it, and conceal it under the shadow of the fig-leaues, that if it be possible, neither God nor the world may espy the same. For sin of itself is so ugly, and so deformed a thing, that the sinner himself, if he could but truly see the same, would truly loath it. How Satan seeks by all means to conceal the light of God's Word And therefore Satan laboureth by all means to put out either verbum predicatum, the preaching of God's Word, which is the true light and candle that shineth unto every man, and showeth him the right ways of godliness, or else verbum applicatum, the applying of this word unto our souls, which is as the eyes whereby we do perceive this light, without which we are like blind men that can see nothing in the clearest day: the first of these he put out in the days of superstition, when men walked in darkness, and knew not where they went, they knew not what was sin: And the second he puts out now in the Sunshine of the Gospel, when the light shineth in darkness, John 1. and the darkness comprehendeth it not: and therefore he causeth more sins, and more horrible sins, to be committed now in the light of the Gospel, We care not what great sins we do so we may conceal them. than ever were done heretofore in the night of ignorance; for now, having our own eyes of the application of God's light, put out by that mist of malice which blindeth us, we care not how much, how great sins we do commit; so we could put out the eyes of perspection, that the world might not see the same. As the Hypocrites care was altogether that their good works might be seen of men: so all our care is, that our evil works may not be seen of men. Sin creeps into us as the Serpent crept into Paradise, we know not how, we may well demand the question, quomod● intrasti? how camest thou in hither? but we shall find the resolution, that it was most secretly and insensibly, and therefore we will conceal it as cunningly; either like Appollonius the juggler, who as soon as he was before the judge, was presently vanished out of his fight. We hide our sins that none m●y see them, and we will stand in sin that we have not sinned; and as salomon's harlot would wipe her mouth, and it was not she, or, as Pilate would wash his hands when he had condemned the Innocent blood; So now the drunkard, when he cannot stand, will stand to it, that he is not drunk, and the swearer swears and out-sweares all, and if you tell him of it, he presently swears he swore not at all. And thus, as Rachel hide her father's Teraphim, under a smooth pretence, Gen. 31.35. that it was with her after the manner of women, or as Achan hide his wedge; so doth every sinner seek to hide his sins. And if we cannot hide them, but that sin itself, like Abel's blood, will cry so loud that it must be heard, then presently we will either lessen our sins with Saul, and say we did it indeed, but it was with no ill intent, I saved the fattest, but it was for a sacrifice for the Lord; or else with Adam, we will transfer our sins from ourselves to others, light where they will, though it were on God himself: For, the woman that thou gavest me, gave it me, and I did eat. So cunning is every man to conceal his sin. But alas: Quid ille qui mundum quatit, vibrans coruscat fulmen Aetneum manu, stator deorum? credis hoc posse effici inter videntes omnia ut lateas avos? Senec. in Hipol. act. 1. john 1. That we cannot possibly hide our sins from the eyes of God. Psal. 139. john 1.18. john 1.48. Melissa par. 1. serm. 16. Quid ille rebus lumen infundens suum matris parens? What if thou couldst escape the eyes of men, is it possible for thee to blind the allseeing eyes of God? for he is the true light that shineth and giveth light to every thing, and he beholdeth the ends of the world, and seethe all things that are under Heaven, saith holy job, He is about our beds, and about our paths, and espieth out all our ways, saith the Prophet David; and his name is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉; Because he seethe and beholdeth all things; all things are naked in his eyes: and therefore what advantageth it thee to conceal thy sins from the knowledge of men, when thou canst no ways hide them from the eyes of God? For though no man saw God at any time, yet God seethe man at all times: He saw Nathanael under the figtree, when Nathanael saw not him; and he seethe thee committing sin, when thou seest no man but thyself. And therefore beware of sin, though no man seethe thee, Nam quemadmodum ignis, si tunica tegatur. For as the fire that is hid under thy coat, or in the straw, may be concealed for a time, but at last it will burst out to thy cost; so thy sin, which thou dost in secret, may be kept secret for a while, but at last, like an unwedded Virgin's pregnancy, it will appear to thy shame: Claudian de 4. consul honorij. Nam lux altissima fati, occultum nil esse sinit; latebrasque per omnes intrat, & obstrusos explorat fama recessus. For there is no thought so secret that it shall go for nought, Sap. 1.7.10. because the Spirit of the Lord filleth the world, and hath knowledge of the voice, and the ear of jealousy heareth all things, & the voice of murmurings is not hid; and therefore our Saviour saith, That whatsoever is done in secret, shall be preached openly. It may be in this life, as the adultery of David, and almost all other horrible facts, as Treasons, Adulteryes, Murders, and such like, whereof we see almost none, but God, strangely, and by unknown ways doth bring to light; or assuredly in the next life, when God shall show the Nations our shame, and discover all our most secret sins in the sight of men and Angels. The longer we practise sin, the more impudent we grow in sin. 2. After that the Sinner hath accustomed himself to private and secret sins, than he gins to grow bolder and bolder, and as further and further from all goodness; so worse and worse in all wickedness. For as Seneca saith. Seneca in Hip. Obstare primum est, velle nec labi via. pudor est secundus, nosse peccandi modum. When we have cast off all shame of sin, we are passed all hope of goodness? To withstand the sin is the best, and not to fall; but if we have fallen, to be ashamed that we have learned the way to sin, is the best plank after shipwreck, to save a man; but when a man hath cast off all shame of his ill-doing, then is he almost past all hope of well-doing. For, not only the Apostle saith, it is a shame to speak of those things which are done of them in darkness; but the very Heathen Poet could say: Quis furor est qua nocte latent in luce fateri, Ouid. l. 3. amor. Et quae clam facias facta referre palam? What a madness is it to speak openly, what abominable sins thou hast committed secretly? And if it be a shame and a frenzy to speak of thine abominations openly; O then how lamentable is thy case, to commit them publicly in the sight of the Sun? Isidor. de summo bono l. 2. Quia maior est culpa manifeste quam oeculte peccare, Because it is a fare greater sin to commit any wicked fault openly, than it is to commit the same fact privately and secretly: for he is doubly guilty that sinneth publicly; What a heinous thing it is to sin publicly, and so to teach others by our ill examples. Matth. 5.19. Et quia agit, & quia docet; First, because he doth that evil himself; and secondly, because he teacheth others, by his example, to do the like; and you know what our Saviour saith: He that breaketh the least of these Commandments, and teacheth others so to do, he shall be called the least in the Kingdom of heaven: i. e. None at all: He shall have no place at all in Heaven. And yet as the Prophet jeremy said of the jews, That they carried their sins in their foreheads: and had Whores faces, jer. 3.3. which would not be ashamed: so may we now say of ourselves, we are as an impudent Strumpet, that will play the Harlot in the sight of her Husband, and are more abashed at our base apparel, than we are at our wicked lives. Thirdly, when we are come to that pass, to commit sin without fear, and to do it openly without shame, to have our conscience seared, and our hearts hardened in sin, than (as the old saying is) Consuetudo peccandi tollit sensum peccati; Custom of sinning doth take away all the sense and feeling of sin, & in familiaritatem gravissima adducit, and makes the heaviest sins, like Miloe's Ox, seem light and small unto them: for now the sinner is in his own element, and no element is heavy in his own sphere: Ideo & peccata, Seneca de tranq. quamvis magna & horrenda, cum in consuetudinem venerint, aut parna, aut nulla esse credunt peccatores: The custom of sinning makes the greatest sins seem but very small. And therefore the sinners which are accustomed to sin, do esteem their sins, though they be never so horrid and horrible, to be either no sins, or but very little sins; and therefore though every sin in itself is like a talon of Lead, able to sink down the strongest soul to Hell: or like the poisonous juice of Aconite, Lurida terribiles miscent a conita novercae (which they say is the mortalest poison in the world; because, as the Poets fain, this herb grew from that froth that fell out of the jaws of Cerberus, when Hercules dragged him out of Hell) yet do these men carry all their sins away, judg. 16.3. as nimbly as Samson did the Gates of Azza, and drink up the same as smoothly as the drunkards use to sip up their pleasant Wine. And when we have accustomed ourselves to sin, then are we bound in sin as with a chain more strong than those seven green Withes, or those seven new Ropes wherewith Dalila bond Samson, The longer we continue in sin, the harder it is for us to forsake our sins. for he broke the same as a thread; but we shall hardly escape out of these miserable bonds of sin: Nam usitata culpa ita mentem retinet, ut nequaquam ad rectitudinem surgere possit: For an usual custom of sinning, doth so retain the soul in sin, that it cannot rise to virtue; yea, though he should sometimes endeavour to rise, yet should he always fail to stand; Greg. in quad. Homilia. Quia ubi sponte diu persistit, ibi & cum noluerit cadit; Because where he willingly long persisted, there of necessity, he shall often nillingly fall: saith Saint Gregory. And so Saint Chrysostome saith, Chrysost adversus gentiles: add Babylam Martyrem. that the soul of man which once tasted of the sweetness of sin, and is not moved with sorrow or repentance for the same; causeth by her own negligence, the strength of sin always to increase. For as a spark of fire falling among the stubble, How sin will increase, if it be not at the first resisted. doth instantly kindle it, and is more and more augmented, if it be not presently extinguished, and then it never leaveth burning, till all be consumed: Even so is the nature of sin, when it hath once seized upon the thoughts of man, if it be not presently subdued, crushed in the shell, or as Saint Augustine speaketh of the children of the Babylonians, dashed to the walls, while they are yet tender and young, it will grow further and further, and ever prove worse and worse, and more and more wild and untamed: and so the latter sins do always prove the greater sins, and the end of such Sinners, fare worse than their beginnings, as our Saviour speaketh; for seeing they would not quench the first flames of sin, they are soon fallen into all kind of sins. Chrysost. hom. 59 in Matth. What a slavery it is to serve sin. And then, Quemadmodum qui sub mille paedagogis vitam degunt, Even as those men which are kept under a thousand Schoolmasters, dare not look aside for fear of being espied of them; nay more, than the daughter of Inacus durst turn any where for fear of Argos eyes; so they that are filled with sins, cannot, nay dare not speak of virtue, no more than a servant dares to speak against his Master: john 8.34. He that doth sin is the servant of sin, 2 Pet. 2.19. saith our Saviour: Et duram seruit seruitutem; and surely such a one hath but a hard service of it, as hereafter I shall show unto you. Hypocrat. l. 2. Aphor. 9 And therefore seeing, that as, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉; the infected parts of the body the more they are cherished, the more they are indammaged: So the soul daily accustomed to sin, is the more infinitely endamaged by sin. It were well for us Christians, if we would often remember the Heathen man's saying, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉; No wise man will twice commit the same sin: and it would be better for us, that we would follow the other man's counsel, which saith: Obsta principijs, sero medicina paratur Cum mala per longas convalnere moras. Give the water no passage, Ecclus 25.25. no not a little (saith the Son of Syrach) and suffer not sin to have footing in thee, How we ought to be very careful to resist the beginnings of sin. but withstand the very first motions, and the least beginnings of the same; so mayst thou the easier keep all these mad Greeks' out of Troy, these deadly sins out of thy heart, if every Protesilaus, every first sin that seeks entrance into thy soul, shall upon the first footing, be there laid for dead. Otherwise, as Nature, though it can easily exclude somekindes' of diseases which casually come, yet is it pressed and wearied with those that are habitual: Thriver. in Apoth. 169. Even so (saith Thriverus) the soul of man that is but once wounded, may the easier be cured, and the Sin by repentance may be the sooner excluded, but the same wounds being still wounded, and the same sins being usually practised, they will never, or hardly be subdued. For if an Ethiopian can change his black skin, jerem. 13.23. or a Leopard his spots that are upon his back, then can you do well, having learned and practised all the days of your life to do evil, saith the Lord, and therefore as our Saviour saith of rich men, I may as truly say of these men, Matth. 19.23. that they can hardly enter into the Kingdom of Heaven. O than beloved Brethren, let us not continue in sin; Luc. 15.13. for the further we go with the Prodigal Child, the harder it is for us to return, and the more steps we go from any City, the more pains it will be for us to return to that City again; so the more sin we commit, the more must be our sorrows for our sins, and the harder it will be for us to forsake our sins; Great sins must have great repentance. for as, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Great sins and offences, deserve great punishments, so they must be greatly sorrowed for, before they be pardoned; for whosoever sinneth wickedly with Saint Peter, he must go out with Saint Peter, out of wicked company, out of his wicked sins, and weep bitterly. And he that is used to sin, and to lose grace, will hardly be induced to leave his sins, and to seek for grace: or if he should seek it, Luke 2.46. That we ought suddenly to return unto the Lord, and not to defer our conversion. yet will it be very hard for such a one to find it: for when Mary lost Christ but one days journey; she was three days seeking and searching after him, sorrowing, before she found him: and therefore questionless if we lose him thirty, forty, or fifty years, (as many men use to do) it will be very hard for us to find him in an hour, in the last hour, when we have no more hours left unto us; and therefore, to day if you will hear his voice, harden not your hearts, but return O Shunamite, Qui non est hodie, cras minus aptus erit. return, return, and seek him diligently whom thy soul loveth, but seek him quickly, and seek him now, while he may be found. Fourthly, When the custom of sinning hath taken away the sense of the sin, and that the consciences of the sinners are cauterised, and as it were seared with a hot iron, than they do aggravate each sin, and make every sin exceedingly sinful: for now, peccator non timet suam famam, sin is grown to his tallest groweth, and the sinner hath eaten shame, and drunk after it, and therefore he can well digest it, he can fearelessely commit it, in all places, at all times, and before all persons. jacobus de valen in ps. 91 Nay now he will, First, Excuse it, and say, it is no sin, or if it be, it is but a sin of Infirmity, issuing from the temperature of his body; a trick of youth, or his heat and choler: or else it is but a sin of Conformity, he doth but as the most men do, because he would not be singular. 1 Sam. 13 12. What wicked men will do to justify themselves. Secondly, They will lessen it, and pretending some excuses, they will say with Saul, that they presumed and forced themselves to do such things; but they hope they are but trifles, small venial sins; Tush say they, will God be angry for such small sins? Why; if he will; then, Thirdly, They will clear themselves, and say with the same Saul, we have performed all the commandments of the Lord; Matt. 19 20. we have kept them from our youth up as the young man in the Gospel said: and if, as the bleating of the sheep, and the lowing of the oxen told Saul that he lied, so their sins do testify unto their face that they have offended; then, 1. Sam 15 15. as Saul laid all the burden upon the people, saying, the people spared the best of the Sheep, and of the Oxen, and not I: and as Adam laid all the fault upon his wife, saying, Gen. 3.12. the woman whom thou gavest to be with me, She gave me of the tree and I did eat, and therefore is she in all the fault and not I: even so do they lay all their sins on others, even on God himself, rather than they will confess themselves guilty of sin. Then, Fourthly, They will not only clear themselves from sin, and blasphemously say, that either God is in fault that they do sin, or else because he did not make them so that they could not sin, but they will also approve these sins in others, and knowing the judgement of God (that they which commit such things are worthy of death) not only do the same, but also have pleasure in them that do them: Ro●● a most fearful behaviour of most impudent men, and yet not all: for then, Fiftly, They will not only consent with them that do such things, but they will also teach them how to do them: as our Saviour showeth; they will set up a School of wickedness: these shall be the least in the Kingdom of Heaven, i. e. none at all, Matt 5.19. saith the blessed Verity. And yet for all this, we are not come to the height of our times iniquity, for we will be sure to have a note above Ela, to go a little further than either Scriptures or times can give us precedents: and therefore, Sixtly, If these men's scholars be not able enough to learn to sin, they will cause them and compel them to do it: there is no resistance. See how the drunkards do it in every place, and many more, who take delight to drive men into Hell. And therefore now, this 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉▪ this spirit of slumber, or this sleep in sin, which we may rightly call 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, the brother of death, or a deadly sleep, makes these woeful sins to sit in the seat of the scornful, that is, secure & pertinaciter perseverare in delictis, Psal. 1 1. Mollerus in Psal. 1. & omnem pietatem habere pro ludibrio: most securely to continue, most obstinately to go on in all iniquity, and most basely to esteem of all piety: making but a mock of God and of all godliness: And therefore the Prophet saith of such sinners, that they have made a covenant with death, and an agreement with hell itself, i. e. never to forsake that sinful course of life, till death doth send them quick to Hell. But I could wish that they would be herein false, and as they have broken the covenant of their God, That we should break the covenant which we have made with Hell, if ever we would go to Heaven. which they have made with him in Baptism, so they would break this agreement with Hell, and cast off these cords from them: for the reward of sin is death, and therefore much more of such fearful sins as these bee. And so you see the degrees by which sin is increased. CHAP. IU. Of the manner how every Sin is committed. THirdly, having seen how sin is augmented, The manner how every sin is committed is fourfold. and groweth more and more heinous by degrees like the Cockatrice egg, that in a short time proves to be a destroying fiery Serpent, you must now understand the manner, how every sin is committed and that we find to be; 1. Of Ignorance. 2. Of Knowledge. 3. Of Infirmity. 4. Of Malice. First, The heathen man saith, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉: Whosoever knoweth nothing, sinneth nothing: and Divines say, he that knoweth lest sinneth least. That ignorance is twofold. But here you must understand Ignorance to be twofold. First, Simple, when a man therefore knows not, because he cannot learn. Secondly, Affected, when a man therefore knows not because he will not learn, as those in job, who said unto God, Discede à nobis quia scientiam viarum tuarum nolumus; Job. 21.14. Depart from us, for we will not have knowledge of thy ways: and therefore the Prophet complaineth of such ignorant men, quod noluerunt intelligere ut bene agerent, that they refused to learn that they might do well, & quod caeci licet, ducem tamen non modo non quaerunt, sed & oblatum respuunt; and that although they were stark blind and could see nothing, Bern: in ep. ad magist. Vincent. yet not only sought no guide, but refused and contemned them that were offered, as Saint Bernard speaketh. The first may excuse us, à tanto licet, non àtoto, That simple ignorance doth extenuate the sin. Acts 17.30. 1. Tim. from the greater punishment, though not from blame, as Saint Paul showeth of the Gentiles, saying, The times of this ignorance, God regarded not; and of himself, That God had mercy upon him, because, in persecuting the Church, He did it ignorantly. For this circumstance doth much extenuate a sin, when a man can plead for himself with, Abimelech, Gen. 20.4. Lord wilt thou slay the righteous Nation? As if he should have said, O Lord, lay not this sin to my charge, for if I had known her to be his wife, I would never have intended to make her mine. And therefore this moved our Saviour, at the time of his passion, to say, Father forgive them, Luke 23.43. for they know not what they do: Which is as if he should have said, if they knew that I were the Messiah, the son of God, and the Saviour of the world, and would notwithstanding crucify me, Luke 24.43. than would I not desire thee to pardon them; but now these things are concealed from them, and therefore I desire thee that this sin may not be imputed unto them. And so Saint Peter, after he had declared their sin, how They had denied the Holy and Just, and had preferred before him, a most unjust and wicked murderer, he delivereth their comfort, that if they would repent, and believe in him, they should obtain remission, and have their sins done away at the time of refreshing, Acts 3.17. Because they had done all this through ignorance. And so the Lord himself showeth this to be the reason, why he spared Niniveh, after the denouncement of her judgement, because, There were sixscore thousand persons therein, jonas 4.11. which could not judge betwixt good and bad, which could not discern betwixt their right hand, and their left. For a simple ignorance, in a devoted and wellmeaning man, such as Saint Augustine calls, fidelis ignorantia, a faithful ignorance, or the ignorance of a good & faithful man, whose heart like jehosophat, 2 Chron. 20.32.33. is upright towards God, though he fail in many particular duties, is either passed over in mercy, as was the superstition of our forefathers, Acts 10. or else is illuminated with knowledge, in God's appointed time, Psal. 50. vlt. as we read of Cornelius, and as the Apostle showeth, and the Psalmist promiseth, To him that ordereth his conversation right, will I show the Salvation of God. Bosq. de finibus bonarum, l. 2. conc. 12. p. 123. But the 2. that is, affected ignorance, Scaelus adcusat gravius non excusat, augetque non minuit supplicium, it doth enlarge the sin, & increase the punishment, and it should triple the same, saith Bosquierus; First, For committing the sin: Secondly, For neglecting to learn, and Thirdly, For affecting ignorance; for when things are not known, because men will not learn, such ignorance is without excuse, Quia aliud est nescire, aliud est nolle scire: Bernard. in ep. ad Valent: Chrysost. nescire ignorantia est, scire noluisse superbia est: Because this refusing to know, is rather Arrogancy, than Ignorancie; as Saint Bernad saith. Gregor in Moral. And therefore of such ignorant men, quibus fuit inveniendi facultas, si fuisset quaerendi voluntas, Which had the means to know, How dangerous a thing it is to be wilfully ignorant of the will of God. if they had had the desire to learn, the Apostle saith, si quis ignorat, ignorabitur, if any man know not God, the same shall not be known of God: for as the blind, and lame, were not to enter into the Temple, so the judge biddeth us, educere foras, populum caecum occulos habentes, to bring forth, and shut out of his kingdom, those men which have eyes, and cannot see, and which have ears, and do not hear, that is, which are borne to know, but will not learn, and which are capable of discipline, and yet will remain untaught. Cokus de iure regis ecclesiastico. And so in humane laws, we find the same truth. Nam tantum abest ut ignorantia excuset, etc. For it is so far from reason, that ignorance should any ways excuse the fault of him, which might know the truth that he ought necessarily to have known, but through his negligence, or wilfulness, would not learn the same, as that there is very great reason that he should be, the more severely punished; because that to be ignorant of those things which a man ought to know, but will not learn, non pro ignorantia, sed pro contemptu haberi debet, is rather to be judged a contempt of knowledge, than an ignorance of the truth. And therefore if for our sins we plead ignorance, when we might easily have known the will of God, if we had had any desire or diligence, to search out the same, we shall but deceive ourselves, and be found guilty of greater condemnation. Secondly, For the sins of knowledge, john 9.39. What a fearful thing it is to commit those sins which we know to be sins. Our Saviour saith of the Pharisees, that if they were blind they should have no sin, but because they said they did see, therefore their sin remained: For as Adam's great perfection, both in power and knowledge, made his sin so unexcusable, and the like transcendent excellency of Lucifer, made his fall so unrecoverable; so the more noble, the more powerful, or the more excellent in knowledge we be, the more heinous and intolerable are our sins. And therefore Saint Chrysostome saith, Chrysost. hom. 5. in Rom. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. He that hath enjoyed more instruction deserves to undergo the more punishment, if he transgress: and our Saviour saith, Luk. 12.47. that the servant which knoweth his Master's will, and doth it not, shall be beaten with many stripes: For to him that knoweth to do good, James 4.17. and doth it not, to him it is sin: i. e. Sin 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Sin in the highest degree, saith the Apostle. And yet as an old man said of the Athenians, at the games of Olympus, Plutarch in lacon. Athenienes norunt quid sit honestum sed eo soli utuntur Lacedaemonij: They knew what was honest, but they did it not, they were excellent gnostrickes, but bad practitioners, like the Pharisees that sat in Moses Chair, and taught what was good, but did none of those things themselves. That we do those sins which we know to be grievous sins. So might I say of many millions of men amongst us: they know that swearing and drunkenness, lewdness and profaneness, and such like horrible sins, are most odious & damnable in the sight of God. They know the Sabbaoths should be sanctified, our poor Brethren should be relieved, Rom. 1. vlt. and our good God should be worshipped, they know that they which commit such sins are worthy of death; and that they which do such works of piety shall be sure of life; and yet you see how we do continually commit the one, and omit the other. Alas, beloved, we cannot say with Saint Paul, 1 Tim. 1.13. we do it ignorantly. We cannot say we know not these things to be sins, for we know them, we do know them, and yet we daily do them. And therefore, art thou inexcusable, O man, Rom. 2.1. whosoever thou art that knowest these things, Bern. in Cantic. Ser. 36. or the like to be sin; and yet wilt fearelesly & carelessly commit them, then of all other men thou shalt find thyself at last to be most woeful and lamentable: for, The excellency of our knowledge makes us the more horrible sinners in the sight of God. ut cibus sumptus & non decoctus perniciofus est; As meat received, and not digested, proves most dangerous; or as physicke taken inwardly, and not working outwardly, proves poisonous; so the knowledge of the truth, which is the meat and physic of our souls, being received in our understanding, and not practised in our conversation, will prove to be a most dangerous deadly disease unto every Christian soul. What the sins of infirmity are. 3. We say those are the sins of infirmity, when in our hearts we have an earnest desire to serve our God, and to refrain from sin; but through the violence of Satan's temptations, and the untamed lusts of our own flesh, (which is ever prone to evil, and unapt to good) we either neglect that duty which we hearty desire to do, or perpetrate those deeds which by no means we would do: for so our Saviour saith of his Disciples, Math 26.41. that the spirit was willing, but the flesh was weak: So Saint Peter in heart was willing to die with his Master, but for fear of death, he was driven to deny him, and to swear that he knew him not; Cap 26.14. and so all other Saints of God do find, that how desirous soever they be to do their duties, and to serve their God, their flesh is often times weak, and unwilling to perform those good things, and most violently strong to draw their unwilling souls to sin. Aug. de eccles. dogmat. That no man is free from the sins of infirmity. And therefore Saint Augustine saith, that in respect of this infirmity of the flesh, Nullus Sanctus & iustus vacuus est peccato, nec tamen definit esse iustus, quia affectu semper tenet Sanctitatem: There is not any Saint that is void of sin, neither yet may he be said for that to be no Saint, because in heart and affection he always desireth, and to the uttermost of his ability, followeth after Sanctity: and so Saint john showeth, quod non est homo qui non peccat; james 3.2. That no man liveth, but he sinneth: for, in some things we sin all, i. e. through the infirmity of our flesh; and yet he that is borne of God, john 3.9. sinneth not, that is, with his full consent, but doth even then sigh and grieve in spirit, when his flesh draws him on to sin. But, that we may the better know those sins, which though they be enormities in themselves, yet may be truly said to be infirmities in the Saints, and may stand with grace, Galat. 6.1. as they are committed by them, it is observed by Divines, that they are; First, Such sins as are committed of incogitancy, Aug. de peccat. merit, & remiss: l 2. cap. 2. and besides the purpose general or particular of the offender. i e. sins of precipitation, and not of deliberation, as Saint Gregory terms them: for so Saint Augustine, speaking of these sins saith, Tentatio fallit & praeoccupat nescientes, How we may know sins of infirmity, by four special differences they do suddenly assault us, and attach us unawares: and we are as it were overtaken with the sin, before we can see the sin: So the adultery of David, was not thought of, before it was suggested; and the denial of Saint Peter, was never purposed, until it was acted. Secondly, Such sins as are ever resisted, to the uttermost of our abilities, before they be committed, and yet at last are perpetrated, quia tentatio praemit & urget infirmos: Aug: quo supra. because the violence of the temptation subdueth the infirmity of our flesh. Thirdly, Such sins as have for their causes, some prevalent passions in nature; as the fear of death in Saint Peter, which is the most terrible of all evil, saith the Philosopher; and the fear of shame in David, which many men do more fear than death. Fourthly, Such sins, as in the reluctation are many times subdued, and after they be committed, they be not often itterated: (I speak not of the inevitable lustings of the flesh, against the spirit, which no strength of grace, in the best men was ever able in this life to suppress; but I speak of outward enormities, that are sometimes committed, through the infirmities of the Saints,) for so Saint Augustine, speaking of Noas' sin saith, Aliquando fuit ebrius, sed non ebrosius: Idem. de peccat. merit & remiss. l. 2. c 10. that he was once drunk indeed, but he was no drunkard, quia ut actus virtutis, &c. because as one act of virtue makes not a virtuous man, so one act of sin in a Saint, makes him not wholly vicious, saith the Philosopher. But those that plot for iniquity, and imagine mischief upon their beds; those that never seek to resist, but ever to kindle the cinders of sin; that follow after drunkenness, and hunt for opportunities, and like salomon's strumpet, will come forth to meet sin, and rejoice when they find it, and commit it with greediness; I dare not not say they sin of infirmity, but I rather fear, that they are in the gall of bitterness, and in the bond of iniquity. Acts 8.23. Esay 5 ●2. And therefore, though they that are mighty to drink Wine, the common swearers, and blasphemers of Gods sacred name, the lascivious talkers, and all lewd livers, do pretend infirmities, to excuse their sins, yet may they truly fear, that these spirits of infirmities, are no humane but hellish spirits, wherewith they are like the woman in the Gospel, Luke 13.11. most lamentably possessed. Malicious sins have two violent properties. Fourthly, For sins committed of malice, it is observed that they have two violent and bitter properties. 1. Wilful. 2. Spiteful. First, They be wilful sinners, and they do commit their sins, with resolute wilfulness, i. e. with an absolute will, and with a full consent: for otherwise every sin is voluntary, or else it cannot be iniquity; Zanch. de peccat: actuali li. 1. Thes. 1. pag. 101. Acts merely violent are no sins. for those actions, quae moventur a principio extrinseco, which are outwardly compelled by violence, and are merely violent, without any consent of the will; as if a man were dragged by force, into the idols temple, or a woman forced to adultery, and she no ways yielding consent of will, either before the deed, or in the doing thereof; we say these things cannot be sins: because they are outwardly compelled by force, and not inwardly moved by the will; & voluntati vis inferri non potest, and no outward force can work upon the inward will: Jdem ibid. but all those actions, quae moventur a principio intrinseco, which proceed from within, and are done with any manner of consent of will, must needs be sins, (if they be such acts as are contrary to Gods will;) because they are voluntary, though not wholly, yet in part; in respect of the flesh, though not in respect of the spirit. But this sin, that I am to speak of, which is done of malice, is not only voluntary In some respect, but wholly in all respects, with all greediness committed, and without any manner of unwillingness effected; so as Satan doth no sooner tempt them to sin, but they do as readily attempt to commit the sin: for as the godly are desirous to serve God, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, not by constraint but willingly, Examples of most wilful sinners. so do malicious sinners perpetrate their sins, not through any great constraint, but with all willingness. And we have almost infinite examples of this kind: the Sodomites would not be dissuaded by any means, Gen. 19.8.9. from seeking to offer violence unto the Angels of God; but still obstinately, and maliciously persisted, until they were wearied; and the Prophet David, reporteth of the courtiers of Saul, that they said, our tongues are our own, and we will speak, who is Lord over us? Psal. 12.4. So the Israelites, in the days of jeremy, being most earnestly entreated, by God's servants, to walk in the good way, which is the commandments of God, did most wilfully answer, jeremy 6.16. We will not walk therein; and so are all those amongst us, that notwithstanding all the earnest admonitions of the preachers, and the sweet motions of God's Spirit, that doth often times knock, and call at the door of their hearts for amendment, & the infallible testimony of their own souls and consciences, that do assure them they should not do as they do, yet will they commit all uncleanness, all profanes, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, even with all greediness. But they may assure themselves, How fearful is the state of wilful sinners. Deut. 29.19. that their state is very dangerous, for he that heareth the curse of the Law, and yet blesseth himself in his sins, and will still confidently and wilfully go one in his wickedness, the Lord will not be merciful unto that man, (saith Moses) neither shall the iniquity, Esay 22. of such a sinner be pardoned, (saith Esayas;) quia in his nulla est excusatio infirmitatis, sed culpa voluntatis; because such sinners can plead no excuse, either of ignorance, or impotency, saith Anselmus: Anselmus in heb. c. 6. and therefore the Lord is mightily provoked, and most highly offended with all such wilful resolute sinners. Secondly, The malicious sinners, are likewise spiteful sinners, Heb. 6. Examples of spiteful sinners. 2. Chron. vlt. 16. i. e. such as do despite the spirit of Grace, and do make but a mock of Christ, and of all Christian Religion. Such sinners were those jews, that mocked the messengers of God, and despised his words, and misused his Prophets, until the wrath of the Lord arose against his people, so as there was no remedy: & such sinners were those stiffnecked jews, who though they were not able to resist the spirit, to speak in Saint Stephen, yet with their stones they stopped his mouth; and (as he saith) did always resist that spirit, Acts 8. to work in themselves. 2. Tim. 4.15. Such a sinner was Alexander the Coppersmith, who did not only distaste, but also withstand, yea vehemently withstand, the Preaching of the word of God: Such were julian the Apostata. Libanius the Sophister, Pope julius the third, and the like; who scorned Christ, and scoffed at all Christians; and such are those in our days, whosoever they be, and wheresoever they are, which not only wilfully sin, but also most lewdly, and profanely, make a mock of Religion, and with Serapion, scoff at all Preachers, and either wickedly hinder the free passage of the Gospel, or else secretly trample it under their feet. And therefore, being thus grown to the height of sin, to sit in the seat of the scornful; Psal. 1.1. The fearful state of spiteful sinners. 1. John 5 16. and with Achab to set and to sell themselves to commit wickedness, presumptuously, and with an high hand to sin against Heaven, and against the God of Heaven, they are not only deprived of the prayers of the faithful, for them; because we are forbidden to pray for such sinners, jere. 7.11. (as jeremy, was forbidden to pray for the jews, when the Lord himself said unto him, Thou shalt not pray for this people, nor lift up thy voice for them:) but they are also continually assaulted, with the prayers of the Saints, (like so many twoedged swords) against them: for so David saith, that he would pray yet against their wickedness: Psal. 59.5. and it is a heavy prayer that he useth, that God would not be merciful unto them, that offend of malicious wickedness: 1. Cor. 16.22. so Saint Paul accurseth every one that loveth not the Lord jesus: so did Simon Peter, pray against Simon Magus, Theodoret. l. 3. c. 9 and all the Christians against julian; and so do we pray against those malicious sinners, that despise God's word, and scoff at us, and crucify again unto themselves the Son of God. And then God, hearing the prayers of his Saints, he gives these sinners over unto a reprobate mind, Rom. 11. to do those things that are not convenient; and to fall from one iniquity unto another, until they bring upon themselves swift damnation: Christ hom. 67. in Joh. Nam cum a Deo deseruntur, tum diabolo traduntur: for when God hath once forsaken them, than doth the Devil wholly enjoy them; and filleth their hearts with all wickedness, and with the very gall of bitterness; and leaveth no place for repentance: Ansel: in Heb: 6. quia (〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉) prorsus lapsi; Aquinas in loc. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. because they are altogether fallen (as Anselmus expounds the word, used by the Apostle) or, totaliter lapsi, totally fallen, and wholly eclipsed, and deprived of all the gifts and graces of God's Spirit; and (as a stone, tumbling down the hill, when it comes to the bottom, can go no further; so these men, cum in profundum venerint peccatorum, being thus fallen into the depth of sin, they can fall no lower, till with Corah, Dathan, and Abiram, they do fall down to Hell. And thus you see, what sin is, how it groweth, and how it is committed. CHAP. V Of the diversity of sinners, and of the inequality of sins. FRom this that I have spoken, concerning sin, there is no mean capacity but may observe, these two especial points. 1. The diversity of sinners. 2. The inequality of sins. Of the great difference between the sins of the godly and of the wicked, seen in three especial things: 1. Resolution. 2. Reluctation. 3. Repentance. First, The diversity of sinners: for though all men do sin, yet all men are not alike sinners: for the Saints do sin, and it may be the same sins, as the wicked do; but they do not sin in the same manner, with the wicked: for the godly do either commit sins of ignorance, that is such sins as they know not to be sins, or if they know them to be sins, then are they certainly committed of infirmity, and the doers have ever with them these three properties. First, Before they sin, they are firmly resolved, not to sin. Secondly, When they do sin, there is such a reluctation, and such a conflict, betwixt the flesh and the spirit, that the Soul sigheth even then when the flesh rejoiceth: and so they never sinne with a full consent: Rom. 7.17. and therefore they may truly say, It is not we that do these sinful acts, but it is sin that dwelleth in us. Thirdly, After they have sinned, the spirit will presently draw the flesh to join with it in repentance, which a little before had drawn the spirit to give it motion to commit the sin: Seneca in Agamemnon: and then (as Seneca saith) Quum paenitet peccasse pene est innocens, When a man is sorry that he hath sinned, he is almost as innocent as if he had not offended; or as Saint Paul saith, he is washed, he is sanctified; and he is restored unto his former integrity. How the sins of the wicked differ in three things from the sins of the godly: 1. greediness to do it. But the sins of the wicked, are not of ignorance, not of infirmity; but of an obstinate will, and of a contemptuous spiteful malice: For, First, Before they sin, they are as greedy to do it, as Curio was ready to obey Caesar's commands: they swell with desire, and burn with lust to have it done: Et si non aliqua nocuisset mortuus esset; And if they may not do it, they cannot live without it; 1. reg. 21.4. for they are as sick for sin, as Achab was for Naboths' Vineyard. 2. Delight in the doing. Secondly, When they do sin, they have their jubilee, they are in their own element, as judas is said to have gone, in locum suum, into his own proper place; and they have their full content; and therefore they are said, to drink iniquity like water, which goeth down smoothly without any stop. 3. Content when it is done. Hieron. l. 1. in Amos. Thirdly, After they have sinned, they are so fare from sorrowing for it, as that they do even rejoice, for the committing of it; & in suis complacent sibi delictis, and they do delight themselves with their sins, as Saint Hierome saith: Olim haec meminisse iwabit, they do delight to relate their sins: and therefore the Scripture saith, Rom. 3.13. that as their feet are swift to shed blood; so their hearts do rejoice in the works of their own hands. And so you see, how differently sin may be committed: the godly are most unwilling to commit any sin; the wicked are most greedy to commit every sin: the godly are hardly drawn to sin, the wicked draw sin as it were with carteropes: and in the godly, sin is like a fire, which they endeavour to quench; but in the wicked, it is like a fire which they labour to kindle. Secondly, We may see from what I have spoken, that stoical paradox, of the equallities of all sins, sufficiently confuted: How some sins are a great deal more heinous than other sins. for sins publicly committed, are more heinous than those that are done in private; for that he doth not only sin; sed & peccat & docet, but he doth also teach others how to sin, and likewise scandalise those, that do detest their sins: & ideo qui publice peccat publice corrigendus est, he that openly sinneth, should be openly punished, for his greater shame, by reason of his greater sin: and he that sinneth wittingly through knowledge, is worthy of many more stripes, justin Mart: in resp. ad orthodox. ad q. fo: 271. than he that sinneth through ignorance, saith our Saviour: and therefore Quemadmodum (autore Apostolo) saith justin Martyr, fidelis qui rei suae non perspicit, deum negavit etc. Even as he which believeth in Christ, (as saith the Apostle,) and provideth not for his family, hath denied the faith, and is worse than an Infidel; and as he which professeth Christian Religion, and with his knowledge, and Faith, and Baptism, hath no good manners, no holiness of life, and conversation, which may express the livelihood of this doctrine; but hath only a certain show of Religion, having denied the power thereof, is farre worse than an Infidel; so is he, which sinneth wittingly, through knowledge, by so much worse than he is which sinneth through ignorance, as an inexcusable sin is worse than that which hath a just excuse. And so Saint Isidore saith, Jsidorus de summo bono l 2. that tanto maius peccatum esse cognoscitur, quanto maior qui peccat habetur, according to the quality of the offender, so is the quality of the offence: Criminostor culpa est, ubi honestior status. the greater the man is, which sinneth, the greater is the sin, which he committeth: for, as Plato saith, that ignorantia potentum robustorumque hominum, hostilis atque teterrima res est; the ignorance of great and mighty men, is a most vile, and hateful thing; Why the sins of great men of eminent place are the greatest sins. because it may be very hurtful unto many: so may we say, that the sins of great men, and of those that are in place and authority, are exceedingly sinful; and do deserve the greater condemnation: not only because their sins are exemplary sins; as the old verse saith: Regis ad exemplum totus componitur orbis; and as the proverb is, like Priest like People: Matth. 6.23. but also because in them is required the more eminent virtue; we should be the light of the world; and the great men, should be the defenders of the distressed, and the helpers of the needy: and therefore, Si lumen quod in te est tenebrae sunt, ipsae tenebrae quatae erunt? If thou, which shouldest be at pattern of all virtue, committest sin; how great is thy sin? and if they, which should be Patrons of the poor Preachers, become robbers of the Church; and they which should be Releevers of the needy, become oppressors of their neighbours; how intolerable is that cruelty? Surely though these things should be but small sins in others; yet in us they are horrible transgressions; Chrysost hom. 24 in c. 7. Matth. Quia impossibile omnino nobis est, ad ignorantiae praesidium aliquando confugere; Because it is impossible for us to find any excuse for ourselves. And therefore, though Gentlemen and Courtiers, Citizens and worldlings do lead their lives in lewdness, and turn the graces of God into wantonness; and think it no great sins, but either the infirmities of their youth, or but the custom of their times; yet in us that are the Preachers of God's Word, or in those that are the Governors of the people; the least sin, or miscarriage of ourselves, which perhaps, alijs ignoscitur, nobis imputatur; is but a venial sin in others, and shall be pardoned, will be found a heinous sin in us, for which we shall be surely punished; Bern. l. 2. de consid. ad Eugen. for so Saint Bernard saith, Inter seculares nugae, nugae sunt, in ore sacerdotis sunt blasphemiae: Trifles are but trifles among secular men, but in the mouth of the Priests, trifles prove to be blasphemies: and therefore the wise man saith, that the mean and the simple man shall obtain mercy, Wis. 6.6. when the wise and the mighty, shall be mightily punished. CHAP. VI How every sin, and the least sin of every one; bringeth death. YOu have heard the diversity of sinners, and the inequality of sins: and therefore I might now proceed unto the second part, which is the reward of sin: but that I may not forget to observe that the Apostle saith, indefinitely, the reward of sin is death, to teach us these three special lessons: 1. That every One sin brings death. 2. That the sin of every one brings death. 3. That the least sin of any one brings death. for First, He saith the reward of sin is death; not of sins. That any one sin is sufficient to bring death unto the Sinner. 1 Sam. 17. 2 Sam. 20 9 Sueton. in vit. Caesar. One is enough, if there were no more: For as one leak in a ship, is sufficient to sink it; and one veins bleeding, is enough to let out all the vital spirits; and one wound may kill Goliath, and Amasa: as well as 23 did Caesar: So one proud disdainful thought, may cast Lucifer out of Heaven, one Apple may cast Adam out of Paradise, and one sin may bring death, upon any one of the sons of Adam. And therefore, seeing the purity of God can abide no sin, and his justice will so severely punish every sin, Gen. 3.24. we should not give way to any sin: for though we keep the royal Law, James 2.10. yet if we fail but in any one point, we are guilty of all; (not that he which committeth any one sin, committeh all sins; but that he is as guilty of death, by that one sin, as if he had committed all sins:) and God can as easily spy out one sin in man, though he had no more, as well as he could spy out one man amongst his guests, which had not on his wedding garment. Matth. 22.12. Secondly, as One sin, so the sin of any one brings death: That the sin of any one man be he great or small brings death. Gal. 3.10. Jerem 22 24. for, cursed is every one (whosoever he be) that continueth not in all things that are written in the Book of the Law, for to do them, saith the Lord: and, the soul which sinneth, that soul shall die, saith the Prophet, and Coniah if he offend, though he were as the Signet on God's right hand, yet will God cut him off, saith the Lord. But what? have not Kings and Princes, Lords and Ladies, great men, Knights, and rich men; have not they any privilege to have their pleasures, nor any prerogative to commit any sin? must they have no more liberty, than the poorest peasant? Yes, that they have; for when the mean men cannot offend, but presently they shall be reproved, and it may be punished: whereby many times they are brought to repentance, and are themselves cleansed and have their sins pardoned: the great men, The dangerous estate of Great men. because many of us dare not reprove them for fear to offend them, and so to be offended by them; may go on in their sins without controlment; they may do it without fear, though with the more danger: for though it be true of a poor fearful Preacher, that veniam coruis, vexat censura columbas: that he dares not reprove these mighty men, yet with God there is no respect of persons: but, Veniam laeso numine nullus habet; If Moses the Prince of God's people sin, he shall not enter into the land of Canaan: If Aaron the Priest doth offend, Numb. 20.12. the wrath of God will be soon incensed: If the man of God, which was a Prophet doth offend, and transgress the commandments of God; he shall be slain by the Lion: 2 Sam. 24. and if David that was both Prince and Prophet, Dan. 4.35. sin; he shall not go unpunished: and if Nabuchadnezzar which was the great Monarch, doth exalt himself in pride against God; he shall graze with the beasts of the field, until he confess, that the most high God ruleth over all the Kingdoms of the Earth. Be wise now therefore, O ye Kings, be learned all ye Nobles, and all ye judges of the Earth; and as you keep us in fear to offend you, so let us keep you in fear to offend your God: or else you may hear that dreadful sentence, I lictor liga manus, Go executioner, bind those Kings in fetters, and those Nobles with links of iron, and then cast them into utter darkness, where shall be weeping and gnashing of teeth. Psal. 149.8. Thirdly, we must note that as any one sin, and the sin of any one; That the least sin brings death. so the least sin, as well as the greatest sin of any one brings death: for, not only those seven sins, which the Romanists call the seven deadly sins, and which they briefly comprehend in the word Saligia; according to that verse; mortem vites, semper Saligia vites, Where, S a l i g i Gen. 4.10. c. 19.13. Exod 22.23. Jam. 3.4. a signifieth 1. Superbiam, Pride. 2. Auaritiam, Covetousness. 3. Luxuriam, Luxury. 4. Inuidiam Envy. 5. Gulam, Gluttony. 6. Iram, Wrath. 7. Acidiam, Sloth. Nor yet those four great sins, which the Scripture calleth crying sins: expressed in that distiche. Clamitat ad Coelum, vox sanguinis & Sodomorum, Vox oppressorum, merces retenta laborum. 1. Murder. 2. Sodomy. 3. Oppression of Widows and Orphans. 4. Detaining of the Labourers wages. Nor yet that great Master-sinne Idolatry; which doth quite separate us from God, and doth for ever unite us unto the Devil, without great and unfeigned repentance; doth bring death unto us: but every sin, and any sin whatsoever, brings death unto the sinner: For the reward of sin, be it little, or be it great, is death: for as the small egg of a Cockatrice, will prove in time to be a devouring Serpent, and as the little thiefs, if they once get in at the windows, will soon, like Sinon, set open the doors, for the greater Thiefs to enter in, and to despoil us; so these little sins, that at the first we deem venial, will grow by custom to be very great; and will in time make way for the greatest of all. But Saint Hierome saith, Nescio an possumus, leave aliquod peccatum dicere, quod in dei contemptum admittitur. He knoweth no reason, why any sin should be thought to be small, when as they are all, and every one of them all, is committed against the eternal Majesty of the incomprehensible God. And yet Satan at the first will persuade us, that we need not make such great account of such small sins, such venial sins, Richardus de differen: mortalu & venpeccati. quibus nunquam debetur poena eternae damnationis; to which eternal damnation can never be due, (as Richardus saith:) but when we have usually practised them, and throughout our whole course of life continued in them; How subtly Satan deals with men, to make them sin, and then to bring them to despair. then will he at last open our eyes, to let us see ourselves where we are; even in the midst of Samaria, and in the hands of all our greatest enemies; and then (as Cyrus promised those that would war with him against the Medes, to make every Footman an Horseman: every Soldier, a Captain; and every Captain, a Colonel:) so Satan will make every venial sin mortal; and each mortal sin irremissible: O quantum mutatus ab illo Hectore! Qui colour albus erat, num est contrarius albo. O how is he, and how are our sins now changed? he that was an Angel of light, to persuade us unto sin, is now become a Devil of darkness, to bring us to despair for sin; and those sins which seemed to be but Molehills, do now show themselves to be bigger than Mountains. And no marvel: Nam sicut ebrius, quando multum vini ingurgitat, etc. For as he that filleth himself with Wine, doth for the present feel no hurt; How sin blindeth us at the first, that we cannot perceive its ugliness. yea, though he sustained many losses: but within a while he shall clearly perceive how greatly he was thereby indammaged; even so, peccatum donec consummatur, obtenebrat mentem, etc. Sin while it is in action, and before it be consummate, doth so obtenebrate and darken the mind of man, and as a thick cloud overshaddow it, that it cannot perceive the ugliness of sin; but when the sin is once finished and those misty clouds of stupidity, which Satan sets before our eyes, be vanished, Tum conscientia insurgit; then doth the conscience awake and arise, and worse than any accuser, lay to our charge the foulness of our sin: and so vex our souls, with the fear of the greatness of the punishment: Sophocl. Sueton in vit. corum. as we may see in the lives of Oedipus, that incestuous King of Thebes, and of Tiberius Nero, and others: whereof you may find more in my Treatise of The delights of the Saints. That we should carefully take heed, not to commit the least sin. And therefore Saint Augustine doth most wisely advice us, Non despicere peccata nostra, quia parua: sed timere quia plura: Not to be fearless of our sins, because they are small, but rather, to be the more afraid of them, because they are many: and specially, seeing that the smallest beasts are as full of deadly poison, and the least creatures are as able to destroy us, as the greatest: Aug. de d●cem. chordis. for, nunquid minutissima sunt grana araneae: Are not the sands of Sea very small? and yet if you take too many of them into your Ship, Flumina magna vides paruis de fontibus orta, plurima collectis multiplicantur aquis. they are able to sink her: Et quam minutae guttae pluviae; and how small are the drops of rain? and yet you see, flumina implent & domos deijciunt, what floods they make, and what mighty holds they have overthrown: They have destroyed the whole world: Even so, the least sins do make us as liable unto death, as the greatest: for you see, adam's eating of an Apple, doth as well cast him out of Paradise, as Lucifer's usurping the dignity of God, and denial to submit himself to Christ, did cast him out of Heaven; and Vzza's touching of the Ark, brings death upon him, as well as judas his betraying of Christ, causeth him to hang himself: And therefore, timenda est ruina multitudinis, etsi non magnitudinis: We should as well take heed to be destroyed by the smallest, Aug. de vera relig & in ep. 138. as by the greatest things: Nam quid interest, ad naufragium, etc. For what skils it, whether the Ship suffers wrack, from one huge billow that overwhelms her, or by some small Leaks, which in time doth sink her? So, what difference is it, Luc 16.21. with Dives to be sent to hell, for his daily denial of his crumbs of bread unto poor Lazarus; 1 King 21.16. or with Achab for once taking away of Naboths' Vineyard; or with our continual swaggerers, for daily swearing, and loose-living, or with the blood-like Cain, that do, though but seldom, commitimmane and fearful murders? surely none but this: that they do walk diverse ways, but do meet in the end at the same place: And therefore the very heathen man could say, Cicerol. 1. office Qua parua videntur esse delicta, etc. Those sins which seem to be so small, as that they scarcely be perceived to be sins, by many; aught with all care & diligence be to avoided: or otherwise we shall find our Saviour's words to be true; that, for every moment of time that we have spent in vain, Matth. 12 39 and for every idle word that we have spoken, to no purpose, we shall render an account at the last day: For, the reward of Sin (be it never so little) is Death. And so much for the first part, the work done, i. e. Sinne. Part. 2. PART. II. The payment for Sinne. i. e. Death: For the reward of Sin is death. CHAP. I. Of the deceit of Sinne. Of the great deceit of sin; in promising much, and performing the clean contrary. YOu saw the Work, you see the Wages; and thereby you may see the deceit of sin.— Fronte polita Astutum vapido seruat seruat sub pectore vultum. For, it will appear at first with a Siren's face, most delightful, but it will prove at last to have a Serpent's sting, and to be most woeful: and you may easily find almost infinite instances of this truth: Gen. 3.6.7. for Eve saw the tree was good for meat, and pleasant to the eye, and a tree to be desired to make one wise: therefore she took and did eat, and gave unto her Husband: But then (saith Moses) their eyes were opened, and they knew they were naked: naked in body, naked in soul, naked of all grace, and naked of all goodness: and therefore you see, the Serpent's promise to make them like Gods, made them like Devils, and that the desire of delight and ostentation did work their grief and confusion: Cle. Al. l. 3. Strom justin Martyr apol. pro Christianis. Sulpit l. 1. de sac. hist. Gen 6.1.2. So the sons of God, that is, not the Angels as Clemens, Alexandrinus, justin Martyr, Sulpitius, Lactantius and others thought; but the godly sons of Seth, as Saint Augustine and others do most truly collect, did see the daughters of men, that is of the posterity of Cain, that they were fair, and therefore they took them wives of all that they liked; and what could they have more then to have their own desires? but what saith the Text? when they thought themselves most happy, then did they feel the greatest misery: for suddenly the flood came and took them all away: Mat. 24.9. So Saul thought to make advantage by saving Agag, and the fattest of the Cattle, but thereby he lost his Kingdom from his Offspring: 1 Sam. 15.9. So jereboam thought to establish his Throne by his Idolatry, but it proved to root out all his Posterity, 1 King. 12.28. and so (as the Scripture showeth) we find the same truth in all other particular sins, for though the Harlot's words be sweet, her countenance fair, Proverb. 7.27. etc. 9.18. and her bed perfumed, yet her house (saith Solomon) is the way to the grave, her chamber is the door of death, and her guests are in the depth of Hell: and the very Heathen man could say: Meritrix meum herum miserum, Plantus Truc. sua blanditia intulit in pauperiem, spoliavit bonis, luce, honore atque amicis: This Harlot with her cogging flattery hath impoverished and undone my poor miserable Master, she hath spoilt and deprived him of all his goods, honour, friends, and all: So, though stolen waters be sweet, and the bread of deceit is pleasant unto a man, yet afterwards his mouth shall be filled with gravel: Prou. 20.17. and though the Wine seem Cos: to the drunkard; that is, to have colorem, odorem & saporem; an excellent colour in the glass, a pleasant smell in the nostrils, and a sweet taste in the mouth; yet in the end, it will bite like a Serpent, Prou. 23 32. it will hurt like a Cockatrice: It will Circle-like transform Men to Swine's, Virgil. and make them with Ulysses' fellows, to become worse than the very beasts. When (as the Poet saith) Et pudor & probitas, & metus omnis abest: We shall find in them, neither fear of God, nor shame of face, nor scarce any quality or property of man, besides humane shape: for, (as Propertius saith:) Vino forma perit, vino corrumpitur aetas, Propertius l. 2. eleg. vlt. Vino saepe suum, nescit amica virum. By Wine the beauty fails, by Wine man waxeth old; Venus enervat vires sic copia Bacchi & tentat gressus debilitatque pedes. Festus Anieno de ven: & vino. by Wine the wedded wife, with strangers will be bold. And to be brief, though young men and Gallants, do rejoice in their youth, and walk in the ways of their hearts, and in the sight of their eyes, that is, enjoy what pleasure soever they will, what their eye seethe, or what their heart desireth; yet in the end, God will bring them to judgement for all those things, and then shall their bread in their bellies be turned into the gall of Serpents. Eccles 11.9. And so every sin is like itself, like Duke joab, whose words were smother than oil when he said unto Amasa; Est ne pax mi frater, 2 Sam. 20.9.10. Is it peace brother? and yet while the tongue called him brother, his sword stabbed him to death, like an enemy: So sin, as it were a cunning Apothecary, that writes on the outside of his box, Pharmaca, medicines; when as within there is nothing but Venena, poisons: Proponit quod delectabile, supponit quod exitiale, ungit, pungit: It promiseth wealth, but it bringeth woes: Revel 8.13. Woe, woe, woe, to the Inhabitants of the Earth; Vae propter culpam, vae propter tribulationem mundanam, & vae propter paenam aeternam: Woe for our offences, woe for our miseries, woe for our eternal punishment: and it anointeth us with oil; but it stingeth us to death: And so indeed it is like the Devil, Cyprian l. 1. ep 8. a liar, and the father of lies. Quia peccatum mentitur ut fallat, vitam pollicetur ut perimat; Because every sin lies, that it may deceive us, and proposeth pleasure, that it may bring us into pain. Venerab. Beda l. exhort. 4 &. 5. Venerable Bede, compareth sin unto a Witch, which transformeth every man unto a Monster; as Lust maketh a man like a Siren, or an Horse, to yeane after his neighbour's wife; Sloth, makes him like an Ass, or Ostrich; Cruelty like a Wolf, or Hyena: Covetousness like the ravening Harpies: and so every other sin, makes the poor Sinner to become, Monstrum horrendum ingens cui lumen ademptum: The most ugly Monster upon the face of the earth. Why then should we not hate this sin, which speaketh friendly unto us, and promiseth great felicity, but in the end brings us to the extremest misery? Bern. insentent. Quia via peccati ingredientes contaminat, progredientes obstinate, egredientes exterminat: Because (as Saint Bernard saith) sin in the first entrance defileth, in the progress hardeneth, and in its going out, destroyeth every Sinner: and (as Solomon saith of the Harlot,) her ways lead unto death, and her footsteps take hold of Hell: so the same is most true of sin: and therefore if any man should be asked, what he doth in sin, he might justly answer, as an old Courtier did, when he w●s demanded, Every sin payeth the same wages, though it promiseth several pleasures. what he did in Court, I do nothing but undo myself: For, the reward of sin is death. And here likewise you may observe, that although every sin doth not promise the same thing (for some sins promise pleasure, some profit, some honour, and some one thing, and some another) yet every sin brings us to the same end, and in the end payeth us with the same reward: for the reward of sin, of any sin, is death. But because, Thriverus Apoth. 19 as many do make none account of most deadly diseases, by reason that they are ignorant of the dangerous effects of the same: Ita multi evidenter peccant, quia turpitudinem & consequentiam peccati, perspectam non habent: So many men fear not to sin, but do as smoothly drink up the same as pleasant Wine; because they do not understand the filthiness and wretched effects of sin: and because, as if a man might with his outward eyes, behold the beauty of virtue and goodness; mirabilem amorem excitaret sui; It would wonderfully inflame their hearts with the love thereof: So if we did behold the loathsomeness of sin, and consider well the fearful events thereof, it would make us, with job, job 42 6. to abhor ourselves in Dust and Ashes: Therefore I will search a little further into this Labyrinth of sin, and take a little more pains to unfold the miserable effects of the same: for, the reward of Sin is Death. When sin is first committed, it will presently gall and wound our consciences, and it will continually show unto us, how good a Law is violated, how great a Majesty is offended, and how grievous a punishment we have deserved: and (a the Poet saith) Occultum, quatiante animo tortore, flagellum; Juven Satyr. 13. When the great Tormentor will shake his hidden whip in the soul of the offender; then is he troubled night and day, walking in the hands of his executioner, and sleeping like the Nightingale, which hath always a prick before her breast. Neither is this all; for, the reward of sin is death. Now by Death, By Death are understood all the miseries contained under the curse of God. we must understand not only the separation, of the body and soul of man; but all other things that are comprehended under the curse of God; for the curse of God and the Death of Man, are Voces aequipollentes, equivalent terms, and do signify the same thing; and therefore as Saint Paul saith here, The wages of sin is Death; So he saith elsewhere, out of Moses; Gal. 3.10. Cursed is every one that continueth not in all things, that are written in the Book of the Law for to do them. And we find, that the curse of God for the sin of man extendeth itself. 1. To all those creatures that were created and made for the use of man. 2. To all the properties, and faculties of each part of man. Rom 8 20. and 22. First, The creature was made subject unto vanity, and groaneth, and traveleth in pain until now, not of it own accord; but by reason of the transgression of man; the earth was accursed for his sake, and the very Heavens were subjected unto vanity: and as than he dealt with Adam; so ever since he dealeth in like manner with all the sons of Adam: Psal. 107.34. for he maketh a fruitful land barren, for the iniquity of them that dwell therein: that is, either such as bringeth forth no fruits at all, or else such as where, Infaelix lolium & steriles dominantur avenae: How the earth is accursed and her fruits, by reason of our sins. The good seed is overgrown with darnel, smothered with thorns, or spoilt with cockle: for though the earth was made, to yield us fruits of increase; yet instantly upon our sinning, the grounds denied to pay her tribute; unless (as the Poet saith) iuncto 'bove, aratra trahuntur; we do rip up her bowels, to fetch it out of her belly: And yet this is not all; for though we manure the ground, and plant the seed, never so fair: yet, except the Lord gives the increase, all our labour is but in vain. And the Lord tells us plainly, that if we cease to sin and serve our God, Psal. 107.35. he will make the Wilderness a standing water, and water springs of a dry ground; but if we continue in sin, and sow iniquity: Hosea 8.7. he tells us plainly, we shall reap but vanity; and if we sow the wind, we shall reap, but whirlwind for our harvest. And therefore if God stoppeth the windows of Heaven, and withholdeth the rain from us, 1 Reg. 17.1. as he did in the days of Elias, and so causeth the Heavens to be as brass, and the earth to be as iron under our feet; the one yielding no dew, the other bearing no fruit: or if God openeth the Cataracts and floodgates of Heaven, Gen. 7.11. as he did in the days of Noah, and so cause the Heavens to weep, and the floods to carry away our fruits, before we can carry them into our barns: then must we know, Saluian: Massali● de guber. dei. that all this, and whatsoever of this kind happeneth to us, is inflicted upon us, for our sins; quia ira divinitatis est paena peccantis; because all the grievous effects of God's wrath, Gen. 3 17. are the just deserts of man's sin: for cursed is the Earth for thy sake. CHAP. II. How every sin slayeth the soul. AS sin brings a curse upon all creatures; How sin brought on man a triple death. so it brings death upon all men: for the reward of sin is death: and we find this death to be three fold. 1. A spiritual death of the Soul, within the Body. 2. A corporal death of the Body: by continual castigation of the same throughout all our life, and a final separation from the soul, at the end of our life. 3. An eternal death, both of Body and Soul, in the lake which burneth with fire and brimstone forevermore. The first, is set down in the 8. of Matth. 22. Chrysost. hom. 11. in c. 6. ad rom. Where our Saviour saith: Let the dead bury their dead: i. e. Let those that are spiritually dead, in trespasses & sins, (as the Apostle saith) bury those that are naturally dead: to show that a sinner's body, is but the breathing Sepulchre of his sinful soul: and therefore the Prophet David saith, Psal. 14.5. Rom. 3.13. that their throat is an open Sepulchre; which yields a more loathsome sent unto the nostrils of God, from the corrupted putrified soul; then any grave can yield unto the nostrils of man, from all its rotten carcases. The second, is set down in the 11. of john the 39 John 11.39. where Martha saith, her brother Lazarus was dead and stinked: i. e. deprived of the fruition of the soul; and therefore loathsome to be seen, and more loathsome to be smell: for experience showeth us, that how sweet soever we be in our life, and how soft and tender soever our flesh be; most amiably complexioned, with that fresh and lively blood, which be decks the same with the fairest colours, and glides up and down in silver veins; yet are the best of these sweetest Ladies, but most loathsome stinking carrions, within a short space after death: all flesh being subject to corruption. Luke 16.24. The third, is set down in the 16. of Luke 24. where Dives being in torments, prayeth unto Abraham, to show that he had a soul, and desireth a drop of water to cool his tongue, to prove that he had a body. But to speak of these three more fully. First, We must understand that the spiritual death of the soul is twofold. 1. Mori peccatis, to die to sin. 2. Mori in Peccatis: to die in sin. Macrob. c. 1. in some. scip. 13. For the first, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉; the whole study, and life of the Philosopher, was nothing else but a commentary, Hieron ad Heliod. ex Platone in Phaedone. or preparation for death, saith Macrobius: Nam mori dicimur, cum anima adhuc in corpore constituta, corporeas illecebras contemnit; for he may be truly said to die, whose soul still remaining within the body, doth notwithstanding contemn and abstain from all fleshly delights. And this was aimed at by the Philosophers, but it was only attained unto by the true Christians; What it is to die to sin. for they that are Christ's, have crucified the flesh and have mortified the lusts of the same, saith the Apostle: these have ears and hear not the Sirenian notes of sin, nor the flattering suggestions of Satan; they have eyes, and see not the alluring vanities of this world, any ways worthy to be desired: for I have made a covenant with mine eyes, Job 31. that they should not look, that is, unlawfully, or with any lascivious desire, upon a maid, saith holy job; and I said, I would take heed unto my ways, (saith the Prophet David) that I offend not in my tongue: Psal. 39.1. and therefore (as the Apostle saith) they use the world, as though they used it not. To die to sin is a punishment for sin. And although this death be good, the only way to bring us unto a better life; for he that will not die before he dieth, shall never live when he dieth; yet is this the reward of sin: for had it not been for sin, we had not needed to take this care and pain, Cyprian de duplici Martyrio. to fight against ourselves; yea, to Martyr and mortify our own flesh, by chastening our own bodies, to bring them to subjection: lest we should prove to be castaways, as the Apostle speaketh: and therefore the chastisements of the Saints, are the punishments of their sins. For the second, to die in sin, What it is to die in sin. is when God forsaketh a sinful soul, and suffereth the same to lie and die in her transgressions: for as the soul is the life of the body; so is God the life of the soul, (saith Saint Augustine: Aug. de civet. dei. l. 13. c. 21. Matth. 4.4. ) And therefore all those that live by bread only, and not by every word which proceedeth out of the mouth of God; i. e. which live the life of nature, and not the life of grace; they are like those wanton widows, whereof the Apostle saith, 1 Tim. 5.6. that they are dead while they live: for though the soul be truly immortal, yet it hath a kind of death (saith Saint Augustine;) and that is, when God forsaketh the same for sin; and what a heavy case is this? Plangis corpus quod deserit anima, & non plangis animam quam deserit Deus: We bewail the body when the soul is parted, and shall we not bewail the soul which God hath forsaken? saith Saint Chrisostome. Saint Augustine, being as then a Manichee, and reading the History of Aeneas and Queen Dido, A most excellent consideration of Saint Augustine. did weep (as himself confesseth,) when he came to the death of Dido: and therefore after that he was converted, he most divinely saith; o me miserum, etc. O wretched man that I was, that would bewail the death of Dido, forsaken of Aeneas, and did not bewail the death of mine own soul forsaken of God: so we many times do weep for the death of our friends, but do never weep for the death of our own souls. They may say unto us as Christ said to the daughters of jerusalem, weep not for us, but weep for yourselves, Luke 23.28. and for your own souls, that are dead in sins: for every one of us may say with the poet; Atque utinam lugenda tibi non vita, Repentance is the only means to revive our dying souls. sed esset mors mea.— Our life is a great deal more worthy to be bewailed, than our de●th; in as much as the death of the soul, is a great deal more lamentable than the death of the body. But as we have no other remedy for the death of our friends, but only tears, — Est quadam flere voluptas: Expletur lachrymis egeriturque dolour. for this is a great ease unto the afflicted heart, and a kind of comfort unto the sorrowful soul; so we have none other help for the death of our souls, but only tears: Saepe per has flecti, principis ira solet; For though God's anger did burn like fire, yet the tears of repentance is able to quench his wrath: and therefore Saint Peter when he sinned, Matth. 26.75. in denying the innocent blood, he went out and wept bitterly; Ambros. in Luc. ut lachryme lavaraent delictum, that his bitter tears might wash away his grievous sin, and his true repentance give life unto his dying soul. Vade & fac tu similiter: go thou, and do the like: revive thy languishing soul with weeping tears: and I can say no more, quia non invenio quid dixerit, sed quod flevit, for I find no more but that he wept; his tears perhaps drowned his word●: but they restored life unto his dying soul; they laid hold on God with Israel, and would not suffer him to departed until he had forgiven him; Hierom. in Esayam. Nam oratio Deum lenit, sed lachrymae cogunt, for when words do but desire him, but incline him; our tears will compel him to be merciful unto us. How sin polluteth the soul of man. You see then, he that delighteth in sin slayeth the soul, yea it defileth and polluteth the whole soul; and it makes it so odious, and so detestable, that God cannot endure it; for he dwelleth not in a body that is subject unto sin: and therefore Saint Chrysostome saith, Wised. 1.4. that melius est luto pollui quam peccatis, it is fare better to tumble our bodies in the filthiest mire, then to touch our souls with the least sin, No dirt so foul as sin. for he which falleth into the mire, may in a short time be washed, and become as clean as they that never were bemired: but he that once falleth into the puddle of sin, receiveth such pollution, as that all the waters in the ocean Sea, can never wash him clean; nor any thing else in the world, save only the blood of jesus Christ, which cleanseth us from all sins: and this also must be laid hold upon to effect it, Chrysost hom. 12. ad Heb. & poenitentia diligenti & lachrymis: even with the bitter tears of true repentance. CHAP. III. How sin slayeth every faculty of the Soul. ANd further we must understand, that as sin defileth the whole soul in general, so it polluteth every faculty of the same in particular. Plato saith, That there are three special faculties in the soul of man. (and Aristotle from him) that in the soul of man there are three especial faculties: The first, he calleth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. i e. the vegetative faculty, which of others is called, virtus naturalis, the natural virtue of increasing: and the seat of this in man, he saith to be the liver; the properties whereof are, to nourish, and to beget, etc. The second, he calleth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. The sensitive faculty, whose seat (he saith) is in the heart; and to which he ascribeth the vital virtue, and the motions of the sensitive appetite. The third, he calleth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. The reasonable faculty, whose seat (saith Galenus) is the head: and whose operations are, to imagine, to remember, to understand, to judge, and to guide all voluntary motions. And there is none of these but sin defileth▪ How sin defileth every faculty of the reasonable soul. and especially above all the rest, the reasonable soul: for in it, we find three especial faculties, 1. The will. 2. The understanding. 3. The memory: And we find all these exceedingly corrupted, and defiled by sin. For, First, The Philosopher saith, that there is no doubt of this; Arist. aeth: l. 10 c. 8. The chiefest perfection of man consisteth in the will of man. quin in affectu & voluntate perfectio summa consistit: But that all, or the chiefest perfection of man, consisteth in the will and affection of man: for the will is not only the immediate agent of all those actions, quae vocantur elicitae, which are called free actions; as to will, to nill, to choose, to refuse, to love, to hate, to desire, and such like; but it is also the effecter of the other actions, quae vocantur imperatae, which are called compelled actions; because the will commandeth all; as the mind to think, and to consider, the understanding to discuss, the judgement to approve, and all the other faculties of the soul, to execute his command: so that there is neither sin, nor virtue, but the same is first in this commanding will, before it comes to any part either of soul or body. All actions are adjudged according to the disposition of the will. Propertius: lib. 2. 10. And therefore are all actions, good or bad, adjudged and deemed, according to the disposition of the will. First, Good actions have all their goodness from the will, for not only the Poet saith, Quod si dificiant vires, audacia certe Laus erit, in magnis & voluisse sat est: That the will is sufficient, where the power is wanting; but also Saint Augustine saith, Aug. sup. Psal. 57 that whatsoever good thou wouldst do, and canst not do it, God accepteth the same as done: and Saint Paul himself saith, that in such cases, God accepteth the will for the deed: Gregor. moral. lib. 10. for God looketh not so much, quantum quilibet valet, sed quantum velit, into what a man is able to do, as into what a man is willing to do: and therefore our Saviour commendeth the poor widow, and preferreth her before all the rest of the rich men; Mar. 12.43. because, though her gift was lesser, yet was her will better than all the rest: for that they of their abundance, bestowed what they could well spare; but she of her penury had cast in all that she had: and David willing, and saying that he would build God an house, Ver. 44. 2 Sam. 7. was accepted as if he had built it: for, seeing God looketh not so much into the outward work, as into the inward intention of the heart; Jdem ibid. l. 1●. whatsoever is intended by the will, in the very heart of man, the same is reputed and deemed as done, in the eyes of God: saith Saint Gregory. Secondly, Evil actions have the same estimation; for, si sit voluntas & desit potestas, etc. If thou hast a will to do evil, and hast no power to do it; thou art no less guilty of the deed, in the sight of God, then if thou hadst done it: and therefore he that looketh on a Woman, that is, with a will to lust after her, hath committed adultery with her in his heart already, saith our Saviour: and the very heathen Poet, subscribeth unto the same truth, saying; I●●n. 13. Ha● patitur poenas, peccandi sola voluntas Nam scaelus intrase, tacitum qui cogitat ullum Facti crimen habet. Whosoever thinketh evil inwardly within his breast, must needs be guilty of the outward fact; The will or desire of sin deserveth the punishments of sin. Launch. de operibus dei. p. 1. l. 4. c. 11. and so liable to the just punishment that is due for such a sin. And therefore (in the judgement of the very heathen) the will of sinning, doth most justly deserve the punishment of the sin. For, It is observed by Divines, that although Satan's power be very great, to corrupt all other faculties of the soul of man, as to darken the understanding, to dazzle the fancy, to delude the senses, and to provoke the appetite, That Satan hath no power to compel the will. yet that he hath no power to remove, or to turn the will; he may tempt, and persuade; but he cannot compel the same: for seeing this is the primum mobile, the highest wheel in the frame of our soul, that moveth and guideth all our actions, and according to which they shall be discerned, and judged: therefore in the midst of man's greatest assaults, God would not suffer Satan to prevail and to command the will; but he hath left the same in our own liberty; so that Satan cannot destroy us, unless we be willing to destroy ourselves: and therefore Saint Ambrose saith, Ambros: de vita beata. & habetur. 15. q. 1. can: Non est. Non est quod cuiquam nostram ad scribamus ar●●mnam, nisi nostra voluntati, qui nemo tenetur ad culpam, nisi voluntate propria deflexerit; There is no reason, why any man should ascribe the cause of his miseries, to any thing in the world, save only to his own will: for we perish, because we will perish; perditio tua ex te, Our own will is the cause of all our woe. our destruction is from ourselves, and from no where else: for no man is drawn to sin, neither can it be a sin, unless the agent doth some way yield some consent of will: for if Satan had power to force the will, aliquis iustorum non remaneret, than not a righteous man should remain upon the face of the earth: and therefore are all his temptations, called persuasions, or suggestions, and not compulsions; because they are all used to make us voluntary agents, to make us yield consent of will; for that (as I said before) Non est peccatum nisi sit voluntarium, No act can be a sin any way, unless it be voluntary some way. And therefore, as Apollodorus the tyrant, dreamt that he was flea●d by the Scythians, and boiled in a seething Cauldron; and that his own heart should say unto him, I am the cause, of this thy fearful torments; so it is most certain that there is no damned soul in hell, but he may justly say, his own heart and his own will sent him thither: for let Satan do what he will, and let him strive what he can, yet if man were true to himself, The gates of Hell should never prevail against him: because no created power is able to compel the will of man. And yet, such is the power of sin, that although reason should show us what is good; Video meliora, proboque deteriora sequor. yet it maketh us to will only that which is evil; to leave the incommutable and infallible good, and to follow after base and vile affections: and then God, seeing us nilling the good, and willing the evil, he gives us over to a reprobate mind, Aug. de l. arbit: cum vult homo recte agere non potest, quia quando potuit, noluit; & ideo per malum velle perdidit bonum pesse: That if we would will well, we cannot; because when we could will well, we would not: and therefore, as our first Father Adam, so all we that are the sons of Adam, by willing evil, have, and do lose the power of willing good. For, Rom. 1.21.24. That our sin hath deprived us of all will to do good. As because the Gentiles, when they knew God, glorified him not as God, neither were thankful; therefore God gave them over to vile affections, to do those things that were not convenient; So because, when we had our will free, and none could command it, we willed evil, and not good; therefore God in justice gives us over, to such wilful greediness of sinning, that now of ourselves we have not the least will, to do good, for if any man willeth good it is from infused grace, and not from our inbred will; Philip. 1.13. for God worketh in us both the will and the deed, saith the Apostle: but our natural will is dead from good; for sin hath so defiled the same, that it willeth and affecteth nothing but vile and vain things; and so it compelleth every part and faculty of the soul, to long and lust after evil: for the vis irascibilis, the irascible, distasting, and angry faculty which should be as a dog, to keep away sin, doth now wax angry at every virtue: and that which should detest evil in his brother, doth rage and swell at the reproof of his Father; and the vis concupiscibilis, the concupiscible faculty, or desiring appetite, which should desire nothing but goodness, and what were just and honest, doth now affect nothing but lewdness, and what is most vile and abominable; and it cannot do any otherwise: Max. l 1. de charitate. Nomquemadmodum passerculus pede alligatus, etc. For as a little bird tied by the leg, when he beginneth to fly, is presently drawn down again by the string; So the mind of man, tied by base affections, if it seek to mount up to heavenly thoughts, it is presently plucked down again by sin: saith Maximus. And so you see, that Quam non mille ferae, quam non steneleius hostis Nec potuit quicquam vincere, vincit Adam: This will of man, which neither mortal enemies, nor yet infernal spirits, nor any other created thing, could subdue; is now defiled, polluted, and wholly corrupted by sin. That no outward enemy can compel our will. And therefore I can freely yield unto our adversaries, that we have freewill, in regard of any outward compulsion: for that Satan himself cannot compel it; for if he could, we could not justly be condemned, for doing that unwillingly, which we are wholly and forcibly compelled to do; Our inward natural corruption is that which draweth our will to sin. but we have not the least freewill, in regard of our natural corruption: for, as a stone tumbling down the hill needs no man to drive it; so the will of itself is so inclined to evil, that of itself, it can no more affect goodness, than a stone of itself to run upwards: and therefore Saint john saith, of the regenerate; john 2.13. that they are not borne of blood, nor of the will of the flesh, nor of the will of man, but of God. Secondly, as no action can be good, unless the will be right, and the will can never be right, unless the understanding be right, as Seneca saith; for though the will be the Mistress, and the Commander of all the faculties of the soul, Our will is guided by our judgement. save only the vegetative, as Nyssenus saith; yet of itself it hath no light, but is enlightened by the reason & judgement of the understanding: Viues l. de anima. And therefore actus voluntatis à voluntate producitur, sed à ratione suadetur; The Act of the will is produced by the will, but it is induced and moved by the reason, saith Viues: And therefore if the understanding be darkened, Matth 15.14. it is no marvel that the will should be corrupted; for, if the lame will, carry and command the blind understanding, and the blind reason, do lead and guide the lame will, then are both like to fall into the Ditch. Of the perfection of Adam's understanding. But, though the understanding of Adam, in Paradise, was so perfect, that he knew his God, which made him; his wife to be bone of his bone, and flesh of his flesh, though he never saw her before, and all the other creatures so well, that at the first sight, he was able to give them names agreeable to their natures; Gen. 2.20.23. yet now the understanding of all men i● so blinded, that it cannot see the light of any Divine truth: How our understanding is now darkened through sin. Peccatum enim tenebrae, for sin is as the blackness of darkness, and as a deep dungeon, wherein there is no light; and all sins are called the works of darkness; not only because they are done in darkness: or at least desired to be kept secret, but also because they are the works of them, whose understandings are so darkened, that they cannot perceive the excellency of the Grace of God, Rom 13.12.13. but do think all the mysteries of our faith to be, not only mirabilia, strange and wonderful; but also incredibilia, impossible and incredible: and therefore whatsoever we do say of grace, and of spiritual things, Ephes. 5.8. they are but foolishness unto them; for, as in the night time, when there is no light, a bush seems a man, and a man a beast, and we judge Led to be silver, Brass Gold, and Gold no better than Copper; So those men, qui sordid viwnt, Chrysost. hom. 4. in john. which do love, & live in iniquity, can no ways understand the excellency of piety, saith Saint Chrysostome. And therefore sin brought this infirmity upon us, to be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Darkened in our understandings; and our father's affected-knowledge of good and evil, brought inflicted ignorance of all good, upon all his children: for as we read of a certain Widow, Ephes. 4. 1●. that desiring to see better than she did, had her eyes so cunningly closed, by a subtle and a false Physician, that while she hoped for a greater measure of sight, How Adam by affecting knowledge brought ignorance up-all his posterity. he stole away all the treasure that she had, and then having her eyes opened, and seeing how she was cozened, she worthily complained that she saw worse than ever she did before. So Adam, desiring to know much, and to see better than he did before, became indeed to know just nothing, and to see himself in a fare worse state, then ever he was before: for, God is light, and in him there is no darkness at all: and therefore falling away from God, we are deprived of all light, 1 John 1.5. and are plunged into the place of utter darkness: john 12.35. and therefore as he that walketh in darkness, knoweth not where he goeth; so, we being separated from God, we know not what is truth, we know not what is good. And the Philosophers themselves, the seekers and searchers after Knowledge, did find, to their endless grief, The Philosophers saw and professed the blindness of all men. that when they had turned their strength into weakness, their marrow into dryness, and their colour into paleness, by their continual watchings, and indefessed unwearied studies, and musing to get knowledge; they attained at length, to no more, but hoc unum scire, se nihil scire to know this one thing, that they knew just nothing. And (as our Saviour said to Nicodemus, in the like case) if they could not attain to the knowledge of earthly things, john 3.12. how should they understand heavenly things? For although the understanding, which Nazianzene calleth, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, the eye and lamp of reas●n, should be exceeding sharp, to discern the alterations of the skies, to enter into the secrets of nature, How sharp our understanding is in natural things. & to reach unto the height of heaven, and the deepness of Hell itself; yet in things concerning God, he could reach no further, than 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, such points as might be manifested by demonstration: as Saint Clement speaketh. For if we talk of Christ's conception, by the holy Ghost, How blockish every man is naturally in the mysteries of our Faith. without the help of man; of his birth of a pure Virgin, without breach or impeachment of her Virginity, of his Death, as the Son of God personally understood, (for otherwise the Divine Nature is impassable;) and so of his resurrection, as he is the Son of Man, and of the resurrection of all flesh at the last day; and such li●● Mysteries of our Faith; then both the wise Grecians, even all the School of Athens, and the foolish jews, even all the whole rank of Rabbis, will count each point 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, a feigned thing; & cry out with the Athenians, Act. 17.18. What will these babblers say? for, as the eye of man (saith S. Augustine) being either blind or purblind, cannot presently discern the clearest object: even so (saith he) Animus pollutus, aut mens turbata, deum presentem videre non potest: the mind that is distracted with worldly cares, or the soul that is polluted with filthy sin, can neither understand God nor godliness. And therefore Moses saith, that all the imaginations of the thoughts of man's heart, were only evil continually; Gen. 6.5. Tit. 1 15. Rom. 8.6. and Saint Paul saith, that our very minds are defiled, and our wisdom's death: but, if the light that is in thee, be darkness, how great is that darkness? if our minds and understandings be thus blinded, and defiled through sin, in what case shall the other faculties of the soul be? What an excellent faculty the memory is. Sabel. l. 10. c. 9 Exemp. de memor. Thirdly, for the memory, It is a faculty, qua repetit animus quae fuerunt; Whereby the soul retaineth, as it were in her sight and knowledge, all the things that are past; Et hoc nil sanctius, nil utilius homini dedit Deus; and it is the best and most excellent gift that God bestowed on man, saith Sabellicus: for, this is the Treasurer of all Learning, and the Keeper of all those Arts, and Knowledge, which by great study and labour, we have attained unto: and therefore in vain were our understanding; in vain were all our seeking and searching after Knowledge, if the memory did not faithfully retain what we have industriously found. Plato in Crat. & in tymaeo. That forgetfulness is an infernal fiend. And therefore it is a common saying, that tantum scimus quantum memoria tenemus; We know no more, but what we remember. And for this cause, Plato saith, that memory is the mother of the Muses; and Aristotle compareth it unto a Scribe, intus manens & omnia scribens, that sitteth always within, and recordeth all things that are done, either within or without; and the Poets placed Lethe, that is, oblivion and forgetfulness, which is always the enemy contrary to the memory, in Hell, among the infernal spirits. Wherein the memory excelleth the other faculties of the soul. And in this we find the memory to be preferred, and enriched with more excellent prerogatives than any other faculty of the soul; that the understanding hath much a do to discuss of things, and by reason to find out the truth; and the will many times is thwarted, and contradicted by reason; when wisdom showeth, the will should not affect many things so indirectly as it doth: but the memory is never distracted by any foreign foe, but retaineth peaceably at home (like a good Huswife) both what the will affecteth, and what the understanding findeth. How God recommendeth his benefits unto our memories. Exod. 20.2. And therefore God in the delivering of the Law, doth chief work upon this faculty of the memory, by presenting unto the Israelites what he had done for them, saying: I am the Lord thy God, which brought thee out of the Land of Egypt, out out of the house of bondage; And so Christ in the sealing of the Gospel by the participation of his blessed body and blood, recommends that excellent benefit unto our memories saying: Do this in remembrance of me: Luc 22.19. 1 Cor. 11.24. for in vain should God do his wonderful works, unless they were had in remembrance: if so soon as he had done them, we should with the Israelites presently forget them: for as the meat is received in vain into the stomach, unless it be retained until it be digested; so are all the works of God, done in vain for us, unless the Memory, like a good stomach, (as Saint Bernard calls it) doth retain them until they have wrought their appointed ends, upon our souls. And yet now, this excellent faculty of the soul is so defiled, How the Memory is defiled by sin. and corrupted by sin, that like a raw bad stomach, it receiveth not, it retaineth not, it degesteth not, that good meat that is offered unto it; but is only delighted with those corrupter things that do turn to bad humours, & crudities, for to increase the diseases, and to hasten the death of the soul: For, First, touching vain things, and unprofitable matters, Autore Plinio. How faithful is our memory in vain or evil things? we see the fidelity of this faculty, that admirable things are recorded of the same. Cyrus could remember the name of every Soldier that was in his huge army; and Mythridates King of Pontus, learned to speak two & twenty several languages: & Portius Latronus, could rehearse any speech, verbatim, that he had once written, without missing of any word thereof: and the like memory had Themistocles, Lucullus, Hortentius, Seneca, and diverse others. So now in all men, tenacissima est iniuriae memoria; Scribit in marmore laefas. Cicero. l. 2. Oratore. We can never forget ill turns done unto us; we writ these things in marble; yea though we say that we do forgive them, yet, we do profess that we shall never forget them; (a fine distinction to destroy our souls, & a witty way to go to hell:) and so of many other things, that do oftentimes tear our hearts & vex our minds, with unspeakable griefs; we cannot (though we would never so fain) forget them: and therefore Themistocles, when it was told him, that Simonides had found out the art of memory, said that he would like better of him, that could teach him the art of forgetfulness, that he might forget those things which he should not, and would not, remember. But, How soon we forget good things. Secondly, touching good things, that should be had in everlasting remembrance, we see quam facilis est oblivio boni: How easily they are forgotten, as Saint Hierome saith: there be but ten commandments, ten words saith Moses, but two saith our Saviour, Mar. 12.30.31. Rom. 13.8. but one saith, the Apostle; and that is but a short one too, Love, and that is all: and yet how hardly do we learn it, and how soon do we forget it? how many thousand, have we in England, that can tell you a thousand tales, but cannot say their Prayers, their Creed, and their ten Commandments? there is but one God: and as the Poet saith, — Est deus in nobis, agitate calescimus illo. This God is not only present with us, about our bed●, and about our paths, as the Prophet speaketh; but he is also within us; for in him we live, Psal. 139.2. Act. 17.28. we move, and have our being, as the Apostle saith; and yet we do quite forget him, we think not of him: yea, we forget ourselves, and whatsoever is good for our own souls: Luk 10.12. for though there be but unum necessarium, one thing that is needful for us, (as our Saviour testifieth) yet alas you see, how few of us do remember that one thing: and therefore forgetting this one thing, we forget all things; and we can remember nothing that is good for our own selves. Thou shalt remember (saith Moses unto the Israelites,) that thou wast a bondman in Egypt, and the Lord thy God redeedeemed thee thence; Deut. 14.18. but they soon forgot, saith David what God had done, Psal 78.12. What we should always remember. and the wonderful things that he had showed for them. So we should remember God's blessings, that we might be thankful to him, and we should remember our own sins, that we might be sorrowful for them: we should remember God's justice, that we might fear to sin, and we should remember his mercy, that we might not fall to despair. But alas, alas: such is our nature, such grievous sores do possess our souls, and this excellent faculty of our memory is so wounded by sin, Francisc. Petrarch. dialog. 8. de memoria. that as we read of Messala Coruinus, who became so sottish, as to forget his own name; so we are become to that pass, discenda discimus, & discenda dediscimus; We always remember, what we should forget; and we ever forget, what we should ever remember. And so I hope you see, (as to our grief we feel it) how filthy sin slayeth the soul; corrupting and defiling each part and faculty of the same; the will, with lewd affections; the understanding, with gross ignorance; and the memory, with sottish forgetfulness: so that now we will indirectly, we judge darkly, and we remember nothing that is heavenly. Hence it comes to pass, How our souls are fuller of diseases than our bodies. that our bodies are not so subject to diseases, as our souls be to sins: for pride, is the soul's tympany: when it doth— turgescerefastu, wax big, and swell through the distain of others; envy, is the worm that gnaweth at the heart: than which, it is most certain that — Siculi non invenere tyranui, tormentum maius.— The Sicilian Tyrants did never feel a more fearful torment: and wrath, is a pleurisy, that will not be appeased without blood: for of the raging man it is most truly said, Mad that his poison cannot others kill, He drinks it off himself, himself to spill. And therefore of all the men in the world, we are advised to keep no company with an angry furious man; but as the Poet saith, Dum furor in cursu, currenti cede furori; Ouidius lib. 1. de rem amor. Difficiles aditus, impetus omnis habet. To turn aside from every furious wight, 'Cause fury, will have passage in despite. And Lust, is the soul's fever: the flames thereof, are the flames of fire: and the waters thereof are aqua 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the waters of folly and madness. And in this, How the sickness of the soul is worse than the sickness of the body. the sickness of the soul doth exceed all the sickness of the body: for the body hath some respite, from its sickness; but the soul hath none from sin: and every sickness of the body kills it not, but every sin slayeth the soul: for the reward of sin, that is, of every sin, is death, saith the Apostle. And hence likewise, in my judgement, that branch of Pellagianisme, taught also by Lactantius, that the light of Nature, if it were well used, might make way for Divine instruction; may be sufficiently confuted: for, though they teach that man by sin hath not quite killed his soul; but wounded the same, like the man that fell among thiefs, and was left half alive: and therefore might, Lactan diuin. iustit. c. 5. That Nature though never so well used cannot procure the gifts of grace. Ephes. 2.1.5. Coloss. 2.13. (saith Lactantius) come to the same doctrine, that we do follow, Si quae, natura ducente sanserunt, defendissent: If they had constantly maintained those things which Nature taught them: yet the Apostle saith here, that sin brings death unto the Sinner: and if death, then sure there was no life; i. e. no life of Grace in him. And so in many other places, the Apostle showeth as much; for he saith, that we were dead in trespasses and sins; and that God hath quickened us by jesus Christ. And therefore it is apparently plain, that at the beginning of our conversion, we are altogether passive, and have no power in the world, to relieve ourselves, until grace hath quickened our souls. Ob. But against this, it may be objected, that the Apostle saith, the Gentiles knew God; Rom. 1.21. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉; so much as might be known concerning God; that is, his eternal power and Godhead, when they considered him in his works; and therefore the light of Nature, was not quite extinguished in them. Sol. That sin extinguished all knowledge of God, but what God revealeth to man. I answer, that this knowledge of God, was not from the light of Nature in them; but it was revealed by God unto these natural men, to make them without excuse, as Zanchius well observeth: for so the Apostle showeth in the 19 verse of the same Chapter; where he saith, Deus enim illis manifestavit, for God revealed the same unto them: and therefore I say that the sin of Adam, did quite kill the soul of every man: for, the reward of sin is death: and therefore we may all of us cry out with the Apostle, Rom. 7.24. O wretched men that we are, who shall deliver us from this body of death? And here-hence we may also see, the judgement of God threatened in Paradise, Gen. 1.17. In what day thou eatest of the tree of Knowledge of good and evil, thou shalt die the death; to be truly and presently inflicted upon Adam: for, though his body seemed to live, yet was his soul separated from God, and therefore must needs be presently dead. Aug. de ser dom. in monte, & habetur de penitent. distinct. 2. But as sin is three manner of ways committed, (as I shown before) so is the death of the soul three ways inflicted: and they are prefigured by those three sorts of dead men, which our Saviour raised in the Gospel, as S. Augustine showeth. The first, was jayrus his daughter: she was a Virgin, ●nd was as yet within the doors; and therefore our Saviour went into the house, and put out all the people, and vouchsafed to take her by the hand, and to say Talitha cumi, Damsel, Mar. 5.41. Of a threefold death of the soul. I say unto thee arise. This signifieth that soul, which sinned only by consent, but hath not yet brought forth the sin into fact: and therefore God will be merciful unto such, and will not require to shame them before the world; but he will go in himself, and accept of their inward repentance for such inward sins. The second, was the Widow's son of Naime, and he was carried out to be buried; and therefore our Saviour in the presence of them all, Did touch the Beer, and said, Luk 7.14. Young man I say unto thee, arise; and he sat up, and began to speak. And this signifieth the soul that sinneth in fact: and therefore as she publicly sinned, so she must be publicly restored; and as by her sin she offended many; so by her sitting up, They that publicly sin, must publicly testify their repentance. i. e. by her standing, and constancy in grace, and by her talking, i. e. by her confession of her sins, she must give satisfaction unto many: Nam qui publice peccat, publice corrigendus, publice restaurandus est: For he that publicly offendeth, is publicly to be reproved, publicly to be restored: saith the Law. The third was Lazaus, John 11. and he was dead and laid in his grave; and therefore jesus was fain to go a great journey to raise him: and when he came to him, he groaned in his spirit, and was troubled; he wept and he groaned again; Ver. 35. he lifted up his eyes, he prayed, and he cried with a loud voice, saying, Ver. 43. Lazarus come forth: and then he came forth, but how? bound, hand and foot (saith the Evangelist;) with grave clothes, and his face bound with a Napkin: so that his friends and standers by, were fain to lose him, and to let him go. Ver 44. And this signifieth the soul that is accustomed to sin, that is dead and buried in sin: and therefore many groans and sighs, How hard it is to recover a sinner accustomed to sin. many tears and prayers, and loud cries, must be used, before such a soul can be raised from her sins: and because the accustomed sinners are bound with sins, as with a chain, and have their faces bound up with shameless impudence, and covered with the same, as with the Napkin: therefore the Ministers of the word, their friends, their neighbour's, by reproofs, by counsel, and by all other means must do their best, to lose them, and to let them go: that is, to withdraw them from their evil ways, and to cause them to walk in the paths of Righteousness. Well then, seeing 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, the life of sin is the death of the soul; yea, seeing every sin slayeth the soul, and that it is so hard a thing to revive the soul from accustomed sins; Oh why should we accustom ourselves to sin? for it is more dangerous to sleep with one sin, then with an hundred Scorpions: For they can but kill the body, but sin killeth both, the body and soul. Oderunt peccare boni virtutis amore. That the love of goodness should move us to hate sin. Siscirem deos ignoscitur●s & homines ignor●turos: Tamen propter peccati turpitudinem peccare dedignarer. Seneca. We know that good men will not sin, for the very love they bear to virtue, and for the detestation they bear to vice; for so we read that Seneca, though a Heathen, hated sin; lest it should defile his soul; and Anselmus, that good Christian saith that if he should see all punishments, without sin, on the one hand; and find sin with all the pleasures of sin, on the other hand; and were compelled to make choice of one of them as Origen was, either to commit Sodomy with a Blackamoor, or to cast Thu●ibilum his censer into the fire, for to sacrifice unto the Idols; he would surely embrace the punishments, and forsake the sin; because all the Saints of God, do ever esteem it better, to suffer affliction with the people of GOD, Heb. 11.25. then to enjoy the pleasures of sin for a season. But if we will not imitate these good men, to forsake sin, for the filthiness of sin: yet, as many wicked men are said to have done it, That wicked men should forsake sin for fear of punishment. so let us do it— formi ine poenae; for fear of the reward of sin: for the wages of sin is death, and that not only of the soul in sin, but also of the body for sin. And so I come to the second kind of death. CHAP. FOUR How sin slayeth the body, by inflicting on it, all the miseries of this life: and of the large extent of death, over all men. SEcondly, Touching the death of the Body: that we may the more fully take a view thereof, and the more orderly proceed in this point, I must desire you to consider these three things. 1. How it is defined. 2. How fare it extendeth. Three things to be considered concerning natural death. 3. How variably it worketh. For the first, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉: death is said to be the dissolution of the body and soul; that is, the separation of the one from the other, and not the destruction of either: And we must note, that whatsoever worketh or causeth the divorce and dissolution of these two, must needs be a branch of this tree: and therefore by death, is understood, By death is understood all that is contained in the curse of God. not only the last final stroke, and fatal separation of the body and soul, but also all other forerunners, and fore-causers of this dissolution; as sickness, grief, sorrow, and all the other miseries that do happen throughout the whole course of man's life: for (as I told you before) the death of man, pronounced here, and the curse of God denounced elsewhere, are aequivalent, the like reward of sin: and therefore whatsoever is the curse of God, the same must needs be contained under the name of death: but we know, that all the miseries of man, do proceed from the curse of God for sin: and therefore all the miseries, and troubles, and sorrows of this life, must needs be understood under the name of death: for as the last stroke of a tree, is not the only cause that doth throw down the tree, but that, with all the rest, are properly said to h●ue cut it down: so the last stroke of death, cannot be said to be the sole killer of any man; but that, with all the rest of his precedent miseries. So death daily strikes, to beat us down, and the more sorrows are suffered, or the more days are passed, the more chips are chopped off, from this tree of life. Now the whole life of man, is nothing else but a map of miseries; and my life would be too short to relate it: yet seeing all, is the wages of sin; for man suffereth all that he suffereth for his sins: (as the Prophet showeth,) my text calls me to speak a little of all, and the time bids me to speak but a little of the same: and therefore I desire you to consider, The manifold miseries of all ages. 1. How all ages. 2. How all estates. 3. How all creatures. Do accumulate, & heap upon man heaps of miseries. For the first, In our infancy, we come crawling into the world, without any strength. Ouid. Met. l. 15. Editus in lucem iacuit, sine viribus infans, and as Lucretius saith— Nudus humi iacet. Lucret. l. 5. job. 1. We come naked out of our mother's wombs, and have not any, the least, covering to hide us, save only the blood of filthiness: and if we had understanding to see it, we might perceive our mother's half-dead by giving us a little life, and that if we were not helped by others, the hour of our birth, would be the end of our life: and therefore as the Poet saith: Lucret Ibid. Vagituque locum lugubri complete, ut aequum est Cui tantum in vita restet, tranfire laborum. The poor infant, now gins with doleful cries, (and tears within a while) as his best orators, to express his own miseries: justin. hist l. 1. and you never saw, neither have we ever read of any one, save only of Zoroastres king of the Bactrians; that either laughed or smiled at his birth: nor yet in forty days after (saith Arist.) except it be sometimes as they sleep & are at rest. Arist. histor. animal. l. 7. c. 10 After we are thus cast into the world, weak, wailing and miserable; Galenus de diffis. medicis. our whole life is divided by Galenus into four parts, whereof he maketh the, 1. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. iwenum, of children, till 15. The age of man is divided into 4. parts. 2. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. vigentium, of youths, till 30. 3. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. mediorum, of men, till 50. 4. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. senum, of old age, till death, as Varro distributeth the same. Years of their age. First, In our childhood we are all alike, the heir differing nothing from a servant, though he be Lord of all, all Lords or what you will; but they must be under Tutors and Governors saith the Apostle, and because— exultat levitaete puer— childs are childish, and apish, rather delighting in toys, then embracing instructions; therefore they are kept under correction, and brought unto virtue, by good discipline while they may be taught: for as it is proverbially said, Flexilis est iuncus, salices flectuntur amarae, Robora dura minus.— the tender branch may be easily bowed; but the well-grown Oak, Prover. 29.18. and c. 4.3.4. will be sooner broken then straitened: so we may teach a child, a trade in his youth; but we shall hardly teach an old Horse to amble: and therefore, the wisest among the sons of men, adviseth all men to correct their children, though they be never so dear in their sight: because this is as necessary unto the children, as their food, and as comfortable unto the parents as the child himself; in as much, as to have a good child, is better than to have a child. And yet this instruction, and especially the correction, is such an intolerable burden, so heavy for them to bear, What a burden correction is unto children. as that they think no creatures more miserable than themselves, when they see all others free, and themselves only (as they think,) bound under the rod; and therefore would they give all they have, to be once rid out of this servile bondage. Secondly, In our youth, we are like untamed colts, wild and wanton, unable to rule ourselves, and unwilling to be ruled by others: and therefore we do loosen our bridles to all licentiousness; and every young man is for the most part, as the Poet describeth him briefly. Inuidus, iracundus, iners, vinosus, amator. We burn with lust while we be youths, How dissolute we are in our youth. Ouidius l. 13. Metam: Dum mihi lae●● genas convestit flore inventus, militiae ingredior castra cupido tu●: and are still inflamed with that untameable fire of wanton love: — neque enim robustior aetas Vlla, nec uberior, nec quae magis ardeat ulla est. Pleasure and youth, do smile on us, to woo us To taste vain lusts, tasted they undo us. Therefore S. jere. saith, That it is almost impossible to find a young man, that is not sometimes tempted with fleshly lusts: and Saint Ambrose saith, Inter omnia certamina christianorum, durissima sunt praelia caftitatis; Prodigus, & curae vacuus, temerarius, audax, Omne genus vitae liberioris amo. Among all the combats of Christians, it is the hardest thing for us to overcome, and subdue our own lusts: and to keep our own flesh a chaste and a modest virgin: And as we are inflamed with lust, so we are drowned in drunkenness; we swell with pride, and we fill ourselves with all filthiness; and thereby we do many times, (as we daily see in many desperate youths) by drinking, whoring, swearing, quarrelling, and such like effects of deboysnesse, suddenly cut off ourselves, in our own wickedness: and what greater miseries can there be, than these? and yet behold I will show thee greater abominations. For, The miseries incident to us in our Manhood. Nunc me ludus habet, nunc me formosa puella, nunc fera pro pacta praelia nocte g●ro; Sedvelut herba perit, sic flos cadit ipse inventae, faelix qui potuit dicere talis eram. Thirdly, In our manhood we are come to the midst of miseries; so that quocunque afpiciam quocunque lumina vertam: Wheresoever we look and turn our eyes, we shall see nothing, but ourselves swimming in a Sea of sorrows, and there tumbled and tossed with many waves of woes: micat ignibus aether, Clouds of darkness, are in stead of comforts; and about our heads we shall find hailstones and coals of fire: for now we find the affairs of the world, the fears of enemies, the cares for families, the discontents at home, many times of thy Wife, that lieth in thy bosom; many times of thy Children, the fruits of thine own bowels; the wrongs of Neighbours abroad, the suits of Law, and a thousand such bitter fruits of sin, do so vex and affright the heart of man; that they make him often sleep like the Nightingale, that is said to have always a prick before her breast; and then to rise up early, and late to go to bed, Psal. 127.3. and to eat the bread of carefulness, and all to no purpose; for after we have wearied, and worn out ourselves in the pursuit of this world, all our works and labours are but as the Spider's web; it will make no garment for us: and when we have brought our years to an end, as it were a tale that is told; then, notwithstanding all our former pomp and power, we shall be as poor as when we were borne, even as poor as job: for, The miseries incident to us in old age. job. 1.21. as we came naked into the world, so naked we shall return again: and so this is not only the misery, but also the folly and madness of men. And yet behold a little more. For, Fourthly, In old age. Vsque adeo gravis uxori, gnatisque, sibique, ut captatori moveat fastidia Cosso. We are troublesome to ourselves and others. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Nunc mihi cum medicis res est, & iudice summo, & misere vitam semisepultus ago, rixosae inuestant vetula, execrabile vulgus, invidus in terra parta recondo s●num. Eccles. 12.1. An old man is troublesome unto youths, saith Menander: yea, our own Wives, though they cannot leave us, yet do they loathe us: and indeed our selves, do now begin to hate ourselves: Laudat praeteritos, presents despicit annos, For these be the days wherein there is no pleasure. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Because old age is like an heavy burden unto men, that makes them stoop down to the earth, Nec coelum spectare licet, sed prona senectus Terram, à qua genita est, & reditura videt: and never suffers them to rise, or scarce to look up towards Heaven, until they return to the earth, Gen. 3.19. from whence they were taken. Alas then, what a misery is this, to consider the miseries of old age? our bodies are weakened, our beauty vanished, our senses blunted: the eyes cannot see, the ears cannot hear, the hands cannot work, and the feet cannot walk: and then beside, — Circumsilit agmine facto morborum omne genus— We are seized upon by all kind of diseases; our heads ache, our hearts faint, and all our bodies tremble; Coughs, Rheums and Fevers, do now seem to be our vital spirits: and so the Heathens saw, and so they said, that no age was free from miseries, yet, not one so bad as this: for notwithstanding all this, and that they see they cannot live, and Nature tells them they must needs die; yea, all these forerunners of death, Auri sacra fames, & amor sceleratus habendi, assolet imprimis excruciare fenes. do daily tell them, that they are even drawing their last breath; yet the nearer they be unto their death, the more covetous they are, the more worldly minded, the more desirous to live, and the more loath to leave this wretched life. Secondly, as all the Ages of man's life, The miseries of all estates. so all the estates of life, are full of the punishments of sin: For, First, if thou be'st poor:— Nihil habet infaelix paupertas, Thou shalt be sure of nothing, but contempt, which is poverties necessary attendant; for, the poor man shall be despighted of his own brethren: and it is strange to see, what pains and drudgery, those poor snakes (as we call them) do take, The miseries of the poor. Gen. 3.19. and endure both at home and abroad, to get a little maintenance; in the sweat of their face, it may be in the coldest Winter, they do eat their bread, and perhaps scarce sufficient to satisfy mere necessity; as if they only were allotted to sustain that heavy sentence that was first denounced against man for sin: and therefore Menander saith,— 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉: No burden is more burdensome than poverty: and Plautus saith: Omnibus modis, Plaut. rud. qui pauperes sunt, misere viwnt: The poor are miserable every way: and it was the common received opinion of the Gentiles, miseros esse deis invisos; that they were hated of the gods which were thus plagued by the gods; and the jews thought little less; Deut. 28.22.23. because this is numbered among the curses of the Law: and therefore Hecuba, being brought to such extreme poverty, as that she had neither clothes to cover her nakedness, nor yet food to satisfy nature, calls her misfortunes and miseries 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉; Such as surpassed the sufferance of any creature; and Plutarch reports, that many men, to avoid the same, did prevent this misery of life, by a sudden and unnatural death; choosing to die, rather than to live in extreme poverty: and so with the unpatient Fishes, they did but leap out of the Frying-pan, into the fire; and run away from that misery which for a while they would not endure, into that intolerable torments, which now they must eternally suffer. The misery of the rich. Secondly, If thou be'st rich, than art thou envied of others, and shalt be very like to be cozened of thy goods; for thiefs will seek to rob thee, thy friends to betray thee, and thy neighbours to deceive thee; which makes the rich men to take more care to keep their wealth, than they took pains to get it; and thereby they are vexed and crucified of themselves: Inuenal. Satyr. 10. Nam plures, nimia congesta pecunia cura strangulat.— For gold and silver have destroyed many a man; saith the Son of Syrach: Eccle. 8. for riches are like thorns, saith our Saviour Christ; because they have the same power to tear our hearts, Mar. 4.18. as the others have to rend our garments. Neither is this all the evil, that riches bring unto us; but they puff us up with pride, they make us to disdain our Inferiors, wrong our neighbours, forget our God, and to think ourselves, poor worms, to be no less than gods on earth: and therefore the Lord saith, that he is greatly angry against rich Nations; Because, Zephan 1. they that will be rich, do fall into temptation, and a snare, 1 Tim. 6.9. and into many foolish and hurtful lusts, which drown men in perdition and destruction: and our Saviour saith, Matth. 19.23. it is a very hard thing for a rich man to enter into the Kingdom of Heaven. And therefore, though poverty be an extreme misery, Whether to be poor, or to be rich, is the more miserable. yet do not I know well, whether to be wealthy or to be in want, is the worse: for though to, be poor, is a miserable thing in this life, yet to be rich, is a great hindrance for us to eternal life: and therefore I find that the son of jakeh, prayed to God, that he would give him neither poverty nor riches: Prou. 30.3. but feed him with food convenient: Because the mean state is the best state. And yet, Thirdly, If thou be'st mean, than art thou accounted base, The miseries of the mean estate. and deemed unfit for the Society, nay, for the service, of many men: for now Gentlemen, and not good men, are the men that are most generally required for the service of great men. Fourthly, If thou be'st Noble, The miseries of Nobility. than art thou ever in fear of disgrace, and must, perhaps in foreign wars, with the imbruing of thy hands in others blood, maintain the reputation of thine own blood at home. Fiftly, If thou be'st one of the vulgar people, The miseries of the common people. than art thou at others command, and ever in fear of thy judge's anger. Sixtly, If thou be'st a Magistrate, then must thou labour and toil for the good of others; and many times, The miseries of Magistrates. disturb thine own rest, and peace; yea, disburse thine own state, and suffer many other hazards, to undergo, to procure rest and peace unto thy neighbours: and when in any difference, betwixt men, thou hast done thy best, and dealt as justly as justice itself could do; yet, for his saying, that is righted, and perhaps but coldly too, that thou hast done well, thou art like to be sure, of him that would have done the wrong, to be more wronged thyself, by his railing and proclaiming thee to be a corrupt and unrighteous judge. The miseries of the Ministers. Seaventhly, If thou be'st a Minister, and a teacher of God's people, then shalt thou see, that this highest calling in God's Church, is subject to the greatest miseries in the world: for, they are sent as sheep into the midst of Wolves, Matth. 10.16. and they are incident to be punished by God many times for the sins of others, when they make them their own, Ezek. 18. because they reprove them not: and to be scorned and contemned of men when they do their best: and we see many of them, even of the best, to be left unregarded, unrewarded. And what should I speak of more, Fathers, Children, Husbands, Wives, Masters, Servants, and whatsoever else, no estate is free from sin: how can they then be free from miseries? How all creatures do heap up miseries upon man. Thirdly, we know that when God made man, he made Lord of all his creatures; the trembling trees bowing, yielded their fruits, the silver streams running offered their service, the Lion's roaring after their prey, and all other creatures, standing in their order, subjected themselves willingly unto man; but he, not contented to be a man above these; but desiring to be a god above all, was made a worm and no man, inferior unto all; and then all, like Actaeon's dogs, seeing us metamorphosed from men to worse than beasts, began to rebel against us, and most furiously to pursue us: Gen 19.24. the fire to consume us, as it did Sodom and Gomorrah; 2 Sam. 24. the air to infect us, as it did the Israelites, in the time of David; the water to drown us, as it did the whole world in the days of Noah; Gen. 7.23. the earth to swallow us, as it did Corah, Num. 16.32. Dathan, and Abiram; and all other creatures to devour us, as the bears did those children that mocked Elizeus: the Stars in their order, Judg. 5.20. did fight against Sisera: and since we have sinned and rebelled against the Lord, there is no creature but hath cast away the created yoke of obedience, and have rebelled against us: so that now hic labour hoc opus est: It is a task too great for Hercules to bring them again to the obedience of man. And thus you see, that from our first entrance into this wretched life, sin laboureth still to kill us; and doth at all times, and by all means, vex us, grieve us, weaken us; by passions, sorrows, sicknesses, and such like, and will never leave us until it layeth us down in the dust: and therefore, that all these are the prodromi, the forerunners, and beginnings of death, or rather like so many little deaths, that do bring us, unto our last and fatal death: For all these are the reward of sin, and therefore branches of this death. And so you see what is meant by Death. For the second point, having seen what is meant by death, Of the large extent of death. that is, all the miseries that do consume and waste our lives: we are now to consider how fare this death extendeth. And this the Apostle showeth briefly, when he saith, Statutum est omnibus semel mori; It is appointed for all men once to die; Heb. 9.27. and the very Heathens say as much; Seneca. Lex universa iubet nasci & mori: It is an universal Law, and a debt that we own, and must pay to Nature, that every one which is borne to life, should pass away by death: Laertius lib. 2. c. 3. And therefore when it was told Anaxagoras, that all his sons were dead, he answered, Sciebam me genuisse mortales; I knew that I had begotten mortal creatures: for as, nullis amorest medicabilis herbis, so, nihil est moderabile morte; There is nothing in the world that can moderate the rage, or preserve us from the fatal stroke of death. Non Torquate genus, Horatius lib. 4. non te facundia, non te restituet pietas, saith Horace unto his friend, Torquatus. And we see the faith of Abraham, the strength of Samson, the wisdom of Solomon, the riches of Croesus, and the Kingdoms of Alexander could not preserve them from Death. Polydor Virgil writeth, that King Canutus, seeing the Sea beginning to flow, said, I command thee not to touch my feet; but his command was bootless, for he had scarce ended his Edict, but the surging wave dashed at his teeth: So we may outbrave death in words, but we may be sure, that as the Sea, so Death, How unresistable is death. antiquum obtinebit, will keep his old wont: Yea, though we could hinder the course of the Sea, for means have been found to tame the fiercest beasts, to break the hardest marble, to mollify the impenetrable Adamant, and to deal with the Seas as Xerxes did with the waters of Hellespont, or Caesar with all the Rivers of Germany; yet is there no means in the world to escape the hands of death: and therefore Saint Augustine saith, August. Psal. 121. Resistitur ignibus, undis, ferro, resistitur regibus, imperijs, venit una mors, & quis ei resistit? Fire, Waters, Swords, Kings, Kingdoms were resisted, but who hath ever withstood the stroke of death: Quia nec miseretur inopum, nec reveretur divites; Because (as Saint Bernard saith) it neither pitieth the poor, Ber. de conu. cler. nor regardeth the rich; but Nereus the fair, Thirsites the soul, Croesus' the rich; Irus the poor; Solym the cruel; Solyman the magnificent, Diomedes the Prince; and Damaetas the Peasant, must all fall down at Death's feet: Because that no tears, no prayers, no threatenings, no entreating, will serve the turn, to turn away the face of death. So stiff, so deaf, so inexorable is death. How the Egyptians expressed death to be the sole enemy of all men. And therefore the Egyptians in their Hieroglyphics painted Death like a Goddess, holding a sickle in her hand, with this inscription, Nemini parco; I spare no man. And because they found her so hardhearted, so implacable, and so inexorable, that nothing could appease her wrath, when she did mean to cut us down, but that she took the Husband from the bosom of his loving wife, and the Parents from the poor helpless Infants; and so fulfilling her own will, and careful for none else: therefore they built her no temples, they offered no sacrifice, they celebrated no rites unto her: but seeing she used all alike, Constantinus imperator, & famulus meus; making no difference betwixt Agamemnon and Thirsites: therefore all used her alike, and stood all upon their guards to defend themselves, so well, and so long as they might, against all her darts; though they knew that in the end, she would overcome them all: because they had all sinned; and the reward of sin is death. Psal. 50.22. O consider this, all ye that forget God; all ye that neglect God, all whosoever, Kings, Lords, and great men; old and young, rich and poor, one with another: for though you live like gods; and none dare say, why do you so? yet you shall die like men, and if you fearelesly commit the sin; I dare boldly say, that you shall be sure, Aequo pode pulsat pauperum tabernas, regumque turres. Horatius. most fearfully to endure the punishments: for, as you see Death spareth none, but cutteth down, as well the Cedars of Lebanon, and the Oaks of Bashan, as the Shrubs of Cades; So, much less will God spare any man that sinneth. CHAP. V How Death worketh variably in diverse respects, and the diverse causes thereof. FOr the third point, we must consider, that although Death passeth over all, yet that it worketh not upon all alike: but worketh variably, and that, (as we find it) in four special respects. 1. Of the manner. 2. Of the time. 3. Of the place. 4. Of the effects: or, consequents of Death. For the first, we find that there be more ways of death, than there be means to preserve our life: for as the Poet saith, Mille mod●s laethi, miseros mors una fatigat. Though there is but one way for all men to come into the world, yet there is 1000 ways, How death hath diverse ways to shorten life. Prou 17.22. Act. 5.10. for every man to go out of the world. And so we find, some have perished with sudden death, as Ananias and Saphira; some with Gluttony, as Domitius Afer; others with drunkenness, as Attila King of Huns; some by fire from Heaven, as the Sodomites, Gen. ●9. the two fifties that were sent to fetch Elias, and Anastatius the Emperor, an Eutychian Heretic: others by waters, as Marcus Marcellus, Exod. 24.28. King Pharaoh, and all his host, and all the old wicked world, excepting those eight persons that were saved in Noah's Ark. Gen. 7 21. 1 Pet 2.5. Numb. 16.32. Some with hunger, as Cleanthes; others with thirst, as Thales Milesius; some were swallowed up quick to Hell, as Corah, Dathan, and Abiram; and others by earthquakes were stricken dead, as Ephrasius Bishop of Antioch. Some were stifled with smoke, as Catulus; others died with a fall, as Nestorius; some were taken in their lascivious dalliances, as Cornelius Gallus; others with ouerwatching●, as M. Attillius; some with poison, as Photion; others choked with flies, as Pope Adrian; some at the disburdening of Nature, as that wicked Arrius; others torn in pieces by wild beasts; as Heraclius, Lucian, 2 King. 2 24. and Actaeon by dogs, Hippolytus by wild Horses; Licus the Emperor, and the disobedient Prophet, by Lions; Ancaeus King of Samos by Boars; and Hatto Bishop of Mentz by Rats; and so some die with joy, as Chylo the Lacedaemonian, and Diagoras the Rhodian: who seeing his three sons crowned Champions in one day, he rejoiced so much, that he died for joy in the very place: More die with grief, Quia spir●tus tristis exiccat ossa; Because a broken spirit drieth the bones; and a heavy heart doth hasten to death: and therefore the Prophet David, when he found h●mselfe so melancholic and discontented, did rouse up his heart and spirits, saying, Why art thou so heavy, O my soul? and why art thou so disquieted within me? yet put thy trust in the Lord, for he is thy helper and defender: and so should we do, Bosquier. de finibus bonorum & mal. pag. 31. & 32. when either cares, or crosses, do dismay us. But most men die with sicknesses and diseases, Fevers, Fluxes, Gouts, Plagues, and 1000 more; they being so many, that neither Galenus nor Hypocrates, nor all the best Physicians can number them, saith Bosquierus, the generations of men here on earth, being as Homer saith, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Tale, quale est foliorum: Like unto the leaves of a tree, whereof some do perish, and others spring in their places. They spring, they flourish; they wax old, and soon whither away; Et tum quoque cum crescimus, Senecal 3. ep. 24. vita decrescit, and our life then decreaseth, as our years increaseth. rosa mane viget, & sero mox vespere languet, Sic modo qui fuimus, cras levis umbra sumus. We bring our years to an end, as it were a tale that is told. For the second, that is, the Time when death doth attach us; We see some are taken young, and some are left until they be very old; Death taketh men of all. ages. some taste of death before they do see the light; when their mother's wombs, are as the tombs for their burial: some die in their Cradles, as the babes of Bethelem; and some live so long, that they are weary of life. And sometimes the good are soon taken, as Enoch; sometimes the bad, as Onan: Et vocantur ante tempus boni; Gen. 5.24. Gen. 33. ne diutius vexarentur à noxijs: And the good are often taken away, that they should be neither vexed, nor corrupted, by the wicked; and the wicked are sometimes taken away, that they should not persecute the godly any longer; and that they might be an example of God's vengeance, upon all such as fear not God. And sometimes death forewarneth us, as it did Ezechias; by sending his messengers, to bid us to set our houses in order, that we may be prepared for death; as age, sicknesses, and such like: and sometimes it preventeth us, and takes us afore we are ware of it: as it did young Onan, and old Ely, who were both suddenly met by death; when death was looked for by neither of them. For the third, that is, the Place where death will meet us, Death smiteth in every place. we know death is not very scrupulous; be it fair or soul; wide, or narrrow; private or public; in the field, or in the Church; or wheresoever; where he meets us, there he will arrest us: Poet Eu●ulus and his wife, both a bed: Urias in the field, and joab at the horns of the altar. And all this taking of us, in any Manner, at any Time, That we sh●ld be always ready for death. and in any Place; is to teach us, to be always ready, and to look for death, at all times, and in all places. Omnem crede diem tibi diluxisse supremum: For seeing thou knowest neither the time nor the place, where death means to arrest thee; it is thy chiefest wisdom to be ready for death at all times; and to wait for the same in every place. For the fourth, that is, the effects of death; we must note, Death is a comfortable thing to the godly. that they are very different, both about the time of the dissolution, and after the time of the separation of the body and soul: for first, at the time of their dissolution, bona mors iusti, right dear in the sight of the Lord, is the death of his Saints: And this is the thing they longed for, to be loosed from the bonds of sin, and to be with their Saviour Christ in happiness; to be with him, which was dead, and is alive, and liveth for evermore. Reuel. 2.8. And therefore to these men — Mors ultima poenae est, Lucan. l. 8. nec metuenda viris— Death is the ending of their pain, and the beginning of their pleasure: nay, more as Prudentius saith, Tormenta, carcer, ungulae stridensque flammis lamina, atque ipsa poenarum ultima mors, Christianis ludus est, All the bitterness of the bitterest death, Prudent. in hymno de Vincent. is joy and sweetness unto them: for that in death they see their life, they behold the Angels pitching their tents round about them, and ready to receive their souls to glory, before their bodies can be laid in their graves: and therefore well might Solomon say that the godly man hath hope in his death: Prou. 14.32. for he knoweth not, what to fear; because he knoweth, in whom he believed. The death of the wicked is most terrible unto them. But, mors peccatorum, pessima, the death of the wicked is most fearful; and therefore the very remembrance of it is most bitter unto them; for now, before it shuts the eyes of their bodies, it will open the eyes of their consciences; and they shall see that they must part from all the things that they have gathered; but that not one of those sins will part from them, which they have committed; and lest they should forget them; Satan will now open his book, and set all their sins before their eyes: and then he will bestir himself, because he knoweth his harvest is great, and his time is but short: and therefore he will tell them, Matth. 19.17. that if they would have entered into life they should have kept the commandments; as our Saviour Christ himself doth testify; Rom. 2.13. he will allege against them, that not the hearers, but the doers of the Law, shall be justified; and he will infer, that if the just shall scarce be saved, it is intolerable for them being wicked men to appear; How Satan discourageth the wicked at their death. and what the Preachers of God now cannot beat into the thoughts of these careless men, this wicked, damned spirit will then irremoveably settle, in their deepest considerations; 1 Cor. 6.9.10. viz. that neither adulterers, nor fornicators, nor drunkards, nor swearers, nor usurers, nor extortioners, nor liars, nor envious men, nor haters of men, nor any such like, shall inherit the Kingdom of God, and of Christ. O then, what agonies and perplexities, will invade, and tear the woeful hearts of wicked men? In that day, saith the Lord, I will cause the Sun to go down at noon, Amos 8.9.10. and I will darken the earth, in the clear day; I will turn their feasts, into mournings, and their songs into lamentations: that is, they shall be sure then to have the greatest grief and vexation, when they have the greatest need of comfort and consolation: for I will make all those things, that were wont, most sweetly to delight them, now most of all to torment them; the pleasure of sin, shall now turn to be as bitter as Gall: and now they shall see that they must die, and live they can no longer: and that Satan, whom they would not forsake all their life-time: will not forsake them now at their death-time: but will be still sounding in their ears Me you have served, and from me you must expect your wages. We read the Devil assailed the best-Saints, Saint Martin, Saint Bernard, Eusebius, Ignatius and others; Luke 23.31. and if these things be done in a green tree, what shall be done in a withered, saith our Saviour? If he be so busy about the Saints, Pet. 4.17: which have the Angels of God round about them to preserve them; Psal. 91.11. What shall he do to sinners, who have nothing but devils round about them to confound them? This is the state of wicked men at their dying day: and therefore, mors peccatorum pessima, of all terrible things, the death of sinful men is the most terrible. Secondly, After the separation of the body and soul, How death aequalizeth the bodies of all men. than death indeed makes different effects: for though it makes the bodies of all alike; their dust is so mingled, and their bones are so like one another; that we know not Irus from Croesus: as Diogenes, being demanded by Alexander, what he sought for among the tombs, said; he sought for his father Phillip's bones, but among so many dead men's souls, he knew not which they were; yet in respect of the souls, How death sendeth the souls of the good to Heaven, and of the wicked to hell. it worketh very different consequents, for it sends the good souls into Abraham's bosom, and the wicked souls to hell, to be tormented in fire, for evermore. Now, that the efficient cause of death, which is sin, should be the same in all men; and that the fruits and effects, or subsequents of death, should be so different in the godly, from all other men, we find a triple reason. A threefold reason of the subsequent different effects of death. The 1. Is, the practice of a godly life. 2. Is, the meditation of our own death. 3. Is, the application of the death of Christ. These things (as Samson said in his riddle) out of the eater, bring meat, and out of the strong suck sweetness: these things do translate the sting and curse of death, into a sweet and a blessed life. Of the first Saint Augustine saith, Mala mors putanda non est, Aug. de civet. dei. l. 1. c. 21. That to live well, is a special means to make us die well. quam bona vita praecessit: It is impossible that his death should be ill, whose whole life hath been always good: quia nunquam Deus deserit hominem quousque homo deserat deum; because God will never forsake that man at his death, which hath truly served God, throughout all his life: and therefore Seneca saith, Seneca in quad. epist. Ante senectutem curavi ut bene viu●rem, ut in senectute bene morerer; While I was young all my care was, to live well, that when I were old, I might die well, and so let us do: if we would die well, let us live well: let us learn, artem vi●endi, the art to live the life of the righteous; and we shall be sure to die the death of the righteous: for seeing the wages of sin is death, it must needs be, that the lesser and the fewer our sins be, the better our death will be: But if we live like Baalam, which loved the gain and wages of unrighteousness, it is impossible that we should die the death of Israel: for God beheld there was no iniquity in jacob, Numb 23 21. nor any perverseness in Israel: and therefore the Lord his God was with him. Godly sorrow for sin and the meditation of our death, is the death of sin. Of the second, Bosquierus saith, that, à culpa natae sunt duae filiae, Tristitia & Mors, & hae duae filiae hanc pessimani matrem destruunt; Sin brought forth two goodly damosels, Sorrow and Death: and these two daughters, like the brood of vipers, do eat through the bowels, and destroy that wicked mother, For, First, Paenitudine commissa delentur, by repentance we wash away the sins that are past: and therefore john Baptist saith, O generation of Vipers, if you would kill your cruel wicked mother, Matth. 3.7, 8. that is, Sin, bring forth fruits meet for repentance; for that is the only way for you to escape death, and to flee from the wrath to come. And, Secondly, Meditatione mortis futura caventur, by the frequent meditation of death, we come more and more to detest and to beware of sin, Aug l. 1. contra Man: for so Saint Augustine saith, that, nihil sic revocat hominem à peccato, quam frequens meditatio mortis; Nothing is so powerful to make a man hate sin, as continually to consider of this bitter fruit, and reward of sin, which is death: and Seneca before him, saith the same thing: and therefore he adviseth every man, Seneca epist. 25. efficere mortem sibi familiarem, to make death his companion, and as his wife that should ever lie in his bosom; that by the continual sight of death; he might be ever kept to abstain from sin: for the covetous man, might be the easier drawn to contemn the trash and trumperies of this vain and transitory world, if he did believe that he should presently dye: for so profane Esau saith, Lo, I die, Facile contem. nit omnia, qui credit se cito morit●rum. Hieron. in ep: ad Paulin: Eccles. 10. Incert. aut●r. and what good will my Birthright do unto me? So the proud man would let fall his Peacock's feathers, if he could think that he is but dust and ashes, and that when he dieth, he shall inherit worms: as the wise man saith, Omnia Caesar habet, sed gloria Caesaris esse desinit, & tumulus vix erit octo pedum. And that if he triumphed in his life, like Caesar, to be the sole Monarch of the world; yet would his glory soon fail when death should lock him up in his coffin: and so of all other sins, the frequent meditation of death, is the only preservative against them: For, as one truly saith of himself, Quum recordor quod sum cinis, Et quam cit● venit finis; Sine fine pertimesco, Et ut cinis refrigesco: When I think I am but dust, And how soon to earth I must, Bernard in carm. Then incessantly I shake, And as dust it doth me make. So, questionless if we did continually think of death, and fix that fearful day of God's just judgement before our eyes; it would be a marvellous great means, to deter us from all sins. And as the meditation of death doth prevent sin; Bosq. p. 12. de finibus honorum. so it sweeteneth death, and makes it fare the less terrible unto us: for if our eyes be dead, and weaned from beholding vanities; The frequent meditation of death is a great means, to preserve us from the fear of death. our ears, from hearing the Sirens songs of sinful pleasure: and our hearts especially, from the love of vain and worldly things; then certainly they will not, (being thus mortified, and accustomed with this death to sin,) be any whit afraid of the death of the body; which is the reward of sin: but as a horse that is to run a race, having often walked his way before, is the more fearless to go on, when he comes at the day of trial; so the man that is acquainted with the ways of death, through the daily meditation of death, is not afraid to die when he seethe the day of his dissolution Palladius reports it, that an Eremite, being at the point to die, his scholars and friends asked him, if death did not seem terrible unto him; he smilingly answered, that death was no stranger, but a most familiar acquaintance to him: it was his manual, and his vade mecum, his table-book, which he always carried about him: and therefore dying, he did but now repeat that his old lesson, which he had been long in learning, O that it were so with every one of us; that throughout all our life, we would learn to die; The application of Christ's death, is the only cause that maketh us happy after death. Osee 13.14. that having made death present with us before it comes, it may never prove terrible unto us when it comes! Of the third, the Divine verity saith, that the chiefest cause, the only cause indeed of this different effect of death, is the application of the death of Christ; for it is he that saith, O death I will be thy death, O grave I will be thy destruction: and therefore, as when Alexander overthrew the walls of Thebes, Phryne, a harlot, promised to build them up again if she might engrave upon them, this inscription: 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉: Alexander battered down this Wall, but Phryne built it up again: so we may truly say, that Eve threw down, these muddy walls of ours, but Christ doth raise them up: for though the wages of sin are death, Rom. 6.23. yet the grace of God brings eternal life, through jesus Christ our Lord. And the manner how he doth deliver us, and metamorphose death, to become life unto us; he himself doth show, when he saith, if I be lift up, I will draw up all unto myself: i e. if I die, I will destroy the power of death: for so the Apostle saith, That forasmuch as the children were partakers of flesh and blood, John. 8.28. and C. 12.32. Heb. 2.14, 15. he himself likewise took part of the same; that through death, he might destroy him that had the power of death, that is, the Devil, and deliver them that through the fear of death, were all their life time subject unto bondage: 1 Machah 6.46 judges 16.30. and therefore, as Eleazar by his own death, did put the great Elephat to death, and Samson by pulling down the house upon his own head, did put to death all the Philistines; so Christ by his own death, did put the devils, Origen hom: 8. in johan: and all the powers of darkness, unto death: and therefore Origen saith, that upon the cross of Christ, two were crucified; that is, Christ and the devil, but after a diverse manner, for Christ was crucified, visibly, and most willingly; for he laid down his life himself, but the devil was crucified invisibly, and most unwillingly; Matth. 12.29. for this strong man armed, was fain to be bound, before Christ could spoil his house. And the Lord speaking of his enemies, and saying, that he would be unto them as a Lion, Ose 13.7. & would observe them as a Libbard, in the way of Ashur; doth foreshow unto us, both the destruction, and the manner of the destruction of these our spiritual enemies; for in being like a Lion, he showeth their destruction: and in being like a Libbard; he showeth the manner, The manner how Christ by death overcame death. how he would destroy them: for it is observed of the Libbard, that he useth this policy to kill those Apes that do molest him: first, he lieth down as dead, and suffereth the apes to mock him, and trample him, and to insult over him, as much as they will; but when he perceiveth them to be wearied, with leaping, and skipping upon him; he revines himself on a sudden, and with his claws and teeth he teareth them all to pieces: even so, our Saviour Christ suffered the devil, and death, and all the wicked jews, like apes to mock him, to tread him, and trample him under feet; to crucify him, to bury him, to seal up his grave, and to have armed Soldiers to watch him, that he should not rise any more; and it may be, to knock him on the head again, if he sought to revive: but when he saw they had done their worst, and that they could do no more, Psal. 78.66.67. He waked as a giant out of sleep, and smote all his enemies upon the cheek bone, and brought them unto perpetual shame; and as the Apostle saith, Collos. 2.15. he spoiled principalities and powers, and led away captivity captive, Ephes. 4.8. and received gifts for men. And therefore, as many as lay hold upon this death of Christ, they need not fear their own death: for they may say with the Phoenix; Moritur, me moriente, senectus. Sin and misery dieth in us, but we do still live with Christ. And therefore Saint Cyprian saith, that, Cyprian de mortalitate. eius est timere mortem qui ad Christum nolit ire; it is enough for them to fear death, which will not believe in Christ his death: John 11.26. for he that believeth in him shall never die: but they that will not believe in him, may well fear and tremble at the remembrance of this death: because after death comes judgement; and then shall they feel another death, which is eternal death: for the reward of sin is death, that is indeed, eternal death in hell, Mark 9.44. where their worm dieth not, and their fire is not quenched. CHAP. VI How sin brings eternal death both of Body and Soul. THirdly, Touching eternal death, we must understand, What eternal death is. that this is a separation of man from God, which is paena damni, the loss of eternal happiness; a loss fare exceeding the loss of all the world; and an allegation of a damned soul, in a tormented body: non viuend● sed dolendi causa; not to give any comfort of life or joy, but to give the true sense and feeling of eternal death and sorrow; which is paena sensus, the pain of feeling, and suffering the greatest pains that can be conceived: for when the wicked are called by God, to be adjudged for sin, they shall be condemned by Christ, Of the intolerable pains of hell. and then carried by the devils, into everlasting torments; into the lake that burneth with fire and brimstone for evermore: and there their music shall be horrors, and howl; their meat shall be balls of fire, and their drink shall be fountains of tears; always distilling down from their eyes; and yet never procuring them any ease: there, their torments shall be intolerable, their times endless, and their companions devils: for so Saint Augustine saith, August. ser. 55. de tempore. that, in inferno nec tortores deficiant, nec miseri torti moriantur, sed per milia milia annorum cruciandi, nec tamen in secula liberandi: in hell neither the cruel torments shall be wanting, nor the miserably tormented shall be eased; but for thousand thousands of years be plagued, and never thence to be delivered: Isidorus de summo bono. and as Isidorus saith, Ibi erit semper velle, quod nunquam erit, & semper nolle, quod nunquam non erit, there shall be a will never satisfied, and a nille never gratified; never enjoying the ease they would; and ever suffering the pains they would not. And if we dive into the depth of that doleful tragedy, of miserable Dives; we shall see this truth fully confirmed: for, as the Scripture showeth, that here, judgement shall be without mercy, and that every one shall receive his punishment, in wait and measure, according to the measure of their sins; so we find it true it him, who as he denied the crumbs of bread to poor Lazarus; so is he now denied, the least drop of water, to cool his burning tongue; How the least comfort shall be denied unto the damned. and the least dram of mercy to refresh his poor distressed soul: quis talia fando sustinet a lachrymis? Who can endure to dwell in devouring flames? and yet behold, this is the reward of sin: for the wages of sin is death. Oh then, A most earnest persuasion to forsake sin. (beloved brethren) seeing every sin slayeth the soul, within the body, corrupteth the body in the grave, and eternally tormenteth both the body and soul in hell; let us hate and detest all sins: for though we read of many tyrants, Nero, Phalaris, Caligula, Heliagabalus, and such like; that were carnivorants, and bloodthirsty men, savage beasts in the shapes of men, delighting themselves only in blood, & cruelties; yet we never read of such a tyrant as Sin: for the blood of death would quench these men's rage; but no pain, no death, but eternal death, a death that never dieth, and a pain that never endeth will satisfy this tyrant Sinne. This is the deceit of sin; as the Poet said of Venus: Laeta venire Venus, tristis abire solet. To present pleasure, or profit, unto our eyes, but as soon as over the sin is done, to deal with us, 2 Sam. 13.18. as Ammon did by Thamar, thrust her out and hate her: wound our conscience, and destroy our souls. And therefore (once again I beseech you) let us forsake our sins, let us leave our drinking, our swaggering, and our swearing; and instead of, by God, by God, and more fearful oaths (which I am afraid to name) at every word, which is the most odious, yet most careless custom, both of Court and Country, let us say, in truth, in truth: the words are as easy, and they will bring more ease unto our souls: for swearing graceth not your speech; but disgraceth you, and dishonoureth God: and therefore one day you must greatly repent you of it, or you shall fearfully die for it: and I beseech you pardon me for speaking it; for it is my duty that I own you, and it would be my destruction if I did conceal it from you, Clemens. l. 1. recog. as S. Clemens saith in the like case; and I desire not so much, with Aristotle, my God of Heaven is my witness that I lie not, to be deemed a great Scholar, as with Gregory Nazianzen, to be indeed an honest man, to live as I teach, and to discharge my duty in reproving sin, rather than to show my knowledge in any Science; and therefore, I humbly entreat you all, to give me leave, to beseech you, to leave your sins; and because we cannot quite forsake them, to confess them, and to be ashamed of them; John 1.19. for if we confess our sins, God is merciful and just, to forgive us all our sins, and to cleanse us from all unrighteousness. But the devil cannot endure that we should confess them, lest God should thereby forgive them; and therefore as he persuadeth us, ever to commit them; so he persuadeth us, ever to conceal them, and never to confess them: For I read that on a time, a sinner being at confession, That the devil cannot endure we should confess our sins. the devil intruded himself and came to him; and being demanded by the Priest, wherefore he came in, he answered, to make restitution; and being asked what he would restore, he said shame; for this saith he I have stolen from this sinner, to make him shameless in sinning, and now I come to restore it, to make him ashamed to confess his sins: And surely thus he deals with us all; he makes us shameless to commit all sins, even with Absalon, in the sight of all Israel, 2 Sam. 16.22. and in the sight of the Sun; but he makes us ashamed to confess any sin. But if we fear this punishment of sin; all miseries in this life, death shortening life, and eternal torments after death, and would be delivered from it, then let us not make the Ministers afraid to reprove our sins, nor be ourselves ashamed to confess our sins; for as the first degree of righteousness is, not to sin; so the second is, to acknowledge and forsake our sins. If we had not sinned, we had not died; and if we do acknowledge, and forsake them, we shall receive no damage by death: but if we continue in sin, we shall die; and we shall justly die, for, the reward of sin is death. And so I come to the third part, which is the equity of this reward: because, death is the wages of sin. PART. III. The equity of this payment, Death is the stipend of Sinne. Part. 3. CHAP. I. How just a thing it is to punish Sinne. The reward of Sin is Death. YOu have heard of a world of miseries, that are inflicted on man for sin, here in this life; you have heard of eternal death, and intolerable torments for ever and ever, that shall be inflicted on sinful souls in the future life; and now it resteth, that I should show the equity of this punishment; how just it is with God, to render all this on man for sin: and therefore, that I may the more fully clear this point, Three points to be considered, to show the equity of the punishment of sin. I must desire you to consider these three especial things. 1. That it is just to punish sin. 2. That God is the justest judge that can be found, to punish it. 3. That this punishment which God imposeth and inflicteth for sin, is most right and just. First, there is nothing in the world, Cicero de nat. deorum l. 1. (saith Cicero) more agreeable to reason, than that true and honest labour should be commended and rewarded, and the vices of men should be severely punished, according to their just desert: for, it is impossible (saith he) that either house or Commonwealth should stand, Si in ea nec rectè factis proemia extant ulla, Idem l. 3 de nat. dear. nec supplicia peccatis: if there be not in the same both rewards for good deeds, and punishments for sins: and therefore Solon being demanded, what was most profitable for the welfare of a Commonwealth, said; Si boni proemijs innitantur, & mali paenis coercentur, Stobaeus ser. 41. to defend and reward the good, and to restrain and punish the bad: and M. Cato saith, that there is nothing more pernicious unto any state, Plutarch in Apoth. Quam si improborum mores paena non coerceantur, then to suffer wicked men to go away unpunished: and therefore he would have those Magistrates that did not punish the impieties of the wicked and dissolute fellows, Non tantum non ferendos, The Law of Nature teacheth, that sin should be punished. sed lapidihus obruendos, not only not to be suffered, but to be stoned with stones to death: and so the Laws of all Nations do provide, that good and virtuous deeds should be rewarded, and evil deeds should be punished: for we find it very true by experience that, impunitas delicti invitat homines ad malignandum: To forbear the punishment of sin doth increase the number of sinners. Prou. 17 15. because punishment is deferred, the hearts of the children of men, are even set to do evil: and therefore God himself doth say, that whosoever justifieth the wicked, is a like culpable before him, as if he had condemned the innocent; and Saint Ambrose tells us plainly, that it is sometimes miserecordia punire, & crudelitas parcere, a pious work to punish, and a cruelty for to spare; for this doth not only encourage sinners, to go on from one wickedness to another; but it is an ill pattern, and a great provokement to draw others to do the like: and therefore we may well conclude this first point, that it is a most just thing to punish sins and offences. CHAP. II. How God is the justest judge to punish Sinne. SEcondly, that God is the justest judge that can be found to punish sin, it appeareth by these 3. reasons. God loveth righteousness. Psal. 45.7.8. Heb. ●. 9. First, because he loveth righteousness; For it is the property of a just judge, not only to judge righteously, to justify the innocent, and to punish the offenders, but also to love righteousness, and to hate iniquity; but of God, the Prophet saith: Psal. 5.5. Thy throne O God, is for ever and ever, thou hast loved righteousness and hated iniquity: wherefore God, even thy God, hath anointed thee with the oil of gladness above thy fellows: And again, thou hatest all those that work vanity. Secondly, because he judgeth without any respect of persons: God is no respecter of persons. for this is one of the chiefest properties of a righteous judge; to judge according to the equity of the cause, and according to the quality of the person: and therefore jethro, jehosophat, Exod. 18.21. and others, do make this not respecting of persons, 2 Chron 19 7. to be one of the essential properties of a righteous judge: Prou 24.23. 1 Sam. 6.7. Act. 10 33. Gal. 1.6. Psal. 50.10. Psal. 149 8. Deut. 26.7. but with God there is no respect of persons: for he will not be corrupted with the reward of the rich; for all the beasts of the Forest are his, and so are all the cattles upon a thousand hills; he will not be terrified for fear of the mighty; for he will bind Kings in fetters, and Nobles in links of iron; neither is he angered or molested with the incessant complainings of the poor; but he will hear their cry, Psal. 145.19. and will help them, Psal. 145.19. Indeed with men, it is a common practice, With men we find justice often perverted. to have our laws like a spider's web; wherein the little flies are catcht, and the great buzzing bumble bees, do easily pass through: and therefore it is truly said of man's Law, That Dat veniam coruis vexat censura columbas. It spares the rich, but spoils the poor. But God's law is rete Vulcanium, like Vulcan's iron net, That God is most just which apprehends and condemns all alike: for if the greatest men hurt the poorest, and those poor men cry unto me, saith the Lord, I will hear them; that is, to help the oppressed, and to punish the wrong doer: and therefore Moses saith of him, Deut. 10.17. that he is a great God, mighty and terrible, which accepteth no person, nor taketh reward; but doth justice and right, unto the Orphans, and the Widow: and David saith, Deus iudex iustus est, Psa●. 7.12. God is a righteous judge, and that the Heavens shall declare his righteousness, i. e. approve and justify him in his judgements. And Saint Paul saith, that he shall have the crown of righteousness, 2 Tim. 4.8. which the Lord, the righteous judge, shall give him in that day: and the very Heathens say as much: for not only Euripides saith. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, that justice is not in the eyes of mortal men; but Hesiod goeth further, saying; 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Ipsa autem justitia est virgo, ex Ioue nata; That justice is a pure Virgin, and an immaculate daughter of the chiefest God; that is indeed, a true and essential property of the true and everliving God: and therefore it must needs follow, that of all judges, God is the justest judge, that can be found, to punish sin. That God judgeth every man according to his desert. Valer. l. 1. Thirdly, because he rendereth to every man, according to his works, and punisheth great sins, with the greater punishment: and the longer he stays to expect our amendment, the sorer will be our punishment, if we do not repent. Lucius Apuleius do asino aureo. I have read of an Ass, that having an huge burden upon his back, by chance stumbled at a stone and fell; her master presently began to chide, and to beat her; whereat the poor Ass repined and bemoaned herself, saying, in what a miserable state do I live, and what a cruel master do I serve? for I have done him many good and faithful services, and yet see, how for one fault by chance committed, I am thus most grievously handled. The fable shows us, Men reward not men according to just deserts. that men many times do neither reward, nor punish according unto just deserts; but do oftentimes suffer good deeds, to go unrewarded, and punish small offences, with severer punishments then in the rigour of justice they have deserved; and it may be, often suffer the greater sinners, to escape all punishment. But it is not so with God: for if we do well, and have our hearts upright, to do him service, he will not always be chiding, though we should commit many faults: but if we do ill, Sin lieth at the door, Gen. 4.7. ready to accuse us, and God the righteous judge will deal with us according to our sins, whether they be great or small. Gregor. in mor. Nam iniustus quisquis eo attrocius in tormentis obruitur, quo altius inpeccatis elevatur; For every sinful wretch, the more heinous hath been his sins, the more grievous shall be his punishments, Hieron. super Ezech. saith Saint Gregory, So Saint Hierome saith, Cui dubium, quin inter tres peccatores; Gentilem, Haereticum, & Ecclesiasticum, multo maioribus paenis dignus sit, qui maioris fuerit dignitatis? That God punisheth the greater sinners with the greater punishment. Who maketh any doubt of this, but of three sinners, that is, the Gentile, which is without the Church; and the Heretic which is against the Church; & the Hypocrite that is within the bosom of the Church, he (that is, the Hypocrite) shall be the most severely punished, which had the chiefest place, and was most dignified with that honourable title of a Christian? And so Saint Augustine saith, Aug. l. 3. de lib. arb. Mitissima omnium paenarum erit eorum, qui preter peccatum quod originale contraxerunt, nullum insuper addiderunt: Of all punishments theirs shall be the least, which besides their original sin, have committed none other sin. And the divine Scripture is as plain in this point as need to be: for the Lord, speaking of jezabel, saith, Quantum in dilicijs fuit, tantum date illi tormenti; That as much as she hath been in pleasure, i. e. of sin and iniquity, so much torments shall be laid upon her: and our Saviour saith, Matth. 11.12.24. It shall be easier for Sodom and Gomorra, and more tolerable for Tyre and Sydon in the day of judgement: then for Corazin and Bethsaida, and other like sinful Cities which heard our Saviour Preach, and did see his mighty works, and yet would not repent. But against this it may be objected: Ob. How can it be that they should be all in the same place, tied in the same lake, and burning in the same fire, and yet that they should not feel the same punishment? To this we answer, Sol. that they shall feel the same punishment, but not in the same measure; the same for length of time, but not the same for quantity of pain. Nam sicut uno sole omnes tanguntur, etc. For, as men (saith S. Gregory) sitting in the heat of the same Sun, That the torments of Hell are not equal unto all Greg. in Moral. are not heated & warmed in the same manner; because the weight of the heat is felt according to the quality and disposition of the body; Sic damnatis una est gehenna, quae affligit, & tamen non omnes uno calore comburit; quia quod hic agit dispar valetudo corporum, hoc illic exhibet dispar causa meritorum: Even so, though there be but one hell which tormenteth all; yet doth it not torment all alike: for as here the different disposition of their bodies, doth cause men differently to perceive the heat: So there, the inaequality of their merits, will be the cause of disparity in their torments. And therefore seeing God loveth righteousness, judgeth all without respect of persons, and in his judgements, rendereth unto every man according to his deeds; it is most apparent that God is the justest judge that can be found to punish sin. CHAP. III. That God doth not inflict eternal punishment upon the foresight of any act of the will, that we would eternally sinne. How a temporal sin can deserve an eternal punishment. THirdly, that this punishment, which God inflicteth on man for sin, is most right and just; it is concluded by all Divines: but how this can be, that a sin temporally committed, should be eternally punished, it seems a doubt not easy to be decided: for, some say, it is because the sinners will is eternally to live, that he might eternally sinne: So Saint Gregory saith; Iniqui ideo cum fine deliquerunt, quia cum fine vixerunt; nam voluissent utique sine fine vivere ut potuissent sine fine peccare: The wicked do therefore make an end of sinning, because there is an end of their being; for they would desire to live without end, that they might sinne without end; for this showeth, that they do always desire to live in sin; because while they live, they never cease to sin. Et nullus detur iniquo terminus ultionis, quia quamdiu vixit, habere noluit terminum criminis. Ad magnam igitur iudicantis iustitiam pertinet, ut nunquam careat supplicio, cuius meus in hac vitae nunquam voluit earere peccato; And therefore (saith he) it showeth the great sincerity of the judge, and it behoveth his justice to deal so with them, that they should never want punishment, whose wi●s and minds in this life, would never want sin; and that there should be no end set to the torments of the wicked, because while they are able, they set no end to their wickedness. Bern. Ep. 252. And Saint Bernard is of the same mind: for he saith, that for this cause is the sin of an inflexible and obstinate mind, eternally punished, Whether God punisheth a sinner eternally, because he willeth to live eternally, that he might sinne eternally. though it be temporally committed; Quia quod breve fuit tempore vel opere, longum esse constat in pertinaci voluntate, ita ut si nunquam moreretur, nunquam velle peccare defineret; imo semper vivere vellet, ut semper peccare posset; Because that which was but short in time or action, doth appear to be long in an obstinate will and affection; so that if he never died, he would never leave to sin; nay, he would desire ever to live, that he might ever sinne. And I find most of our own modern Divines, to join with these Fathers in the same judgement. But for mine own part, I cannot fully yield unto this opinion: for if this be true, than God damneth them for sins that they would have done, and not for the sins that they have already done. Indeed it was the opinion of Pellagius, Propter praevisa bona quae facturi essent si vixissent. that GOD received many into glory for those good works they would have done, if they might have lived; and damned others propter praevisa mala, for the evil works that they would have done, if they could have lived to do them; for he that would do any thing whether good or evil, it is as done in the sight of God: because he seethe as well the inward intention of the heart, as the outward execution of the work, Matth. 5.28: as our Saviour showeth in the example of him, that looketh upon a woman to lust after her; and is said thereby to be, That God punisheth no man for the sins he never did. Aug de praed●st. c. 12. & l. de perseveran. c. 9 an adulterer in his heart already; but, To this Saint Augustine answereth, that it cannot be, that any man should receive, either glory or punishment, for the works that he never did; but would have done, if he might have lived to do them: for, First, the Apostle saith; 1 Reason. We must all appear before the judgement seat of Christ, 2 Cor 5.10. that every one may receive the things done in his body, according to that he hath done, i. e. while he lived, whether it be good or bad. Where we must observe, that he doth not say, according to that he would have done; but according to that which he hath done. So our Saviour saith, john 5.29. that they which have done good, shall come forth to the resurrection of life, and they that have done evil, to the resurrection of damnation. Where again, we must note, that he doth not say, they that would have done evil; but they that have done it: so, when he saith, Matth. 25.35. etc. Come ye blessed into everlasting life, and showeth the reason; for I was hungry, and ye gave me to eat; and to the wicked, Go ye cursed; for I was hungry, and you gave me no meat; it is to be observed, that he saith not, you would have given me, or you would not have given me; but you have given me, and you have not given me: and therefore God saveth none, for any good works foreseen, that they would have done; nor condemneth any, for any sins foreseen, that they would have committed. 2. Reason. Secondly, if this were true, that God judgeth according to what men would have been, if they could have continued; then the Tyrians, and the Sidonians, and many other wicked men, should be saved, or could not well be justly condemned: for, Matth. 11.21. If the great works and wonders, which our Saviour did among the jews, had been done amongst them, they would have repent them of their sins, in dust and ashes: And so many of the godly, must of necessity have been condemned; for they are speedily taken away, lest that wickedness should alter their understanding, Sap. 4.10. or deceit beguile their soul; for the bewitching of naughtiness doth obscure things that are honest. 3. Reason. Thirdly, if this were true, it must needs follow, that God should foresee those things, as future things, which were never to be; which doth imply a contradiction; for though God knoweth, what may be done, though it be never done; yet can he not be said to foresee any thing to be, Zanchius de natura Dei. l. 5. c. 2. p. 530. which indeed shall not be; for things that are existent, and have a being, are seen; things that are possible to be, are known; and all future things, that shall be, and are to be, are as present with God as if they were; but those things, that were never to be, nor shall ever be, cannot be said to be present with him: and therefore, to say that God will punish them eternally, because they would have sinned eternally, if they had eternally lived, is neither agreeable to the justice of God, to punish them for the things that they have never done; nor to the truth of God, which saith, they shall receive their reward, according to what they have done, 2 Cor. 5.10. and not according to what they would have done; nor yet to the reason of man, that sins never committed should be so severely punished. That the desire of the heart is an act done. To the reason alleged, that the will of sinning, is the same with God, as if they had actually sinned; I answer first, that sin is two ways to be considered; first, as it is in the heart, and intention; and secondly, as it is in the act, and execution; Now our Saviour doth not say, that he which looketh on a woman, to lust after her, hath committed the fact, in the sight of God, but is guilty of the sin, in respect of the desire and intention, which is an act already done, and not in respect of the outward act, which is not done at all: and therefore he saith, that such a one hath committed adultery with her in his heart, i. e. inwardly but not outwardly: and therefore is he only so fare guilty, i. e. so fare forth as the act is done, but no further: Secondly, I say that if their will were, to desire to live ever, that they might sinne ever; That to will to sin ever is a temporary act. yet this is but a temporary act of the will, and doth not include an everlasting willing of the same; because we see there is no necessity to continuate the same act of the will, but that it nilleth now, what it willed a little before: and because no act can exceed the bounds and limits of the agent; but the agent sailing, the act is ended: and therefore man being temporary, being but a while to live here; his will being temporary, being no longer properly the will of man than it resteth in man: therefore all acts of the will, while it is in this life, must needs be temporary, and so all sins done, or of the will to do them, must be likewise temporary. And therefore I say, that God doth not punish them, God punisheth only sins done. for any foreseen facts, that they would have done, nor for any foreseen continuance of the will, in the same desire to live ever in sin; nor for any other foreseen future thing whatsoever; but only for those things that are done in this life; either those works that are outwardly acted; or those desires of the heart, and acts of the will, which it produceth, while it is in this life, and no otherwise: so that God punisheth only sins done, and not sins that would be done. And if we search a little further, Two things make a temporary sin to deserve eternal punishment. into the nature of the sin done: we shall see the heinousness of the offence, and the equity of this inflicted punishment in two respects. 1. A levitate praecepti iniuncti, from the easiness of the things commanded. 2. A gravitate peccati perpetrati, from the heinousness of the sin committed. CHAP. FOUR How easy and light are all the Commandments that God doth give, and how hard are the ways of sin. John 5.3. FOr the first, Saint john saith, His commandments are not grievous; and our Saviour saith, His yoke is easy, Matth. 11.30. and his burden light; so easy, that the Prophet David saith, Psal. 119. he did run the way of God's commandments, when God had set his heart at liberty, i. e. had untied him from those bonds of sin wherewith he was so tied by his natural corruption, that he could not stir, nor walk one jot in this easy path, How the way to Heaven is said to be hard. and therefore, if the way be cragged & at the gate narrow and strait, that leadeth into life; it is in respect of our unableness now, to perform any thing that is good, and not in respect of any difficulty, or hardness, in themselves simply considered. Look into the commandment, that God gave unto Adam, What a small matter it was that God commanded Adam. and you shall easily find this truth: for at that time, there was no Man to be envied; no Man to be oppressed; no Woman to be defiled, no Churches to be rob: and therefore he cumbered them not with many precepts, all was but one; to forbear the fruits, Gene. 2.17. but of one Tree, they might eat of all besides that one: and as his precepts were not many, but one; so this one was not great; not to create Worlds, not to remove Mountains, but to forbear the fruits of that one Tree. Alas, was this so great, was this so grievous? what if he had forbidden all, but one? had it not been right that we should obey? and if we had asked him, what he would have done with all the rest; might not he have justly said, Matth. 20.15. May not I do what I will with mine own? and what is that to thee? Do thou as I command thee; John 21.22: but he was contented to make himself, as it were, poor, to give them store; for he gave them leave to eat of all the rest, and reserved but one for himself; yet would they needs eat of that one; & as if they longed to break this one Commandment of God; they would presently eat of the Tree, and it may be, before they tasted of any other Tree, sure, before they saw any other day: Quia non pernoctavit in honore, For he remained not one night in his dignity, saith the vulgar-latine. So look into the Commandments he giveth unto us, What a small matter it is that God requireth at our hands. and we shall soon see the same truth: they are Pauca, brevia, levia, & utilia: Few, short, easy, and profitable: for he gives not many, but ten, but two, but one: and that one not long, one word, one syllable, Love; it is impossible therefore to forget it: and it is easy enough, it is natural enough, to perform it, to Love: the poorest, the youngest, the eldest, the richest, at home, and abroad, may do this: who can say he cannot do it? there needs no wealth, there needs no wisdom to Love: and therefore all may do it, if they would do it, and it is for our profit to do it; for to that end doth the Lord require it; Deut 5.33. and C. 29.9. that It may go well with Us and our Children. But on the other side, What a slavery and bondage it is to serve sin. the ways of Wickedness are very hard, and full of labour; for all the world may see, that the envious man doth more vex his wretched soul, at the prosperity of the Righteous; then the Godly man doth his righteous soul, either at the sins or prosperity of the Wicked; that the wrathful man takes more pains, and frets and chafes more, to execute his fury, than the patiented man doth, in suffering all his injuries; that the tyrants were, and are more tormented, in tormenting the poor Christians; then the Christians are, in suffering all their exquisite strange invented torments: that the worldlings do wear and weary themselves, a great deal more, in pursuing after the vanities of this life, and purchasing unto themselves eternal miseries; then the Righteous do, in seeking for the grace of God, to attain unto everlasting Happiness: and that the Devil requires more time, and greater pains, to serve him, than God doth to keep his Commandments; for God gives us six days to provide for ourselves, and requires but one day to be served of us, himself; but the Devil will have the six, the seaventh, and all, to serve him; and all is to little two: for we must serve him day & night, and God requires but one hour, or two, of that one day, that he reserveth for himself, to hear his Word, and to call upon his Name, and that for our own good: (as I shown unto you before:) but the Devil requires not only many hours, That sinners take more pain to go to Hell then the godly do to attain unto eternal happiness. and them not only, to be spent in vain pleasures, and vanities, but also in horrible sins, and iniquities; but he would have us also, to forget that one day of God's service, and to spend the greatest part of those few hours, wherein we should chiefly serve our God; Aut malè agendo, aut nihil agendo; either in doing nothing, or in doing worse than if we had done nothing at all. And so in all other things, the works of darkness are a great deal more hard and difficult than the works of light; so painful are the ways of wickedness, as that it is most true of the sinner, Gene. 3.16. which God pronounced of the woman; that in sorrow she should bring forth: and so themselves, when it is too late, do most lamentably confess; Wisd. 5.7. We have wearied ourselves in the ways of wickedness, yea, we have gone through deserts, where there was no way, but rocks, and crags, and dangerous paths: and no marvel; for as it is a great deal harder, to work, or to walk in the dark, then in the light; so it is a great deal more difficult, to do the works of darkness, then to do the works of righteousness. And so we see; A proud man takes more pains, to make himself ready in the morning, than the humble man doth: and the malicious man laboureth more to revenge, than the peaceable man doth to forgive; and so of all other sinners, though we be naturally inclined to all sins, yet we take a great deal of pains to go to hell; as a stone tumbling down a rocky hill, shall have many a knock before it comes to the bottom. And therefore, as one said unto his friend, that would fain see the games of Olympus, but was discouraged, with the tediousness of the journey; that if he would go every day, but so much as he used to walk for his recreation, he should at last arrive unto his iournyes end; so may I say unto every man; that if he would take as much pains, to attain unto the joys of Heaven, as we do to gain the vanities of this world, we should both soon, and easily, arrive to happiness. And yet for all this, (though the way of Virtue be never so easy, and the way of Sin never so hard,) such is our wilful frowardness, Psal. 127.3. that we had rather, to rise up early, to go late to bed, to eat the bread of carefulness, to spend all our time, and to wear out our whole life, in these inextricable works of darkness, then to follow this pleasant path, and to do these sweet and easy works of grace, which do lead us unto salvation. And therefore seeing the labour is so small, The smallness of the duty required, deserves the greatness of the punishment inflicted. the commandment so easy, and the burden so light, what marvel is it that the punishment should be so great, if we neglect to do so small a service? If a King should say unto his Subject, he that will not say, Good morrow King, shall have his goods confiscate, his house subverted, and himself condemned to perpetual imprisonment; would ye not think that he justly deserved it, which would refuse to obey so light a precept, and neglect to perform so small a duty? And yet God in a manner requires as little at our hands; to ask of him what we want, to give him thankes for what we have: for, who so offereth him thankes and praise, he honoureth him: And therefore justly do we deserve so great a punishment, because we refuse so small a service: for lesser at our hands he could not require; and therefore lesser at his hands we cannot deserve. CHAP. V Of the heinousness of every sin, in three respects. FOr the second, We must consider that as the levity and smallness of the service required; so the gravity and greatness of the sin committed, doth most justly require the height of all punishment. Now the greatness of the sin, is seen in a threefold respect. 1. Of him that is offended. The heinousness of sin is seen in a threefold respect. 2. Of him that doth offend. 3. Of the offence that is done. First, Touching the Person that is offended, we must consider his, 1. Greatness. 2. Goodness. The person offended, is a great God, mighty, and terrible. First, If thou strikest thy fellow, the offence is not so heinous; but if thou strikest a King, a Prince, or a Priest, thine offence deserves the greater punishment; for the quality of the offended, doth aggravate and add unto the quantity of the offence: but we by our sins, do offend not any one of the earthly Kings, and Potentates of this world, whereof the best and the greatest is but Man, as we are, and his breath is in his nostrils: but we offend the great God of Heaven and earth, the King of Kings, and Lord of Lords, Cuius magnitudinis non est finis; Of whos● greatness there is no end: and therefore offending an infinite God, his anger is infinite, and our punishment must needs be infinite. Secondly, if thou shouldest kill a Tyrant, whose delight is in the ruin of his subjects, and whose intention every way, is to work thy destruction; thy fault were the more tolerable though not justifiable, but it thou shouldest offer violence, unto such a Prince, as not only is the life and happiness of his subjects; by doing good to all; ill to none, like Titus Vespasian, that was Dili●iae generis humani, The very joy and delight of all mankind, but also hath raised thee from the dust, enriched, ennobled and endowed thee with all the endowments that possibly could be heaped upon thee: Oh what a miserable Caitiff, and how worthy of all punishment, would all men judge thee most justly to deserve? surely they would think no punishment, to be sufficient enough for such a wretch. Of the incomprehensible goodness of God to man, and what a good God we do offend. But our God whom we offend, is good and gracious unto all, ill to none, he hateth nothing that he hath made. When Adam was created, he raised him out of the dust, — Divino semine fecit; He made him in his own image and likeness, and he made him sole Monarch of this whole world: and as if every soil were not fit for such a creature, he placed him in Paradise, the choicest place of all pleasure: he put all things in subjection under his feet, Psal. 8.6.7. and looking if there was any thing wanting for his happiness, he saw that it was not good for him to be alone; and therefore he made him an help meet for him; such a help, as that Adam as soon as ever he saw her, Gen. 2.23. said; This is now bone of my bone, and flesh of my flesh: as if he had said, among all the other creatures, which thou Lord hast brought unto me, I could not satisfy my mind with any mate; but now I am fully pleased, and cannot dislike this mate, while I like myself, because she is of myself. Thus did God look that man might want nothing that might make him happy. Say thou wert none of Adam's race, but wert an indifferent judge to censure such a creature, that should offend so good a God, Et reddere malum pro bono, And render unto him evil for good, and hatred for his good will; what punishment I pray thee, wouldst thou think too great, for such great ingratitude? for as the Prophet David, at the consideration of God's goodness unto man, saith; Oh God, Psal. 8.4. what is man that thou art so mindful of him, or the Son of man that thou so regardest him? So at the consideration of man's sin against God; we may all cry, and cry again; Oh man what is God, that thou art so unmindful of him, or, the Son of God that thou so little regardest him? And as God was then good and gracious unto man, so now, and ever since the fall of man, we may say with the Prophet: Oh how good a God is the God of Israel? How many are raised from the dust, like Saul, that seeking his father's Asses, 1 Sam. 9 Psal. 78.71. found a Kingdom; or David, that from the Sheepfold, was raised unto the Sceptre; and how doth God continually bestow his blessings unto men, and make his Sun to shine upon the good, Matth. 5.45. and upon the bad, and send his rain, yea, and that a gracious rain upon the just, and upon the unjust, and cause our wives to be like the Vine that is by the house-side, and our children to be like the Olive branches round about our Tables, our Oxen strong to labour, and our sheep to bring forth thousands and ten thousands in our streets? And therefore as he saith unto the Israelites, Esay 5.4. What could I do more for my Vineyard? So may he say to every man, what should I do more for thee, than I have done? If thou thinkest others in better state than thyself, thou must know that thou dost not know thine own estate, nor understandest what is best for thyself; Sed quid profit vel obsit, novit medicus non aegrotus: But God knoweth what is best for every man, and he ever worketh all things together for the best, Rom. 8.28. for them that love him. And therefore for silly man, to offend such a good God, that doth so much good for man; I know not how this sin should be sufficiently punished; to eat his bread, to enjoy his Sun, to receive his blessings, and to spurn him with our heels, to tear him with our teeth, and to abuse him in all our actions; It is such a transcendent sin as it passeth all understanding to imagine punishment enough for the same. The baseness of the offender doth ever aggravate the offence. Secondly, we must consider the quality of the Offender: for if a King should injure his subject, or a Master his servant, the offence is not so great, as if a Subject should rebel against his Sovereign, or a servant lay violent hands upon his master: and therefore humane laws decreed, that the baseness of the offender should be censured with the severer punishment; as if a Master should kill his Servant, he should but hang for his labour; but if a Servant should kill his Master, he must be burnt all to ashes; as for a sin against Heaven and against Nature. What a poor miserable thing is Man that doth offend so great and so good a God. But what are we that do offend so great and so good a God, which the very Heathens termed, Optimus Maximus; best and greatest? We are but men, and no Angels; but worms and no men; dust and ashes, things of nothing, and worth nothing; base and beggarly; not able in need to relieve ourselves with one drop of cold water to cool our tongues. Omnia sunt hominum, tenui pendentia filo, Et subito casu quae valuere ruent. All our strength is but like a rush, that may be soon knapped a sunder; Psal. 1.5. and all we have is but like the dust, which the wind can easily scatter away from off the face of the earth. The very Heathens tell us, that omnis homo bulla est, Every man is but like a bubble of water, soon blown up, and sooner off. Sic in non hominem vertitur omnis homo. So mean, and so base a thing is man: Psal. 144.4. He is like a thing of naught, and his time passeth away like a shadow. And yet these silly worms, like as the poor Psilii would war against the wind, until they were all overwhelmed with the sands; so will they 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, with the Giants, rebel and war against their God, (Impar congressus Achilli) until (as the Pigmies were by Hercules) they shall see themselves to be far over-matched with this God of Gods, that holdeth the Winds in his fist, and rideth upon the Heavens as upon a Horse: And therefore what marvel that their punishment should be interminable, whose rebellion is so intolerable? Thirdly, we must consider the quality of the Offence: How we offend God, and as it were sell God for trifles, for nothing. For if once for some great matter we did offend; it might be thought the more tolerable; Nam si violanda fides, regnandi causa violanda est: For small matters should never make us to break our word, saith the Heathen man: And therefore the Romans were so upright, and so faithful unto their confederates, that they would never offer to break faith and promise, but in case of dominion, of very great advantage; for they deemed him a very fool, that would undo himself for nothing; and so our own Citizens here have learned this rule of the Romans; for, when they break, they will never do it for nothing but for hundreds, and thousands, Luke 16.6.7 8. that they may with the unjust Steward, gain something to themselves, for the loss of their honesty. But how do we offend our God? even for nothing; for as Saint Paul saith, An idol is nothing in the world; 1 Cor. 8.4. so may I say of Sin; it is nothing in the world; it is no substance, it is no being in the world; but it is the corruption of being, and it brings us nothing in the world, but the least and vainest momentary pleasure that ever can be imagined: and so themselves in Hell confess, saying, What hath pride profited us, Wisd. 5.8. or what good hath our riches, with our vaunting, brought us? What are they the better for their daily swearing, swaggering, drinking, and such like vile and horrible sins, which I do abhor to name, but that I must in such gross terms, because I love not to guild sins, and to give them better names than they deserve; they are all p●st away like a shadow: Transit quod extollitur, Gregor. in Moral. permanet quod punitur: The pleasure is past as soon as ever the fact is done; but the punishment remaineth never to be abolished. And yet, for such a trifle, for such a momentary pleasure, we will adventure to offend our God: Gen. 3. Adam for an Apple will forsake his Creator: judas for thirty pence, will sell his Redeemer: and we, for a cup of drink to make us drunken, for a little trash, it may be one penny to make us richer, for an oath of our mouth, to show ourselves Gallants, and for such like other things of nothing, will not be afraid to offend our God, to lose his favour, and to cast him off for ever. I remember that when God showeth how little he respecteth wicked sinners, Psal. 44 13. the Prophet saith; Thou sellest thy people for naught and takest no money for them; as if they were worth nothing in the world: even so do these men deal with God, they sell him for naught, and esteem him worth nothing in the world; for putting God on the one hand, and the least pleasure or profit of sin on the other hand; they will embrace that sin, and forsake their God: and this they will not only do once or twice, and then leave; but they will do it daily and hourly, and every moment; never leaving to sin until we be compelled to leave the world; for every one of us may say with Manasses, februm recidivarum maiora pericula, & ut vulnerum post cicatrices, etc. Bosquierus de passione Dom: conc. 3. p. 692. Peccavi super numerum arenae maris, My sins are more in number then the sands of the Sea: And therefore as often wounding the same scars, doth increase the danger, (saith Bosquierus;) So the continual committing of the same sins, doth every way much increase and aggravate the offences; for if we did it but once, it might be thought we did it precipitately of inconsideration; but when we do it continually, it is apparent that we do it wilfully, with delight and deliberation, and therefore must be left every way without excuse. Ansel. in l. de casu diaboli. Anselmus comparing the sin of Satan with his own sin, saith, Diabolus nulla praecedentis vindicta superbiens, peccavit; ego visa eius paena non continens, ad peccatum properavi: ille in innocentia constitutus, ego vero restitutus: ille perstitit in malitia, deo reprobante; ego vero deo revocante: ille obduratur ad punientem; ego vera ad blandientem; & sic uterque contra deum; ille contra non requirentem se; ego vero contra morientem pro me; ecce cuius imaginem horrebam, in multis aspicio me horribiliorem. The Devil not seeing any vengeance upon any former sinner, by waxing proud did sin; but I though I saw his punishment for sin, did notwithstanding hasten unto sin: He sinned in his innocency, wherein he was first created; I after I was again restored; he persisted in his malice, God forsaking him; I persist in my sin, God still seeking to reclaim me from sin; he was hardened against God, punishing him: I against my God, that gently and mildly entreated me: and so both of us did sin against God; he against him, that after he sinned, sought him not; but I against him, that after I had sinned, sought me, and died for me: and therefore behold I find myself in many things, more vile and horrible than him, whom for his obstinacy against God, I do so much hate and detest. So infinitely great, Man is not able to comprehend the infinite deformity of sin. and so transcendently horrible is the sin of man: insomuch that Divines conclude, that as God is infinite, Propter summam formositatem, In regard of his excellent beauty; so is sin infinite in respect of us, Propter summam deformitatem, By reason of its unspeakable deformity: and therefore that it can deserve no less than infinite punishment. Well then, beloved Brethren, seeing the person offended, All punishment ought to be answerable to the offence. is so great and so excellent; the offenders so base and so beggarly: and the offence so heinous and so intolerable: and that the punishment of a sin, nec maior crimine, ita nec minor esse debet, As it ought not to be more, so it should not be less than the offence deserveth; what man can imagine a punishment great enough for such, and so great offences as we daily commit against our God? Hence it is that Saint Paul, willing to show the equity of this inflicted punishment, calleth it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 stipendia: The stipend, or the wages of sin. Now, stipendium Dr: a stipe: A stipend is an hirelings reward, and was wont to be called the wages that was appointed to be paid the Soldiers, to make provision for their daily meat and drink, to sustain themselves until they received their full pay: this was called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, their stipend; and none can say, but the poor Soldier which adventureth his life and his limbs every moment, for the defence of his Prince, Peers, and Country, is justly worthy of this small measure of meat. Now Death, saith the Apostle, is the stipend of the Sinner: and therefore Death is as due to him, Aretius' in Rom. c. 6. 25. Vti militi stipendium suum: as is the stipend unto the Soldier, saith Aretius. And so you see, the Work, Sin; the Wages, Death; and the Equity of it, as justly due to him, as the stipend is to the Soldier: For, the wages of Sin is Death. CHAP. VI Of the especial application of each one of these three parts of the whole Text. ANd now to press each one of these, to make impression in our hearts, let us ever learn and remember; that, First, seeing sin is so various, so ambiguous, so horrible, and so odious, in its meandrian windings; we should be very careful to look into the secret corners, and tortuous labyrinths of the same; for it comes (as I shown you) creeping by degrees, and it comes veiled with shadows. As the Serpent crept into Paradise, so the Devil creepeth into our hearts, and draweth us into the height of sin by little and little. Look into all the Ecclesiastical Stories, and you shall see that neither Idolatry nor Superstition stepped into its height at first, but rather crept on by little and little. Saint Peter's Successor was long before he could come to wear a triple Crown: so Satan seeks to bring in sin; and therefore, seeing that — Serò medicina paratur, Cum mala, per longas convaluere moras: It is hard to cure an old festered disease; we should, obstare principijs, withstand the very first beginnings of sin, and hate the very garment, Judas, verse 23. that is any ways spotted or stained with iniquity: That is, the very lest thing that may occasionate evil. How we may withstand and hinder the groweth of sin. But you will say, how shall this be done? you tell us what we should do, but you show us not the way to do it? I answer, that I find two especial means, whereby Satan sought to enlarge the Kingdom of Sin; and by which, he had almost overthrown the Kingdom of Israel. The one was, the advice of Baalam, Numb. 24 14. the son of Beor, a great Prophet, that taught Balak King of Moab, 1 Cor. 10.8. to entangle Israel, by making mutual matches, and marriages betwixt their Children; whereby the anger of the Lord was so kindled, that he slew of them three and twenty thousand in one day. 1 Kings 12.31. The other was, the practice of jeroboam, the son of Nebat, a great King, that to establish his Kingdom, did make Officers, and Priests, of the basest of the people; 1 Kings 12.31. and thereby he made all Israel for to sin. And therefore, if you would suppress, or hinder the increase of sin; you must take heed, among other things, of these two especial points. First, Mary not your Children unto sinners; That we should not marry our Children but to the best men. but look rather into the sincerity of their Religion, the purity of their profession, and the uprightness of their conversation, than the greatness of their reputation here amongst men: and if you find them Drunkards, Swearers, Players, Idolaters, superstitious, or lewd livers, or any ways inclined to these, or the like sins; decline you from them, and meddle not with them; lest their sins do bring a plague and punishment, to consume both you and yours: for though it be a good thing to bestow thy Daughter in marriage; yet is it not good, unless it be to a man of understanding, saith the Wiseman: but they are a people void of reason, and a Nation destitute of understanding, that turn the Divine Verity, into Idolatry; or that do any ways err from God's Commandments. Secondly, make not any Officers, especially Priests, That we should not make any Officers, especially Priests, but those that are truly religious and honest. of the basest of the people; but look into their lives, and consider well their profession; yea, mark their inclination: and whom you see corrupted with sin, or any ways infected with the poison of iniquity, drunkenness, profaneness, cruelty, idolatry, or superstition, promote them not unto your seats of Government; or if they be promoted, and preferred by others, yet have you nothing to do with this stool of wickedness; receive them not into your Houses, entertain them not at your Tables, have no commerce or conversation with them, meddle not with them, favour them not; for you may be sure that they will favour sin; and you should fear, least by meddling with them, you should be defiled, and tainted with sin: for the bewitching of naughtiness, Wisdom 4.10. doth soon obscure things that are honest. But make much of them that fear the Lord, and whom you see zealously affected, to follow the true Religion, and earnestly labouring to lead an upright conversation; O let them be helped, and furthered, to be promoted both in Church and Commonwealth; for you may be sure, That we should make much of those that are good and godly men, and do our best to promote such into dignity. that they will faithfully do what lieth in them, to suppress Idolatry and all iniquity: Who so is wise, will ponder these things; and he shall understand, and perceive, and feel, the loving kindness of the Lord. And as sin seeks to creep by degrees, so if you look into the lives of men, you shall see how it comes fairly clad; and veiled, with the shadows of vain excuses. Sometimes of infirmity, either of Age, or of Nature: young men think it too soon for them to be precise; old men are weak, and are not able to endure any longer service; the wrathful man, Gen 4.23. with Lamech, layeth all the fault on his fury; if he slays a man in his wound, and a young man in his hurt: the Drunkard saith, it was his drink, and not he, that acteth all the mischief; and the lascivious man excuseth himself, with the heat of his blood, and the lust of his flesh. Of the manifold excuses that sinners have to lessen and to excuse their sins. Gen. 3.7. Sometimes of conformity, the proud, the drunken, the ambitious, the covetous, and the like sinful men, they do but as most men do; and why should they be singular? Sometimes of simplicity, there meaning is good, what evil soever they do. And thus sin covers itself, like Adam, with the fruitless figge-leaves of hypocrisy. But alas beloved, we must know, that for God's Husbandry, no season proves unseasonable; but young men and maidens, old men and children, Psal 148.12. must praise and serve the Lord: and Nature must be subdued by Grace, if ever we will be the Children of Glory; and all your excuses of sin, will not free your souls from eternal death; but as the Proverb is, Kill a man when thou art drunk, and thou shalt be hanged when thou art sober: So swear, and rail, and rage, and offend thy God, and abuse man, when thou art in thy drink, in thy fury; and God will lay the punishment on thee, and not on thy drink, when thou shalt not have a drop of drink to quench thy thirst, nor a drop of water to cool thy tongue: Luc. 16.24. That we ought to keep ourselves spotless in the midst of the wicked. And we have learned in God's School, that juda must not sin, no, though all Israel should play the Harlot; but as the River Alphaeus conveys itself through the Seas, into his beloved Arethusa, and yet participates not at all with the Sea-saltish humour; so must Lot preserve himself chaste in the midst of Sodom, and the Saints in the midst of the World; as I have showed at large in my Treatise, The Delights of the Saints. Page 47. of the Delights of the Saints: And the School of Divinity teacheth us, that Bonum est de integra causa, The beginning, means, and ending of every action, must needs be right, or the whole action will prove wrong: and therefore we must take away these veils from sin, if we would perceive the ugliness of sin; and so escape the wages of Sin, which is Death. Secondly, seeing Sin is the real, and radical cause, Et mali, & morbi, & mortis, Of weakness, sickness, miseries, death, and destruction, (a pernicious parent of most dreadful and deadly offspring;) for foolish men are plagued, Psal. 107.17. because of their offences: and I will smite thee (saith God himself unto jacob) because of thy sins, and it is an axiom infallible, Mich. 6.13. that sin and punishment, are inseparable companions; so inseparable, that the Hebruists do often call them both, by one name; as where the text saith, Sin lieth at the door, Gene. 4.7. and ver. 13. and My sin is greater than I can bear; and again, your Sin shall find you out; there Arias Montanus, and Tremellius translate it, punishment: Numb. 32.23. That we should acknowledge our own sins to be the true cause of all our miseries. Jere. 44.17. therefore, if we feel any plagues or miseries, either Dearth of Corn, or decaying of Trade, increase of Superstition, or decrease of Religion, or any such like plagues and miseries; let us not blame the times, nor truth of God; but let us lay the fault where it is, upon our selves, and upon our own Sins: for though the many multitude say, it was a good world with them, When they sacrificed unto the Queen of Heaven; yet the King of Heaven knows, what a woeful time it was for Man, when the Crucifix was kissed with the kisses of their Mouths, and jesus Christ was crucified again with the works of their hands; and when they changed, The truth of God into a lie, and Worshipped and served the creature, made a god with their own hands; Rom. 1.15. More than the Creator who is blessed for ever. Amen. And if we would be free from plagues, free from punishments; let us free ourselves from sin. I know that fear of Poperies coming again, with superstitions hath spread itself over the face of this whole Island; but alas, We fear where no fear is: for I dare confidently affirm, that it never was his Majesty's mind, nor the purpose of the State, to bring in Idolatry and superstition into this land again, Cantic: 5.3. for We have washed our feet, and shall we foul them again? But the secrets of State, is more then either I can perceive, or most of you well understand. Or if they did, yet were it vain, Quia non est concilium contra Dominum: because no device of man, can subvert the truth of God; unless our sins do provoke our God, Reuel. 2.5. Nulla nocebit adversitas si nulla dominetur iniquitas. Gregor. Cyprian. to remove our Candlestick, and to take away our light: and therefore though all the jesuites of the world, and all the Cardinals of Rome, nay, though all the Devils of Hell, should do their worst against us; yet if we fear our God, and forsake all Sin; the devils may have all their servants, before they all shall be able to hurt any one servant of the Lord: quia non plus valet ad deijciendum terrena paena, quam ad erigendum divina tutela; 1 John 4.4. because, He that is in us, is greater than he that is in the World; and is more able to preserve us, than the Prince of darkness is to destroy us. That we should turn to the Lord our God. And therefore, if you think Popery to be evil, and would be free from superstition, never fear the State; nor lay the blame on others; but leave your sins, and Turn to the Lord your God, with all your hearts, and with all your souls, and you shall see the Salvation of the Lord, which he will show unto us this day, Exod. 14.13. for the Egyptians, whom you have seen, and fear; you shall see them again no more for ever; the Lord shall fight for you, and you may be sure no evil shall happen unto you; it shall not come nigh your dwelling: for the only way to escape all punishments is to forsake all sins. Neither do I say this, as if we could be clean from sins: for I know it was Novatus his error, and we must all know it for an error, Hieron: adversus. Pelag. that a Christian after Baptism doth not sin, and it was but a Pellagian conceit, before him invented by Pythagoras, that the exercise of Virtue, rooteth out all the seed of Vices; Matth. 7.18. for a Bad tree cannot bring forth good fruit, and in some things, saith the Apostle, I fear I may say (as it is in our last English translation) in many things we Sin all: james 3.2. 1 john 1.8. And if we say we have no sin, we deceive ourselves, and there is no truth in us. But I say this, that we should have a fervent desire, not to sin, and to say with the Prophet, O that my ways were made so direct, that I might keep thy Commandments; and that we would endeavour, pro virili; to the uttermost of our abilities, not to sin; and labour always with the Apostle, Acts 24.16. to keep a clear conscience in all things, both before God and Man, Thirdly, Seeing all miseries, death, and damnation, are as justly inflicted upon the sinner, as the poor Soldier may justly claim his little stipend; we should not complain against God, Sueton. in vita Vesp. C. 10. with Vespasian, Immerenti sibi vitam aripi, that he took away his life without any fault of his; or without any failing on his part; but we should with the Levites in Nehemiah, with Daniel, with jeremy, and with all the rest of the men of God; commend the Lord, and condemn ourselves; saying, surely thou art just in all that is come upon us, thou hast dealt truly, Nehem. 9.33. but we have done wickedly. And thus I have showed thee, O man, quid sit malum, what is evil; and you have heard, a large discourse of Sin, and the most lamentable effect, and wages, of Sin: And now it is a thousand to one, that the first thing, many one of us will do, is to go home, or perhaps afore we go home, to sin: some to swear, some to their whores, some to be drunk, some to deceive, and most of us to some sin or other: But if ever any of you do, for those sins, receive this pay; remember I have told you, what you should have, Death; for the wages of Sin is Death: and I can do no more, but pray to God, that he would give us grace to forsake Sin, that we may escape Death, through jesus Christ our Lord: To whom with the Father, and the Holy Ghost, three distinct Persons, of that one eternal in divided Essence, be given, as is most due, all praise, and glory, for ever and ever. Amen. A Prayer. O Blessed God, which hast created Man; we do acknowledge that thou hast made him righteous, but he sought out many inventious, and hath most grievously sinned against thy divine Majesty, and thereby hath most justly pulled upon himself, and all his posterity, all miseries, death, and damnation: But thou desirest not the death of a Sinner, but rather that he should turn from his wickedness and live: And therefore we do confess our sins, we do detest our sins, and we do most humbly pray thee, even for thy mercy's sake, to be merciful unto us; to deal with us, not according to our offences: but according to thy Grace, to give us Grace to serve thee; that so we m●y be delivered from our just deserved punishment, and be received into thine everlasting favour, to praise and magnify thy blessed Name, for ever and ever. Amen. A wearied loathed Life I lead, content with only Sadness, To see myself oppressed with Sin, and with this world's Madness. I always strive with wicked Sin, yet doth my Sin prevail I therefore hate myself, because my Sins I cannot quail. And I do likewise wish for Grace, that I might never offend, But truly serve my Master Christ, and please him to my end. And yet I see this tyrant Sin, and wicked men do wrong me, To Hell the one, to Misery, th'other still would throng me. But reason bids me for to Wait, till God delivereth me, And fetch my prisoned Soul from hence, to live at liberty. JEHOVAE LIBERATORI. FINIS. The Second golden Candlestick, HOLDING The second greatest light of Christian RELIGION. Of the Knowledge of GOD. EXODUS 34.6.7. jehovah, jehovah, Strong, Merciful, and Gracious, slow to anger, and abundant in goodness and truth. Reserving mercy for thousands, forgiving iniquity, and transgression, and sin, and that will by no means clear the guilty, visiting the iniquity of the fathers upon the children, and upon the children's children, unto the third and fourth generation. YOu have heard in my former Treatise, the poor and miserable estate of distressed Man: The coherence of this with the former Treatise. how lamentable he made himself by Sin; I am now to show you a pool of Bethesda, wherein, if we can but bathe ourselves, we shall be made perfectly whole, and most comfortably delivered from all diseases: john 5.2. and therefore, I beseech you, let this Panchrestum, this medicine for all maladies, be diligently acquired, & be most carefully applied to every sickened soul. You shall find it in jerusalem, i. e. in the Church of God, and no where else: for extra Ecclesiam non est salus, no salvation is out of the Church; and you shall find it by the Sheepe-market, i. e. in the place where the sheep of Christ, and children of God, do find all provision for their souls; that is, the Holy & Heavenly Scripture; and there if you look, you shall find a porch ample enough for you to enter into this Bethesda, in these words which I have read unto you. The Lord, the Lord God, or else, jehova, jehova, Strong, Merciful, and Gracious, long-suffering, and abundant in goodness, and truth, etc. And I hope you will give the more diligent heed unto my words, Quia speciosi pedes Euangelizantium pacem, because (as the Pro. Esay saith) the feet of them that bring tidings of good things are most welcome unto us: Esay 52.7. and (as the Angel said unto the Shepherds, Luke 2.10. ) I bring you tidings of great joy, which shall be unto all people; For I am now to preach and to expound, that gracious Sermon unto you here which God himself hath Preached heretofore unto Moses, in Mount Sinai; and it contains the whole description of Almighty God, so fare forth, as himself thought it fit, Chrysost varior: loc. in Matth. Hom. 9 to reveal himself at this time unto his people: and therefore Excutite pigritiam, quia non est res levis quam audituri estis; I do must humbly crave your attention, and most diligent observation of these things: for I think that you can neither heart, nor read, a sweeter text, if God give me grace to handle it well. It is large indeed, I must confess, and my allotted time is short, and it is as difficult to contract much into a little, as to enlarge a little into much; yet seeing I cannot speak all that I would, I will, by God's help, speak a little of all, as I may. The Occasion of these words The occasion hereof is plain enough, in this precedent Chapter: Moses desired to see God: God tells him he cannot; because it is as natural unto him, to be invisible, as to be a God: and therefore Saint john saith, john 4.12. no man hath seen God at any time; yet, (to satisfy Moses, so much as was fit for his happiness) God saith; that he should see his backeparts; that is, he should understand so much concerning God, as the weak understanding of Man could possibly comprehend; for he saw nothing at all, after any visible manner, but only heard this voice describing God; and we must know that God hath neither forepart nor backepart, that can be seen, with any mortal eyes: and therefore this phrase, of seeing Gods backeparts, is only used, quoad captum nostrum, after a humane manner; and it importeth thus much in effect; thou shalt see, that is, thou shalt understand or see with thine eyes of knowledge, my backeparts, That God is not to be seen with any material eyes. that is, so much concerning me, as thy weak apprehension shall be able to comprehend: For, First, That God is no otherwise to be seen, then with the spiritual eyes of our Faith, and understanding, it appeareth plain; because Moses here saw no visible thing, but only heard a voice: So, when God appeared to Elias, 1 Kings 19.11.12. there passed before the Lord a mighty strong wind, but the Lord was not in the Wind; then an Earthquake, but the Lord was not in the Earthquake; and then came a still soft Voice, and the Lord was in the Voice; and so when he delivered the Law, he saith; Ye saw no similitude, save a voice; therefore, as God showeth himself none otherwise then by a voice, so he can be seen none otherwise then by the spiritual eyes of our understanding. Secondly, That by the backeparts of God, is understood, By the backeparts of God is understood so much knowledge of God as we are able to comprehend. so much knowledge of God, as our weak apprehension can conceive, it is apparent in this place: for Moses neither saw nor heard any other thing, but only this voice, proclaiming these words, that I have read unto you, and therefore this is all one, as if the voice had said unto him, this is all that thou canst understand of me, that I am such and such a one, as I show unto thee. It is true indeed, that I am so glorious, to excellent, so ineffable, and so incomprehensible in my self, that if I should show thee my Majesty, and fully declare unto thee mine excellency, what I am; thou wert not able to comprehend it; and therefore humano more loqui, to speak unto thee as a man, that thou mayest the better understand how fare thou mayest know me; I would have thee to look upon a Man, and to consider how much more glory and excellency, shineth in his face, then in his backepartes: even so thou must understand, that all this which I show unto thee, concerning myself, in comparison of what I am, in the excellency of my Majesty, That we can conceive but the least part of God's excellency. is but as the backparts of a man, in comparison of his face and foreparts: So fare short is this, that thou canst know of me, to what I am; and yet this least part of my excellency, is so much as thou, or any man breathing upon the face of the earth is able to comprehend. And therefore the meaning of this phrase, to see the backeparts of God; is nothing else, but the revealing of himself unto Moses, so fare as Moses was able to comprehend; that is, a little, but not near all his properties; for to be incomprehensible, is as proper to God, as to be Invisible; Secundum essentiam incognitus, secundum maiestatem immensus; His Majesty is immeasurable, Thalas. apud Paulinum Praesbyt. job 28.24. and his being unconceivable, saith Thalassus, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉; For he is every where, and he seethe every thing, when as nothing can see him. Ob. But here it may be, some will say; that although now by reason of sin that blindeth us, we can neither see his Essence, nor comprehend his excellency; Cor. 15.53. yet when this corruption shall put on incorruption, and this veil of ignorance, shall be taken from us, we shall fully see him, and comprehend him in his excellency; 1 Cor. 13.12. for, we shall see him face to face, we shall see him as he is; and we shall know him as we are known: And therefore he is neither so invisible, nor so incomprehensible, but that he might be seen, and comprehended, were it not for our sins and ignorance, that do so blind our understandings, that we cannot perceive him. Sol. That the Essence of God shall not be seen in Heaven, but in the face of jesus Christ. To this I answer, that if Adam had never sinned, yet could he never have seen the essence of God, unless God would have taken some visible shape upon him to appear unto him; and so I say, that in the life to come, when the Saints shall be free from all sin, and endued with a fare more excellent measure of knowledge and understanding, then ever Adam was in Paradise, they shall never see the Deity, any otherwise then in the face of jesus Christ: for so the Apostle showeth, that God, who commanded the light to shine out of darkness, hath shined in our hearts, 2 Cor. 4.6. to give the light of the knowledge of the glory of God, in the face of jesus Christ: john 14.7. & 9 & 10. v. And our Saviour himself more plainly saith, when Philip desired to see the Father; He that knoweth me, knoweth the Father; and he that seethe me, seethe the Father; because I am in the Father, and the Father in me: And therefore I say, that Visio Dei beatifica, The blessed fruition of the Godhead, which the Saints shall have in Heaven, shall be no otherwise reueiled unto us, then in the face of the Man jesus Christ; because the Deity considered in itself, Inhabitat lucem inaccessibilem, 1 Tim. 6.16. dwelleth in the light that no man can attain unto. And so you see the occasion of these words; that God having told Moses he could neither see his Essence, nor yet fully understand his Excellency; he would notwithstanding so fare satisfy his desire, as to show him all that he could possibly comprehend; viz. that he was jehova, jehova, strong, merciful, and gracious, etc. Et sic condescendit nobis Deus, ut nos consurgamus ei: And thus God doth most graciously condescend, and make himself known to man, that man might ascend, and, as much as possibly lieth in him, know his God. In all this Divine description of Almighty God, The division of the Text. I find these two especial things set down. 1. Quid est 2. Qualis est Deus, i. e. 1. What God is, and 2. What manner of God he is. And in the handling of these two points, I shall by God's help spend and finish this whole Treatise. CHAP I. Of the description of God, how he maybe known; what he is: Part. 1. and of this special Name, JEHOVA. TOuching the first Part; Danda imprimis opera est, ut Deum noscamus, quotquot faelices esse volumus: It must be the chiefest care of all that would be happy, to know God, which is the chiefest happiness of all: for to fear God and to keep his Commandments; Hoc est omnis homo: This is the duty, and this is the felicity of every man. Bernard. At non potes aut amare quem non noveris, aut habere quem non amaveris; But thou canst not either love him, whom thou dost not know, or imoy him whom thou dost not love; Quia ignoti nulla cupido, Because Knowledge is the ground of love; and whom we love not, we can neither seek any help from him, nor yet render any service to him: john 17 3. and therefore our Saviour saith, that this is eternal life to know him to be the only true God, and whom he hath sent jesus Christ. And this is the reason why so many thousands shall be destroyed; 2 Thess. 1.8. because they know not God: And this the very Heathens perceived, though they could not attain it, when among all their Precepts, this was their chiefest lesson: 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉; Know God. That there are three ways of knowing God. Now we must understand that there are three ways of knowing God, (I speak not of that knowledge which the Book of Nature teacheth; for that is too small to make us happy, but of that which we do collect out of the Book of God) and those according to the Schools, are these: Exod. 23.19.20.23. The first is according to that, which he is in himself, whereby he is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, unspeakable, infinite, and incomprehensible; and thus, none knoweth God, but God himself; and the reason hereof is, that although, Nihil magis intelligibile quam Deus, Nothing of his own nature is more intelligible, then God; because he is the first, Zanch. de nat. Dei l 3. c. 2. p. 199. the perfectest, and the truest being, most pure and simple, and free from any matter; yet is our understanding towards God, but as the eyes of the Owls, or Reremouse, which are not able to behold the brightness of the Sun: and therefore, thus if we seek to know him, That we are not able to know God as he is in himself. we shall be but like Simonides, that being commanded by the Emperor, to tell him, what God was, demanded three days respite for to resolve so great a quaere: and when he came, he required six days more: and being therefore asked why he prolonged so the time, and thereby so deluded him, he ingeniously answered; because the more I search into him, the further I find myself from attaining to him; And therefore in this respect we should, Sapere ad sobrietatem, Be wise unto sobriety, and not curiously search into his ineffable Majesty, but rather with the Cherubims, to cover our faces with two of our Wings; Esay 6.2. because we are not able to know him as he is. The second is according to that, which may be known of us, and may be any ways comprehended in our minds and best understandings. And thus we conceive him to be most admirable; but yet by infinite degrees inferior to that which he is in himself; and therefore we should strive and labour what we can, to understand and know him more and more; for the more fully that we shall know him, the more perfectly we shall love him, and the more perfectly we love him, the more happiness we shall add unto our own felicity. The third is, according to that which may be spoken or written by the best of men: And this is the narrowest way to express him: and yet we can reach no further; for as he is in himself, he is (as I said before) a light of an infinite brightness, 1 john 1 5. in whom is no darkness at all; and as the Apostle saith, He dwelleth in the light that none can attain unto: 1 Tim. 6.16. no eagle's eye can fully look upon the brightness of his light, no understanding can comprehend the incomprehensible excellency of his Majesty; and therefore we must rest ourselves contented, to know him so, as we are able to conceive of him; and to express him so, as our slender speech will give us leave. Casman. in thest de Deo. And thus we find three special ways of expressing what he is. First, by way of negation, by removing from him what we find in the creatures, or what ever is said of any of them; Aug in l. de cognit. verae vit. & de verbis dom ser. 38. as when with the ancient Philosophers, we say God is not the Sun, not the Moon, not a Man, not movable, not finite, etc. & this is the best part of our Knowledge of him, (as Saint Augustine saith,) when we know rather what he is not, That there are three especial ways of expressing what God is. than what he is: For, as a curious Statue is composed and perfected, by hewing and cutting something still from it, and not by adding any thing unto it: So is our God known of us, by denying him to be such and such things, as are common to the creatures, and by paring away humane conceits from him, when we go about to conceive what he is. Secondly, by way of affirmation and perfection, as when we do analogically, and in respect of certain similitudes, ascribe unto God the best and most excellent things that can be found in any creatures, and so we say, he is great, strong, fair, merciful, just, etc. Thirdly, By way of supereminency, and transcendent excellency; as when we ascribe to God, whatsoever excellencies that are spoken, or may be spoken of him; fare above all the excellencies of all other creatures whatsoever: and so we do refer and reduce all excellencies unto him, as unto the common cause of them all; or as unto the fountain from whence all these little channels of excellencies do flow: And therefore we say not only in the concrete, that God is just, merciful, wise strong, good, That the abstract names of all excellencies, are only proper unto God. and such like, but also in the abstract, that he is justice, mercy, wisdom, strength, and goodness itself, which cannot be said of any creatures: for that all the best excellencies of the chiefest creatures, are but as little sparks in respect of a huge infinite fire: or as a few drops of rain in comparison of the whole Ocean Sea, if we should compare them to the excellency of God: Nay, we should find their wisdom's folly, their strength weakness, their beauty baldness, and all their goodness to be nothing in respect of the goodness of God: for, he chargeth his Angels with folly, and the Heavens are not clear in his sight, saith holy job. A description of God by way of 1 Negation. 2 Affirmation. 3 supereminency. Now according to these three ways, God is described to be an immortal, invisible, incomprehensible, spiritual, infinite, eternal Essence, the cause of all causes, and the Author of all excellencies. Here is a boundless Ocean, and a very large description of God; and I may sooner lose myself, in the prosecuting of the same, then to find him fully as he is, in any place, which is fully and truly in every place. Aug. de trinitate. But I remember that excellent rule of Saint Augustine, Cavendum est, ne dum de deo cogitamus, & non possumus invenire quid sit, aliquid de eosentiamus quod non sit: We must take great heed lest in seeking to know what God is, we think him to be what he is not: and therefore that I may not err in this point, I will say no more, but with himself, which knows himself best; that he is jehova, this he is, and this is his Name for ever, and as the old saying is, Conueniunt rebus nomina saepe suis, & of all his Names, this is the only Name that doth express the Essence and the Nature of God; for all other Names are but adjuncts, expressing, Qualis est essentiae, Of what manner of being he is, as Eternal, Omniscient, Omnipotent; or else qualis non est, what he is not, as Immortal, Invisible, incomprehensible, or derived from the root of this, as Eheich, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 & 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 (as some would have it) but jehova, Nomen tetra grammaton, This Name of four letters, the most Venerable, and Ineffable Name amongst the jews, (as Galatinus saith,) derived of Haiah, Galat. l. 2. c. 9 The name Jehova, is the most proper Name of God. (as the Hebritians note) which signifieth Esse, an everlasting being; Est solummodo proprium & essentiale nomen Dei; is the only proper and Essential Name of God: Because all the other names of God (whereof Saint Hierome collecteth nine) besides jehova, and such as are derived from the root thereof, are names attributed unto him in respect of his works: either internal, as Father, Son, and Holy Ghost, and such like, which are names attributed unto him, Hieron. in epist. ad Marcell. in respect of the inward operations of God: or else external, as El, Shadai, Lord, Creator, and such like, which are names attributed unto him in respect of his outward works; as Galatinus showeth. And therefore when Moses desired to know the Name of God, God nameth himself Eheich Ascher Eheich, Exod. 3.14. which the Sept. translated, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. I am that I am, (putting the present Tense for the future Tense;) is my Name; and it is all one, as if he had said more plainly, He that was, he that is, and he that ever shall be: For if you look never so fare back, you shall never find where his being began; or if you inquire never so curiously into the time to come, you shall never find likelihood of his ending; for, Thou art God from everlasting, and world without end, saith the Psalmist: and so Yesterday, to day, 1 Tim. 1.17. and the same for evermore, saith the Apostle: and in this respect, he is called, the King of Ages, which hath made the times, Esay 57.15. and doth inhabit eternity. Moreover, it is observed, that in this name jehova, (besides many other Mysteries, that the more curious searchers into the same do collect) there is not only showed, the being of God, but also the manner of that being; that is, the three manner of subsisting, in that one simple and eternal being: or the Trinity of persons in that Unity of Essence. And I confess, that seeing there cannot be but one jehova, one infinite & eternal being; & that both the Father, the Son, and the Holy Spirit, Each person of the Trinity, is the true jehova. are called each one of them jehova, as you may most apparently see, if you compare the 6. of Esay and the 9 where the great jehova saith unto the Prophet, Go and tell this people, hear and understand not; see, but perceive not; make the heart of this people fat: with the 12 of john 41. Where the Evangelist saith, that these words of the Prophet, were spoken of Christ: when he saw his glory, and spoke of him; and with the 28 of the Acts 25. Where Saint Paul saith, The Holy Ghost spoke these words by Esayas the Prophet: and if you look into the first of the Revelations 8. where Christ assumeth the same name unto himself, saying, I am Alpha, & Omega: the beginning, & the ending; 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, which was, which is, which is to come: And so into the 8 of john, the 58. where our Saviour alludeth unto the same Name, saying; Before Abraham was, I am, It doth sufficiently prove each one of these persons, to be an infinite God, subsisting in that one eternal Essence; Zanch. de natura dei l. 1. c. 13. p. 35. because it is most certain, that the Name jehova, is so unto God, that it can be ascribed to none else: as Zanchius saith. But because many other places of Scripture, are more plain and pregnant, to prove this great Mystery of godliness; I will not insist to wring out an apparent truth from the obscurest places: Chrysost. hom. 2 in Heb. and because, as Saint Chrysostome saith, Neqwe ad loquendum digne de Deo lingua sufficit, neque ad percipiendum intellectus praevalet. Our tongues are not able to speak worthily enough of God, and our understandings are not sufficient to conceive of him as we ought to do: yea, and that, De deo loqui etiam vera aliquando periculosissimum est; It may be dangerous sometimes to speak truths of God: for as Euclides being demanded of one, what God did; and in what things he most delighted, did most truly answer; that he knew not well what he did: but he was certain he delighted not in vain and curious persons: Maxim. ser. 33. That it is not safe to search too fare into the seeing of God. so I say that curiosity in this highest point of Divinity, is very dangerous; or, as Saint Bernard saith; to inquire too fare into this point, is perverse curiosity; to believe it as the Scripture teacheth, is infallible security; and to see him as he is, is most absolute felicity: therefore I will wade no further into this depth; but I will exhort and desire you all, Potius glorificare eum qui est, quam investigare quid est; Chrysost. quo supra hom. 2. in Heb. Rather most faithfully to serve him, which is, then curiously to search what he is, Ne & in hac illicite curiosi, & in illa damnabiliter inveniamur ingrati; lest in this, we be found unlawfully curious, Prosper de vocat: gentium. and in the other most damnably unthankful; as Prosper speaketh. CHAP. II. How God is the giver of Being to all Creatures, and the fulfiller of all his promises. AND yet, I must note unto you, Zanch de natura Dei. l. 1. c. 18. Why Jehova is twice repeated. that here jehova is twice repeated, not to make Moses the more attentive, (as some do think it,) for the very speech of God, at such a time, and in such a manner, was enough, in my judgement, to move attention; but rather, to signify (as I take it) that as he is an eternal being in himself, so he giveth being to all things else; viz. 1. To all Creatures. 2. To all his promises. For First, In him we live, we move, and have our being; Acts 17.1.28. saith the most learned Apostle of the Gentiles, even in the streets of Athens: and of him, and for him, and through him, are all things, Rom. 11.36. saith the same Apostle unto the Romans, the sole Monarches of the whole World; and so GOD himself saith, Esay 44.24. I am jehova that made all things: Which is all one, as if he had said; As I am called the Creator, because I have made, That all things do subsist in God. and created all things: so I am called jehova, Being; because I gave, and do give their being, unto all the things that are. And it is observed, that as in the Hebrew word jehova, there is nothing but Consonants, Iod, He, Vaughan, Am, which without their pricks, that do stand for the vowels, can not be pronounced; to show how ineffable, How ineffable is God. and how unexpressable the essence of God is: So in the Latin word jehova there are contained all the vowels, a. e. i. o. u; without some of which, no word can be spoken, no name can be uttered; and that in it there is nothing but vowels, excepting h. which is no letter, but the aspiration of the word; to note unto us, That God is the very life of all things. that as the vowels together with the aspiration, is the life, and as it were the soul of every word: so is jehova, the Lord God, the very life, and being as it were of every Creature that can be named; because that, of him, and for him, and through him are all things. Rom. 11.36. Non quod illa sunt quod ipse est, sed quia ex ipso sunt; Not that they are the same, Bern. in cant. serm. 4. that he is; but because they have their existence and perfection from him, as Saint Bernard saith. Exod. 6.3. This place of Exodus explained. Secondly, when God saith, He was not known unto Abraham, Isaac, and jacob, by his name jehovah; it is not to be understood of his essential being; for so they knew him, even by this very name, jehovah; as we may see in the fifteenth of Genesis, and the seaventh verse; and in the eight and twenty of Genesis, and the thirteenth verse, of the original Text; and so Tremellius reads it: Gerard. l. 3 de nat. Dei. Neither is it to be understood, De gradibus divinarum patefactionum, Of the degrees of the divine manifestations of God, (as Gerardus saith) because sometimes it is the manner of the Scriptures, to say, that things are then, when they are manifested to be, Alsted. Lexic. Theol. c. 2. as it is said of the holy Ghost, Quod nondum erat, quia nondum innotuerat, That he was not, because as yet he had not manifested himself to be; john 7.39. for so he may be said not to be known unto Moses, nor unto any man else, because neither himself, nor any of his names can be known of any man, 1 Cor. 13. but only in part, as the Apostle showeth. And the example alleged of the holy Ghost, is misinterpreted; because the Evangelist speaks not there of the person of the holy Ghost, nor yet of the invisible bestowing of the gifts of the holy Ghost; for so they ever knew him to be, and his gifts to be given unto the Saints: and therefore they did use to pray with the Psalmist, That God would renew a right spirit within them. Psal. 50.11.12. But the meaning of the Evangelist is, that the gifts and graces of the holy Ghost, were not as yet plentifully, visibly, and miraculously given; because that jesus was not yet glorified: for that, according to the prophecy of David, Psal. 68.18. Christ was first to ascend up on high, and to lead captivity captive; and then in that manner to bestow gifts on men. But these words, that he was not known unto them, by his name jehovah; are to be understood of the performing and accomplishing of those promises, which he made unto them, of the giving of the Land of Canaan unto them, and their posterity: for the words going before, I have appeared unto them by the name of Almighty God; and the words immediately following, and I have established my covenant with them, to give them the Land of Canaan, the Land of their pilgrimage, wherein they were strangers; doth make it sufficiently plain, that the meaning of the holy Ghost is this; videlicet, that although by the creation of the World, and the destruction of the same, and so by the restauration, and the continual preservation of the World, and of themselves especially, in all their pilgrimage, Vide Zanch. de nat. Dei l 2. c. 13. he had sufficiently showed himself unto them to be Almighty; yet by the giving of the Land of Canaan unto them, and their posterity, he had not showed himself a fulfiller and accomplisher of his promise; because that same promise of giving them the Land of Canaan, though it was faithfully made unto Abraham, yet was it not fully accomplished, until the days of josuah. And therefore, God hereby would give Moses, That God is a faithful performer of all his promises. and us all to understand, that as he is an eternal jehovah, or being in himself, and the giver of being unto all Creatures, so would he perform, and give being unto all his promises; and as he was now mindful, to accomplish this promise which he made with Abraham, of giving the Land of Canaan; so would he be as mindful to perform that great promise, which he chief aimed at, and intended by this; viz. of giving eternal life unto Abraham, and all his faithful Children: for we must understand, that whatsoever was done, or said unto the Patriarches, and Fathers of the Old Testament, 1 Cor. 10.11. Omnia in figura contingebant illis; They were but Types and Figures, and had relation unto fare more excellent things: and therefore the chief meaning of God herein is, that although he had but promised unto Adam, that the seed of the Woman should break the Serpent's head; Gen 3 15. Gen 22.18. and unto Abraham, that in his seed all the Nations of the Earth should be blessed; and should through the said seed be brought to possess and enjoy the everlasting Canaan; and had not as yet performed the same in their time: yet as now he intended by him, and especially by josua, to give unto the posterity of Abraham, the temporal Land of Canaan, (as their own eyes should immediately see) so he would as certainly in his due time, by, and through, jesus Christ, (whereof josua was but a type and figure) give unto all the faithful sons of Abraham, the possession and inheritance of the spiritual Canaan, that is, eternal life: and then they should all see, and perceive him to be, as true a jehovah, that is, as true a performer, and giver of being, unto this his promise of their redemption, and eternal salvation; as they do see him, and know him to be an eternal being in himself, and the giver of being, id est, The Creator of all the things that be; or as the Children of Israel do see him, to perform his promise, of giving the Land of Canaan unto the posterity of Abraham. And so much for the most especial things, that we may observe out of this name jehovah. CHAP. III. Of the useful instructions, that we may gather out of the former Doctrine. WEll then, beloved Brethren, let us apply this truth unto ourselves: and first, seeing that good is no good, which wanteth perpetuity, (as Nazianzen saith,) and that God only, is that eternal being, which hath, and giveth immortality; it teacheth us, where to seek for our eternity. Indeed, of ourselves we shall be ever: for though God made us, Ex nihilo, How we may attain unto immortality. Out of nothing; yet he did not make us, Ad nihilum, To return to nothing: There may be a dissolution of soul and body for a time, but there cannot be an annihilation of neither, because they must be reunited again, to remain for ever; but ever (without God) in eternal misery: and therefore, seeing it is a deadly immortality, to be immortal only for immortal torments, we ought to ascend to him, and be united to him, if we would be happy, and desire to make our immortality profitable unto us. 1 Pet. 2.11. Heb. 13.14. Why then should we place our rest on Earth, where we be strangers and pilgrims, and have no continuing City? and not rather cry to God, Claud l. 2. in Eut. Eripe nos tandem seruilibus eripe regnis. Reuel. 6.10. How long tarriest thou, holy and true? or when comest thou, O good God, to free us, E lutulentis manum operibus, from this more than Egyptian bondage in this wicked world, and to bring us Lord unto thyself, where we shall have a most hap●● b●ing, and a most glorious Kingdom, without ending? For here alas, Mille parit luctus mortalibus una voluptas. We have a thousand bitter sighs, for every little smile; Et praeterit iucunditas non redditura, & manet anxietas non peritura, And our little pleasure will soon vanish, and yet leave a sting and a torment, that shall never be finished: but in thy presence, there is fullness of joy, Psal. 16.12. and at thy right hand there is pleasure for evermore. Secondly, seeing we, and all things else, have our being from God: jupiter est quodcumque vides quocunque moveris, Lucan. l. 9 That we ought to be thankful unto God, because we h●ue all things from God. For whatsoever we are, or wheresoever we are, we are all, and have all from God: Why then should we be so ungrateful, and so undutiful as we are unto God? For had we not had our being, all the titles of honours, all the confluence of wealth, and all the pompous things that we have from Parents, Kings, Masters, Friends, or whom you will, had availed us nothing; nay, had we not had these things from God, we had had nothing at all; because he gave them their being, and then gave them to us, Per manus eorum, By the hands of them which brought them unto us: for he is the giver of every good and perfect gift; james 1.17. and all other things are but the instruments, whereby he conveys and sends those gifts unto us: 1 Cor. 9.7. And therefore why should we not wholly dedicate ourselves and ours, unto the service of God? For, who planteth a Vineyard, and eateth not of the fruits thereof? And yet God may justly say of us, Filios enutrivi, Esay 1.2. I have nourished and brought up Children, but they have despised me; for though he made man, and made all things for man: yet cannot all these things, make man to serve him, as he ought to do; but that every one of us will follow after the lusts, and concupiscence of his own flesh, which (as the Poet saith) Et nocitura placet, & placitura nocet; Doth even wound us, when it most delighteth us. Thirdly, seeing God giveth being unto all his promises, Psal. 146.4. and keepeth his promise for ever, as he hath done already, in sending a joshua, to give the Land of Canaan unto the Israelites; and especially in sending jesus Christ, to give eternal life unto all believers: And that, dicta jehovae sunt dicta pura; The words of the Lord are pure words: That we should never doubt of God's promises. 2 Pet. 2.4. We should expectare imp●● a● ●em, never doubt of the performance of God's promises, nor say with those incredulous Atheists, in the second of Peter, 2.4. Where is the promise of his coming? But we should believe them to be as sure and as certain, as if they were already accomplished: For he is jehova, that will give them their being, in their appointed time. Matth. 24. 3●. Heaven and Earth shall pass away, but his Word shall not pass: That shall be surely accomplished. CHAP. IU. Of the word LORD, and how many ways it is taken, and of the reasons to persuade us to serve him. I Might now pass unto the second part, but that the translating of this word, jehova, by our last Translators into the word Lord; (for so we read it, The Lord, the Lord God, merciful and gracious, etc.) must here stay me a while: For searching into the reason, why jehova should be translated Lord, Why jehova is translated Lord. I found that the seaventy Interpreters do translate it so in every place; and that because 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, from whence 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is derived, signifieth, I am; which is the same in effect, as jehova; and also because he is properly called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, The Lord of any thing, Qui plenum, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 & 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, in eadem rem habet, Which hath full right, and a most absolute authority over the same thing; for, Dominus primo dicebatur, à domo: He was at the first called Lord, which was the Master of the House, and had full right and authority over all the Household: and we find that none but God alone, can simply and absolutely say, that he hath full right and authority over any thing in the World; because he only is the Maker, and preserver of all things, and of every thing: Polanus Syntag. l. 2. c. 6. and therefore all other Lords are but Lords under him, and from him; and he only is, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Lord of himself, and so indeed Lord of Lords. And in this respect, we find 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Lord, and jehova, to be equivalent, and to fall into the same thing: That God only is an absolute lord Tertul. in Apol. c. 34. Lamprid. in Alex. Sever. and therefore Augustus, the first founder of the Roman Empire, refused to be called Lord; and so did Alexander Severus, and diverse others, because they thought the name of Lord, to be too high a title for so mean Creatures, as they knew themselves to be. But we distinguish betwixt a Lord simply, and a Lord 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, in some respect. In the first sense, none is Lord but God alone; and therefore in this respect, our Saviour saith, Be not you called Lords; but, In the second sense, Dicam plane imperatore●● Dominum, Tertul. quo sup. saith Tertullian; I may, and will call the Emperor Lord: and so saith Obadiah, unto the Prophet Elias, Art not thou my Lord Elias? 1 Reg 18.7. Because God, which gave them their rule, and dominion, in his stead, hath also ennobled them with his own names; Et ego dixi, dij estis, And I myself (saith God) have called you gods, Psal. 82.6. and have given these names unto you, to be called Gods; and so Lords. And yet they should remember Saint Peter's rule, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Not to Lord it so, as to overrule God's people; or, as Saint Augustine saith, Non dominandi superbia, sed officio consulendi: Not for the love of Sovereignty, but in a desire to do them good, and to imitate God himself. Parcere subiectis, & debellare superbos: To defend and help the innocent, and to punish the wrong doer. And so you see how jehova, is rightly translated 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Lord, because truly and absolutely he alone is Lord of all things, as the sole giver of their being, That we should fear and serve our Lord. Malach. 1.6. Psal. 24.2. and preserver of them in that being. And this should incite us, to fear, and to serve this our Lord: for, Si Dominus, ubi timor? If I am a Lord, where is my fear? The Prophet David saith, that the Earth is the Lords, and all that therein is, because he hath founded it upon the Seas, and prepared and established it upon the floods: And so this jehova is our Lord, because he made us, and hath given us our very being; and yet we find that he is our Lord in a more excellent respect: for as those, Aug. de civet. Dei. l. 19 c. 15. which by right of war might justly be put to death, and yet were redeemed and preserved alive, were called servants; and those that redeemed them, were called their Lords; so are we called God's Servants, and he our Lord; not only because he made us, but also because when we might have been justly put to eternal death for our sins, we were redeemed, and saved by the death of jesus Christ. And in this respect, we find, that although the Father, and the Son, and the holy Ghost, be each one of them our Lord, as our Creator, and the giver of our Being; yet is Christ generally, and most commonly throughout all the New Testament, called our Lord: as if this name were now wholly and solely to be appropriated unto him, Why Christ is most properly called Lord. because he is our sole Saviour and Redeemer. And therefore, seeing the very name of a Servant, doth include seruitium, a service to be performed unto our Lord and Saviour; and that indeed we were preserved to that end, that we might serve him, as Zacharias tells us, That we were delivered from our enemies, that we might serve the Lord in holiness and righteousness all the days of our life: We ought to endeavour what lieth in us to serve this Lord; and we should the more joyfully do it, because as Philo saith, Philo in l. de Regno. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉: To serve the Lord, is not only better than liberty, but also more excellent than all Sovereignty. And Hugo de prato setteth down three especial reasons, to persuade all men to serve the Lord. Hugo de prato ser. 6. de temp. 1. Because we own our service unto God. 2. That we may obtain a good reward from God. 3. That we may escape the punishment of them, that neglect to serve God; for, Three special reasons to persuade us to serve God. First, The Lord hath made us, redeemed us, preserved us, enriched us with all that we have: and therefore, What reward shall we render unto the Lord, for all the benefits that he hath done unto us; unless we will be contented, to take the Cup of salvation, and to call upon the name of the Lord; and so dedicate ourselves wholly to the praising and glorifying of his name? Secondly, if we will serve him, we shall be sure to have in this life, his grace to guide us, his Angels to guard us, his holy Spirit to comfort us, and whatsoever he knoweth to be needful for us; and in the life to come, we shall have eternal happiness: we shall have the Crown of everlasting glory. Thirdly, if we will not serve him, but say, Nolumus hunc regnare super nos, We will not have him to be our Lord, and Master; but we will serve ourselves, and the lusts of our own flesh; than you must know what he will say to such, Those mine enemies that would not serve me, bring them hither, and slay them before me: nay, if you will despise my Statutes, and abhor my judgements, so that you will not do all my Commandments; I also will do this unto you: I will even appoint over you terror, consumption, and the burning ague, that shall consume the eyes, and cause sorrow of heart; and you shall sow your seed in vain, Levit. 26.15.16.17. and I will set my face against you; he manes here in this life: and at the last dreadful day, they shall be bound hand and foot, and cast into that lake which burneth with fire and brimstone for evermore: There shall be weeping, and gnashing of teeth. And therefore, to discharge our duty, to attain unto eternal felicity, and to escape this endless misery; let us serve the Lord with fear, and rejoice unto him with reverence: And blessed are all they that serve him. Psal. 2.11. And so much for the first Part, What God is, or of the Essence of God. PART. II. Of the Nature of God, Part. 2. or what manner of God he is. CHAP. I. Of the power of God, and how many sorts of Adversaries there be, which do oppose the Truth of this Doctrine of the power of God. YOu have heard what God is, JEHOVA, that is, an Eternal being in himself, and a giver of being unto all the things that do subsist, and now we are diligently to consider, The nature of God, or, what manner of God he is: for, I find that God doth here express himself unto Moses by three especial attributes, 1. His Power, to make us believe in him. 2. His Goodness, to make us love him. 3. His justice, to make us fear him. 3. excellent points to be throughly known: to be ever learned, & never to be forgotten: for, The first attribute of God, i. e. His Power. First, the Doctrine of God's Power, is the very Anchor of our Faith, and the foundation of all Christian Religion; for hence proceed all Heresies; because the Heretics know not the Scriptures, nor the Power of God; and hence proceeds all Faith; because we believe with the blessed Virgin, Stella in Luc. c. 1. p. 36. b Quia potens est, that God is able to do all these things, which Reason is not able to comprehend; and therefore here, immediately after jehova, he addeth E L: Jeron. tom. 3. p. 95. in ep. ad Marell. which the Septuagint. turned and translated 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, GOD: and Aquila, searching into the Etymology of the word, interprets it, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, that is, Strong; saith Saint Hierome, and so Zanchius every where; Tremelius and some other Latin versions, and the old English Translation reads it strong: How needful is the Doctrine of the Power of God. Psal 62.11. and so in Lege credendi in the Symbol of our Belief, as soon as ever he showeth himself to be, he showeth himself to be Almighty; and so the Prophet David saith, God spoke once and twice, I have also heard the same, that Power belongeth unto God. And surely this Doctrine of GOD'S Power, is so useful for all Christians, and so necessary for the understanding of the Scriptures; that among all the Attributes of God this deserveth first to be discussed because, there is, almost no page of Scripture, Zanch. de nat. Dei. l. 3. c. 1. wherein there is not some mention made of the Power of God; and the ignorance, or not rightly understanding of this Truth, is the cause of so many Infidels and Heretics in the world: and therefore I must crave leave to insist a little upon this point of Doctrine, of the Power of God: And for Method sake, I will divide my whole discourse of this point, into these four heads. 1 I will set down the number, Four points handled, touching the Power of God. and the quality of the Adversaries of this Truth. 2 I will explain this point, and show wherein and how fare this Power of God extendeth. 3 I will sufficiently confirm the truth hereof, and answer to whatsoever is, or can be said against it. 4 I will briefly show the useful application of the whole Doctrine. For the first, the Adversaries of this Truth, which do either exceedingly err, or be mightily deceived; are almost infinite: but I may reduce the chiefest of them into these four sorts; whereof two by impairing and denying his Power, do unto him the greatest wrong; that is, Four sorts of men do err, about the Truth of this Doctrine, of the Power of God. 1. The Infidels, that will not believe in him. 2. The desperate men, that will not hope in him. Because they think he cannot do those things, which in very deed are most facile and easy for him to do. And the other two, by misunderstanding the extent of his Power, do not show much less indignity unto God, than the former: and they are 1. The Ubiquitaries of Germany, 2. The Pontificials of Rome. Which say he can do those things, which indeed are agreeable, neither to the Power, nor to the Truth of God. And so as Goclenius saith; Crimen in excessu, nec non defectus aberrat S●d verum, medium qui tenucre, tenent. We must walk in the middle-way, if we would not walk awry. Psal. 14.1. First, for the Infidels, The fool hath said in his heart, there is no God; and what he saith in his heart, he testifieth and confirmeth by his works; for, by their works they deny God, saith the Apostle, and some in plain terms, as Diagoras and others: And therefore seeing they deny him to be, what marvel is it that they should deny him to be Almighty? and therefore one of the Captains, 2 Reg. 7.2. and a Lord of the King of Israel, said unto Elizeus; If the Lord should make windows in Heaven to rain down Corn like hailstones, yet how can he do those things that thou hast spoken? and the wicked in job say, Quis est omnipotens ut seruiamus ei? How the Atheists and Infidels deny the Power of God. or, quid est omnipotens, as Tremelius reads it, who, or what is Almighty God that we should serve him? as if they said we know none such. But what do I stand upon Infidels? the most learned of their Philosophers, the wittiest of their Poets, and many Heretics have made but a scoff of that Doctrine, of the Omnipotent Power of God: and did with all their strength maintain, that Ex nihilo nihil fit, Of nothing, nothing could be made: and therefore concluded it was impossible for God, Ex non ente ens producere, To make any being of that, which had no being in the world: Arist. l 1. & 2. de caelo & mundo. and thereupon Aristotle, the Prince of all the Philosophers, doth strive with all his might to prove, that this world is Eternal, and never had any beginning: and they that yield it was made, do affirm that it was composed of a preaexistent matter: this was the opinion of the Stoics, and Peripatetics, Cicero l. 3. de nat. deorum. which Cicero embraceth; So Seleucus and Hermias (as Sebastianus Medici's witnesseth) and Hermogines (against whom Tertullian writ a most elegant book) have said, Medici's in summa haeres. that the matter and the substance of the Elements, whereof the world was made, was not made by God; but was coeternal with God: D. Sicul. l. 1. c. 1. Euseb. de preparat. Euang l. 1. all which, with many others (whose opinions, Diodorus Siculus, and Eusebius Caesariensis have most painfully collected, and which is needless for me to rehearse) have erred in this point; because with Petrus Abaylardus (as Medici's saith) they were ignorant of the Omnipotent Power of God. But against all these, and the like, How the Power of God is proved. the Power of God may be easily showed, both from the Creation of the world, and also from the Gubernation of it, and of all things that are therein: for the World itself, saith Saint Augustine, Ordinatissima sua mutabilitate, & mobilitate, etc. by his most comely mutability and mobility, and all visible things in their kind, First, from the creation of things. do as it were tacitly, and after a secret manner, proclaim itself to be made; Yea, and to be made by none other, but by that most ineffable and invisible excellent God: and therefore, although Aristotle in saying that this world was eternal, was fare wide from the Truth: because that whatsoever doth consist of a & a ponderous body, as it must of necessity have an ending, divers Heathens confessed God to have made the world. so it must needs be, that at some time or other, it hath had its beginning: yet diverse of the very Heathens, have by the light of Nature, seen and confessed this Truth; for we read that Orpheus said, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, etc. There is one of himself, i. e. God, Justin. Martyr. in l de Monarchia. and from him alone, are all things that are, and Pythagoras (as justin Martyr cities him) said, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. If any man (besides that one everliving God) doth say, I am God; let him create a world like unto this, and say this is mine: And so Epicurus himself, did in this thing confess the Truth; He ydelpheldius de deo. c. 2. and say that this world had beginning and must in its due time have ending; and so many others of the most ancient Philosophers, did profess this Truth, and left their faith written for their posterities: If any man desire to see it, let him look into justin Martyr, in his exhortation unto the Gentiles, and in his Book of Monarchy; and to Eusebius Casariensis de preparat: Euangel: and especially into Lactantius Firmianus, l. 1. c. 5. 6. & 7. By whom the sayings and opinions of the former Age are most carefully collected. And yet not one of them was able, either to show any reason, or to express the manner how any of these things should be made, (which was the cause that Aristotle and his followers, that would have the reason of every thing, No man by the light of Nature is able to show the reason how the world should be made. Heb. 11.3. or else would believe nothing; to say it was not made at all:) because they were all ignorant of those Divine Oracles, whereby God had made known this Truth unto men; and especially, because they were destitute of that Spirit, whereby we are persuaded to believe this Truth; for that (as the Apostle saith) through faith we understand that the worlds were framed by the Word of God. Secondly, God's Power is proved from the government of the world. Quintus Curt. de rebus gest. Alexand. And as the Creation of the World, so the Gubernation of the same doth as fully show the Omnipotent Power of God: for I may truly say, Non minor est virtus quam condere, facta tueri: It requires as great a power, or greater, to sustain all things, that they turn not to nothing, as to create all things of nothing. When Alexander asked a certain people what thing they feared most, (thinking they would say they feared him) they scoffingly answered, the falling of the Skies; & indeed if we knew all, we might fear both the falling of the Heavens, and the overflowings of the Seas, and the untamed fury both of men and beasts; were it not for Almighty God; which rideth upon the Heavens as upon a Horse, Psal. 68 4. and by his Power ruleth the rage of the Seas, and the noise of his waves, and the madness of the people. And therefore well doth that Christian Poet conclude, Est Deus omnipotens, qui temperat omnia nutu. That he must needs be an Omnipotent God, which ruleth and guideth all things with his beck, or with a word, according to his own will. And Victorinus Strigelius saith, that it is worth the observation, to consider out of Histories, the beginnings and inlargements, the declinations, and subversions of Empires; because that this consideration, doth illustrate, and confirm unto us, the song of the blessed Virgin, and the Power of the great Creator, Qui fecit Potentiam & deposuit potentes; Which raiseth the poor out of the mire, and bringeth down the high looks of the proud; because his hand is able both to exalt the one, and to deject the other; as Aesop being demanded, what God did, answered; Exaltat humilia & deijcit alta, He exalteth the lowly, and casteth down the mighty; Victor. Strig. in justin. epit. p. 296. and this may be seen, as in all things, and in all Ages else; So especially in those Empires which we call the four Monarchies, saith Strigelius. And Poet Iwenal saith; Fortuna multis dat nimis, nulli satis Si fortuna volet, fies de consul rhetor, Si volet haec eadem, fies de rhetore consul. Fortune we see doth give too much to many, The Heathens did falsely ascribe that to Fortune which is true indeed of God. And yet alas gives not enough to any. If Fortune will, thou mayst be a Consul made And if that will, thou m●st unto thy former trade. And therefore Maro considering this admirable disposition of things, doth positively pronounce; Fortuna omnipotens, & ineluctabile fatum. Virgil. Aeneid. l. 8. That Fortune is Omnipotent, and destinies uncontrollable. All which, Mutato nomine. If we change the name of Fortune, (which was their error to say,— Te facimus fortuna deam, And to ascribe all to chance) into the unchangeable providence of God, we find it to be most apparently true: and therefore of an unanswerable validity, to confirm and prove the power of God. Secondly, for the desperate men: All wicked wretches, How wicked sinners think God cannot forgive there sins. Deut. 32. when they are grown unto the height of sin, or fallen down into the depth of all iniquity, and shall on the one side, see God exceedingly angry with them for their sins, and the fire kindled in his wrath, which shall burn unto the bottom of Hell; and on the other side, the devouring Gulf, ready to receive them, and to detain them in everlasting flames; then do these men, not so much 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Atheists without the Knowledge of God, as 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Infidels, without Faith or Hope in God, say with wicked Cain; Our sins are more than can be forgiven us: for that our iniquities which are so horrible, and God's justice which is so uncorruptible, h●ue such a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, great Gulf and distance betwixt them, that Non bene conveniunt, nec in una sede morantur; They can never be reconciled; and therefore our iniquity can never be remitted. Neither do I truly, find these men, to be much more stupid than the former, whereof I have even now spoken; for although I find many men affirming, the powerful Creation of all Creatures, others saying, the conservation of the said created things, and others the Incarnation of the Son of God, to be the greatest work, and argument of God's divine Power; yet I find many Divines not meanly learned, most confidently to aver, That to forgive sins, is the greatest work of God's power. the remission of our sins, to be simply and absolutely the greatest and most remarkable work of God's power: and not without reason neither; because it is easier to create a thousand worlds of nothing, than it is to forgive one sin that is committed: for to the bringing forth of all creatures he did but Speak the word, Psal. 33.9. and they were made; he commanded and they stood fast: But to obtain for us, remission of our sins, multa dixit magna fecit, dira tulit, he spoke many words, he did gr●at works, and he suffered grievous wrongs; as Saint Bernard saith: for Sin is such a transcendent thing that as God himself in regard of his infinite beauty, Heydelpheld: C. 2. de deo. p. 9 so sin in respect of its infinite deformity, cannot be defined, nor shown how heinous a thing it is: and therefore the Church in the Collect upon the eleventh Sunday after Trinity, (which also I found observed by Aquinas) saith; God which declarest thy Almighty power, most chief in showing mercy, and pity: And so Christ himself, Mar. 10.25. that knoweth all things, showing how hard it is for a rich Man to enter into eternal life, doth seem to show as much: and thereupon his Disciples were astonished out of measure, saying among themselves; verse 26. Who then can be saved? Tantae molis erat caelestem condere gentem. So hard a thing it was, to pardon sin; though we poor blinded fools, That God is able to forgive sins. do esteem it nothing to sin. But yet against despair, that it is not impossible with God to remit all sins; our Saviour brings this reason, because all things are possible with God: Mar. 10. v. 27. and the blessed Apostle Paul disputing of the incredulous jews; and saying, that they also if they remained not in unbelief, should be ingraffed again into the Olive tree, doth frame his argument, from the power of God; saying, Rom. 11.23. That God is able to graft them in again: for seeing that as a bough which is cut off, cannot graft itself into the tree again; so no more can a man, dead through sin, revive himself any more, nor an infidel cast off his infidelity, and pour faith into his own heart again: therefore the Apostle confesseth, this is not of ourselves; and showeth that indeed all graces: our Conversion, our Faith, our Perseverance, and all else, are scited in the sole Will and Power of God: because he alone, doth vinifie the dead, and call those things which are not, as if they were; that is, to cause those Men, which are dead through sin, to be revived again by grace; and those things which are not at all, in rerum natura, to have their existens and being his only word, without any labour or pains, but as easily, or easier than we do call the things that are; whereof both is, entis simpliciter ex non ente productio; Parraeus in Rom. C. 11. a production of being out of nothing, saith Parraeus: and therefore is impossible to be effected by any created power; but not with God: because all things are possible with him: and therefore is he able, Mar 10.27. Esay 1.18. to make our sins that are as red as Scarlet, to become as white as Snow. Thirdly, For the Ubiquitaries: they do conclude that by the omnipotent power of God, the man Christ jesus, by reason of the communication of the properties of the one nature unto the other, may be, & is omniscient, omnipresent, i. e. every where, in all places, even at one and at the self same time: for thus Mentzerus reasoneth against Sadeel; He that is omnipotent, Mentz contra Sadeel. p. 269. can be present where he will; but the Man Christ jesus, or Christ as man is omnipotent; therefore Christ, as man, can be present where he will; in the Church, in the Sacrament, in the midst of his enemies, or in any other place, where he pleaseth: whereas Sadeel, on the other side saith, that if God should intent and endeavour to extend all the nerves and sinews of his omnipotency, The error of the Ubiquitaries. yet can he not make one numerical, and natural Body, to be in many places at one and the self same time: which in very deed is most true, as hereafter I shall show unto you. Fourthly, For the Pontificialls; The error of the Church of Rome about God's power, to prove transubstantiation. Bellarmine doth most stoutly withstand us, and to establish his opinion of Transubstantiation he saith, (but most falsely) that God can make the true and natural body of Christ, though finite & numerically one, to be substantially present in all those places, wheresoever their Mass is celebrated; and to be orally received, and eaten of all those Men, that do communicate; whosoever those Men should be: and so the rest of them taught herein, by that Arch-heriticke the devil, do strive with all their might, to confirm the probability (for the verity they shall never do) of that opinion, from the omnipotent power of God. Augustin: in johan. And truly this is nothing else, but most cunningly to hide their true faults, and false errors, under the pretext and veil of the power of God. Miserable men (herein I assure myself) qui dum volunt esse mali, nolunt esse veritatem, qua condemnantur mali, who while they desire to be in error, do wholly oppose the light of Truth, whereby their errors are reproved, and do bring their subtleties, and fallacies, into the Church of God; intruding falsehoods into the room of Truth, and bare names, accidents without any subjects, (even as Ixion embraced a Cloud for juno) to be received of us for true and real things: and because we will not yield to be thus seduced, and to be made fools, they call us Fools, and Heretics, full of Heresies, and I know not (as I care not) what. But it is easier for them, to call us then to prove us so: and they are but parties and not judges of this controversy, and parties must not be judges, in the same case wherein they are parties: And therefore we will not judge of them, lest we should be judged; neither will we give them any other names, than the members of the Church of Rome, the patrons and defenders of her doctrines, and such as beseemeth Modesty and Christianity: for we know the spirit of Christ is a spirit of Love, not of hatred, a spirit of Meekness, not of harshness, and a spirit of Peace, not of strife and contention: but according to true reason, and the judgement of all antiquity, and especially the divine verity of the most holy Scripture (whose property is, iudicium 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, & infallibile, to give an absolute and infallible judgement of truth,) we will by God's help, discuss this point, of the power of God: because the knowledge, of this point, is so exceedingly necessary for the Church of God. CHAP. II. How many ways the power of God is to be considered, and how fare the absolute power of God extendeth. FOr the second point, that is, how fare the power of God extendeth; we must first note, the difference betwixt 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 & 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Power and Authority; for Authority is that which is established by right: and of this our Saviour speaketh, when he saith, Mihi data est omnis potestas, Matth. 28.18. All power is given unto me, in Heaven and in Earth; i. e. all authority over all creatures, both in Heaven and Earth: and of this I am not to speak in this place; it was formerly expressed in the word, Lord: But Power is that faculty of doing any thing, which consisteth in strength, and might, Wolfg. Muscul: de omnipot. dei. as Musculus saith: and this is that which I am to speak of; And it is either, 1. Passive. 2. Active. First, A passive Power is nothing else, Power is either Active or Passive. but ens in potentia a being in power; or else a power to be such and such a thing; and it is opposed to the act; And this we utterly deny to be in God; because God is, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, uniform, having himself by himself always alike, and the self same manner, and never receiving any ways, any change or alteration, being without any shadow of turning, James. 1.17. as the Apostle saith. Secondly, An active power is that, What Active power is. whereby such and such acts are fully done and accomplished; and this also (if we speak properly) is fare from the nature of God, because God is a mere, and a pure act: and nothing adventitious can be said to be in God; But to retain the usual manner of speaking, for our better understandings sake; we say that an active power is in God; But than we must further note that an Active Power is either, 1. Accepta, received, Or 2. Innata, inbred. The first is of the Creature, the second is of the Creator: That subsisteth by another's strength, so long as it doth endure, as our Saviour showeth, Without me you can do nothing; because he giveth the power of working; This never subsisteth by any other strength, but by it own proper might for ever: That, is particular and limited: particular, because no creature is so powerful, that it can universally work all things, (God giving not such a perfect power unto any man, save only unto his only begotten son jesus Christ,) and limited, because, to do infinite things, is impossible for any creature; and because those things which are possible for them to do, are not so possible unto them, as that they can perform any jot of them, John 15.5. That the power of the most powerful creatures is limited. beyond the measure of the limitation given of God: and therefore the power of Kings, Monarches, & Potentates; yea, of the very Angels, and Devils; as it is given them from above, so it is limited, how fare it shall go: They may slay the bodies, but they cannot touch the Souls: and they can for a while, and in some measure, execute their rage and tyranny against the Saints of God; but if they could do as much as they would do; not a Righteous man should be left upon the face of the Earth: and therefore often times, either by death, or by some singular judgement of God, their power is terminated, and sometimes turned to their shame and confusion. The Second, that is, the Inbred power of the Creator, is to be considered either, 1. In respect of the inward acts & Operations Of God. 2. In respect of the outward acts & Operations Of God. First, The power of God, considered in respect of his inward operations, is that, whereby God doth inwardly understand, love, and work for ever and ever, because he cannot, none 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, not to work, by reason of the necessity of his immutability, those things which are called, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 i. e. aeternorum, the acts of eternity; and this power is likewise twofold. The power of God in respect of his inward acts is twofold: 1 Special. 1. Special to each person. 2. Common to the Father, Son and Holy-Ghost. First, The special power is that which pertaineth unto one person, and not unto the other, as potentia 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, the power of begetting is proper unto the Father, and not to the Son, nor to the Holy Ghost: because this Power is his Power, as he is a Father, and not as he is God; therefore it is proper and not common; because that for the Father to beget, and not to be begotten, and for the son to be begotten, and not to beget, and for the Holy Ghost to proceed, and not to beget, nor to be begotten, are, Proprietates 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, personal proprieties; whereby the persons of the Godhead are distinguished betwixt themselves. Secondly, the common Power, 2 Common. is that which doth appertain to each person in general, as well to the one, as to the other: as the Power of working those internal operations which are common unto the Father, the Son, and the Holy Ghost; such as are, those acts of loving each other, understanding each other, and the like. Secondly, the Power of God considered, All the outward actions of God, are com● on to each person of the Godhead. in respect of his outward operations, is that, whereby God created all things, governeth all things, and can do all things, whatsoever pleaseth him. And this is so common to the Father, the Son, and the Holy Ghost, that it is most rightly said, that opera trinitatis ad extra sunt indivisa; The outward works of the Trinity are indivisible, that is, common to each person: And therefore this Power of God in respect of these outward operations, though in our Creed it is ascribed unto the Father; lest that, because he is called Father, we should imagine, some defect and impotency to be in him; as to the Son, we find Wisdom ascribed; lest that because he is called Son, we might conceit some ignorance, or in experience to be in him: yet, as the wisdom of God, Gen. 1.2. john 1.3. Heb. 1.2. job 26.13. so is this Power of God, and the works of this Power, common to each person of the Deity: as we may see in the first of john and the third, Heb. 1.2. Gene. 1.2. job 26.13. And we find this Power of God, to be 1. Proper unto God. 2. Absolute in all things. That the power of God is so proper unto God, as that it cannot be communicated to any creature. First, It is proper, yea, so proper unto God alone, as that it cannot be communicated to any creature: no not to the humanity of our Saviour Christ: because the humanity, existing and hanging upon the cross, was not able to help itself; but was fain to cry unto his Father, My God, my God, why hast thou forsaken me? And therefore Aquinas doth most truly conclude, that the soul of Christ was not capable to receive into itself infinite Power; no more than a creature is able to contain or comprehend his Creator: and yet I confess with the Apostle, that in him, Coloss. 1.9. i. e. in the person of Christ, dwelleth the fullness of the Godhead bodily: yea, and that the man Christ jesus, received grace, not by measure, Sed usque ad plenitudinem, but even unto the fullness, i. e. so much as a creature is any ways capable of: because the Godhead did Communicate such perfections unto the humanity, as the condition of a creature could possibly bear: yet is it manifest, that all those perfections, and excellencies, wherewith the manhood of Christ was endowed, and ennobled, were all of them created excellencies; because no attribute of God, can be Communicated unto any created substance; because every attribute of God, is God himself: but whatsoever is given, ●nd bestowed upon any creature, must needs be a created thing: and therefore neither the wisdom, nor the power, nor the goodness, which are attributed unto God, as they are the essential properties, nay, the very Essence of God itself, can be any ways communicated to any thing; but that which is communicated unto us, must needs be some other thing from them: as the goodness which we have, is a created goodness, and not that, nor any part of that goodness, which is in God; and therefore, though the Power, Wisdom, and goodness of God, (as they are God himself) are indissolubly united by a personal union unto the humanity of Christ, ennobled with all possibly created excellencies; yet are they so proper unto the Deity, as that they cannot be communicated, to be the Essential properties of it; or of any other creature whatsoever: and so the very names of them, that they are the properties of God, doth sufficiently show, that they cannot be the properties of any other thing. Secondly, as this Power of God, is proper unto God alone, so it is absolute, because it is not so limited, by the universal Law of Nature, That the Power of God is absolute in three respects. as if beside, or above it, God could not do any thing that he would; but it is plenary, and universal; because nothing is impossible unto him, but that without all limitation, or determination, he can do all, and every thing, which, howsoever and whensoever it pleaseth him. And it is called absolute, or omnipotent in three respects: First, because he can do whatsoever he will do: First, he can do what he will. Psal. 135.6. for whatsoever pleaseth the Lord, that did he in Heaven and in Earth, and in the Sea, and in all deep places: and the Wise man saith, that he can show his great strength, at all times, when he will: and it is worth the observing, that as he can do what he will; Sap. 11.21. so he c n do it, as he will; he need but say the word, and they are done. Let there be light, and there was light: Gen. 1.3. He can do any thing without means, with means, with small means, and many times contrary to the nature of the means that he usually useth. Without means, as in creating all things of nothing; with means, Hosea 2.21. as to fructify the earth, by the dropping of the clouds; Psal. 77.20. with weak means, as to lead his people out of Egypt, by the hands of Moses and Aaron; and by the foolishness of Preaching, 1 Cor. 1.21. to save those that believe: and contrary to the nature of means, Sap. 19.20. as when to let Israel pass through it, he caused the red Sea to stand upon heaps; and to preserve the three children, Dan. 3.27. he made the fire to forget his own virtue, and not to sing an hair of their head: so absolute is his Power, that what he will, and as he will, he can easily bring to pass. Secondly, his Power is said to be absolute, Quia est 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉: Secondly, he can hinder what he will not. Gen. 11.8. because he is subject to no hindrance; he can easily hinder whatsoever is intended against his will; as he did to build the Tower of Babel; and Saul to persecute his poor Church; but none can hinder him, to do whatsoever he will: for as the Prophet Esay saith, There is none that can deliver out of his hands, Esay 43.13. and if he will work, who shall hinder it? no counsel, no strength, no endeavour of any created thing, can any thing prevail against God; and therefore Daniel saith, that the Throne of God was like a fiery flame, and his wheels like burning fire: to show that against God there is no resistance, saith Amandus Polanus. Polan. tom. 1. p. 513. And Saint Augustine saith, that in this respect God is said to be omnipotent: Quod faciat quae vult, & non patiatur quae non vult. Because he doth what he will, and suffereth nothing to be done that he will not: None can hinder him to do what he will: but he can hinder any thing that he will not; and therefore Solomon saith, Many devices are in a man's heart, Prou. 19.21. but the counsel of the Lord shall stand: that is, let men plot what they will, nothing shall be effected that God will not. God's Power to b● considered two ways. Thirdly, his Power is said to be absolute, because he can d●e more then either he doth, or will do: for we must understand that the Power of God is to be considered, either 1. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. absolutely, or 2. Ex hypothesi, relatively, as it hath respect and relation unto the will and Wisdom of God. Goclen. disquit. Plot os. p. 133. In the first sense, the absolute Power of God, is that whereby God can simply do, whatsoever hath the possibility of being; and therefore by this Power, God could and can do many infinite things, more than he doth, and more than he hath reueiled unto us, that he will do: as by and by I shall declare unto you. That the will and decree of God, is the rule and measure of the ordinary Power of God. In the second sense, the hypothetical or conditional Power of God, which is called the Actual Power of God; and unto which pertaineth the ordinary Power of God, (whereof Scaliger speaketh, Exercitatione, 365. Sect. 8.) is that whereby God can do only what he will: and not those things which he will not, and so his Power exten●s itself no further than his will; nor his will any further than his Power; but as Saint Ambrose saith, Voluntas eius potestas cius; his will and his Power are both alike: And therefore it is apparent that God by his absolute Power, can do a great deal more than he doth, or can do by his ordinary Power; because by that he can do all things that are possible to be done; but by this he can do but only those things which he willeth, and hath decreed to be done. To make it more plain: God could of these stones raise up children unto Abraham: Matth. 3.9. saith john Baptist; that is, by his absolute Power; but he could not do it, by his ordinary Power; because he would not: So the Father could have been incarnate, and made man by his absolute Power; because this doth neither destroy his nature, nor imply a contradiction: but he could not do this by his hypothetical or conditional Power: because it repugneth with the decree of Gods will: so he could and can create a thousand worlds, by his absolute Power; but he cannot do it by his ordinary Power; because he willeth no more: and to say all in a word, God can do only these things which out of his goodness and wiseddme (which is the rule, by which the ordinary Power of God is guided) he hath from all eternity decreed, that he would do by his limited and ordinary actual Power; but he can do not only this, but also all things else, that he can will, and many thousand times more then either he doth, or willeth to be done, by his absolute, and illimited power. This is the truth; you shall hear the proof. For, First, Our Saviour Christ himself saith unto Peter, That God by his absolute power can do more than he doth, or ever did. Matth. 26.53. Put up thy sword into his place: Thinkest thou, that I cannot now pray to my Father, and he shall presently give me more than twelve legions of Angels? And therefore it is apparent, that both he could have asked his Father, & that his Father could have supplied him; & yet neither of them would do that which they were able to do. Secondly, the Fathers do thus explain this Truth: for, Saint Augustine saith, Consequens est, ut quod est, esse potuerit, etc. Aug in Enchirid. ad Laurent. c. 95. & in l. de nat. & great. c. 7. It is consequent that that which is, might be; but it is not consequent, that that which might be, is: for, because the Lord raised Lazarus from the grave, it is without doubt that he could do it; and because he did not raise judas, i. e. spiritually from sin, shall we say that he could not do it? therefore he could, but he would not: for, if he would have done it, he might with the same power, have raised him from sin, as he did the other from his grave: because, john 5.21. the Son quickeneth whom he will. So Tertullian in his book against Praxeas, saith, Tertul. contra Prax. Non quia non potest facere, ideo credendum est illum non fecisse, etiam quod non fecerit; sed an fecerit requirendum; We must not therefore believe, that God hath not done those things which he hath not, nor will not do, because he cannot do them; but we must inquire what he hath done, or will do; for assuredly he could, if he would, have given unto man, wings to fly withal, as he did unto the birds of the air; he could presently destroy Praxeas, and all other Heretics whatsoever; and yet he doth not do it, because he can do it; 1 Cor. 11.19. Luk. 24.46. for there must be Heretics and it behoved Christ to have suffered: In this respect, may any thing be said to be hard for God to do, that is, whatsoever he will not do; not because he cannot do it; but because he is not willing to do it; Quia Dei posse velle est, & non posse nolle est: because that to be able with GOD, is to be willing; and not to be able, is to be unwilling; because he can do whatsoever he will do. Damasc. ad Calcem. l. 1. And so Damascen saith: 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. He can do whatsoever he will, but willeth not whatsoever he can; for he can consume the world, but he willeth it not. And so we see that God can both will and do much more things than he did, or doth, or will do, by his absolute and illimited Power. Anselm. in l. qui dr: cur deus homo. The saying of diverse Authors reconciled by this distinction of God's ordinary and absolute power. And this distinction well observed, doth make way to reconcile the writings and the opinions of diverse, both ancient and modern Writers, in many points, concerning the power of God: for whereas Anselmus thinketh it was so needful for humane kind, to be repaired by the passion of Christ, as that otherwise it could not possibly have been redeemed; because no mere, or bare creature could possiby effect so great a reparation; It is most true of the ordinary Power of God, and in respect of the necessity of conveniency, and the appointed ordinance of the Divine wisdom; because God had decreed it so to be: and therefore it could not otherwise be. And whereas Scotus saith, Aliter potuisse 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 fieri, That the ransom of man's redemption, might have been otherwise paid, Quam per 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 mortem, then by death of him that was both God and Man: so that which Saint Augustine saith, Alium modum redimendi hominem, Deo non defuisse; that God could otherwise have redeemed man, if it had pleased him; it is most true, if we understand it of his absolute Power; to which all things are subject, as Saint Augustine speaketh. Aug. l. 13. de Trinitate. And so in like manner that saying of Damascen, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉; That it is impossible for nature to subsist, if you take away the natural proprieties thereof, is true; if we understand it of God's ordinary Power; but it is false if we understand it of God's absolute Power: because that whatsoever is created, is so created; that any thing may be made of any thing, by the absolute power of God: as blood may be made water, Psal. 78.45. john 2.9. Dan. 3.25. and water wine; the fire, not to burn, and the water not to quench: for though the ordinary power of God is limited and guided by his will, to do all things according to his prescribed rule; yet is his absolute power so free, and so large, that as his will can will any thing that is willible; so can this power do any thing that is possible, or hath the possibility of being. But now we are come into the greatest depth of this Doctrine to know how fare this absolute power of God extendeth; Of the extent of God's absolute Power. or to know what are those things which by this absolute and unlimited power of God, may be effected: for, Some affirm, or rather feign, that by this absolute power of God, all things simply may be done, which can be either spoken or imagined; yea, even those things which are impossible in their own nature to be done, and do imply the greatest contradictions: as they which do contend & strive to prove, that God can make a humane and a natural body to be every where: The erroneous conceits of many men about the absolute Power of God. and that bread should be bread, and yet transubstantiated into flesh, and that accidents should subsist without their subjects: and so the greatest part of the vulgar sort, which think that God is therefore called Almighty, because he can do all things that can be imagined: Nam qui dicit omnia, excludit nihil; for he which saith all things, excepteth nothing: and if there be any thing which he doth not do, that this happeneth; because he will not, and not because he cannot. But such fictions are to be rejected, and the blasphemies of them which attribute such an absolute power unto God, as that he can sinne, and lie, and do all things else, without order, without reason, without truth, and without justice, are to be execrated and accursed: because the Apostle saith himself, there be some things which God cannot do: as God which cannot lie, Titus 1.2. which cannot deny himself; 2 Tim. 2.13. and therefore others of a sounder judgement, for the more fully expressing the truth of this point, have used diverse forms of answers: but they all fall at last to the same end: as, First, some say that God can do all those things which neither signify imperfection, nor imply a contradiction; To sin, to sleep, to walk, and such like, do argue imperfection in them that do them; and to cause those things which have been done, not to have been done, or the things that are, not to be, doth imply a contradiction. How diverse men have explained this point. Secondly, others say that God can do all those things which are nothing derogatory to the Power of God: but all those things which denotate a privation of power, Et quae 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 potius quam 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 significant, and which show an impotency rather than omnipotency, must needs be derogatory to the Power of God: So, to sin, is a sign of weakness; because it signifieth a privation of rectitude in any action; So to move, because the mover cannot be every where; and to suffer, because the sufferer cannot resist; and to die, because we cannot live; and such like, they do all show impotency, and weakness in the doers: and therefore, Gods not being able to do these things, doth sufficiently argue the infiniteness of his Power; Aug. l. 1. c. 1. de Symbolo. Jdem de Trinitate l 15. c. 15. for if he could sinne, or die, ●eceiue, or be deceived, then could he not be omnipotent, saith Saint Augustine; Ideo magna Dei potentia mentiri non posse; And therefore it is from the greatness of God's Power that he cannot lie, that he cannot deny himself, saith Saint Augustine. Thirdly, Others do more briefly say, that God can do all those things which are not repugnant to the nature of God; and this answer they do collect out of Saint Augustine, Idem in l. de spiritu & litera. where he saith, that God cannot do any injustice, because he is justice it sel●e; neither can he deny himself, because he is faithful, as the Apostle speaketh; nor die, because he is life; nor he, because he is Truth; nor sin, because he is the chiefest goodness; nor do any corporal acts, such as are to walk, to move, to eat, and the like, because he is an immoveable Spirit, and the purest act, with whose nature, no corporal act can square, to fall on him. And so as Saint Augustine saith, in another case, Alij atque alij, alijs atque alijs loquendi formulis usi sunt; divers men have framed diverse answers unto this point, and I out of them all, do with the most learned Zanchius say, Zanch. de natura Dei. that God can do all those things, Quae neque apud deum, neque sua natura simpliciter sunt 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉: Which are neither contrary to the Nature of God, nor yet of their own Nature simply impossible to be done. What things are repugnant to the Nature of God. First, of the first kind are all those actions, which though they may be done of the creatures; yet have they no place with God; and such are to sin, to move, to die, to walk, to eat, and all other humane acts; and so whatsoever doth repugn the nature of God, or be any ways contrary to his essential, or personal properties: because, to be able to do these things, were to evert and destroy the nature and properties of God: And therefore God cannot imagine any folly; because this doth contradict his Wisdom: August. ser. 119. de temp. he cannot suffer any sin to go unpunished, because that is contrary to his justice; neither can he lie; because that is contrary to his Truth; neither can he do, but he must be just good, wise, pure, invisible, incorporeal, & so forth; not only because that to be able to do this, would argue a defect of power; but especially because the denial and sublation or taking away of these properties, is the negation and destruction of the Essence of God: 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉; For the taking away of the essential properties, Theodor. Dialog. 3. is the abolishing of the nature; saith Theodoret: And therefore these, and the like things, which do repugn with the essential, or personal properties of God, cannot be done, on God's part, nor by God, though they may be done by the creatures; because in very deed, he cannot by any means will to do these things: for none can naturally will, That God cannot will those things that are contrary to his nature. to be contrary to that which naturally he willeth to be; as no man can naturally will himself to be miserable; because every man naturally willeth felicity: and therefore seeing God is naturally Wise, True, and Good, it is most absolutely necessary, that he should always Will Wisdom, Truth, and Goodness; and cannot possibly Will the contrary, as Theodoret doth most excellently say; Dominus Deus nihil vult eorum, quae non sibi suapte natura insunt, potest quaecunque vult, & vult quae naturae suae apta & convenientia sunt: God cannot will any of those things, which are not naturally agreeable unto him; he can do what he will, Jdem quo supra. and he can will whatsoever is apt, and agreeable to his nature. Secondly, Of the second kind, are all those things, How contradictories do destroy each other. which imply a contradiction: as for a thing to be, and not to be together, because all such things 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 & 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, sunt 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, are simply, and absolutely impossible; as contradictorily repugning, and so destroying one another; and therefore can no ways be done: Quia res talis, non potest habere rationem factibilis; Because, such a thing, hath not the reason, nor way, nor possibility of being done, as Thomas saith: and therefore we do say that God can neither do, nor will contraries, as good and evil; (which in a nature absolutely, and every way simple, cannot subsist: Trelcatius in thesi de Deo. & Amand: Polan: in Synt: ) nor yet contradictories, as to make a thing to be, and not to be; which in the essence of God; void and clear from all falsehood, and most perfect in all truth, can have no place; saith Trelcatius. And so we do affirm, that God cannot make, that a triangle should be a triangle, and yet not to have three angles, or corners; or that a triangle should have three angles, and not three angles; that that which is, while it is, should not be; that those things which have been made, How all antiquity teacheth that God cannot do contradictories. Mark 10.27. should not have been made; that a body should be a true natural body, and yet destitute and free from all those natural proprieties, which do as it were constitute, the very being of the thing; and without which the very definition of the thing, is taken away: and all other such things, which do simply imply a contradiction. And we find all Men, in all ages, to have confessed, and to have taught the same truth; for venerable Bede, expounding those words of Mark, All things are possible with God, saith; it is not so to be understood, that the covetous & proud men, can with their pride and covetousness, enter into the kingdom of Heaven; because this is impossible unto God; because neither the Covetous, nor the Proud, as God himself doth testify, by the mouth of his Apostle, 1 Cor. 6.9.10. shall inherit the kingdom of God; but that it is possible for God, (as often it hath been done, and we daily see it to be done) so to work, in the hearts of these wicked and Men, that by the preaching of his Word, and the working of his spirit, they should be converted, and weaned from the love of worldly things, and be inflamed with the longing desire of Heavenly things; Venera. Bede in. Marc. C. 11. Et à perniciosa superbia, ad humilitatem saluberrimam reducantur, And be reduced from their aspiring, and pernicious pride, unto that most wholesome practice of humility; in which words, he plainly showeth, that God cannot do those things which do imply a contradiction: So S. Augustine, against Faustus the Manachie, and in many other places, and so Aquinas, The most horrible impieties of them, which say God can work all contradictories. and all Schoole-divinitie, do all of them teach the same truth: And they that say otherwise, do but mock both God and Man; and take away all truth from Divine and Humane things, and lay open a most unsufferable and unrepairable gap, for all wicked Heretics: for God which is immutably and infallibly true, & 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, and the very truth itself, can neither will, nor suffer, that an affirmation should be a negation, that an yea should be a nay, or that truth and falsehood should be mixed together in the very selfsame simplest subject: as this is fire, and not water, and this very selfsame thing, is water, and not fire, at the same time, and in the same respect; or this is bread, and not flesh; and this is flesh, and not bread, that is, one thing to be two distinct things, at the selfsame time, and in the selfsame respect; I say it is impossible for the truth of God to do; Aug. count: Faustum. l. 26. c. 81 as Saint Augustine doth most excellently and largely show against Faustus Manichaeus. And therefore, I cannot sufficiently wonder, who hath bewitched our Ubiquitaries, which do so stiffly contend, that the Body of Christ remaining a true body, and yet notwithstanding may be, and is, every where, illocall, invisible, and so forth: for if these things be not merely contradictory, That every true natural Body must be local. I know not what are: because every true body hath his quantity, and is defined, and hedged by the bounds and limits of his quantity; and because every body is limited with the bounds of his ternary dimensions, length, breadth and depth; and so measured and finite: & the taking away from any body, the proper passion of a body, namely the possessing of one place, must necessarily include, the destruction and abolishment of the form, nature, and essence of the body itself; for as much as the property of occupying one place, floweth of necessity, from the very form and nature of a body; and cannot, by God's power, be separated therefrom, without destroying the subject itself, on which it dependeth. And that this confining of a body to one place, is a true property, or proper passion of a body, it is evident, because it suiteth with bodies, universally, only, and always, and is reciprocated with a body, (as the Schools speak:) and therefore, it must necessarily follow, that every body must be local, and no humane body can be illocall: for if you take away the locality, or place from a body, you must first take away the quantity and the limits of his trinarie dimensions, and you must take away, the definition of a body: and so of necessity a body shall be no body: and therefore S. Augustine, Aug. in ep. ad Dardan. doth most rightly say, Tolle locorum spatia corporibus & nusquam erunt, & quia nusquam erunt, non erunt: take aw●y the spaces of places from bodies, or bodies from places, and they shall be no where, and because no where, not at all: but to be, and not to be at all, is so contradictory, as I know nothing more: and therefore, for the body of Christ, to remain a true body, and to be every where, or in diverse places at the same instant, is a thing impossible to be done: God himself by all his power cannot do it, and that not by reason of any want of active power in God, but by defect of a passive power in the creatures, which cannot suffer their essential, and concomitant properties, to be torn away from the main stock, without the destruction of the whole nature, and essence of the subject. Furthermore, seeing that contradictories cannot be done, because they take away all the reason and possibility of being; That no creature can be made capable of infiniteness or of infinite perfections. it must needs follow that God in this respect cannot make an Angelical nature, or the soul of Man, or any body, or any other created thing, to be actually infinite: because no creature is capable of Infiniteness, but is ever shut up, and bounded within his limits, and is ever distinguished from his Creator, by this perpetual and immutable condition, To be finite: and therefore a creature which is produced from nothing unto his being, is not capable to be coeternal unto his Beginning or Maker, Damasc. de fide orthodox. C. 8. as Damascen doth most rightly s●y. And here I cannot silently pass, a most memorable saying of a late Schoole-Doctor, which is this, Communicavit Deus creaturis eas perfectiones quas conditio creaturae ferebat, etc. God hath communicated unto his creatures, all such perfections, as the condition of a creature was able to bear, but those perfections which exceeded the state and condition of a creature, that is, which suffer not a creature to be a creature, (as to be every where, Infinite, Omniscient, and such like,) God neither aught, nor could communicate unto his creatures; he ought not, because the creature had been then, in all things, equal to his Creator; and he could not, because than he should have made his creature to be a God; & so there should be two Infinites, and two Gods, which is impossible: and this not being able to do these things, doth most manifestly show, the most incomprehensible excellency of God; to whom no creature, either in essence, or perfection, or in virtue, or in continuance, or in any such things, can be equal: and it showeth also the defect of every created thing, that it hath not the reason of the possibility, or capacity to be made such a thing, that is, infinite; to be made a God. And therefore, hence likewise it must needs follow, that the omnisciency, and omnipresencie of the body of Christ, Casman: Phischolog: parte 2. p. 13. cannot stand: for seeing the essential properties of God, (as is his infinite ubiquity) are the very essence of God; and that neither these properties, without the essence, nor yet one essential property, without the others, can indeed be communicated to any other, and that (as the Prophet testifieth) God will not, nay, cannot, Esay 42.8. give his glory unto another, by reason of the incapacity of every creature, to receive or comprehend in himself his Glory; that is, his Deity: and the unability of God, That it is impossible for the body of Christ to be every where at the s●me time. to make a creature to be a God: therefore it is impossible, that the Body of Christ, should be endued with this infinite ubiquity. And seeing, that God is essentially infinite, and so every where according to his essence, wholly in every place; and that that which is of the essence of God, cannot be in any creature, no not in the humane nature of Christ; therefore neither the omnisciency, nor the omnipresencie, nor any other essential property of God, can be in the humanity of Christ; for that nature which is never transferred into the essence of another, can never obtain the essential properties of the other into itself; but the humane nature of Christ, though it be capable of the infiniteness of the Word, by inhabitation, and personal union, yet was it never changed into the essence of the Word; neither did it ever receive into itself, as into a subject of inheriencie, the essentiali properties of the Word; Quia propria non egrediuntur sua subiecta, because proprieties do never pass their own subjects; and a created thing (as I said before) cannot possibly receive into his essence, infinite proprieties; otherwise it should be a creature, and no creature; a creature because a humane body, and no creature, because omniscient, omnipresent, and infinite, which is most absurd, which is incredible, and which is impossible. And so you see all those things which are said to be impossible to be done, An observation about the phrases of being able, and not being able to do things. Zanthia hius de potentia Dei. or which God cannot do; touching which, we must note this one thing, concerning the phrase of being able to do things, that there are many things, which though in respect of the name, may seem to express some power, yet in respect of the thing itself, it plainly showeth a great defect; as, to be able to suffer, to be able to dye, and such like; according to the form of speaking, they do seem to express some power, but in very deed they do show a defect of power: so, not to be able to dye, not to be able to suffer; according to the phrase of speech, they do seem to deny a power, or to show an impotency, whereas indeed they show the greatest power; and therefore those affirmations, to be able to die, to be able to suffer, in regard of the substance of the matter, have the force of negation, because they deny him to be impassable which can suffer, and him immortal which can die; and those negations not to be able to die, not to be able to suffer, have the force of affirmations; because they affirm him to be eternally life, which cannot die, and to be the purest act, which cannot suffer: And therefore we say, that God cannot do those things, which imply and signify a defect of power, and which is infirmity, and not power, to do them: for there is nothing which God cannot do, which is of power to do; and there is nothing which he can do, which is of infirmity to do it, Bonauent. Ser. 35. saith Bonaventure. And so much for this point, how fare the power of God extendeth. CHAP. III. The proof of God's infinite power, and the answering of the chiefest objections that are made against the fore-shewed truth of this Doctrine. Having well considered, and understood all the premises, it will not be hard for me to prove unto you the most infinite and absolute power of Almighty God; that is, how mighty and how powerful he is in all things: for, First, the Scriptures are most copious in this point. The Prophet David saith; How the Scripture showeth the power of God. Psal. 93.5. Psal. 89.9.10.14. The waves of the Sea are mighty, and rage horribly: but yet, the Lord that dwelleth on high, is mightier. And again, he saith, O Lord God of Hosts, who is like unto thee? for thou rulest the raging of the Sea, and thou stillest the waves thereof when they arise; thou hast a mighty arm, strong is thy hand, and high is thy right hand. This shows him to be mighty, and we can show him to be Almighty; for though the Hebrews have no word that signifieth Almighty, yet do the Greeks' elegantly, and with a full significant word, call him 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, He that can do all things, Wolf. Musc. de omnipot. Dei. p. 402. Gen. 17.1. Exod. 15.3. Gen. 18.14. as Wolfgangus Musculus saith: And therefore in the vulgar version we read, Ego Deus omnipotens, I am the Almighty God; And again, Omnipotens nomen eius, Almighty is his name: And therefore the Angel said unto Abraham; Numquid Deo quicquid est difficile? Is any thing too hard for the Lord? And the Angel Gabriel saith unto Mary, Non est impossibile apud Deum omne verbum; that is, Luc. 1.37. Bernard. hom. 4. sup. Missas. No word is impossible with God: That is, (saith Saint Bernard) whatsoever God saith, or will command; that he can easily do. If it were as easy for men to do, as it is to say what they will, than should no word be impossible unto them neither: but there is a great deal of difference betwixt speaking and doing amongst men, as Aiax saith; Satius est contendere verbis, Ouidius Metam. l. 13. quam pugnare acie: But with God it is all one, to do, as to say; to say, as to will. And so Euthymius interprets it; Whatsoever the Lord saith, that is not impossible for him to perform; because he did but speak, and they were made; he commanded, and they stood fast. Psal. 33.9. But others, putting thing, in stead of word, do more rightly interpret it, saying, that with God nothing shall be impossible. Barrad de annunt. Angel. l 7. c. 9 Pag 332. And so our last Translation hath it, because the Hebrew word Dabar, doth signify both word, and thing, saith Barradius: And our Saviour plainly saith, All things are possible with God; And therefore it is apparent, that he is not only strong, and mighty, ●ar. 10.27. but also strength itself, and Almighty. Secondly, not only the Word of God, The works of God do show the power of God. but also the works of God, do sufficiently prove the power of God: And not only his wonders which he did in Egypt, and at the Red Sea; but also all other works which he did from the beginning, and which he now doth, do most apparently show him to be a most Omnipotent God: For as the Prophet David saith, The Heavens declare the glory of God, Psal. 18.1. John 5.36. and the Firmament showeth his handy work. And the works that I do, they testify of me, saith our Saviour. Of these works of God, Saint Hillary saith; If there were none other reason, yet this itself would serve, to show how wonderful, and how worthy of all praise, are the works of God; that they are mightily effected, and most powerfully done by him, which is not only said, to do a thing, but mightily to do it: for he could, and can with his sole word produce any thing out of nothing, by creation; to continue the species, or any kind of things by propagation, and to change any complete substance into another, by his powerful operation; as he did Lot's wife into a pillar of salt: Gen. 19 26. yea, he could, and can work all natural things, supernatural things, miracles, and wonders (as the Psalmist saith, Psal. 72.18. Which only doth wonders;) and impossible things in Nature; i. e. such as do exceed the usual and ordinary course of Nature, Josua 10.12. Dan 3.27. as to make the Sun to stand, the fire not to burn, the heavy Iron to swim upward upon the top of the water; and of stones to raise up Children unto Abraham: Math. 3.9. because the order, and the Law of Nature, is in all things to give way unto this God of Nature, which can do any thing that implies no contradiction, or repugneth not with the definition of the thing, as Aquinas saith. How the power of God appeareth at all times. And this power of God appeared in the beginning, when God created all things of nothing; it appeared ever since, and will appear until the ending, by preserving them that they turn not to nothing; Quia fundavit Deus mundum supra nihilum, ut fundaret se mundus supra Deum: For God established the World upon nothing, that the World might rely, and settle itself upon God: And therefore the Prophet David saith, The Earth is weak, and all the Inhabitants thereof: Psal 75.4. he beareth up the pillars of it; and it will appear in the end of all things, when God shall burn the world, raise the dead, bless the good, and condemn the bad into everlasting fire. Thirdly, the Fathers do most excellently extol (for they cannot fully express) this power of God: For Saint Hillary saith, Hilar. in Psal. 144. p. 635. Haec Dei prima & praecipua laudatio est, etc. This is one of the chiefest commendations of God, that he hath no mean, nor measure in him; for his power, his virtue, his Majesty, How the Fathers do extol the power of God. cannot be contained in place, determined by time, expressed in words, nor conceived in our best understandings; our sense is too narrow, our wit is too blunt, and our tongue too mute, to perform so great a task; because as the Psalmist speaketh, Psal. 145.3. There is no end of his greatness: And therefore Saint Augustine saith excellently well, Demus Deum multa posse, & nos intelligere non posse; That we must grant, that God can do many things, Aug. ep. 3. ad Volusian. which we must confess, we can neither search out the cause, nor understand the things; because the power of God is not to be straitened within the compass of our shallow apprehensions: How great a sin it is, to say any thing derogatory to the Power of God. And therefore we ought to take great heed, that we neither say, nor conceive any thing derogatory, to the power of God: for if it be ordained by humane Laws, that he which should offend the Majesty of a King, though but a man, should lose his head for his offence; Quis finis contemnentium divinam omnipotentiam erit? Bernard. in cant. What should become of those that contemn, or speak against the Divine Omnipotency of God? saith Saint Bernard. Fourthly, the very Heathens, Poets, Philosophers, and all of the learneder sort, have confessed as much as is sufficient to prove the Omnipotent power of God: Homer Odyss. 3. p. 65. for Homer brings in Minerva speaking unto Telemachus, and saying, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉; Which is as much, as if she said; That God can do what he will, and none can hinder him: because, as one saith; Ille potest solis currus inhibere volantes, How the very Heathens have extolled the Omnipotency of God. Ille velut scopulos, flumina stare facit. He can hold still great Phoebus' wain, as he did in the days of joshua, at he did at thered Sea. And stoutest streams he can restrain. For though (as another saith) Astra regunt mundum, These sublunary Creatures are generally guided by the influences of the higher Orbs; yet to conclude the verse, he saith, Sed regit astra Deus, The God of Heaven doth rule the Heavens; and rideth upon the same, as upon an Horse: And therefore an Indian Gymnosophist, being demanded by Alexander what God did, answered; What he will, Et quod nulla creatura facere potest; And what no mortal man, nor any other creature can do: for they daily saw how by his strength unlikely matters have come to pass, the greatest imaginations have been dissolved with a blast, and dying hopes have been revived from their graves: and therefore they all concluded, that, Ludit in humanis, divina potentia rebus. It was an easy matter for God's power, to deal with all Creatures as he listed; and, How the very Devils have confessed the Power of God Fiftly, the very Devils do acknowledge, and confess, and obey the power of God; For, Apollo being demanded of one, by what means he might withdraw his wise from Christianity; He answered, That he might easier fly through the Air, or write in the Sea, then pluck her away from Christ; because God was so powerful to preserve her, Heydelf. de Deo: c. 2. and the Devil so weak to strive against him; and being requested by Augustus to inform him who should succeed him in his Empire, he said; Peucerus de Oracul. p. 251. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, etc. The Hebrew Child hath enjoined me to silence, and I must henceforth obey his voice: And so the Scripture saith; That the unclean Spirits were obedient unto Christ; and as the wind and the waves, so did they yield, and do whatsoever Christ commanded them. Much more might be said to confirm this point; Quid satis est cui Roma parum? but all is but to light a candle before the Sun: And therefore seeing I am no ways able to speak what I ought, to express this truth; I will proceed, to see what the sons of darkness can say against this truth. And as I distributed the adversaries into four Classies, so I find their objections to be fourfold. Object. The Objections that are made against the truth of God's Power, answered. Sol. That there be three sorts of Agents. First, the Naturalists say, that Ex nihilo nihil fit, Of nothing, nothing can be made: And therefore God is not so powerful, as to be able to produce things of nothing, and to create this Universe out of no subsistent matter. To this I answer, that there be three sorts of workers; 1. The lowest. 2. The middlemost. 3. The highest. or else 1. Artificers. 2. Nature. 3. God. First, Artificers can do nothing, but of some body composed of the first matter, and a substantial form, into which they do induce an accidental form; as the Baker out of his Dough makes Bread; or the Potter out of his tempered clay, makes his Potts. Secondly, Nature, or natural Agents, can likewise produce nothing into being, unless there be first some matter, or subject, whereunto it induceth a natural form; so from any natural seed, is composed the fruit of each seed in his kind, as, from the seed of man is engendered man: and so of all other things whatsoever. And in these two sorts of Agents, the axiom is most true, That God can produce any thing of nothing. that of nothing, nothing can be made; but of the third agent, that is, God, it is most false: for as he did create all things of nothing, so he can yet as easily of no being, produce any being; as he can change any complete being, into another. And therefore, to argue from the creature, unto the Creator, or from the faculty of the inferior agent, unto the faculty of the superior; as the Artificer cannot do it, therefore Nature cannot do it: or Nature cannot do it, therefore the God of Nature cannot do it; is most absurd and foolish: Every Child can perceive the weakness of this childish reasoning. Secondly, Object. the desperate men do object against their own souls, that God's justice is so strict, that it requires every sin, and the least sin to be punished with eternal death; and their sins are not only few, and small, but most infinite in number, even as Manasses saith; My sins are more innumerable than the sands of the Sea: and most heinous for quality, even as Cain saith; My sin is greater, Quam ut venia merear, Gen. 4.13. Then I can deserve pardon; or, they be greater than can be pardoned: And therefore say they, God cannot pardon our sins; but we must die, and die eternally for our sins. To this I answer, first, Sol. that it had been very good for them they had reasoned so before they had sinned; for that perhaps might have preserved them in the fear of God's justice, and now from the despair of his mercy: But seeing they did not, I say secondly, that it is most true, that the least sin of man can never be pardoned, without an intermedium, a means wrought, That no sin can be pardoned without satisfaction. or interposition of satisfaction, betwixt the sin of man, and the justice of God; therefore did the wisdom of God devise and decree, that by the death of one righteous man, in whom there should be no sin, and who for his worth should be of that inestimable value, as to be infinitely more than counteruailably sufficient to pay for all sins, the justice of God should be satisfied, and every sinner that would lay hold upon his death, might thereby be freed from all his sins, of what number, or nature soever they be: And to this end he sent his only begotten Son, Gal. 4.4. That the death of Christ is a sufficient satisfaction for the greatest sins. made of a Woman, and made under the Law; to die for our sins, and to redeem us that were under the Law, from the eternal curse of that Law. And his death is of that inestimable value, that Saint Cyprian saith, Modicam guttam sanguinis Christi, propter unionem hypostaticam pro redemptione totius mundi sufficisse; 1. Circumcisione. 2. Oratione. 3. Flagellatione. 4. Coronatione. 5. Clavorum in fixione. 6. Lancea. The least drop of his blood, by reason of that hypostatical union with the Godhead, had been sufficient to make satisfaction for all the sins of the whole World: And yet we read, that he shed his blood, not once, but often, six several times at least; and that not sparingly, but abundantly, it trickled down to the ground; In which respect the Psalmist saith, Luke 22.44. Psal. 130.7. that with God there is Copiosa redemptio, Plenteous redemption; or satisfaction enough in store, to pay for the sins of any one, be they never so great, be they never so many: And therefore there is no sin so great, no sins so many; but God can, and that without any impeachment of his justice, easily remit it, if we can but lay hold upon the death of Christ; and he can work this faith in us, to believe in Christ, if we can but believe he can do it, as our Saviour showed unto him, that came, and said; Domine, si quid potes, Sir, if thou canst do any thing; Mark 9.23. saying, Si potes credere, If thou canst believe, thou mayest easily see that I can do that which thou requirest, and all things else whatsoever they be; they be possible for me to do them; only believe, and thou shalt see it. Thirdly, the Ubiquitaries say, he that can do all things whatsoever, can make the Body of Christ to be in every place wheresoever, but God can do any thing whatsoever; Ergo. He can make the Body of Christ to be every where, and so invest the manhood of Christ with Divine properties. I answer to the minor proposition, Nam qui indefinitè deum omnia posse dicit, non tantum bona sed etiam horum contraria mala quae diabolo conveniunt comprehendit. Theod. Dialog. 3. that he can do any thing, that is possible to be done, or that hath the possibility of being, but not all things whatsoever they be: For he that saith, God can do all things simply, and indifinitely; he comprehendeth not only the good, but also all the contrary evil, which are properly belonging unto the Devil, and not to God, saith Theodoret: And therefore I say, that there be two sorts of impossible things which God cannot do. First, some things, ex hypothesi, in respect of the constant truth of God's decree, and the immutability of his will; God can do nothing contrary to what he hath decreed. and thus God could not conceal from Abraham, what he intended to do unto the Sodomites, nor do any thing unto Sodom, until Lot was delivered from them: because God had decreed, to reveal all that unto Abraham, and to preserve that righteous man, from the destruction of the Sodomites; and thus all things are said to be impossible for God to do, which do contradict the Eternal purposes and decrees of God; because he is a God that changeth not, Mal. 1. and that cannot alter the things that are gone out of his mouth. Secondly, some things are simply impossible for him to do, God can do nothing that is contrary to the nature of God. Propter constantem Dei naturam, By the reason of the constancy and immutability of God's Nature; Thus God cannot be said to do any humane Acts, because he is an Eternal Spirit; nor to sin, because he is the chief good, nor to do any contradictory, because he is Truth itself. As I shown unto you before. But against this, it may be objected: First, that God can do Ob. 1 any humane act; for he is said, to draw nigh unto us, james 4.8. and to departed from us; and so to perform many other such like humane acts. Ergo, these things are not impossible for God. To this some men do answer, Sol. that humane acts are not to be ascribed to God's Nature, because he is an incorporeal substance; and yet they are not to be secluded from his Power, but are all performed through it; because God worketh all things in all his creatures: for, in him we live, and in him we move, Act. 17.28. saith the Apostle. But indeed, when these, or the like things are spoken of God, they are to be understood metaphorically; as the Sun is said, to enter into the house, when his heat and beams do shine therein; so God is said, to draw near unto us, when we do perceive the influence of his grace and goodness: All humane Acts are done by the power of God, not by the Essence of God. and so I say, that although humane acts are done of us, through the Power of God; yet they cannot be done by the Essence of God. Secondly, they may object that God can do evil; First, because Ob. 2 the Philosopher saith, Potest Deus & studiosus prava facere; Arist. Topic. l. 4. c 5. Gen. 22.2. Gen. 11.2. 2 Sam. 16.10 secondly, because God commandeth many evils to be done; as Abraham to kill his son, the Israelites to rob the Egyptians, Shemei to curse David, and such like; and thirdly, because the Apostle saith, that he worketh all in all. Ergo, He can do evil. Sol. To these I answer; First, that the Philosopher saith this, not positively, but according to the opinion of the vulgar: or, That whatsoever God doth or biddeth to be done, is no sin. Secondly, I say, Quod potest Deus prava facere, sed minime brave; That God can do those acts, which done of us were evil, but done by him are no ways evil: for sin is the offending of his will; or, the not obeying of his command: and therefore whatsoever God willeth, is no sin: and whatsoever God biddeth, or willeth to be done, is no sin; nay, if Abraham had not done it, he had sinned; because he had not obeyed Gods command. And thirdly, to the words of the Apostle I say, that in every sin there is two things to be considered, 1. The Act. 2. The deformity of the Act. First, for the Act, we confess, that to do any natural Act, we do receive power and ability from God: for, in him we live and move, Act. 17. as the Apostle saith. Secondly, for the deformity of the Act, which is indeed formale peccati, i. e. the sin; we say this is wholly from ourselves: Quia peccare est deficere in agendo, vel aberrare àrecto scopo: Because the sin is a deficiency, and an erring from the scope or will of God: and God is the efficient cause, or the cause of the efficiency, and not of the deficiency of any thing; And therefore he cannot be said to work the sin, though he giveth the power to do the Act. Ob. But you will say, that he can do whatsoever he will, but he willeth the sin, for if he were not willing, no sin should be; Therefore he can do the sin. Sol. I answer, that we may be said to will a thing, two ways. 1 Properly, for it own sake, because it is ; and thus, God only willeth good. 2 Improperly, for some other good, that may arise from that thing that is willed; so a man willeth many times the loss of a limb to save his life: And thus God may be said to will evil, not properly for it own sake, Aug. de cor. & great. c. 7. but in respect of some other good, that may from that evil accrue: So he willed that judas should be elected, Ad opus damnabile, ut per illud, opus venerabile (i. e. mors Christi) compleretur, To perform a damnable work, that by the same a most comfortable work might be effected: and so he willed the death of his Son, that he might be the Saviour of all his servants: and this is rather to be called a voluntary permission, than an effectual willing of sin. Thirdly, they may object, that he can work contradictories; Ob. 3 because he can make, that those things which have been, and are, should not have been; for he that can do that which is impossible of itself, can more easily do that which is impossible by accident: but to make those things which have been, not to have been; is only impossible by accident: and therefore, God can make them, not to have been; and if he can make those things which have been, not to have been, he can work contradictories. To this I answer, Sol. that he can reduce all things into nothing as he hath created all things of nothing; and that he could, not to have made any thing of those things that he hath made; because he is, liberrimus agens, so free an agent, as that he might have chosen, whether he would have done any thing or nothing; but now being done, I say that he cannot do, but that they have been done: for as it is most true, That it is simply impossible to make those things which have been made, not to have been made. that Quaedam habuerunt rationem possibilium, dum erant fienda, iam autem deficiunt à ratione possibilium, dum sunt, facta; As some things have had the possibility of being done, while they were to be done, and have now lost the possibility of being done, being already done; So it is as true, that God had the possibility of not doing them, before they were done: but now he hath not the possibility of causing those things, which have been done, not to have been done: and therefore though for that which hath been, not to have been, Quod factum est infectum fieri non potest. may in some respect be said, to be impossible by accident. Yet, if we consider a thing past, in respect of its being past, and not to have been past; it is not only impossible of it self, but absolutely impossible; yea, Magis impossible quam mortuos sustitare, A great deal more impossible to do, then to raise all the dead, saith a Father. And therefore S. Augustine saith excellently well, that if any man would say, If God be omnipotent, l●t him make those things not to have been done, which have been already done; Aug. contra Faustum Manic. lib. 26. c. 8. He should consider that this is all one, as if he should say; If he be omnipotent, let him bring to pass that those things which are true may be false; even in the same respect for which they are true, which is impossible for God to do. And so you see, that notwithstanding all that can be said, it is most apparently true, that although God can do, Omnia possibilia, that is, not all things that are possible for him to do, as a man may be said to be able to do, what is possible for a man to do; for this were but a circulation, to say God can do all things that he can do, or that are possible for him to do; but simply & absolutely all things that are possible to be done; yet, that he cannot simply and absolutely do all things whatsoever; as especially those things which are repugnant to his Nature, or do imply a contradiction. Ob. But then the Ubiquitaries will object, that for the Body of Christ to be in every place, is no contradiction; for they do not say, that it is circumscribed in one place, and uncircumscribed in every place, which indeed is contradictory; but they say, that as the Deity is limited to no place, but is unlimited in every place; so is the body of Christ, by reason of the hypostatical union; john 1.14. (the word being made flesh) not bounded to any one place, but every where, in every place wheresoever the Godhead is; and herein (say they) there is no contradiction: no more then to say that God is every where, which is none at all. Sol. To this I answer, first, that to prove their ubiquity, from the union of the word with the flesh, is, Fallacia non causae ut causa, A fallacy, when that is alleged for a cause, which is indeed no cause; for that hypostatical union doth not make that one nature should be the other, nor that one nature should be as the other: but that each one of them should entirely preserve their own properties; else had the Divine nature been passable, and the humane nature impassable; which is most absurd. Secondly I say, that a thing may be said, to be every where, either, 1. Per se, by itself, and so nothing is every where but God. 2. Per accidens, in respect of some other thing: and thus the Body of Christ, How, and in what fence, the body of Christ, may be said to be every where. in some sense may be said to be every where; because it is united to that Deity, which is every where: and further I say that a thing may be said to be, or to do by accident Two ways. 1. Properly. 2. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 First, That is said to be, or to do properly by accident, which hath another's virtue, properly communicated unto it; as water made hot, hath the heat of the fire communicated unto it. Secondly, That is said to be, or to do improperly by accident, which is only joined unto that, which is of itself. In the first sense we say that the body of Christ is every where, that is, in the word, but not in himself; and so we yield the Soul of Christ to be omniscient, and the humanity omnipotent, in the word, but not in itself, And, In the second sense, we find the Church, by reason of our spiritual conjunction with Christ, to be called Christ, and to be said, to have risen with Christ, and to fit with Christ in the Heavenly places. And again, I say that whatsoever is either in one place, or every where must be either 1. In substance, without quantity, as the Angels. 2. In quantity, as all corporal things. 3. Or in Virtue & quality, as the Sun, by his virtue, and powerful operations, may be said, after a sort to be every where; and thus the Body of Christ in respect of the Hypostatical union, propter virtutem seruatricem, by reason of Salvation, it worketh every where, may be said to be every where; but to say, that the Body of Christ, as it is a body quantative, or limited with the bounds of quantity, is every where, I say it is impossible; because nothing that is quantative can be infinite, but is measured, and bounded by place alone, Quia numerica unitas corporis finiti non potest consistere sine continuitate, because (as julius Scaliger saith) the numerical unity of a finite body, Scal. extra: in Card: cannot consist without continuity, e. i. except it be always contained in some place, and we find all the Fathers of this judgement, as Cyrillus Alexandrinus in Dialog: de trin: l. 2. Tertull: de trinit. p. 610. Ambros in luc: l. 10. c. 14. Vigilius l. 4. contra Eutychet: Fulgentius. l. 2. ad Trasimundum, and many others, which that thrice worthy Zanchius, Zanch. l. 2. c. 6. de nat. dei. p. 107. etc. together with their sayings and arguments, doth set down at large. And therefore, though to say, that that which is no quantity, nor circumscriptively local in one place, (which is only proper unto the Godhead) is in every place, is no contradiction; yet seeing the Body of Christ is a true natural body, and that every true body, whiles it remains a body, must consist of his certain and limited dimensions: and therefore of necessity must be local in one place, and cannot possibly be in every place; to say that this is every where, is the greatest contradiction that may be: for to say that that thing which is, and must be in one place, is in every place, is such a contradiction as I know nothing more; and therefore if they will prove him to be every where, they must first disprove him to be a true and a natural body, and so prove the Body of Christ to be truly and really made a God: And indeed so they seek to do. For, They say, that although he assumed a true body, yet it followeth not, that it must still retain his true dimensions: but that now, by reason of its glorification, it is freed from those necessary conditions of a Mortal body, and really endued with these Divine properties; and this is no more contradiction, to say that God can disrobe a body of its natural properties, and to endue it with supernatural faculties; than it is to say that God at the day of judgement, will change our Mortal bodies, to be Immortal, and cause this corruption to put on incorruption, as the Apostle speaketh: 1 Cor. 15. and therefore, God can make the body of Christ to be every where. That the glorification of a body doth not take away the dimensions of a body. To this I answer; first, that the glorification of any body doth no ways disrobe him, or free him from the essential properties of that body, in respect of its quantity or substance: for that were, to make a body to be no body; but only in respect of the qualities, whereof those that are ill, shall be quite abolished, and those that are good, shall be more fully perfected: and therefore I say that the bodies of the Saints glorified, or clarified, shall be but changed in qualities, as endued with agility, and subtility, perfection, and immortality, and shall no ways be changed in substance, but shall still remain the same quantative bodies, bounded and limited with their natural dimensions: for otherwise, how should job see God with the same eyes that he had, job 19.27. while he lived? or how should we believe the happiness and felicity of our bodies, if our bodies be so changed, as to be no bodies at all? they shall therefore be endued with most unspeakable perfections, and most perfectly clarified from all imperfections, but they shall not be disrobed of their natural proprieties. Secondly, I say that the Body of Christ, That the body of Christ was a glorified body from the first moment of his conception. though in some things it is otherwise now then it was before his resurrection, and ascension, as to be impassable; for now, Christ being dead dieth no more, saith the Apostle, and to be more apparently glorified, being then as it were veiled from our eyes, that we could not see the true glory which indeed it had; yet was it truly a most clarified and glorified body from the first moment of his conception: for it was freed from all corruptions, and endued with all possible perfections; and as the Apostle saith, Colloss. 2.9. The fullness of the Godhead dwelled in Christ bodily: And therefore how could it be, but that a body united to the Godhead, should be a body glorified from the first moment of that Hypostatical union? and so it appeared at his transfiguration on mount Thabot, Matth. 17.2. which was not an imposition, or donation of more glory unto the body of Christ, than it had before; but a translation of the veil, which covered his Glory, by reason of their inability to behold it, and a revealing of his glory unto them; and yet we must needs confess, (unless we will fall into damnable heresy) that this glorified body of Christ, was then quantative and limited, with the bounds of his dimensions; else how could the Prophet say, that a Woman should compass a Man? or how could the Evangelist say, that he was laid in a manger, that he walked from one place to another, that he was nailed to the cross, Luke 12.16. John 19.18. Matth. 27.60. that he was laid in his grave, and so forth, if his body was not limited in any one place, but incircumscriptively in every place? Therefore it is most manifest, that the Body of Christ though glorified in Heaven, is still a true Physical body, limited with his dimensions, and locally seated in his appointed place: and therefore also, seeing to be in one place, and to be in every place at the same time, and in the same respect, is such a palpable and gross contradiction, I conclude that it is impossible, that God should be able, to make the Body of Christ to be every where, in Heaven and in earth both at once. What the jesuites say to prove Transubstantiation Fourthly, The pontificialls and jesuites do object, that to transubstantiate bread into flesh, or to make the Body of Christ, to be in all those places where the Mass is celebrated, and received of all those that do communicate, doth no ways imply a contradiction, Bellar: de Euch: l. 3. c. 4. p. 7. 297. in 8●●. Quia ad esse circumscriptiue in loco nihil requiritur nisi ut locatum sit commensuratum suo loco, & non ut sit alibi in alio loco, For that it is enough to show the verity of a body, that it be circumscribed, and limited with its place, and time; and not that it cannot be in many places, so it be circumscribed in every place where it is, saith Cardinal Bellarmine: and therefore God can make the body of Christ, to be in many places, though not to be in all places: for to be in many places, doth include that he must be prescribed, and limited in all those places where he is, which is agreeable to the definition of a true Physical body, but to be in all places, doth necessarily conclude, that he must be unlimited and indefinite; which is altogether contrary to the definition of a true body: and thus; Clodius accusat Maechum, Catilina Caethegum: Ephraim will be against Manasses, and Manasses against Ephraim, and both against juda. Sol. But to this I answer. First, That to prove the ubiquity of the body of Christ, That we must not argue from the power of God, unless we can prove it from the will of God. or the transubstantiating of the bread into the flesh of Christ, or any other point of Divinity, Non licet theologicè, & positiuè argumentari, ab omnipotentia Dei, nisi praecedat voluntas Dei, It is no ways sufficient to argue Theologically and positively, from the power of God, that he can do such a thing, unless we have some testimony of the Will of God, that he hath done, or will do, such a thing: for the secret things belong unto the Lord our God, Deut. 29.29. but those things which are reueiled, belong to us, and to our Children for ever. Secondly, I say, that in this their assertion of transubstantiation, That there is a double contradiction in the doctrine of Transubstantiation. there is a double contradiction, which is impossible by all the wit of man to be reconciled. First, that Bread still remaining Bread, should be notwithstanding transubstantiated into Flesh. Secondly, that the Body of Christ numerically one, and locally in Heaven, should be notwithstanding many thousand complete bodies, and in many thousand places all at once: and what greater contradictories, can there be then these? for, First, we confess God can produce any thing of nothing, God can change any substance into another substance. Gen. 19.26. john 2.9. Matth. 4.3. and reduce any thing into nothing; and he can change any thing into any thing; as to make stones Bread; Bread flesh; Lot's wife, a pillar of salt, or any such like thing: for we see God hath done it, and Christ changed the Water into Wine; and the very devil knew he could do it, when he said unto our Saviour, If thou be'st the Son of God, command that these stones be made bread. But that God should change one substance into another; and yet, that this thing which is said to be changed, should remain still the same thing which it was, before it was changed; and be also the substance of the thing into which it was changed; it is so impossible, as that there can be nothing more: for when the Lord changed one substance into another; Exod. 4.3. as Moses his rod into a Serpent, or Lot's wife into a pillar of Salt, or the Water into Wine: Neither of these, That the substance changed cannot be what it was, and what it is both at once. were both the things at the same time: but when Moses rod, was a rod, it was no Serpent; and when it was a Serpent, it was no rod; so when Lot's wife was a Woman and Lot's wife, she was no pillar of Salt; and when she was a pillar of Salt, she was no more a Woman, nor Lot's wife; and so when the Water was Water, it was no Wine, and when it was Wine, it was no Water: and therefore to say that the bread remaining bread, should be transubstantiated or changed into Flesh, and so for the same substance at the selfsame time, to be two several and distinct things, Bread and Flesh: I say that, as it is incredible for us to believe it, so it is impossible for God to effect it. For if these things be not direct contradictories, I know not how any man can name any contradictories in the world. But to this they answer, that they do not say that the same thing is both Bread and Flesh, for they all know that this is impossible to be done: but they say that the substance of the bread is vanished and reduced into nothing, which God can do, as we all confess; and that the sole substance of the Flesh is there remaining, to be received of the believer, of the Communicant, be he faithful or Infidel; yea, of Rats, Kattes, Dogs, and Serpents, if they can come by it. I answer, that I do admire the subtlety of Satan, to sow such seed of strong delusions, to deceive simple souls: and the more I follow these sophistical shifts, the more I do abhor these vile deceits: for I beseech you mark what absurdities, what contradictions, what impossibilities do still more and more accrue: for, The most ridiculous absurdities that must follow the doctrine of transubstantiation. First, the substance of the Bread is gone, Nihil est, It is reduced to nothing; and yet behold, the colour of it is there, the form of it is there, the taste of it is there; thine eye sees it Bread, thy hand feels it Bread, thy mouth finds it Bread, and yet it is no Bread. I would fain know what Aristotle, or all the School of Philosophers would define this to be; Bread, and no Bread; Bread in the judgement of all the world; and no Bread in the judgement of all the jesuites of the world: a strange thing that God should work such strong delusions. I find that Satan did them often, but never that God did ever the like: and yet this is not all: for here must be Flesh to, though neither seen, felt, heard nor understood: If it be so, let all men judge; For I blush to say more in a point so clear. Secondly, we confess, that as God can produce any substance of nothing, so he can multiply any one thing into a thousand things; Matth. 14.17. as he did the five loaves to feed five thousand men, besides women and children: but that he should make that which is numerically one, Mar. 6 36. to be five thousand things, and yet to be but one thing, John 6.5. at the very same time that it is five thousand things; and that that one thing should be, but in one place, and yet at the same time should be in five thousand places; we say there cannot be a greater contradiction: How Christ multiplied the loaves of Bread. for as when the loaves were multiplied, if he multiplied them in number, he did not multiply them to be more than five; and yet to remain but five; or if he multiplied them in quantity (which I rather think) he did not make them to be of a greater quantity, and yet to remain of the same lesser quantity that they were before; for this is merely contradictory; to be more in number then five, and yet to be but five: or to be augmented in quantity, and yet to be but the same in quantity; but when any part thereof was diminished, he still multiplied the remaining quantity into the same quantity as it was before, or greater; as he di● the meal in the barrel, and the oil in the cruse of the Widow of Sarepta, in the days of Elias. 1 King 17.16. That it cannot be that one body should be but in one place, and yet to be in a hundred places at the same time. And herein is no contradiction: even so, if God should multiply that one body of his Son, to be five thousand bodies, it cannot be, that it should be one and five thousand both at once, or if he should cause that body which is in one place, to be in five thousand places all at once: it cannot be, that it should be in five thousand places, and yet but in one place; as every child almost may easily perceive. And therefore seeing it is apparent, that Christ hath but one true, natural, and Physical body, else we shall make Christ to be no Christ; and that it cannot be, that that one should still remain one, and yet be five thousand millions of bodies; and that that one must still remain in one place, Act. 3.21. as Saint Peter sheweth, and yet should be at the same time, in many millions of places; I hope it is as plain, that these things are merely contradictory, and so simply impossible to be done; as that the Sun doth shine at noonday. But they instance, D. Hall relates it. How they relate lies to bolster up their errors. that one Xavier (as Tursellian reports it) was at the same time seen, both in a Ship, and in a Boat: and I read it alleged out of Bellarmine, that he relates the like of Saint Antony of Milan, that he was seen Preaching in a town of Italy, and at the same time was seen in another place; and therefore a body may be commeasured to its place, and yet be in other places at the same time. To these Instances I say, not only with Plautus, Plaut. Amphyt. Tun'id dicere audes, quod nemo unquam homo vidit, nec potest fieri, tempore uno, homo idem duobus ut locis simul sit? How dares any man say, that which never any man did see, nor can be; that at the same time, one man should be in two several places? but I say also with Aquinas of the locality of Angels, Thom. in Mag. l 1. d. 32. q. 1. art. 1. that by the same reason, that he might be in two places, he may be in a thousand places at once; and therefore if Xavier or Antony was in one place, it must needs be the Devil that was in the other place, to teach such lies to delude the credulous. But yet still they will reply, that we must not conceive of Divine things, and especially of God's Power, by the rule of humane reason; For subtle Philosophy, doth many times obscure pure Divinity; and Aristotle's Books of Nature, have caused many a Doctor to corrupt the Scripture: for he made Aetius to follow Arrius saith Socrates: Socrat. l. 2. c. 28. Eccles. hist. and therefore we must attain unto the knowledge of these things, not by the reason of man, but by the rule of Faith, That Faith seethe what Reason cannot conceive. which Philo calleth Fidem oculatum, so well-eyed, and so sharp-sighted, that as the eagle's eye, being aloft in the clouds, can notwithstanding espy, Sub frutice leporem, & sub fluctibus piscem, Under the waves a Fish, and under the shrubs a Hare; so Faith, here in earth, can notwithstanding search into the deep things of God in Heaven, and can most perfectly see those things which humane sense can no way perceive. Aug. ep. 3. ad Volusian. To this I answer with Saint Augustine, that we confess God is able to do, as he hath done, many things which we are not able to understand: in all which we believe them, without searching the reason of them; because in such things (as Saint Augustine saith) Ratio facti, est potentia facientis; The whole reason of the deed, is the Power of the doer; but, as for the joys of Heaven, though it passeth all understanding to know positively, what excellent things are there, yet negatively we do certainly know what is not there; for there is no sorrow, no sickness, no evil; and as we know not perfectly what God is, yet we do certainly know what he is not, for he is not the Sun, Danaeus Isagog. de Deo. the Moon, nor any other creature whatsoever: Even so though we know not, the height or greatness of God's Power, what infinite things he can do, above what we can speak or think: yet we know many things that he cannot do; which I have showed unto you before. And therefore that bread should be transubstantiated into flesh, and yet remain bread; that accidents should subsist without their subjects; that Christ should sit in Heaven, and lie in the Bread which we do eat; that he should be visibly there, and invisibly here: and that he should be one, and many; continued, and discontinued; entire in one one place, and at the same time entire in a thousand places; and such like assertions, which do overthrew, We believe not the assertions of the jesuites, not because we know not how they may be done, but because we know they cannot be done▪ not only the humanity of our Saviour Christ, but also the order of things, and the very principles of Nature, and do exceed the bounds of all sense and reason, and repugn indeed the very truth of God; we can in no ways believe them, not because we know no reason how they may be done, for so we believe many things, as all the mysteries of our Faith; but because we have many reasons, even out of the Word of God, to assure us, that these things cannot be done: And so much for the chiefest objections that are usually made against the truth of this Doctrine of God's Power. CHAP. IU. Of the useful application of this Doctrine of God's Power. YOu have seen the truth of this Doctrine of the Power of God; it may serve for many especial ends: As first, for the confutation of a world of errors, and the cutting down of many infinite heresies, especially those whereof I have already spoken; and therefore I need not say any more of them in this place. Secondly, this Doctrine of God's Power, A great comfort to the godly, that God is able to deliver them. Math. 10.16. Dan. 3.17. may serve for the consolation of the godly: for they are environed with many enemies, they are sent as Sheep into the midst of Wolves, and they are hated of all-men for Christ his sake; but (as the three Children said,) We know that God is able to deliver us from the burning fiery Furnace, and from the hands of all that hate us, and to preserve us blameless until the day of the coming of Christ: And therefore though we be beset with enemies on every side, Bosquier. de incruent. victor Christi. p. 567. especially the World, Tanquam Syrena dulcis, Like the alluring Mermaids; The flesh, Tanquam Dalila blandiens, Like a false flattering Dalila; and the Devil, Tanquam Leo rugiens, Like a roaring Lion, that do seek by all means to destroy us; Presentemque viris intendunt omnia mortem: Virgil. Aeneid. l. 1. Revel 2.10. Yet, we need not fear any of those things, that we shall suffer: Quia non plus valet ad deijciendum terrena paena, quam ad erigendum divina tutela; Because all the power of darkness is not so able to suppress us, as our gracious God is to support us: for otherwise, Si Diabolus nocere posset, quantum vellet, aliquis iustorum non remaneret; If either Satan's malice, or the hatred of wicked men, or the fury of bloodthirsty Tyrants, might prevail against the godly servants of Christ, so much as they would, than not a righteous man could remain upon the face of the Earth; but God can put a hook in their nostrils, and say unto them, as he says unto the Seas, Hitherto shalt thou go, and no further: Rom. 8.31. And therefore, If God be with us, we need not fear who be against us; Quia maior est, qui est in nobis, quam qui est in mundo, 1 john 4.4. Because (as Saint john saith) He is greater, and stronger, which is in us, than he that is in the W rld. Even so we have the lusts of our own flesh, the messengers of Satan, 1 Pet. 2.11. that do buffet us, and fight against our souls, and make us many times, when it compels us to do the evil that we would not do, ●nd to leave undone the good that we would do; to cry out with the Apostle, Rom. 7.19. O wretched men that we are, who shall deliver us from this body of death? or who shall preserve us unto eternal life? And to say with the Poet, O terque quaterque beati, queis ante ora patrum contigit oppetere; O happy had we been, had we died before we had sinned; but if we cast our eyes to look upon God's Power, we may be presently comforted, because the Saints of God, though they be shaken, and sifted, and winnowed, like wheat, yet are they kept, not by their own strength, for so they should soon fail, 1 Pet. 1.5. but by the Power of God (saith Saint Peter) through faith, unto salvation: And this indeed is the sole comfort of all Christians, that we shall never perish; john 10.28.29. because our Father which gave us unto Christ, is greater than all, and none is able to take us out of his Father's hands. This is that Foundation which remaineth sure, and therefore happy is that man, which builds upon this Foundation. Thirdly, this Doctrine of God's Power, may serve for the reprehension of the wicked: for he can destroy all the workers of iniquity, Math. 10.28. and cast both body and soul into Hell fire; And therefore will ye not fear to offend so great a God? Remember, I beseech you, what he hath done to the old World, to Sodom, That the wicked should fear to offend thi● powerful God. Deut 29.19. and Gomorrah, to Cora, Dathan, and Abiram, to Pharaoh, judas, and many more; remember that he can do whatsoever he will do; and remember what he saith. He will do unto them that hear the words of the curse of the Law, and yet will bless themselves in their hearts, saying; We shall have peace: And let these things move you to be humbled before the mighty ●and of God; and to cause you here to fear his power, 1 Pet. 5.6. that hereafter you may not feel his anger: For, Heb. 10.31. it is a fearful thing to fall into the hands of the living God; and they that now go on in sin, and make but a sport of iniquity, without either believing his truth, that he will punish sin, or fearing his power, that he can punish them, shall then find and feel, that it had been better for them never to have been borne; or to have had a millstone hanged about their necks, and to have been cast into the midst of the Sea, then to have broken the least Commandment o● this powerful and Almighty God. And so much for the first attribute of God here expressed, that is, his Power: and now followeth the second attribute, which is, God's Goodness. CHAP. V Of the Mercy of GOD, and wherein the same chief consisteth. YOu have heard of the Power of God, 2. Attribute. i. e God's goodness. we are now to see how God proclaimeth his Goodness; according as he had promised before, I will make all my goodness to pass before thy face. Exod. 33.9. A Doctrine fare more comfortable than the former: for not he that can, but he that will help us, is best unto us; and he that is willing to do what he can, though it be but little, is fare more dear unto us, than he that can do much, but will do nothing: but the power of God showeth that he is able, and this goodness of God proveth that he is willing to relieve us; and therefore the goodness of God is the anchor of our hope, and the foundation of all our comfort; and it is well coupled with the former attribute: for in vain were his willingness to help us, unless he were able, and in vain were his ability to help us, unless he were willing; the former being but a fruitless wish, and the latter but a graceless power: Prou. 25.11. but both joined together, it is like apples of gold in pictures of silver; And therefore, as before he had showed his power, that he was able to help us, so now he showeth his goodness, that he is most willing to relieve us: And to show how plenteous his goodness is, he expresseth the same by seven special and several particles. I will handle them by God's help, as they lie in order. The first particle of God's goodness here expressed, is, that he is Merciful: Touching which, we must understand, that Mercy in God, is no passion, nor any grief of mind, conceived through the misery of another; Cicero in 4. Tusc. Senec. de clem. Aug de civet. Dei. l. 9 c. 5. Jer. 31.20. (as mercy is commonly defined to be) unless you understand it, per 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, improperly spoken, only for our better apprehension; as when he saith, My bowels are troubled for Ephraim: Or as it is ascribed to the Son of God Christ jesus, who doth indeed condole our miseries, and sympathise in our afflictions; because he is man as we are, and subject to all like passions as we be, sin only excepted: Heb. 2.17. But mercy in God, signifieth a propensity, and a readiness of mind, to help not only the misery, but also the wants, and all the defects of man. Movet enim pium iudicem, fragilitas considerata peccantium: Cassiod. in Psal. What mercy in God signifieth. For he remembreth that we are but dust; and therefore he pitieth our frailties, and he helpeth our infirmities; yea, he cryeth and calleth, and seeketh after us, when we by our sins do run away, and fly apace from him: For, When Adam by the wisdom that he got by the Serpent, had found him a way to run away from God, and so to fall into the depth of despair, and as a man without help, without hope, void of grace, and full of sin, to become free amongst the dead, excluded from God, and exiled from the Land of the living, a slave of Satan, which makes me abhor to think of it, and a firebrand of eternal destruction, which makes me tremble for fear of it; yet then behold the neverdying mercy of the God of all mercy, did presently find the means to bring him back again by repentance, and to make him an example of his mercy, to many babes that were as then unborn; for he th●t doth neither slumber nor sleep, would not suffer him to lie and sleep in sin; but presently runs after him, that was running from him; and cries, Adam where art thou, Gene. 3.9. and what is become of thee? and he did this; not because he knew not where Adam was, which knoweth every thing; but because he would have Adam to know where himself was, in a state, destitute of all grace, and replenished with all miseries; that so finding himself in the depth of such miseries, he might the more earnestly seek unto God for mercies. So he did to David, Examples of Gods infinite mercies, in the speedy seeking after his Saints when they h●d sinned against him. 2 Sam. 24.10. Ionas 1.4. when David had offended him in numbering Israel, he stirred up his heart, that it presently smote him, that he might not be smitten of God; so to jonas, when he began his journey to fly from God, he sent the winds to fly after him, and as a pursuivant to arrest him, and to bring him back again to him, who otherwise would have posted to hell: so to Peter, when he denied his Master, and swore that he knew him not, to whom a little before he had sworn th●t he would die with him; he looked back upon him, to bring him back again to repentance, and he caused, the Cock to crow, Matth. 26.74. the dumb Beast to cry, unto him, to send him out, to cry unto God for mercy, and to weep so bitterly for his sins, ut lachrymae lavarent delictum, that God seeing his sorrow and tears, might be inclined to hear his prayers; and so he doth unto us all, when we do fall, and sin, and sleep and sin, he sends his Preachers still to call us, and his own spirit into our hearts, to move us to repentance, not to be repent of, and to promise to show compassion on us, and to receive us into his grace, if we would show our contrition, and promise to leave and to forsake our sins. O then, that this merciful seeking of us, That the goodness of God seeking after us should move us to seek unto God. would make us to seek unto him, while he may be found; and that this calling after us, to recall us from our miseries, would make us call unto him for mercy: for if we do seek and pray for Grace, we may assure ourselves, that our Salvation is nearer than we think; but if we still continue in sin, we may be sure our damnation is nearer than we fear: for the day of grace passeth away, and the night of death cometh, when no man can work: and therefore while it is to day let us hear his voice, John 9.4. so lovingly calling us, so carefully seeking us, & so mercifully offering to receive us, to kiss us with the kisses of his mouth, to deliver us from the shadow of death, and to bring us unto the land of everlasting life; such is the neverdying streams of the mercy of God; it is like a boundless Ocean, there is no end of his goodness: and therefore Saint Bernard in admiration thereof, crieth out unto God: saying, Quam diues es in misericordia, & magnificus in iustitia, & munificus in gratia, Domine Deus noster? O how rich art thou in Mercy, how magnificent in justice, and how bountiful in Grace, O Lord our God? Nam tu munerator copiosissimus remunerator aequissimus & liberator pijssimus. For thou art a most liberal bestower of Heavenly gifts, thou art a most righteous rewarder of humane works, ●nd thou art a most gracious deliverer of all that trust in thee; Yea, and besides all this, Tu gratis respicis humiles, tu iustè iudicas innocentes, & tu misericorditer saluas peccatores; thou dost freely exalt the lowly, thou dost justly deliver the innocent, and thou dost most mercifully save those sinners that do put their trust in thy sufferings: and therefore, Quis similis tibi? O Lord, our God, who is like unto thee, that when there was not a righteous man upon the face of the earth, August. in p. 48 not one that did good, no not one, thou sentest one from Heaven, that by him we might be all brought unto Heaven? So great is the Mercy of God towards us poor wretched Men. And it is observed by Divines, that the Mercy of God consisteth chiefly in these three things, viz. In Wherein the mercy of God doth chiefly consist. 1. Giving of Graces. 2. Forgiving of sins. 3. Qualifying punishments. The first, extendeth itself unto all creatures; the second unto his Saints; and the third both to Saints and sinners; both to the best of Men, and to the worst, both of Men and Angels. For the first, the Prophet David saith, the earth is full of his mercy, quoniam bonus est universis; because all creatures taste of his goodness; Psal. 147.9. He openeth his hands, and filleth all things living with plenteousness, and he feedeth the young Ravens that call upon him: and therefore, omnia in te sperant domine, the eyes of all things do look on thee O Lord, and thou givest them their meat in due season. For the second, that is, the forgiving of sins, Many particular points to be considered in the forgiving of sins. we shall the better understand it, if we do, though but briefly, consider these few particulars; as First, Who forgiveth; God omnipotent, who hath no need of sinners, Et qui nec melior si laudaveris, nec deterior si vituperaveris, Aug. in Psal. 1 Who forgiveth. and which is so eminently good, and so immutably blessed, as th●t all which thou canst do, cannot better him; Quia sum & perfectissime bonus; because he is so good that he cannot be better; nor any thing that thou canst say or do, can make him one jot the worse, as Saint Augustine speaketh. Secondly, What he doth forgive; crimen laesae maiestatis, 2 What God forgiveth. sin, horrible sin, and high treason against himself; a thing so heinous, that it would require a whole treatise to express it. Thirdly, To whom he doth forgive this; 3 To whom he forgiveth. to his own creatures, and servants, that do 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, rebel and make war like those slaves (whereof justine speaketh) that made war against their Masters, against him that made them, Psal. 69.9. that feeds them, and that blesseth them, even then when they curse him. Fourthly, How he doth forgive all this; 4 How he forgiveth. by laying all upon his Son, The rebukes of them that rebuked thee, are fallen upon me, saith Christ; yea by slaying his innocent Son, to save us his wicked servants: for the Scripture showeth, that the Son of God was made the Son of Man, that the sons of sin, might be made the sons of God; the Lord of glory was vilified, that the sons of shame might be glorified, and the Lord of life was delivered unto death, that the sons of death might be restored to life: and thus as the Christian Poet saith, — Deus emit sanguine seruos Mercari exiguo nos piget aere Deum. God shed his blood, to purchase those, That for his love give not a rose. So strange is man's ungratitude unto this most merciful God. Fiftly, How often he doth forgive us; every day, 5 How often he forgiveth. and that many a time God knoweth, and none knoweth but God, for who can tell how oft he offendeth? septies in die cadit iustus, Prou. 24.16. the just man falleth seven times a day, saith Solomon; and if the just man falleth seven times, then certainly the wicked falleth seaventy times seven times, by their lewd thoughts, wanton looks, idle words, cursed oaths, wicked lies, and sinful works. 6 After what manner he forgiveth. Sixtly, After what manner he forgiveth all this; so a● that he forgiveth all, never to recall them, never to remember them; for as the Distich saith, Larga dei bonitas, veniam non dimidiabit, Aut nihil aut totum, te lachrymante dabit. He forgiveth all, or none at all: Et semel remissa nunquam redeunt, and sins once remitted are never after questioned: for I the Lord change not, Malac. 3.6. and my gifts are 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, without repentance; and therefore sins once remitted are never after to be found: jere. 50.20. for the iniquities of Israel shall be sought for, and there shall be none; and the sins of juda, and they shall not be found, Esay 44.22. Ez●ch. 18.21. but they shall ever be forgotten: for I will do● away thy transgressions as a cloud, and thy sins as a mist, and I will put away all thy wickedness out of my remembrance, saith the Lord: that is, they shall be clean forgotten, as a dead man, out of mind, or as the thing that had never been. Psal. 77.10. And yet the Prophet David saith, quod non obliviscetur misereri Deus, that God cannot forget to be merciful, for though the wrath of the Lord endureth but the twinkling of an eye, Psal. 136. yet as the same Prophet saith, (and that seven and twenty times in the same Psalm) the mercy of God endureth for ever; and so it is everlasting: and that (as the Schools observe) two manner of ways: The mercy of God is everlasting two ways. Gab. Biel. in sent. dist. 1. q. 5. First, Essentially, for God is mercy; quia in Deo nihil est quod non sit ipse Deus, because the Divine essence, identificat sibi omnia quae sunt in divinis, doth identify to itself all things that are in the Deity, and so God hath not things as qualities, but is the things that are spoken of him, as his essence; and therefore mercy being of himself, and ever himself, it must needs be eternity itself. Aug. sup. Gen: l. 5. Secondly, Relatively, as it respects the creatures, and makes impression on them, Quia omnia priusquam fierent, in notitia facientis erant, because the creatures had their being in God, according to his eternal purpose (as the Apostle saith) from all eternity; Ephes. 1.4.9. and 11. v. quia nihil novi accidit deo, because no new thought can happen to the mind of God, and so ever they needed mercy, to continue and to accomplish that their intended being; and therefore thus ex parte ante, the mercy of God is everlasting, because it is from all eternity: & now since they had their being, and so long as they shall have their existence, in there natural causes, they do and ever shall need his mercy; and therefore also thus, ex parte post his mercy is everlasting, because endless. And therefore, Let the house of Aaron now confess, Psal. 117.3. that his mercy endureth for ever, and Let the house of juda now confess, that his mercy endureth for ever, and therefore also, let us all confess, that (as the Prophet saith) he cannot forget to be merciful. O most excellent argument of exceeding comfort, he can forget our sins, (as I she●ed you before,) but he cannot forget to be merciful; Can a Woman forget her own child? Improbus ille puer, crudelis tu quoque Mater: Virgil: in Egl. If she should, that child were very unhappy, and that Mother full of cruelty, yet because some Progne-like have done it; therefore, Though a Woman should forget her own child, yet will not I forget you saith the Lord. Well then, here is a comfort unto us all; That the chiefest and the surest comfort of every man is ro rely upon the mercy of God. for if thou be'st a man full of sins, here is a God full of mercy; and in very deed, this is our chiefest comfort; for be we Kings, Nobles, rich or poor; yet after all our pomp and power, when we see our selves, and consider our own sins; when death approacheth and sickness seizeth upon us, we must all say with king David, Miserere mei deus; have mercy on me O God according to the multitude of thy mercies, or with poor Bartimaeus; Marc. 10.48. have mercy on me, O jesus thou son of David. Et hoc tutissimum est, and this is the safest course for all sinners, as Bellarmine wisely acknowledgeth, totam spem, totamque fiduciaem in sola misericordia dei reponere: to place all our trust and confidence in the sole mercy of our most merciful God: for otherwise, who dares present his best works to be judged without mercy; because (as Saint Augustine saith) Vae laudabili vitae hominum, si remota misericordia discutiat eam Deus, Woe to the purest life of the holiest Saint, if God should discuss the same without mercy? And therefore after we have gone with the prodigal child, Luc. 15.13. into a fare country of wickedness; after we have wasted all our goods, all our graces, and have committed all our sins; yet let us not despair, Gen. 4.13. and say with Cain, My sins are greater than can be pardoned, but let us rather return unto our Father; and say with the prodigal child, Luk. 15 21. Father I have sinned against Heaven, and against thee, and I am no more worthy to be called thy Son; Yet I pray thee make me as one of thy hired servants: or else let us cry with Saint Augustine, Aug. l. Meditat. saying, O bone Domine, noli attendere malum meum, ne obliviscaris bonum tuum; O good Lord, do not remember my wickedness, lest thou shouldst forget thine own goodness; but consider, O my God, that although, Ego admisi unde me damnare potes, tu non amisisti unde me seruare soles, I have committed that for which thou canst damn me, yet thou hast not forgotten that whereby thou art wont to save me; and though my sins be many, yet thy mercies are more; and the more thou forgivest unto me, the more it will express thy goodness, and the more bound I shall be, to be thankful unto thee: For he loveth much, Luk 7.47. to whom much is forgiven, saith our Saviour Christ. How God qualifieth punishments. James 2.13. Niceph l. 17. c. 3. For the third, that is, the qualifying of punishments, we find that in his greatest anger against sin, mercy rejoiceth against judgement, and that (as Nicephorus saith) Vindicta gladium misericordiae oleo semper acuit, He steepeth his sword of vengeance, in the oil of mercy; and he doth always punish, less than our iniquities deserve: Ezra 9.13. as Ezra saith. And this he doth not only unto the elected Saints, but also to the reprobates, and to the devils themselves. For, First, Touching the Saints, it is apparent that their punishments do proceed from mercy; for when they are afflicted in this life, Heb. 11. they are chastened of the Lord that they should not be condemned of the world. Secondly, touching the reprobates, both men & Angels, both here and hereafter, the mercy of God abateth much of that punishment, which they have most justly deserved. For, Ruffin. eccl. hist. First, Here God being not like unto Theodosius, that put all the Thessalonians to the sword, for the offence of few; nor like that angry Goddess Pallas, — Quae exurere classem Virgil. Aeneid. l. 1. Argiwm, atque ipsos voluit submergere ponto, Vnius ob noxam.— That would destroy the whole Navy of the Argives, for the only offence of one only Aiax, but (if it be lawful to use the comparison) as the Persian General spared Delos for Apollo's sake: So God in this life, spareth whole multitudes of wicked men, for a few good men's sake; Act. 27.24. as he spared the lives of all the people that were in the ship with Saint Paul, for the love that he bore unto this blessed Apostle; and, as he would have spared five wicked Cities; Gen. 18.32. if but ten good men had been found therein; and sometimes he spareth the sins of the wicked, for the very love he beareth to the persons of the : and though they still sin against him, yet doth he still spare them; to see if his patience, Rom. 2 4. and long sufferance will at any time lead them to repentance. Secondly, hereafter, Quia non datur summum malum, August. in Enchirid: cap. 12.13. That God in the strictness of his justice might inflict more punishment upon the damned souls than he doth. quoniam malum non inhaeret nisi in subiecto bono: Because the being both of reprobates and devils, is ever good: therefore the mercy of God pitieth that good, and cannot be severed from it; but still loveth the same, even in its greatest torments; and in that respect, doth ever mitigate some part of that torment, which the sinner justly deserved, and which God in the rigour of his justice might rightly have inflicted on him. But you will say the Scripture teacheth, that they shall be punished in measure, and that they shall have judgement without mercy: And therefore how can they be said then, to have the least jot of the mercy of God; Luke 16.24.25. Dives being denied one drop of water to cool his tongue? I answer, that they shall never be eased of the least jot of that punishment that is once inflicted upon them; but I say, that God never imposeth so much torments on the damned, as in the strictness of his justice he might justly do; and yet are they said, to have judgement without mercy, because the greatness of their insufferable pains, doth swallow up all sense, and perseverance of mercy, and makes them think that God could not possibly inflict greater torments on them than they endure. Za●●h de nat. Des. l. 4 c. 4. q. 4 p. 378. Whereas indeed, (if they perceived it) it is most certain that they are not punished, according to the height of that measure of punishment which their sins deserved, and which God justly could inflict upon them; but that in them also the Apostles words must take place, that mercy rejoiceth against judgement. Psal. 25.10. And therefore, well might the Prophet David say, that all God's paths are mercy, Psal. 145 9 and that his mercy is over all his works; because there is no place which can be imagined, wherein there is not some impression of God's mercy: nor any Creature, that can be named, which can say, that he doth no way taste of the mercy of God: for God pitieth his own works, even then when he punisheth our works, that is, our sins. And yet here we must observe, that the mercy of God is twofold: 1. General. 2. Special. For, First, the general mercy of God, is that which extends itself towards all, and over all God's works; but That God is only merciful to them that love him. Secondly, the special mercy of God, is only extended unto the godly, and wholly denied unto the wicked: for so the Lord himself saith, I will have mercy on whom I will have mercy; that is, not upon all; but upon some, whom I will, and who are those? the Scripture showeth: Exod. 23 36. for Moses saith, Miseretur Iehoua seruorum suorum, The Lord will repent himself, or be merciful unto his servants; Deut. 32.36. Psal 103.3. and the Prophet David saith, that as a father pitieth his own children, so will the Lord be merciful to them that fear him; Exod. 20.6. and so God himself saith, I will show mercy on them that love me; but they that fear him not, that serve him not, that love him not, he will deal with them in his fury; and his eye shall not spare them, Ezek 8 18. neither will he be merciful unto them. That the wicked have no part in the special mercy of God. And therefore, though God be merciful unto the wicked, and showeth many singular effects of his mercy unto them; as to create them, and to preserve them from many evils; yea, from many sins, which otherwise they would fall into; and to bestow many gifts and graces upon them; yet have they no part, nor portion in this special mercy of God; because (as the Lord himself saith of the wicked; Mal. 1.10. ) Non est mihi voluntas in vobis, God hath no pleasure, he hath no delight in them. And no marvel; for seeing the mercy of God springeth from the love of God, as may be collected from the words of those jews, who seeing how Christ sighed and mourned, and wept over Lazarus, john 11.36. said presently, Behold how he loved him; and as the Apostle plainly showeth in the 3. of Titus, and the 4. verse: and 1 Tim. 1.2. It is most apparent that where there is no special love of God, there can be no special mercy of God: That God loveth not the wicked. but the special love of God, is only extended unto the Saints, and chosen children of God; and not unto the wicked reprobates; as might be easily showed from those especial effects of this special love of God; such as are their eternal election, their effectual vocation, their singular preservation, and the bountiful donation of many heavenly gifts and graces, which he giveth not unto the reprobates; (as I purpose by Gods help more fully to declare in some other place:) and therefore the special mercy of God is only showed unto God's Elect, and none else: for, he will have mercy on whom he will have mercy, Rom 9 18. and whom he will he hardeneth. Well then, That we should carefully examine whether we love and serve God or not. beloved Brethren (seeing the special mercy of God, pertaineth only unto the Saints, let us all examine ourselves, and if we find we fear not God, we serve not God, we may assure ourselves, that although we daily feel many infallible arguments of Gods general mercy and favour towards us; yet are we destitute of the least assurance of this special mercy of God; I know many deceive themselves herein; Psal. 69.23. and make those things, which should be for their advantage, to be unto them an occasion of falling: when as continuing in sin, they notwithstanding, do appropriate unto themselves, this special mercy of God; which indeed is only proper unto those Saints that fear him; for though after a general manner, he is merciful unto all, to make them, and to preserve them, and to bestow many blessings upon them: yet after this special manner, to forgive their sins, and to bring them to eternal life; he is only merciful to them that fear him; to them that love him; to them that serve him; as the Scriptures do most plainly show unto us: And therefore I would advice all wicked men, either to serve the Lord, or not to think that they have any part in this mercy of God: for I do here confidently assure them, that if they do still continue in sin, they shall not taste of this Cup of mercy; but shall be forced to wring out even the dregs of th●t red Wine of the wrath and indignation of God. Psal. 75.8. And so much of the first Particle of God's goodness: Merciful. CHAP. VI Of the Grace of God: and what the same chiefly signifieth. What is meant by the word Gracious. THe Second Particle of God's Goodness, here expressed is, that he is Gracious: a word, very large and ample in signification; and it is diversely taken: but chief it signifieth one that is, 1. Amiable. 2. Placable. 3. Liberal. First, It signifieth that affability and loveliness of person, whereby the beholders are inflamed with the love and sweetness thereof; for when Christ is said to have increased, in wisdom, Luk. 2.52. First, he that is lovely, is gracious. and stature, and in favour, or in grace (as the original hath it) with God and man; the meaning is, that he grew to be more and more amiable, and beloved both of God and men; and therefore we may say that a sweet, affable, amiabl● man, is a gracious man. Secondly, he that easily remitteth offences is gracious. Secondly, it signifieth that readiness of mind, to forgive all the offences done against one, and to receive the offender into his favour again; for when Noah, Mary, and other are said, invenisse, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 apud deum; to have found grace with God; it signifieth that they found him favourable unto them; both in remitting of their offences, Gen. 6.8. and in receiving them into his favourable countenance; Luke 1.30. and therefore, we may rightly say, that he which easily receiveth offenders into his favour, is a gracious man. Thirdly, a bountiful man is a gracious man. Gen. 33.5. Thirdly, It signifieth a bountiful giving, and bestowing of any gifts; for so the Scripture showeth, all the gifts of God, whether temporal or spiritual, to be the graces of God; as jacob said unto his brother, these be the children, Quos Deus gratificatus est mihi, which God of his free grace, and favour gave unto me; and so it is said of Barnabas that when he saw 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉; the grace of God, Acts. 11.23. i. e. the gift of God bestowed upon the believers, he rejoiced: and therefore a liberal and a bountiful man, may be truly said, to be a gracious man. Now in all these respects, we find God to be most gracious. For, First, It is said of Christ, That God is gracious in all respects. Psal. 45.3. that he was fairer than the sons of men, and that his lips were full of grace; yea, so full of grace, that all men wondered at the gracious words that proceeded out of his mouth: And indeed, howsoever he was contented to become Sanguinolentus propter te; without form or beauty for our sake; Esay 52.3. Quando velaverunt faciem eius, when the accursed jews, buffeted, and bespitted his glorious face, yet was he always gloriesissimus in se, most gracious, and glorious in himself: and so the Apostles testify, that they saw his glory, john 1.14. as the glory of the only begotten Son of God, full of grace and truth: And yet they saw the same but in part, because of the infirmity of their Flesh, while they lived here in this life. But Christ is the image of the Father, Heb 1.3. That God is of an incomprehensible beauty. and the ingraued form of his person; and therefore God must needs be gracious, and amiable, yea, so amiable, so lovely, that it is no marvel the very Saints & Angels do so vehemently desire to see the face of God, in jesus Christ; & do esteem it their chiefest happiness to be always contemplating upon the same. And the reason why all men are not inflamed with the love of his excellent Majesty is; because they know him not, they have not tasted how sweet the Lord is; Quia ignoti nulla cupido: for if men did know how graecious and how amiable the Lord is, they would with Saint Paul, long to be dissolved that they might but see him. Secondly, God is not only gracious in himself, That God is easy to be reconciled but he is also placable & reconcileable unto us; for though God be provoked every day, yet doth his wrath endure but the twinkling of an eye; & he is ready to receive us into his fatherly favour, Psal. 77.7.8.9. if we would but be willing to be reconciled unto his Majesty: & therefore the Prophet David examining this point, & saying, Will the Lord absent himself for ever, and will he be no more entreated? Is his mercy clean gone for ever, and is his promise come utterly to an end for evermore? Hath God forgotten to be gracious, and will he shut up his loving kindness in displeasure? At last he concludeth, Psal. 77. v. 10. that it was his own infirmity, that is, his unableness to return to God, and not God's unwillingness to be reconciled unto him; for the Lord is ever gracious & ready to forgive us, if we were ready to receive his grace; yea, he beseecheth us to be reconciled unto himself, and not wilfully to refuse his grace and favour, which he so lovingly offereth unto us: And therefore, I wish to God that we had but that grace, to accept his grace, when it is so graciously offered unto us. That God is most bountiful unto all his people. Ezech. 16.7. Thirdly, he is not only ready to receive us into his favour, but he is also willing to enrich us with all kind of graces; for though we be polluted in our own blood; i. e. Loathsome in ourselves, and odious in his sight; yet doth he wash v● in the blood of Christ, and then endue us with his most excellent graces, faith, hope, and charity, and all the other virtues and good things that are in us: And though we be come naked into this World, yet doth he cloth us, Job 1.21. and feed us, enrich us, and raise us to all that we have. And in this kind he is not only gracious unto the godly, but also unto the wicked; for what hath any of them, which he hath not received of the Lord? It is he that filleth the Barns of Dives, as well as the Palace of David: And therefore Saint james saith; That 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Every good giving; i. e. Every temporal gift, james 1.17. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, and every perfect gift, that is, Every spiritual grace, that is given to bring us to perfection, is from above, and cometh down from the Father of Lights. The difference betwixt the gifts that God giveth to the godly, and to the wicked. Math. 6.16. But herein is the difference, he bestoweth temporal graces upon the wicked; yea, many times more plentifully then to the godly; for he seethe their desire is only set on worldly things: Therefore, as he said of hypocritical Fasters, They have received their reward; that is, Acceperunt suam, sed amiserunt meam, They have what they would have, though they lose thereby what I would have given them; which is a loss not countervailed with any gain: So he dealeth with the Worldlings, God giveth temporal riches unto the worldlings. He filleth their hearts with his hidden treasure, and he gives them often times, (especially to most of them) their hearts desire; that is, the riches, and the vanities of this life; So foolish are they and ignorant, even as it were a beast before him: But to the godly, who love not this World, nor the things of this World, he shows himself gracious, after a more special manner, in giving them his heavenly graces; that is, graces which will bring them unto Heaven; and in giving them worldly blessings too, so much as he sees needful and convenient for them: Because, Godliness hath the promise of the life that now is, 1 Tim. 4.8. and of that which is to come. And so you see, how God is gracious in all respects, amiable in himself, placable unto men, and liberal unto all his Creatures; and in all these respects, gracious after a special manner unto his elected Saints, and Servants. Psal. 107.8.15. O that men would therefore praise the Lord for his goodness, and declare the wonders that he doth for the Children of men; And that (as the Apostle saith) We would not receive the grace of God in vain: i. e. That we would not vainly abuse the good gifts and graces which our most gracious God doth so freely and so graciously bestow upon us. And so much for the second particle of God's goodness, Gracious. CHAP. VII. Of the patience and long sufferance of God. THe third Particle of God's goodness here expressed, is, that he is slow to anger; that is, How slow the Lord is to revenge our sins. that he is such a one, that although we by our daily sins, do give most just occasions to provoke his wrath and indignation against us, to destroy us, and to consume us from off the face of the Earth; yet the fire of his wrath is not suddenly kindled, and his furious vengeance is not speedily executed: But he is slow to anger, full of patience, long suffering, and in a word, such a one as rejoiceth not to see the sin committed, that he may punish, but still expecteth if the sinner will at any time repent and amend, that he may spare him: For so the Prophet saith; The Lord will wait, that he may be gracious unto us, i. e. Esay 30.18. He doth tarry and stay and look if at any time, or by any means, we will forsake our sins, that he may stay his judgements, and be gracious unto us. O most sweet and excellent saying: And therefore the Prophet addeth; Blessed are all they that wait for him. And the testimonies of Scripture that do confirm this point, are almost infinite. jonas saith, That he knew God was a gracious God, jonas 4.2. and merciful, slow to anger, and of great kindness, and repenting him of the evil: Therefore he would not go to threaten destruction, because he knew God was so ready to spare. And the Prophet David, Psal. 78. in the 78. Psalm, and in the 106. Psalm, and in many other places, Psal. 106. doth most fully and plainly set down this truth. Examples of God's slowness to punish sin. But the examples of God's patience, and long sufferance▪ makes it more plain: For when Adam sinned, he came not presently, but stayed to the cool of the day, before he would call him to account; and when Adam was called, God's wrath did not appear to be kindled; for he said no more, but, Adam where art thou? Gen. 3.9. v. 11. And when he appeared, he said, but, hast thou eaten of the tree, whereof I said unto thee, that thou shouldest not eat thereof, jonas 4.8. lest thou diest? So when jonas was angry unto death, for the gourd that sprung in a night, and withered in another; the Lord said no more, but jonas, dost thou well to be angry? So, when judas betrayed the Son of God into the hands of sinners, he said no more, but, judas betrayest thou the Son of man with a kiss? So when the old World had so defiled itself, that it made God sorry in his heart that ever he made man; Gen. 6.6. yet would he not suddenly destroy this Augaeum stabulum, but gave it 120. years to repent: Verse 3. So he gave to the Ninivites forty days, and to the Israelites in the Wilderness forty years; throughout all which time, Psal. 78.3.8.39. he was so merciful, that he forgave their misdeeds, and destroyed them not, nor would not suffer his whole displeasure to arise: So for jericho, there were more days spent in the destruction of the same, then in the creation of the whole World: for the World was made in six days, but jericho was to be compassed seven days before it should fall. How God spared the whole World, and so spareth us, notwithstanding all our wickedness, to this very day. And so for this whole World, notwithstanding the wickedness of so many generations of men, it stands unpunished to this very day; as if judgement were forgotten, or God were loath to be moved to be angry: And for ourselves, alas, how many times do we offend our God, neglect his Sabboath, blaspheme his name, contemn his Word, and abuse his servants? and yet still God stayeth his anger from us, and spareth us, when we spare not him: And whence comes this? but only hence, that our God is slow to anger; for, Si quoties peccant homines, sua fulmina mittat jupiter; If God should punish us as often as we offend him, we should all perish, and soon come to a fearful end. But it is observed by many Divines, (writing upon those words of the Prophet, The act of punishing is least agreeable to God's Nature. that God should rise as in Mount Perasim, and should be wrath as in the valley of Gibson, that he might do his work, his strange work, and bring to pass his act, his strange act;) that the act of punishing, is the furthest from God, and least agreeable to the nature of such a sovereign goodness: for as the motive of showing mercy, is within him; and therefore is he called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉; The Father of mercies; as if mercy did as naturally proceed from him, Mercy proceedeth naturally from God. as the Child doth issue from the Father: So the motive of executing judgement, and revenge, is without him, in our sins; and therefore is he never called, the Father of vengeance, but is as it were compelled either to punish us, or to be unjust in himself, Quia abyssus abyssum invocat; because the greatness of our sins doth still cry for vengeance against the sinners: God is compelled to punish. And therefore many times when the Sword is drawn, and the hand ready to strike, yet mercy steps in; and as the Angel cried to the four Angels, to whom power was given to hurt the Earth, and the Sea: saying, Hurt not the Earth, nor the Seas, nor the Trees, Apoc. 7.2.3. till we have sealed the servants of God in their foreheads; Or, as the Angel said unto Abraham, Lay not thine hand upon the Lad, Gen. 22.12. neither do thou any thing unto him: So doth mercy say to God, stay yet a while, O justice, and destroy them not, until I have tried them one year more, whether they will bring forth any fruits of repentance, or not; for how shall I deliver up Israel? Hosea 11.8.9. or why should Ephraim be destroyed? Mine heart is turned within me, and my repentings are ●indled together; And therefore, O do not execute the fierceness of thine anger, but stay a while, to see what they will do; and so mercy stays the hand of justice, Our turning from our sins, doth perfectly turn away God's wrath from us. and many times gets the victory; and when it can move us to turn to GOD, it turns all the weapons in the Armoury of Heaven, like the Rainbow; which is a Bow indeed, but without an Arrow, with a full bent, but without a string, and with the wrong side towards us; as if now he meant to shoot at Christ for our sins, and not at us, which are the sinners. And thus, God which is ever ready and willing to show mercy and compassion, is still loath and slow to suffer his anger to be kindled, to work our woe and destruction: And both these are excellently represented unto us, in a twofold passage of the Scripture; Luc. 15.10. the one, in the Father of the prodigal Child, who runs to meet his returning wand'ring son; to show unto us, Didacus' stella in Luc. 15. Quod non sit lenta neque tarda, divina misericordia, ad subveniendum compunctis cord: That the mercy of God is neither slow, nor slack, to help and relieve repenting souls, but is always ready and willing to receive them into his favour: and therefore, cucurrit, he ran, when he saw an occasion to show mercy: Gen. 3.8. God is quick to show mercy, slow to punish. the other in God, seeking Adam in Paradise, who walked with a slow pace, (as the original word imports) to show how loath he was to be too quick in indignation; and therefore ambulavit, He did but walk, and come with a slow pace; because he is slow to wrath, yea, when nothing will prevail to recall us from our sins, but that he must punish us; yet as a compassionate judge pronounceth sentence against a malefactor with weeping eyes, Qui fruitur paena ferus est, legumque videtur vindictam prestare sibi. and a melting heart, even so God is grieved, and his bowels yearneth when we are punished. And surely, this unwillingness of God, to punish us, should make us all to be unwilling to offend him; and this his slowness to anger, should make us quickly to repent: For, the patience and long sufferance of God, is used to lead us to repentance, saith the Apostle. And so much for the third particle of God's goodness; Slow to anger. CHAP. VIII. Of the superabundant Goodness of God. THE fourth particle of God's Goodness here expressed, What goodness is. is, that he is, Abundant in goodness. Touching which we must note, that Goodness is the perfection of things, for which they are ; and we have learned of the Prince of Philosophers, Bonum id esse quod omnia appetunt. Arist. aethic. l. 1. c. 1. Perfectum id esse cui nihil deest; That perfection imports freedom from all defects, and a fullness of all excellencies: but what is more perfect, or more than God? the very devils knew this, when persuading our forefathers to offend God, they told them, they should become as God: and therefore God must needs be good. But Aristotle distinguisheth good, to be twofold, Arist. l. 7. aethic. as 1. That which is good in itself. That there is a twofold good. 2. That which is good unto others. For there be many things, which are good in themselves, which are not good to others; as all the creatures which God hath made, are good in themselves; for God beheld all that he had made, & lo, they were exceeding good, Gen. 1.31. & therefore the very devils, in respect of their nature and being, That the nature or being of all things is good. as they are the works of God, must needs be good: but they are not good for others; so (as the same Aristotle saith) a man may be good in himself, and good to himself; and yet not good to others, as he that is bonus vir, & malus civis, a good man, but an evil governor: but God is good both ways, for, First, He is good in himself; because his essence is most perfect, wherein nothing is wanting that can be desired, and then which, nothing can be more : and, Secondly, He is good to all things else; Psal. 73. How God is good unto all things. the whole earth is full of his goodness; and so, the very creation of all things, so admirably good; the sustentation and gubernation of them so exceedingly well; and the donation of so many excellent gifts upon them; especially the sending of his dearest Son to die for us men, do sufficiently show the goodness of God. Nam si ista bona, dulcia & pulchra videntur, etc. For if God were not good unto them, from whence have they received all the goodness that they have? saith Saint Bernard. And therefore I do wonder how Martion could say, that this God, which made all things, and preserveth all things, and which had made him a man, and not a beast, was not good: for reason itself will tell us, that bonum est sui diffusiwm; it is the property of good to diffuse itself unto others: & eo melius est, That thing is ever best which communicates most goodness unto others. quo latius se alijs communicate; and that good is ever best, which communicates itself farthest unto others: as the Sun is therefore said to be the best Planet, because it yields most light unto all sublunary creatures: but God doth so largely communicate himself unto all things; as that, whatsoever strength, sense, life, moving, or being they have, they have them all communicated, and conferred upon them, from this goodness of God. And therefore we say that God must needs be good, yea, so good that he is justly said to be abundantly good, that is, perfectly and absolutely good. 1 john 1.5. First, Perfectly good, because that, as he is that light, in whom there is no darkness at all; so he is that goodness, in whom, and from whom, as from an efficient cause, there can be no evil at all; and therefore it is rightly said, Gen. 1.31. that whatsoever he did, they were exceeding good. Secondly, He is absolutely good, i. e. good in all respects; bonum universale non contractum: universally good, for all things, and unto all things: and that by an inbred goodness in himself, and from himself: whereas the goodness of all other things is but bonum particular, good for some special end, and not simply in all respects: and a goodness not inbred in themselves, but by participation of the goodness of God, that is, received from him; 1 Cor. 3.8. james 1.17. as both Saint Paul, and Saint james do show. And therefore well might our Saviour say, that there is none good but God, no not himself, as he was Man: because the goodness of his Manhood, Mar. 10.18. was communicated unto him from the Deity, and was no more than his humanity was capable of: and therefore much less is any other creature good, i. e. simply and absolutely good; but God is eternally good in himself, and universally good to all things else. Now this goodness of God, which is, extrase, extended from God unto his creatures, is either That the goodness of God is twofold. 1. General. 2. Special. The general goodness of God is seen in two things. First, The general goodness of God, is chiefly seen in two things. 1. In the creating 2. In the sustaining of his creatures. In the creation he made all things doubly good. First, Simply good, in respect of their being; for he beheld every thing that he had made, Gene. 1.31. and lo, it was very good, that is, so perfectly good, as that nothing more can be desired, for the perfecting of the essence of any thing, nor the lest jot can be subtracted from any thing without some want or missing of the same; and so Galenus did ingeniously confess, Galenus de usu pa●●ium. when he considered the most admirable fabric, and composition of man's body: and therefore though we confess, that God could, if it had pleased him; have endued all creatures, with fare more excellent gifts, than he did, in respect of their accidental good; That God made every thing perfectly good in his kind. for he might have made Man so, that he could not have fallen; yet we say that, Nihil in sua specie perfectius esse potuit, quam à deo creatum sit, nothing in the world could be made more perfect, in respect of their essential good, than God created them. Secondly, He made all things relatively good; that is, That God made all things good for some use. good and useful in respect of some other things, as the Earth, the Sun, the Moon, and the Stars, they are not only essentially good in themselves, but they are also relatively good, for other creatures. And thus we say, Hieron. de Medicis in Thom. p. 1. q. 23. artic: 3. that although God made not every thing universally good, that is, good for all things; because though God be good to every thing, yet non communicavit omnibus omne bonum, he made not every thing, good for every purpose; as we see the fire, which is good to heat, is not good to cool any thing; yet God made every thing good in some respect, and for some use. And this is the reason why many things, which are good in themselves, and good to some things, may notwithstanding be evil and hurtful unto other things, as we see many times, that feedeth and nourisheth one creature, which is poison and death unto another: Aug. de civet. Dei. l. 11. c. 18. And therefore if we see some men abstain from some things, which are good in themselves, and good to many others; yet let us not presently condemn them for superstitious, because that thing may be good for one, which is not good for another, and if we see things, not good for us, or whose goodness we know not; let us not by and by, with the Manichees say, God made them not; because we know not to what end they are good: but rather, let us confess with Saint Augustine, Omnia esse pulchra, in suo genere, that all things are good in their kind, Jdem de Gen. contra Man. although many things become hurtful unto us for our sins, and we know not to what end many things were created, by reason of that ignorance which is in us. Secondly, God showeth and extendeth his goodness unto his creatures by their continual sustentation: and this also he doth two ways; 1. Liberando à malo: by freeing them from evil. 2. Largiendo bona: by enriching them with good. For the First: Evil is either 1. Of sin. 2. Of punishment. And God delivereth from both: for, How the goodness of God withholdeth all men from falling into many sins. First, Though God suffered Adam to fall into sin; yet had not God withheld, and upheld him, even in that very time of his sinning, no doubt but he had with Satan, unrecoverably fallen away from God: and so ever since; did not God withhold the sons of men, they would become more abominably sinful, than the devils; and all their sins would prove to be, peccata clamantia; such horrible and hideous sins, that the earth would not be able to bear them: but God puts a bridle in their jaws, and a hook in their nostrils, and saith unto sinners, as he doth unto the seas; Hitherto shalt thou go, and no further, Here shalt thou stay thy proud waves: and this we see in Saul, Acts 9.1. when he went, breathing out slaughters against the Church, God laid a block in his way, and hindered him to run into the height of iniquity: 1 Kings 13.4. and so he did to jeroboam the son of Nebat, and to many other wicked men, that would have become most intolerably wicked, had they not been hindered by this goodness of God. Gen. 3.17. Secondly, Though God hath cursed the Earth for the sin of Man, and hath most justly inflicted punishments, and miseries upon us all, and upon all other creatures, for our sakes; yet is there not any creature, but had been swallowed up by his deserved miseries, How God suspendeth the punishments that we have most justly deserved. were it not preserved, and the just punishment thereof suspended, by this goodness of God. I know men slightly deem of their deliverances, and do seldom think of their preservations: but if they truly weighed the same in the balance of good consideration, they should herein find, abundant testimonies of God's goodness towards them: for if we would seriously observe those abominable sins, and Luciferian pride, that reigneth every where in the world, we should not only adore with reverence, that infinite patience, and long-suffering of God, that still gives them leave to walk after the lusts of their own hearts; but we should also admire with all humility this unspeakable goodness of God, that not only hindereth the wrath of God to consume us, but also withholdeth those plagues and punishments from us, which otherwise, our sins would soon pull down upon us. For the Second, that is, How God inricheth his creatures with all good things. the good things which we receive from God: Non est dignus peccator pane quo vescitur, neque lumine caeli quo illuminatur; the best of us, is worthy of nothing, and yet God heapeth upon us beneficia nimis copiosa, multa & magna, privata & positiva; innumerable, admirable blessings; and his abundant goodness, fluit acrius amne perenni, doth most plentifully flow over all the world; and none can say, he hath not tasted of it: for the eyes of all wait upon thee, O Lord: Psal. 145.15.6. and thou givest them their meat in due season: thou openest thy hand, and fillest all things living with plenteousness, and as Saint Paul saith, Acts 17. In him we live, and move, and have our being. In this respect Saint Paul saith unto the Lyconians, that God left not himself without witness, in that he did good, Acts 14.17. & gave us rain from Heaven, and fruitful seasons; filling our hearts with food and gladness: and yet such is the stupidity, and senselessness of men, that although God should, as he doth every day, shower down his goodness in plenty upon them: yet if they have not wealth, and promotion, and every thing else that they would have, they are ready to quarrel with God's Goodness: but alas, if we would but look within ourselves, there is not one of us all, but he should easily find a plentiful theme of God's goodness: for be it, that we have not such plenty of wealth as we desire; yet we have our health, our limbs, our sight, our senses, and are these nothing? an divitias bonitatis contemnis? what, shall we contemn these things, that are better than all wealth? Oh that we would therefore praise the Lord for his goodness, and show the wonders that he doth for the children of Men. Neither doth he only confine his goodness unto these temporal blessings; but he doth many times, bestow upon many of the children of this world, many excellent gifts & graces of his spirit: as not only the calling of them from their sins, and the showing unto them the way of Righteousness, by the preachers of the word, Matth. 13.20. but also the working in them, of some joy, at the hearing of the same, and some Faith to believe the same, and to bring forth some fruits of repentance, Heb. 6.4.6. and diverse other graces, which are common to some of the wicked, with the Godly, and which are rightly termed by Bucer, initia fidei, the beginnings of saving faith. All which, are sufficient arguments of God's goodness, and might be the means to bring them unto Happiness, Zanch. de nat. dei. l. 4. c. 1. q. 3. thes. 1. but that, through their contempt, and diffidence, and abuse of God's goodness, by turning the graces of God into wantonness, they make them all, like the untimely fruit of a woman, which perisheth before it seethe the Sun: or like the grass upon the house top, that withereth before it be plucked up. How God is not alike good unto all men. Secondly, Though it is most certain, that God is good unto all, yet is it as certain, that he is not alike good unto all: but, as the master of a house is good unto all that are under him; and so provideth for them all, men and beasts; yet is there a gradation of his love, and goodness towards them; in as much as he love's his wife, and children, better than he doth the rest of his family; so God is good unto all, but in a more special manner, he is good to some, rather than unto others: so among the Angels, he was good unto them all, in that he made them, and endued them with most admirable gifts of nature; but he shown more goodness, unto them which he preserved by his grace, that they should not fall into condemnation, than he did unto those, which he suffered to run into destruction; and so among men, 2 Tim. 4.3. though he be the Saviour of all men, and doth good unto all men; yet is he specially good to them that believe, or as the Prophet David saith, Psal. 73.1. to them that are of a right conversation: And therefore (speaking of God's goodness towards men) we say, that although God be good unto all, in respect of his general goodness; yet in respect of his special goodness, he is only good unto his Church, unto his Saints, and chosen children: he is good, to them that fear him & that put their trust in his mercy. And this special goodness of God towards his Saints, is chiefly seen in these two things; which he extendeth and exhibiteth unto them and not to others. 1. In the decreeing of our eternal election. God's special goodness towards his Saints, is seen in two things. Aug. de fide ad Pet. c 35. & count. Jul. Pelag. l. 5. c. 3. etc. 2. In the executing of this decree for our salvation. First, God foreseeing all the whole race of Adam, in the state of sin, wherein they had fallen, did before the foundation of the world, intent & purpose, to assume into his favour, a certain number of men, out of all that mass of corruption, on whom he would confer more special fruits of his goodness, than he meant to do on all the rest; that they might be the special vessels of his mercy and goodness, and made fit to follow the Lamb wheresoever he goeth. And this election of some, and not of all, is sufficiently showed, in many passages of the holy Scriptures: as in Ephes. 1.4. Matth. 20.16. where our Saviour saith, God electeth some men and not all. Many are called, but few are chosen; and joh. 13.18. I know whom I have chosen, and so the Fathers, Schoolmen, and all; are all of the same judgement, that God decreed to glorify some, and not all. Secondly, As he shown his goodness towards them, more plentifully than the rest, in thus purposing to save them, rather than the rest: so he doth fare more plentifully show the same unto them, in the executing of this decree of election; and in bringing of them unto eternal salvation. And this he doth two ways. 1. By effectually calling them, 2. By giving and conferring many singular graces upon them. First, though God sent his Son to die for all men, That God effectually calleth none but his Elect. that whosoever believed in him should not perish, but have life everlasting, and sends his Preachers to call all men to believe in him; yet is all this ineffectual, to all those, that are not inwardly called by God's Spirit; Quia inanis est sermo docentis, nisi intus sit qui docet, For we find many called, and often called by the Preachers of the Word, which yield not obedience unto the Faith of Christ: Matth. 20.16. because (as our Saviour showeth) they are not chosen unto life. But whom God hath decreed to save, he doth inwardly & effectually call by his Spirit; and when we do outwardly Preach the Word, he doth graciously open their hearts, as he did the heart of Lydia, Act. 16.14. that they should embrace and believe the same. And this Saint Paul showeth, when he saith, that whom God did foreknow and predestinate, them he called, i. e. Inwardly and effectually, and so powerfully that when he doth so call them, 1 Sam. 3.10. they do presently answer, Lo, I come; or with Samuel, Speak on Lord, for thy servant heareth. And thus he calleth none, but those whom he hath decreed to save: for so our Saviour saith, That no man knoweth the Father but the Son, and he to whom the Son revealeth him, i. e. thus effectually by his Spirit: And therefore God showeth more goodness unto them than he doth unto all others, in that he doth more graciously call them, rather than all others. Secondly, when he hath thus effectually called them, he bestoweth many special and singular graces upon them, which he doth not upon all others, as chief, Of certain special graces, that God bestoweth upon his Saints. 1. The grace of Preservation. 2. The grace of justification. 3. The grace of Sanctification. 4. The grace of Glorification. First, the grace of Preservation is that which keepeth and preserveth these chosen, and peculiarly beloved Saints of God, from many evils both of 1. Sinne. 2. Punishment. For, First, though (as I shown you before,) the goodness of God preserveth the wicked many times from committing many horrible sins, which otherwise they would do; yet doth he after a more special manner, guide the godly with his counsel, Psal. 73.24. (as the Psalmist saith) that they run not with the wicked into the same excess of riot. How God preserveth the Godly from many sins. For seeing by nature, we are all equally indifferent, to all sins; how comes it to pass, that we abstain from may abominations, and heinous impieties, that wicked men do practice? is it from ourselves? or from the goodness of our Nature? or is it not rather from the goodness of God, that giveth his holy spirit unto us; that as he preserved Noah from partaking with the wickedness of the old world, Gen. 6 9 and Lot from following after the abominations of the Sodomites, Gen. 19.7. Gen. 39.8.9. joseph from consenting to the lewd enticements of his Mistress, Elias from the Idolatry of Israel, and the like; so he might preserve us from those lewd actions that the wicked do? Aug. Soliloq. l. 16. Saint Augustine makes it plain; For Tentator defuit (saith he) Satan was away, and time and place was wanting to do the deed; but this was thy goodness to preserve me; the Tempter came in time and place convenient; but then thou withheldest me from consenting; and so when I had will I wanted ability; and when I had ability, I wanted opportunity and all this was from thy blessed goodness that preserved me: To abstain from sins, is from God. And therefore if we do abstain from drunkenness, lewdness, or any other sin, let us not rob God's grace, to ascribe it to the goodness of our Natures, but let us truly acknowledge it to proceed from the goodness of God; that preserveth us rather than the rest; for had God preserved the wicked from their sins, they would have abstained from them, even as we do; and had he not preserved us, we should have run into the same excess of riot, even as they do: Our abstaining from sin is not from ourselves. Secondly, he doth not only preserve us from the evil of sin; but also from many plagues and punishments, that he suffereth other men to fall into: for so the Psalmist saith, that Misfortune shall slay the , Psal. 34.16. but GOD preserveth the righteous that not one of his bones shall be broken: And again he saith, that although God's plague should be so great, and so hot against the wicked, as that a thousand of them should fall beside the righteous, and ten thousand on his right hand; Psal. 91.12. yet it should not come nigh him: because God doth so command his Angels, to preserve them in all their ways that they dash not their foot against a stone. Thus he preserved Noah out of the flood, Let out of Sodom, How God preserveth the godly from many plagues and punishments. Wisd. 10 4.6. Moses and Aaron out of the hand of Pharaoh, and the three children out of the fiery furnace; and thus at all times he preserveth his little flock, and faithful children, out of many miseries and dangers. And we have in a large measure tasted of this goodness: for as Noah had been drowned in the flood, and Lot had been consumed in Sodom, had they not been preserved by this special goodness of God: How mercifully God delivered us in Anno 1588. and from the Gunpowder treason. so except the same goodness had been on our side, When men rose up against us, in 88 and in the Gunpowder Treason especially, it had not failed but our souls had been put to silence; and we should have been swallowed up of our miseries. I need not instance any particular deliverance of private men, each man doth best know that himself: and for mine own part, I have so abundantly seen the goodness of God herein, that I can never think, how graciously God preserved me, so many times from so many, and so mighty enemies, Qui oderunt me gratis, which hated me freely without a cause, (God he knoweth my simpleness,) but exultavit cor meum, Psal. 13.21. & eructavit verbum bonum, O how plentiful is thy goodness unto them that fear thee, and that put their trust in thy mercy? If any man hath found experience of the like, or any other preservation from any evil; let him never think it is from any chance or fortune, but solely from this goodness of God: for seeing we are all the sons of Adam, No man privileged from common calamities. all sinners; and that no man hath a pattant of exemption, or a privilege of immunity to be free from common calamities; and yet we see, one break his leg, another his neck, one slain, another drowned, one diseased, another disgraced, one lose his estate, another his liberty, a third his life, and it may be unjustly too; and we ourselves delivered from these, or the like miseries; how can we choose but see the abundant goodness of God, in our deliverance from these calamities, which we daily see incident to other men? Ob. But here it may be some will object, how doth God show more special goodness unto his Saints, by delivering them from plagues and punishments, rather than the wicked; when as we see they are more commonly plagued and scourged then the wicked be? as the Prophet David plainly showeth unto us. Sol. I answer, that although God many times preserveth his servants from the punishments of the wicked; yet doth he not always deliver them from all afflictions; but doth often menace them, The Saints in their afflictions do most of all perceive the goodness of God. and sometime whip them too, with the rod of correction. And yet this goodness of God is no less seen to reflect upon them in these showers of adversity, then at any other time in the Sunshine of prosperity. For, When the wicked in their afflictions do gnash with their teeth and consume away, 1 Sam. 28.7. through grief & despair; and so grow worse and worse, as Saul did from Samuel unto the Witch, and from the Witch unto the Devil. The godly in their afflictions are more humbled, more dejected in themselves; and more earnest suppliants unto God to help them, Premuntur iusti, ut pressi clament, clamantes exaudiantur, exauditi, glorificent Deum. Quintus Curt. lib 8. and to deliver them out of their distress, for the righteous are therefore often pressed that they might cry, and crying might be heard; and heard, might glorify God: And so (as Alexander was, Semper bello quam post victoriam clarior; More famous in his war then in his Peace) the Saints of God, do ever grow better and better in their afflictions, and as the Poet saith; Saepe tulit lassis succus amarus opem; They gather honey, not only with the Drones from the Hive; but also with the Bee, from the Thistles: and as a Pearl in the dark, they do show more lustre, and more tokens of their goodness, Faith, Hope, Charity, Patience, and many other graces, in their afflictions, than ever they did or could have done in their exemption and freedom from all miseries. And all this is not, because afflictions and punishments makes them better, but because God preserveth them, and delivereth them from all the hurts and evils that otherwise these afflictions would bring upon them, as well as upon other men; and gives them grace to make a right use of these their just deserved chastisements: for so the Prophet saith, Psal 34.18. Many are the troubles of the Righteous, there is their just deserts; but God delivereth him out of all, there is God's goodness towards him; yea, more a great deal in delivering him out of these troubles, then if he had preserved him from the having of any troubles at all: For, as that man is to be commended as most valiant, which hath been in Wars, and receiving many wounds at the hands of great and many enemies, hath victoriously escaped them all; rather than he which never fight with any, hath kept himself safe and free from any danger; so he that delivereth me from the hands of mine enemies, and preserveth me from fire and water, from all troubles and afflictions; doth show a great deal more love unto me, and more favour to deliver me from my misery, then only to remain with me in my prosperity, etc. And therefore if we be free from troubles; it is Quia bonus Deus Israeli, from the goodness of God, that preserveth us; if we be punished and afflicted, repose thy trust in God, Forti animo mala far, nec bis miser esto dolore. and be not dejected to add grief unto grief; but think it is because it is good for us to be afflicted; and if we be delivered from our afflictions, and preserved from that poison of despair, and other evils, that they bring on others; it is from this goodness of God, Rom. 8.28. which worketh all things together for the best for them that love him. What the grace of justification is. Secondly, the grace of justification, is that infused Faith, which he worketh in the hearts of his Elect, whereby they do lay hold, and apply unto themselves all the merits of jesus Christ; and do by that imputative righteousness of him, stand justified in the sight of God. What the grace of Sanctification is. Thirdly, the grace of Sanctification, is that, whereby we are hearty sorry for all our forepassed sins, and do every day endeavour more and more to live in all holiness and righteousness, to the praise and glory of God. What the grace of Glorification is. Fourthly, the grace of Glorification is that, whereby we live holily in this life, and shall live happily in the life to come: because (as Aquinas saith) God glorifieth his Saints; Per profectum virtutis & gratiae, & per exaltationem gloriae, By making them holy here on Earth, and bringing them to the happiness of Heaven. All these graces, and what grace soever else is dependant upon any of these, are ●rought in the Saints by this special goodness of God: Rom. 8.30. for, whom God did predestinate, them he also called; and whom he called, them he also justified; and whom he justified, them he also glorified: This is the golden way, and the royal degrees of God's goodness, whereby the Saints of God are saved. And therefore if any of us do find these graces in ourselves, let us not ascribe them to ourselves, but to the grace and goodness of God: for, this is the work of God, that ye believe in him, whom he hath sent, Philip. 1.29. saith our Saviour Christ: And it is given to believe, That if there be any goodness in us, we should ascribe it all to God. saith the Apostle. And herein let us admire with reverence, and acknowledge with all thankfulness his special, and his singular goodness towards us, more than towards others, which perhaps naturally are aswell, if not better deserving then ourselves: for had he bestowed faith and repentance upon them, they would have believed on him, and served him even as we do; and had he not bestowed these graces on us, we should have been poor and naked of all goodness, even as they are. But then here it may be objected, that if we do no good, but what God giveth us to do, and that the very reprobates would believe in God, and serve him, if God would bestow those effectual and powerful graces upon them, which he bestoweth upon his Saints: than it must needs follow, that the wicked are not altogether so culpable, for the omission of those required duties; because God gives them not the grace, and ability to perform them; Quia nullus actus potest excedere potentiam agentis, Because no act can exceed the power of the Agent: And therefore, whosoever limiteth the power, is the cause of the intermission of the consequent act, and of the event that floweth thereby; And therefore, God circumscribing our ability, must needs be the cause of our deficiency. To this I answer, Sol. that we ascribe all the goodness of the Saints unto the grace and goodness of God, to magnify God's goodness, and to vilify our own baseness; to show that we have nothing in the World whereof to boast: And we think our Saviour's words sufficient to confirm this truth, where he saith; A man can receive nothing, except it be given him from above: john 15.5. That of ourselves we can do nothing that is good. And again, Without me ye can do nothing. And we say that the wicked would do these things, if God would give them, I say not sufficient, but effectual grace to do them; because it is impossible, but the same measure of effectual grace, should produce the same measure of effects: for if God would work in them that sanctify which he doth in his Saints, how could they resist his will? Or is it possible that this will of man, should withstand the will of God? no ways. And I see no reason, why any man should except against this truth, but that hereby they fear that imputation of injustice, which (as they think) must needs light on God, if he should condemn them, for not serving him, and yet not give them the grace or ability to serve him; or at least wise of partiality, if he, without any manner of desert of the one more than the other, should notwithstanding choose the one sort, and enrich them, and leave the other sort, and condemn them. But to this I answer, that if God should require such duties as are not due to him, or command them to do that which they never received power from him to fulfil, we might perhaps think him unjust in his demands; For, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉; Laws must be made according to the rule of men's ability to perform them; or if God did take away this power again from the Agent, then might he likewise be said to be the cause of the deficiency of the subsequent act: but if God requires nothing at our hands, God taketh not the power of serving him from any man. but that which is our duty to do, & what he made us able to perform; and we through our own default, and wilfulness, Male utentes potestate, Abusing this ability, which God hath given us, like those that spend their wealth on whores, which they should employ to maintain their Wives and Children; have lost this power, that we had received, and brought upon ourselves an inevitable impotency; the very Law of humane reason, will here take part with God against us: Non habere excusationem, etc. that he hath no excuse for himself, which is the cause of his own impediment, as a Father saith: And therefore, seeing man lost the power of serving God, by his own fault in offending God; and that God is not bound to restore it again: God, in not giving it, is no efficient cause of their not serving him: but, as the Sun is the cause of darkness, Non per se, sed per accidens, Not because properly it effecteth darkness, but accidentally, by reason of its departure from us: So is God only the cause, why the wicked serve him not; not because he worketh any unwillingness in them to serve him; but because he denieth his grace unto them, whereby they might be enabled to serve him: and this denial of his grace, is no injustice in God; because their own sins have made this separation betwixt GOD and them, God is not bound to give the wicked power to serve him. and makes every man like unto Turnus' soul, Fugit indignata per umbras; To hide himself from this shining light: And God is a debtor to no man, that he should enlighten any, but whom it pleaseth him. Secondly, I say that this extending of his special goodness unto some, and not to others, is no accepting of persons in that sense, which the Scripture saith; God is no accepter of persons: For, First, Saint Augustine tells us, that Ibi est acceptio personarum, ubi quae aequalibus, ex aquo debentur, inaequaliter distribuuntur; There is the acception of persons, What it is to be an accepter of persons. where those things which are equally due to all men, are unequally distributed to some men: but where those things which are due to none, are freely given unto some, and unequally distributed unto those; yet herein is neither partiality, nor iniquity: because as our Saviour saith; God may do with his own what he will, Math. 20.15. and give the same to whom he please: And thereby, Huic facit misericordia, tibi non fit iniuria; He doth but show mercy unto the one, and he doth no injustice to the other. Secondly, the meaning of the holy Ghost, in saying that God is no accepter of persons, is not, that he chooseth not one man rather than another; for, so he chose jacob, and hated Esau; Mal. 1.2. but that he chooseth not any man in regard of the outward endowments, or natural gifts, or any other thing, that is in that man rather than in other men; as not Achitophel for his wisdom; not Absalon for his beauty; not Samson for his strength; God chooseth no man, for the love of any thing that is in man. not Dives for riches; nor jacob, for any thing that was in jacob more than in Esau: for whom he chooseth, he chooseth merely out of his mere grace and goodness; towards the one, rather than the other: as he himself plainly showeth, I will have mercy, on whom I will have mercy. Exod. 33.19. And so you see, how abundantly God is good, eternally in himself, generally unto all, and more especially unto his Saints: Oh then let us not be like the Egyptians, that found out the streams of the River Nilus; but knew not the springs from whence they issued. Let us not be ignorant of that spring and Fountain from whence we receive so many benefits, That we should acknowledge all our goodness to proceed from God. and so many streams of goodness: for this were but like the Swine, to eat the Acorns that fall on the ground, and never to behold the Tree from whence they fall; or, to bear the name of God written in our hearts, by the Pen of Nature, and yet to be like the Athenian Altar, wherein was engraven 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, to the unknown God: but rather in all things whatsoever we have, or enjoy; health, wealth, or prosperity, spiritual, or temporal grace; let us with Saint james acknowledge the same, to descend from above, and to proceed unto us, from this abundant goodness of God: And for the same, james 1.17. let us ascribe unto God the honour due unto his name, to worship him with holy worship. And so much for the fourth particle: Of the abundant goodness of God. CHAP. IX. Of the superabundant truth of God. THe fift particle of God's goodness, is, that he is abundant in truth. Now truth (saith Anselmus) is as Time, or as Light, which though but one yet is it diversely distinguished: So Truth (saith the Philosopher) is variously considered: and that either Arist. aethic. l. 4. c. 7. & Moral. l. 1. c 33. What moral Truth is. 1. Morally. 2. Physically. In the first sense, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Truth is a virtue, evenly placed betwixt arrogancy and simulation; or as Cicero defines it, (and which Saint Augustine holds to be the best definition of it) Veritas est per quam immutata quae sunt, quae fuerunt, & quae futura sunt, dicuntur: Truth is that, i. e. (that virtue) whereby things past, things present, and things to come, are immutably related as they are. And this Truth, though it be in God, or rather from God, because he always saith and relateth things immutably as they be; yet is it not in him, as in us; because in us truth is a moral virtue, whereby, as by an habit, we are propense and inclined to show forth the things as they be: but in God, it is not as a quality, but an essential property, whereby he is, what he is, and can no more leave to be, or to relate Truth, than he can leave to be a God. What Physical Truth is. In the second sense, Veritas cuiuslibet rei, est proprietas sui esse, quod stabilitum est ei: The truth of every thing, is the propriety of his being, or (as Saint Augustine saith) Verum est id quod est; That is true which is: Illud enim omnes verum dicunt esse, quod tale revera est, A●gust Soli●●que. l. 2. c. 5. quale esse videtur, etc. For all men (saith he) affirm that to be true, which is indeed as it seems to be; and that to be false, which is not as it seems to be; as the Image of a man in a glass, seems to be a man, and is not; and therefore though it be a true image of a man, yet is it a false man: And so he is a false friend, which seems to be a true fr●end and is not. A most heavy sentence against them, which say, They are jews, Reuel. 2.9. and are not, but are of the Synagogue of Satan; which say they are Christians, but serve not God; and which seem to be just, and honest men, but inwardly are ravening Wolves; because they being not what they seem to be, do deceive themselves, and the truth is not in them: And therefore, 1 john 1.6. Nihil prodest illis nomen usurpare alienum, & vocari quod non sunt; It will avail them nothing to usurp a wrong name, and to be called what they are not: for though they may deceive the World, yet Christ which is truth itself, and knoweth all truth, will tell them at the last day, that he never knew them; that is, Math 25.12. to be true Christians, which they seemed to be, but were not. And thus God is truth, and that two ways. 1. Essentially in himself. 2. Causally in all things. First, God is essentially true, yea truth itself, as Moses, and as our Saviour saith; quia est quod est, Deut. 32.4. because he is that which he is, and that which he seems to be; and thus properly nothing can be said to be truth, but God, because nothing is, or can be said to be of himself, but God. Secondly, As God is essentially truth, so he is causally truth: john 14.6. The manner how all Truths do proceed from God. that is, the fountain of truth, from whence, all other channels of truth do flow: for this is the order of all verity. First, The truth of all things is conceived, in the Idea and notion, or practice knowledge and understanding of God, from all eternity; because all things had their being in the divine understanding, before they had their being in themselves: then, Secondly, This truth floweth to the things existing in themselves: which are therefore true, because they are adaequated and conformable to that truth conceived in the mind of God, concerning them: then, Thirdly, This truth of things passeth to the understanding both of Men & Angels, when the understanding is adaequated and conformable to the things conceived, as they are in themselves, i. e. when we truly understand things to be as they be: then, Fourthly, This truth conceived in the understanding, proceedeth unto expression, either by words, or writings, when our expression of things, is agreeable to that conception, which we have of them in our understanding, that is, when we speak, or write, as we think. And therefore, whensoever our words do any ways swerve from our minds, and understanding; they cannot be true: quia mendacium est contra mentem ire, because a lie is to go against our own minds, or to say otherwise then we think, saith Saint Augustine; and a truth of words, is the adaequation and conformity of the tongue with the mind and understanding; and whensoever we understand any thing otherwise than it is, there can be no truth in that understanding; because the truth of the understanding, is the adaequation of the same, to the things existing, and being in their natural causes, and whensoever things do any ways swerve from that eternal notion and conception of them, in the mind and understanding of God, they cannot therein be true: because the truth of all things, consisteth in their adaequation, and conformity to the truth, eternally conceived of them in the divine understanding. How the divine understanding, is the rule that measureth all Truths. But when our words are agreeable to our minds, our minds and understandings to the things conceived, and those things to the mind of God; then are they true: because (as the Schools truly teach) Intellectus divinus est mensurans non mensuratus, etc. the divine conception of things, is that which measureth the truth of all things, and is not measured itself by any thing; Et res naturalis est mensurata & mensurans, and every natural thing, thus measured by the notion of God, doth measure the truth of our understanding, and our understanding measured by the truth of things conceived, doth measure the truth of our words. And so you see Truth to be primatively in God; as the light in the body of the Sun; and thence to be derived, in res existentes; into the things wherein it resteth subiectively; like unto the light of the Moon, and the stars, which they receive from the Sun; and so to pass into the understanding terminatively, like the reflection of the light of the Moon, and the Stars, upon these lower orbs; and lastly to our words, or writings, expressively like unto the manifestation of things, by that light which shineth upon them. Now, this verum declaratiwm, this expressed truth, is to be considered two ways: 1. Primarily. 2. Secondarily. First, As it is directed by God, and guided by his Spirit, so as therein there can be no commixtion of error; and in that respect it is called, the divine Truth, because it is wholly Truth, and expressed by the Divine Spirit: for, as Saint Peter saith, 2 Pet. 1.21. The holy men of God, spoke as they were moved by the holy Ghost; This is, Theological Truth, and it is wholly contained in the holy Scripture, Coloss 1.5. which is therefore called, The Word of Truth. And this Truth, though I might allege many other reasons, to prove the worth, and the excellency thereof; yet is this sufficient in stead of all, that (besides what Zorobabel saith of it) it is in many passages of the Scripture compared unto the Light, as the Psalmist saith; Send forth thy Truth and thy Light: And that especially in three respects; for, as the Light is 1. The dispeller of darkness. The excellency of the divine Truth. 2. The shower of things. 3. The effecter of generable Creatures. So is Truth: for, First, As the Light, when it ariseth, chaseth away all darkness, and suffereth not the same to adhere unto it; whereupon the Apostle saith, 2 Cor. 6.14. Truth expelleth errors. What agreement is there betwixt light and darkness? Even so, this Truth when it shineth, dispelleth, and driveth away all errors and ignorance from the minds of all wherein it resteth: And therefore Father Zachary saith, That Christ, which is Truth itself, when he came to preach this Word of Truth; came, To give light to them that sit in darkness, Luke 1.79. and in the shadow of death: i. e. To disperse those mists of ignorance and errors, which had over-shadowed the whole face of the Earth. Secondly as the Light when it shineth, displayeth itself, and pierceth every transparent body, though never so solid, and maketh all things manifest, what they are; for in the dark, Ephes. 5.13. Truth showeth what every thing is. there is no certainty of colours, white from black is scarce discerned; there is no certainty of things, Gold cannot be known from Copper: but when the Light shineth, it presently showeth what every thing is. Even so, though while we are ignorant of Gods will, evil may be deemed good, and good, evil; yet when this Truth of God shineth: i. e. this Word of God is Preached, it maketh known every thing what it is; it showeth the true God from the false, the true service of God, from the false superstition of men; the true Church of Christ, from the false Synagogue of Satan, and the true members of Christ, from the false hypocrites of the World. Hence it, is, that the wicked cannot abide the Truth, John. 3.19. Because their works are evil; and by the preaching of the same, their works are manifested to be so: And therefore Saint Paul saith, That the Preachers of God's Word, are oftentimes become enemies unto the wicked, Gal. 4.16. because they tell them the Truth. Truth begets us unto God. Thirdly, As the Light when it ariseth, doth so heat, and hearten every thing, that it is most truly said; Sol & homo generat hominem, The Sun and Man begets a Man: Even so this Truth of God, and the Preaching of the same, is the only means whereby we are regenerate, and begotten again, to be the Sons of God; as the Apostle showeth. And this is that Truth, whereby God showeth himself to be abundantly true; because as Hugo saith, In sacra Scriptura non solum bonitas est, quod praecipitur; & faelicitas, quod promittitur; sed etiam veritas est, quod dicitur: Whatsoever is said in the holy Scripture, 2 Cor. 1.20. it is absolutely true, without any error; and the promises of God are as sure, as if they were already performed: for he is yea, and Amen, i. e. True in himself, true in his works, and true in all his words: And this Truth of the Lord endureth for ever; for, He will not alter the thing that is gone out of his mouth, neither will he suffer his Truth to fail: But when we forget both him and ourselves, Luke 1.72. he will still be mindful of his promise, and remember his holy covenant. And therefore, seeing that as the Light is so excellent a thing, the firstborn of all visible Creatures, and the very comfort of every afflicted heart, that dispelleth all darkness, discovereth all things, and the procreative cause of all Creatures; so is this Truth of God, What we ought to do. of that transcendent excellency, as that it is the best guide of our lives, and the sole means to save our souls. It should teach us, First, Comparare veritatem, To purchase this Truth, and to get the same unto ourselves by any means. First, to spare no cost to get that Truth. Matth. It is that Treasure ●id in the field, to gain which the wise Merchant sold all that ever he had: no labour is too great, no cost is too dear, to gain this Truth. Multa tulit, fecitque puer, sudavit & alsit. Horat. And as another saith; — Ardua quamuis sit via, non metuit virtus invicta laborem. If the Gentiles did toil, and moil, and sweat, and spare no pains to get a little measure of humane learning, which did almost nothing else but puff them up with pride; what pains ought we to take, to search and seek for this Divine Truth, which is only able to save our souls? Secondly, Retinere veritatem, to let pass this truth, Secondly, to hazard all we have in defence of this Truth. when once we have attained unto the same, by no means; but to keep it and to retain it unto death: for so Solomon saith, Buy the truth, but sell it not, i. e. when you have gotten it part not from it: and this is no small task: Non minor est virtus quam quaerere parta tueri: But it is as difficult a thing, to retain it, as it is to find it: for seeing the truth is like the light, and the light is many times obscured with clouds and darkness; so the truth is opposed by error and ignorance; it is envied and hated by the sons of men; and as Tertullian saith, it hath been ever seen, Juellus in Apol. ex Tertul. Apolloget. Veritatem in terris peregrinam agere, & inter ignotos facile calumniatores invenire; That the truth was entertained on earth but as a Pilgrim, and a Stranger, that easily findeth enemies in every place, and scarce friends in any place: and so the Book of God, and the story of times doth make it plain; how the Professors of this Truth, were always persecuted; and the Truth itself sought to be suppressed by the sons of darkness. Moses and Aaron were withstood by Pharaoh, and resisted by jannes' and jambres, and the rest of the Sorcerers of Egypt. The Prophets were so vehemently and so generally persecuted by the jews, that Saint Stephen asketh them, Acts 7.52. Which of the Prophets have not your Fathers persecuted? and Christ himself, which was borne to this end, testimonium perhiberet veritati, That he might bear witness unto the Truth, John 18.37. was resisted unto death; and so all the Martyrs and faithful witnesses of this eternal Truth, can bear witness what they suffered in the defence of Truth. What is needful for us, if we would retain the Truth. And therefore, if we would retain the truth, we have need of Patience, we have need of Courage, and of a constant Resolution, never to suffer this Heavenly Truth to be taken from us, until ourselves be taken out of this wretched life. Let us lay before us the examples of the Patriarches and Prophets, of Christ himself, of his holy Apostles, and of all his blessed Martyrs, which thought not their lives too dear to defend this Truth; & let us not be degenerate children of such worthy Progenitors, as transmitted this Truth unto us with the loss of their lives. That Truth at last will ever prevail. And though we have need of Patience, to suffer much in the defence of Truth, yet we may be confident, that Truth will prevail and get the victory; for as no darkness can so swallow up the light, but that in its appointed time, it will gloriously return again; so no power of darkness can so suppress the Truth, but at last it will appear as the clear day. Because as the nature of error is such, Cokus de iure regis Eoclesiastico. that although none be to withstand it, yet as the smoke, at last it will vanish of itself; so the nature of Truth is such, that although never so many do oppugn it, yet at last it will prevail as Zorobabel saith; and as the Comic saith, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉; Time will bring out the Truth into Light at last: And therefore seeing the Truth, is of that invincible power, that although it may be obscured, yea, for a time with Christ himself be buried, yet it cannot be extinguished, nor remain perpetually entombed, but that the time will come wherein nothing is hid which shall not be revealed, nothing is covered which shall not be manifested. We should arm ourselves with confidence and sure trust in God, which according to his Truth, will at last bring all Truth to light, and save all them that put their trust in him. But here me thinks I hear some saying, they would willingly spend their lives in defence of Truth, if they could tell what were Truth: for now there are so many Religions, so many Professions, and so many diversities of Opinions in the world, that it is fare easier for them to spend their life, then to find out what is Truth. I answer that as Claudian saith, Saepe mihi dubiam traxit sententia mentem, curarent superi terras, an nullus inesset rector.— He was much distracted, and knew not what to resolve, whether there was a Divine providence or not; because when he saw the most admirable course of things, he said, Claud. l. 1. in. Ruff. Tunc omnia rebar consilio firmata Dei; He thought it was impossible, that that could proceed, but from a superior cause: but on the other side, when (as the Prophet David saith) He saw the wicked in such prosperity, and the Righteous hang down their heads like a Bulrush; yea, and h●nged many times like the wicked sons of evil doers; — Rursus labefacta cadebat religio. then he thought it could not be that there should be any God; because he cared not (as he thought) for the righteous people: Even so I must needs confess, that when I consider the sincerity of that Religion which we teach, the sum of it plainly expressed in the Scriptures, and the end of it, tending only to the glory of God: I do assure myself, that we have amongst us the very Truth of God: but on the other side, when I consider Quomodo commutaverunt veritatem Dei in mendacium, How many of us do change this Truth of God into a lie, when they do live clean contrary to what they Profess; and some of the best of us, even of the Teachers of this Truth, do lead our lives, not only as they do, whom we daily condemn for such intolerable corruptions, unbeseeming Christians; but also in many things, as Pagans who know not God; It makes me often muse, and Nicodemus-like to ask, how can these things be? John 3. to have the Truth amongst us, and yet to have such pleasure in vanity, and to seek after leasing: Psal. 4. For our Saviour prayeth for his servants, that God would sanctify them through the Truth: john 17.17. and yet behold the fruits of our Sanctification. It was said of old, Mos est praelatis praebendas non dare gratis; o Monachi vestri stomachi sunt amphora Bacchi; vos estis Deus est testis turpissima pestis. Sed bene nummatis aut corum sanguine natis. And now the world saith of some of us; We sell our Churches, we purchase Lands, we raise our sons to worldly honours, we suppress whom we lift, though never so good, we raise our friends though never so bad, and what not? What should I say any more? what (say they) can Rome do more? or what more do we then the Heathens do? or as our Saviour saith, Do not the Publicans and Sinners even the same? and if these things be done in a green tree? If this be the life of us that are as the light of the world, what shall we say of others, which by Profession are lay secular men? I take God to witness, before whom I stand, and by whom I shall be judged, that I have admired, and often grieved at my heart, not only to hear, what perhaps the adversaries of the Truth, or some lewd dissolute men that neither love God, nor his Ministers, but are ever ready to speak the worst of all, for the offence of few, might falsely say against us; but also to see how dissolute, how worldly, and how conformable to the world, boon companions, fashionable to all Companies, a great many of us do live: Nec jovis imperium, nec Phlegetonta timent. And therefore I wonder not, that the simple are brought to their nonplus to see Truth and Wickedness thus linked together in the same persons: Rom. 1.18. But when I consider what the Apostle saith, that the Gentiles did hold the Truth in unrighteousness; I must needs acknowledge that wicked men may have the theoric knowledge of the Truth, and teach this Truth unto others; and yet be castaways themselves; for so our Saviour saith, that many shall come in the last day, and say, Lord open unto us, for we have prophesied in thy Name, and done many great works through thy Name, to whom the Lord shall answer, I know you not; depart from me you workers of iniquity. Rom. 3.3. Besides, as the Apostle saith of the jews, What if some did not believe, shall their unbelief make the faith of God without effect? God forbidden: c. 10.16. or what If all did not obey the Gospel, or that some of the branches be broken off? Shall this hinder the salvation of the rest? God forbidden; So I may say of us: What if some of us, what if many of us, even the best of us, should be, as the world saith we are? should that prejudice the rest, and especially the Truth of God? God forbidden: I hope I may boldly say it, that the world cannot say, nor any man in the world deny it, unless he putteth on the face of the father of lies; but, as we have had many Reverend and faithful Bishops, many grave and painful Preachers, that have spent their strength in the expressing, and sacrificed their dearest blood in defending this Truth; so we have still many worthy and godly Bishops, and many holy and heavenly Ministers, Parcite paucorum diffundere crimen in omnes. Spectetur meritis quilibet apte suis. that do most uprightly walk in the Truth of God, and shall these be condemned and reproached for the offence of others? Shall all be blamed for the offence of few? No, God forbidden, let every horse bear his own burden: for every man shall be judged according to his own works. And therefore though as in the field of God's Church, there are Tares as well as Wheat; so in our Priestly dignity there are many amongst us, that are not of us, (of whom I understand what I said before) that are like Statuae Mercuriales, which show the way to others, but walk not one step themselves; or like those skilful Cooks that dress good meat for others, but taste not a bit thereof themselves; or rather that feed not the flock at all, but feed themselves upon the flock of Christ: and gather wealth to themselves in steed of gaining souls to God; yet let GOD be true, and every man a liar, and let not the wicked life of some men, scandalise this eternal Truth of God: we have it now amongst us: It was purchased by pains, preserved by blood, and most gloriously continued to this very day: and I do assure myself, that as there were seven thousand men in Israel which bowed not their knees to Baal: 1 Kings 19.18. so there be many thousands of men in England, that if they wanted Ink to defend that Divine Truth which we do Profess, would maintain the same with their dearest blood; and I boldly set it down, that if Satan should be let lose to persecute the Saints of God; I do unfeignedly wish my burning bones might first give light unto all them that desire to walk in this Truth But we have more cause to pray to God to defend the defender of this Truth: not only by his Royal Authority, whereby we do enjoy this Truth in a blessed peace, but also by his own Divine Pen and industry, whereby he shown himself, Esse quod est; to be of the Truth indeed, rather than any ways in the least manner to fear or suspect the disturbance of the same: for God, who is abundant in Truth, will preserve his own Truth for evermore. And therefore seeing that, though some of us be wicked, yea, though all of us should be wicked and deprive ourselves of happiness, which I hope our greatest enemies will not dare to say: yet doth not that make the Truth of God of none effect: Let us be Gens Sancta, custodiens veritatem; a Righteous and a holy Nation, Esay 26. to hold fast this Truth of God, not showing ourselves like Rehoboam, that found shields of gold, but left behind him shields of Brass; to receive the clear Truth, from our fathers, and to leave the same darkened unto our children. Secondly, As the word of God is the primary and most absolute declared Truth, wherein there is no possibility of error, Quia dicta jehovae, dicta pura; Because the words of the Lord are pure words; So the words of men, agreeable to their understanding conformed to the Truth of things, john 8.44. are secondarily the Truth of God; because as every lie is from the Devil, though it should be uttered from the tongue of a Saint, as our Saviour showeth; so every Truth is from God, though it were spoken from the mouth of a Devil; because the Spirit of God is the Spirit of Truth, Et omne verum à quocunque dicitur, à Spiritu sancto est, And all Truth (whosoever speaks it) doth spring from the Spirit of God, saith Saint Ambrose. Every Truth whatsoever, whosoever saith it, proceeds from God. A sufficient reproof for them that will not hear the Word of God, but from the mouth of Saints: for we are not to respect who speak, or what they be that speak, but what is spoken: and therefore if Balaams' Ass should preach me Christ, I would willingly be his disciple; for Saint Paul tells me, that none can say, 1 Cor. 12.3. that jesus is Christ, but by the Spirit of God, and therefore he did not so much care, who preached, nor how they preached, so they preached jesus Christ, because he knew that every truth must needs proceed from the Spirit of Truth. ●hat we should say nothing but Truth. And therefore this should teach us to make much of Truth, and not only to believe the Truth whosoever speaks it; but also to speak the Truth, every man unto his neighbour, whatsoever comes of it; though it should be like Cassandra's Prophecy, not believed; or, O dium parere, Beget hatred, as the Comic speaketh: Quia dilexit Deus veritatem, because as all Truth is from God; so God loveth all Truth whatsoever. Corruit in platea veritas. And yet we see, Quod diminutae sunt veritates à filijs hominum, The Truth is trodden down in the street, and the faithful are minished from among the children of men; Psal. 12.1. we are all like the Cretians, always liars; and though the godly man keepeth his promise unto his neighbour, Psal. 15.5. though it were to his own hindrance; yet, now we seldom think of any promise, unless it be for our furtherance to attain unto our own desires: so fare are we from Truth. But we must all love Truth, and follow after Truth, if we would be children unto him that is abundant in Truth. And so much for the fift Particle of God's goodness: Of God's abundant Truth. CHAP. X. Of the large extent of God's mercy, and of the remission of all kind of sins, and the useful application of the whole Attribute of God's goodness. THe sixth Particle of God's Goodness, is, God is merciful to all men. that he reserveth mercy for thousands, and that (as I understand it) two manner of ways; 1. Extensively. 2. Successively. First, he meaneth that his Mercy is not like a carnal Patron's love, which commonly reacheth no further than his kindred; he can prefer none else: Nor yet like great men's favours, which extendeth no further than their servants, their greatness is no greater; but Miserationum Dei multitudo numerari, Basil in regulis contract. q. 15. & magnitudo mensurari non potest; The mercies of God are so many, that they cannot be numbered, and so great that they cannot be measured: so that he hath enough in store, to help not only a few, but also many multitudes, thousands: he hath enough for all: being not like Isaac that had but one blessing; Gen. 27.38. for he hath many blessings for every one. Secondly, God's Mercy lasteth for all times, even for ever and ever. he meaneth that his Mercy is not for any set Period of time, which is the property of all other things, even of the greatest Monarches: they have but their time, and when that time is gone, they can do nothing, which a little before seemed to be able to do all things: but God's mercies are tied to no time, but they continue from generation to generation: they are like a springing well, that can never be dried; or like the Lamp that is fed with the oil of immortality: And this the Word reserving, doth most plainly show, that he hath mercy enough in store, not only for the fathers that believe in him, but also for their children & for their children's children, even unto a thousand generations, of them that love him and keep his Commandments: Good Parents do leave the best patrimony unto their children. Rom. 11.28. O then what a Patrimony do good parents purchase unto their children, to have the Mercies of God reserved and laid up in store for thousands of them; and (as the Apostle saith of the jews) to make them to be loved for their father's sakes? Most happy are those children which have such fathers as do fear God, and keep his Commandments. And so much for the sixth Particle of God's goodness. Reserving Mercy for thousands. Forgiveness of sins, our chiefest comfort. Rom 4.7. The seaventh Particle of God's goodness is, that he forgiveth iniquity and transgression and sin: Here is the last but not the least act of God's goodness expressed: For herein consisteth all our happiness, Blessed is the man whose unrighteousness is forgiven, and whose sin is covered. And here by these three words God understandeth three sorts of evil. 1. By Iniquity, is understood original corruption. 2. By Transgression, is meant the outward & actual commission. 3. By Sin, is understood the height of all abomination, No sinner excluded from hope of pardon. The custom of sinning, and the greatest sins: For God deprives not these from hope of Pardon, if these come to him with penitent hearts: and therefore, that none should despair of his goodness, he showeth that he can forgive all these, and forgiving these, he forgiveth all. But here I must have leave to take away the veil from Moses his face, and to look further than the jewish Tabernacle; for as in Ezekiels' vision, Ezek. 10.10. Rota erat in rota, Gospel was in the Law; & Law in the Gospel; (as Saint Gregory expounds it;) so here I find all this to be Gospel, and I see jesus Christ in every word; for in Christ, Coloss. 1.14. we have Redemption through his blood, the forgiveness of our sins: and so of all the rest of these Graces, we have them all by Christ: for though the Law came by Moses, yet (as Saint john saith) Grace and Truth, yea, Mercy and Peace, and all the other good that we have, John 1.17. we have them all through jesus Christ our Lord. And thus by the help of God's Spirit, we have thus fare sailed through the boundless Ocean of God's goodness, and in all this we can show you no more then little drops of rain, or small sparks of fire, What we should learn from this doctrine of God's goodness. in comparison of the huge elements of fire and water; so great is his goodness, and so unable is our small understanding to apprehend the greatness of God's goodness. It should teach us, First, to be afraid to sin; for there is mercy with God, First, to be afraid to sin. that he may be feared, or if we have sinned, to make us presently to forsake our sins and to be sorrowful for our offences; for the mercy of God leadeth us to repentance, saith the Apostle. And herein is the difference betwixt the wicked and the godly man's application of God's goodness. First, the wicked considereth how gracious and how merciful the Lord is, as well as the best; but he maketh the worst use of this that possible can be, for he saith unto himself, Ezek. 18.32. that the mercy of God is great, and he desireth not the death of a sinner, which is most true; but then he infers a most damnable consequence, How the wicked do abuse God's goodness. Rom. 2.5. that therefore he may the more boldly go on in sin, or at least with the less fear offend his God: and so he maketh the grace and goodness of God, to be as an horse to carry away his sins, or as his sole encouragement, to go on in sin, and thereby he heapeth unto himself wrath against the day of wrath; because (as the wise man saith) Mercy and wrath come from God, and his indignation falleth down upon sinners. But, Secondly, the godly considering the goodness of God, do thereupon exceedingly fear to sin, because they are loath to offend so good a God, The consideration of God's goodness is a means to preserve the good men from sin. that hath been so gracious and so bountiful unto them; and if at any time through their infirmity, they do offend him, they will presently return to God, because they know God is ever ready to receive them; and so they make the consideration of God's goodness, to be a hindrance of their sinning, and offending God; and to be a furtherance of their repenting, and return to God. And I would to God we would all make this use of the Mercy of God, and say with that Christian Poet, Ah miser, an summi quoniam propensa parentis Ad veniam est bonitas, in scelus omne ruis? Ah wretched men that we are; shall we abound in sin, because God abounds in goodness? God forbidden: for that were, to turn the grace of God into wantonness: and to abuse his goodness for our destruction, and not to use it for our salvation. And therefore the better God hath been to us, the more we should bleed to offend that God: we should call to mind, if we can, wherein God wronged our names, that we should so often, at every word almost, abuse the most sacred name of God; or when he was hard to us, that we should so hardly deal with him, as by our sins we do, to render him evil for good, and hatred for good will. Secondly, never to despair of God's Mercy. Rom. 5.2. Secondly, this Doctrine teacheth us, never to despair of God's Mercy, for where sin aboundeth grace superaboundeth, i. e. though thy sins be never so great, never so many, yet the Mercy of God is greater; and therefore thou art deceived Cain, to say, Gen. 4.13. Thy sin is greater than can be forgiven thee: for though my sin were greater than ever hath been committed, yet it is not greater than God can forgive me; or though I were never so full of sins, yet is God more full of mercies; because no sins of man can exceed the Mercy of God, Chrysost. hom. 19 in Gen. as Saint Chrysostome saith: and therefore though my sins were never so many, even as many as have been committed in the world, since the beginning of the world; Esay 44.22. yet seeing the Lord can put them all away like a cloud, and though they were never so heinous, even as red as scarlet, yet seeing the Lord can make them as white as snow, I ought never to despair of the grace and Mercy of God, Quia semper inveniam Deum benigniorem quam me culpabiliorem; Because I shall be sure to find God more Merciful, than I am sinful, as Saint Bernard saith; Bernard. ser. 1. Et quia uberior Dei gratia, quam precatio nostra, semper plus tribuens, quam rogatur; And because God is ever readier to forgive, than we are to crave pardon; and doth always bestow more then usually we desire, as Saint Ambrose saith; Ambros. super Luc. l. 5. Et deserentes se non deserit, And doth not always leave them which forsake him, as Saint Gregory saith; Sed & impios quaerit, qui eum non quaerebant, But doth oftentimes seek for those wicked men, Greg. ho. 22. super illud, Ecce caeperunt excusare, etc. that never sought for him. And this is the chiefest end, and the rightest use of the Mercy of God; for as Medicamentum propter vulnus, The salve is made for the wound, and not the wound, because I have a salve; so the Mercy of God is taught to heal our wounded souls, and not to encourage, us to wound our souls with sin, saith Saint Augustine. But here it may be objected, Ob. that there is a sin against the Holy Ghost, which cannot be pardoned, and therefore all sinners cannot from hence conceive hope of pardon. I answer, first, Sol. What the sin against the holy Ghost is. Beza ho. 28. the pass. Dom. That sin is called irremissible, three ways. that although we may partly know what this sin is, viz. A willing, witting, malicious, total apostasy; yet I say we can never discern where it is, Sine rarissimis inspirationibus, Without some rare and special inspiration, (as Beza saith) which few or none can now say he is sure of. Secondly, I say that a sin may be called irremissible three ways. First, Privatively, when the sin by congruence of merit deserves damnation, though by the congruence of God's Mercies, it may be pardoned; and so are all sins irremissible, if we consider their just desert. Secondly, Contrarily, when the sin doth not only deserve punishment, but also opposeth pardon, and refuseth all the means of remission: and so is the sin against the Holy Ghost irremissible, because it not only not seeketh, but also rejecteth and opposeth pardon. Thirdly, Negatively, That there is no sin in the world, but God can forgive it. when the sin can no ways be remitted, and so in my judgement is no sin unpardonable. For though in regard of our impenitency, and perpetual obstinacy, in resisting the holy Ghost, as S. Steven said of the stiffnecked jews, this sin shall never be forgiven, as our Saviour saith; yet in regard of God's infinite Mercies, which both for number and greatness, do exceed all sins; and in respect of God's power, which is able to do all things, and to subdue all things unto himself; I say this sin, and all sins are pardonable, and can be forgiven if we could repent, and ask forgiveness of the same; else should our sins be more infinite than God's mercies; which is impossible: And therefore whatsoever thy sins have been, never so great, never so many; sins of darkness, sins of Death, sins more in number then the sands of the Sea, yet if thou hast but that grace, to wish for grace; (if thou dost it from the bottom of thy heart,) despair not of the Mercy of God, but call, and cry, and say unto him, Lord be merciful unto me a sinner; 1 Iohn ●. 7. and the blood of jesus Christ shall cleanse thee from all sin: Esay 42.3. for a bruised reed he will not break, and a smoking flax he will not quench. O Lord, who is a God like unto thee? What a heinous sin it is to despair of the Mercy and goodness of God. It is said of judas that he sinned more in despairing of the mercy of God, then in betraying of his Saviour Christ, for the betraying of his master, was but the corruption of man, but the despairing of God's mercy, was a denial of this goodness of God: and so to make God cruel, at least not so good, as he was evil; than which, a greater indignity cannot be imagined, against the Divine Majesty: and therefore whatsoever our lives have been, as bad as Solomon, 2 Chron. 33.1.2. etc. or worse than Manasses, yet let us us not add this unto all the rest of our sins, which alone will prove unto us worse than all the rest, to despair of the grace and goodness of GOD; Heb. 4.16. but rather let us in the name of Christ, draw near unto the Throne of Grace, and we may be sure, to find mercy against the time of need. Thirdly, to imitate God in all these particulars of God's goodness. Thirdly, This Doctrine teacheth us to Imitate God herein, in all these special points of goodness. For though there be many inimitable works of God, wherein it is a sin to attempt to do the like, as Mundos fabricare, mortuos suscitare, & inter fluctus, ambulare, To create worlds, to raise the dead, to walk among the waves, and the like, yet we are commanded to be holy as he is holy, and to imitate him in goodness, that so we may be the Children of our Father which is in Heaven. And therefore, First, to be Merciful. Luke 6.36. Ouid. de ponto cleg. 9 Sta●●us in Thebaide. First, we should be merciful, as he is merciful. Regia (crede mihi) res est succurrere lapsis. And as another saith, Pulchrum est vitam donare petenti; It is a pleasant thing to be pitiful: But the man of blood, or the son of cruelty, can never be the Child of the God of mercy; for, job 6.14. Matth. 26.11. he that hath no mercy, hath cast away the fear of the Lord, saith holy job. And yet alas, mercy is now gone out of our Country; The poor are ever with you (saith our Saviour) and never so many poor as now; That there is a great want of Mercy amongst us. for in Court and Country, in Church I am sure, we are almost all beggars, and yet we may labour not only all night, with the Apostles, but all the days of our life, and get nothing; because we have nothing to give, such is our time, that if ever that saying was true, it is now true; Si nihil attuleris, ibis homere foras: Most is sold, souls and all, little is given, either in Church or Commonwealth; and all is spent upon our selves, and upon our friends, and not upon the painful servants, or poor members of jesus Christ. 2 Sam. 24.23. It is said of Araunah, that being but a Subject, as a King he gave unto the King; but we go like Princes, in soft raiments, and we far like Kings, Luke 16. daintily every day; and we give like bankrupts, not a bit to the poor, not a penny to the painful: But, O beloved, Mutemus vitamsi volumus accipere vitam. We must change this course of life, if ever we look for eternal life; And we must remember the afflictions of joseph, and put on the bowels of mercy and compassion, if ever we be the Children of this God of mercy. Secondly, we should be gracious, that is, amiable, 2. To be gracious. and affable, and courteous one to another, rather like Titus Vespasian, that was, Deliciae generis humani; The delight of mankind, delighting only in doing good; and not like Cynic Diogenes, or carping Zoylus, that were unsociable, and unfit for any society. Thirdly, we should be slow to anger; for, 3 To be slow to anger. Ecc●es. 7.11. Prou. 14.29. Anger resteth in the bosom of fools: but, he that is slow to wrath, is of great wisdom; because (as the Poet saith,) — Furor iraque mentem praecipitant. Wrath and fury do so blind the mind and judgement of man, Ne possit cernere verum; That as Cato saith, He cannot discern betwixt good and evil: And therefore Euripides saith, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉; Whosoever precipitately fostereth anger, must needs fall into an evil end, because nothing can more prejudice man in the whole course of his life, than the poisonous weed of wrath, and the bitter fruits of hasty anger. Fourthly, we should abound in all goodness; 4. To abound in all goodness. for the more good we do, the more excellent, and the more godlike we shall be: for good cannot proceed but from God, and cannot tend any where but to God. And we are all Trees in God's Vineyard, well planted, well fenced, and well watered; for our Land is good, our Law is good, our Service and our Sermons good: And therefore we should be good, and bring forth good fruits, Math. 3.10. meet for repentance; or else, we shall be hewn down, and cast into the fire: for, though it be very true, that he is a good man, S. Chrysost. in serm. de virt. & vit. which doth no evil; yet is it as certainly true, Malum esse non fecisse bonum, That he is an evil man, which doth not good; because there are privative sins, not to do good, as well as positive sins, to do evil: And therefore the jewish Rabbins that have been curious to account all the Commandments in Moses Law, Munster in precept. off. & neg. have found 365. negative ones, just as many as there be days in the year, and 248. affirmative ones, just as many as there be limbs or bones in a man's body; not only to teach us, Psal. 103.1. & 35.10. that all parts of man, at all times of the year, are to be employed in God's service, but also to show unto us, that we are not only to abstain from evil, 1 Cor. 15.58. but also to do good: because not only the riotous, and wasteful Steward, that embezzled his Master's goods, but also the idle, and thriftless servant, that did no good with his Master's goods, shall be bound hand and foot, and be cast cut into utter darkness, where shall be weeping and gnashing of teeth. And so we read of Dives, that he is tormented in flaming fire, Non quia tulit aliena, sed quia non dedit propria; Not because he did evil to any, but because he did not good to poor Lazarus: Luke 18 11. And therefore we should all strive, not only with the Pharisee, to be truly able to say, that we thank God we are not Adulterers, Swearers, Extortioners, Drunkards, Railers, Liars, or such like; but also (as Saint Peter bids us) to add unto our Faith, 2 Pet. 1.5. Virtue; and to our Virtue, Knowledge; and to Knowledge, Temperance; and to Temperance, Patience; and to Patience, Godliness; and to Godliness, Brotherly kindness; and to Brotherly kindness, Charity; and so to go on, from one grace unto another, until at last we do attain unto the perfection of goodness: for assuredly to do good, will be our chiefest comfort, Rom. 2.7. in life, in death, and after death; for, glory, and honour, and peace, shall be to every one that doth good; and God himself will say unto him, Euge serve bone; Well done, thou good and faithful servant, Math. 25.23. enter thou into thy Master's joy. Fiftly, we should love the Truth, and say the Truth, every man unto his Neighbour; yea, and so accustom ourselves to Truth, mentiri lingua prorsus ignoret, 5. To accustom ourselves to say the Truth. That our tongue's should not know how to lie: for, as God is Truth, so Truth makes us the Children of God: And therefore Pythagoras being demanded, wherein men become likest unto God, answered, Cum veritatem exercent; Stobaeus Ser. 11. When they accustom themselves to say Truth. I do not know two more excellent things, Zach. 8. Veritatem & pacem diligite. and more comfortable for the life of man, while he life's here in this World, than Peace and Truth; Peace to free us from all evil, and Truth to preserve us in all good. And yet I fear me, we may now take up the Prophet Esayes complaint, that Truth is fallen in the street; yea, and (as jeremy saith) Is perished, and clean gone: Esay 59.4.14. Jerem. 7.18. for though (as Euripides saith) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Truth is a simple speech, that requires neither welt nor guard, yet now we do so cunningly and craftily adorn lies, That there is a great want of practising to say the Truth amongst us. and falsehoods, that we make them pass currently for Truth; and he that cannot dissemble, and deceive his Neighbour, is accounted but a fool, that cannot live in the World: So that now it is grown into a common speech, to say, We know not whom we may trust; and we do verify that ancient saying, Multis annis iam peractis, Nulla fides est in factis Mel in ore, verba lactis Fel in cord fraus in factis. Many years past and gone, Faith in deeds there is none: Honey in mouth, words sweet, Gall in heart, deceit in deed. But if we will have any part in this God of Truth, we must neither use to speak a lie, nor to conceal the Truth: for, Qui veritatem occultat, & qui mendacium prodit, uterque reus est; ille quia prodesse non vult, iste quia nocere desiderat; Aug. in l. de Agon: christiano. He that conceals a Truth, and he that inventeth lies, are both alike culpable in the sight of God; the one because he will not do good, the other because he desireth to do evil: And though Veritas odium parit; The Preachers of Truth shall find little grace with men (as Saint Ambrose saith) yet must we not hide the Truth, for any fear; nor yet speak a falsehood, for any gain: but in all things we must hold fast the Truth, Heraclid. in sua hist. Theat. Zwing. if we will be like unto this God of Truth. It is reported of one Idor an Abbot, that for three things he was most excellent. First, that he never lied at any time. Secondly, that he never spoke evil of any man. Thirdly, that he never spoke any thing, without great necessity. I only wish we were all like him herein. 6. To abound in the works of mercy. Sixthly, we should reserve mercy for thousands, that is, to abound in the works of mercy, and compassion; and that towards all men, either in action, or affection: for, where effecting means are wanting, God never rejects a charitable meaning; whereas the doing of good, without good will, or a large giving, with small charity, proves to be of no validity; because he gives but externally some things without himself, and not internally, De semetipso; From his heart: And thus our mercy should extend itself to thousands, because we have always those before our eyes that have need of mercy; and that in a double respect. The outward works of mercy, are principally six. 1. Of a corporal necessity. 2. Of a spiritual misery. The Schools avouch the first to consist chief in six points. 1. Visiting the sick. 2. Feeding the hungry. 3. Clothing the naked. 4. Redeeming the Captive. 5. Entertaining the Stranger. 6. Burying of the Dead. And for the second, I see not less forms of pity, than there be deeds of Charity, or acts of iniquity: In the first respect, the rich may be merciful, and show pity unto the poor; and in the second respect, the rich may be pitied by the poorest men in the World; because none are more lamentable, than those that are poor, and naked, and destitute of the true spiritual riches: And therefore in both respects, we ought ever to show mercy and compassion, unto our distressed Brethren. Now in mercy there are two special acts. Sinners are the men that are chief to be pitied. 1. To see their miseries. 2. To help their infirmities. 1. To see with our eyes, and then to help with our hands, or at least to pity with our hearts: Dives saw Lazarus full of sores; and we see men now full of sins, and yet he did not pity him, nor these will not be helped by us; for, if either by reprehension, or instruction, or by the mildest manner of advising them, yea, or by most humbly requesting, the Spiritual Lords, That it is dangerous to seek to redress the dangerous estate of great men. and temporal Potentates of this age, to look into their miserable estate, we would seem to pity them, or make any attempt to help them; they would make us all to be pitied ourselves: & therefore, only lamenting that any of our Lords Spiritual should be so much temporal, as in any thing to follow the steps of this world; and our Lords temporal so little Spiritual, in seeking the Kingdom of Heaven as they use to do; I will turn my speech to persuade all men, to remember the afflictions of joseph, and to be merciful unto the poor distressed members of jesus Christ. And although I might easily insert many motives, Motives to persuade us to be merciful. Matth. 18.33. to persuade all men to be merciful, as, that it is a due debt, which we own unto our brethren, as our Saviour showeth, oughtest not thou to have had compassion on thy fellow, even as I had pity on thee? and the great benefit, that we shall reap, by being merciful; because He that hath mecy on the poor dareth unto the Lord, Molissima corda humano generi dare se natura fatetur quae lachrymas dedit. and the Lord will recompense him, that which he hath given, and many more forcible reasons to persuade all men to practise Mercy; yet I will chiefly commend this same, viz: that hereby we become most like unto our heavenly father: for we say, that child, is most like his father, which doth nearest represent him in his face, and countenance; and the mercy of God is called the face and countenance of God, as the Prophet David showeth when he saith, God be merciful unto us and bless us, Psal. 6.7.1. and show us the light of his countenance and be merciful unto us, and therefore in showing mercy we become most like unto God: and thereby we do best please our heavenly Father, which reserveth mercy for thousands. But now the merciful and pitiful men are minished from among the children of men: they are dead, and gone, and unmerciful nabals are stepped up in their stead, who think all too little for themselves, and every little too much for the poor. It might be easily proved that the most powerful men, are the least pitiful unto the poor, and that they which have most money, have least mercy: In former times they sold their lands, and gave the money unto the poor, but now they sell the Poor, and beggar many, to buy them lands and liuings; and as the Prophet saith, To join house to house, and land to land, until there be no place for the poor to dwell among them. For behold the Stranger, the Fatherless, and the Widow, how unmercifully they are dealt withal; the Stranger is strangely looked upon, the Orphan's goods is unjustly detained, and the poor Widows wrongfully molested. It is with us, as with the fishes in the seas, whereof Alciat saith, Pisciculos aurata rapit medio aequore sardas: That the little sprats, being under the water, are chased and devoured by the great-ones; and if for fear they spring out of the sea, they are presently swallowed of the Sea-mues; even so the poor are oppressed at home by their rich neighbours, and if by Law, they seek to be relieved, they are presently consumed by the greedy Lawyers; and so, pauper ubique iacet, they do herein, but leap out of the frying-pan into the fire. But let these unmerciful men take heed; for the Lord is the avenger of all such, and when their tears run down their cheeks, they go up into Heaven, Ecclus 35 15. Psal. 10.14. and the Lord will hear their cry, and will help them. And therefore it were well for us, if we would strive, Luke 6.36. to imitate God herein, and to be merciful as our heavenly Father is merciful. And yet I must tell you, that although we must be merciful unto all, we must know how to be merciful unto every one. For, as there is an undeserved misery, Arist. rhet: l. 1. c. 8. wherein mercy is always to be showed, so there may be a just calamity wherein justice sometimes must be executed, and therein, as Saint Ambrose saith, est crudelitas parcens & misericordia puniens, to spare is cruelty, & to pity impiety, because among Godly men, to spare wicked and unparaleld varlets, Claudian de 6. consul. honorij. — Violentior armis Omnibus, expugnat talis clementia gentem: It would be the ruin of the righteous, and the cherishing of such serpents, Natura me clementem, respublica severum fecit. as would most maliciously poison us: and therefore Mercy and Truth must go together; and so showing mercy, we shall be sure to obtain mercy. Seaventhly, We should be ready and willing, to forgive one another, 7. To be most ready to forgive one another. even as God for Christ his sake hath forgiven us. For how shall we think, that God will write our sins in the Sands, if we will write our brother's faults, in marble? or that he will forgive us a thousand pounds, i. e. iniquity, transgression, and sin; if we will not forgive our fellow servant an hundred pence, i. e. some small offence conceived, and conceited against us? And yet now; — Scribit in marmore laesus. It is strange to see what memories we have, perpetually to keep in mind, the least conceived indignity, done unto us; O we can never forget it; we will forgive him, but we cannot forget him, he shall come into my Paternoster, but not into my Creed; i. e. into my Prayer, but not into my favour; a strange distinction, which Aristotle never found in all the books of Nature, That we should forget whatsoever we remit unto our neighbours. and I am sure, cannot be found in all the book of God: It was invented in Hell, by that prince of subtle Sophisters, to bring many a soul into Hell; for when God forgiveth our sins, doth he not say, that he will blot them out of his book? there is no reading of them any more, doth he not say, that he will put them out of his remembrance? There is not the least thinking of them, to be in the least manner offended with us for them: and doth he not say, he will put them away as a cloud, Esay 1.18. and he will wash us as white as snow, and then will talk together, & walk together with us, and be as loving, and as friendly unto us, as if we had never offended him, there is not the least sign that ever he was offended with us; and when he threatneth the wicked abusers of his most holy name, doth he say any more but that he will not hold them guiltless? that is, Exod. 20.7. he will not forget their abusing of him, but he will remember it, when they think least of it, and have perhaps quite forgot that ever they did it: and I think you will say, this is a fearful saying: and therefore to say I will forgive him, but I'll think on him, is but a fruitless forgiveness of a revenging mind, or at least of an unreconciled heart. And therefore though I say not, we should repose trust of state or life in mine adversary, without good tokens of sincere reconciliation: because (as Solomon saith) we must not too hastily, or unadvisedly trust a reconciled enemy; yet I say that in our own hearts, and souls we must so forgive him whatsoever is past, as never to remember it, never to think on it, as to be a means, in the least manner, to disturb our charity towards him, to hinder him of any good, or to do him the least evil whatsoever; but, as we are towards all others, to be in as perfect love & charity towards him, as if he had never offended us; yea, and to be so ready, and so willing to embrace his love and society, as we are to embrace the love of any other, if we thought his heart to be as upright towards us, as we know our own, 2 Kings 10.15. to be towards him; as jehu said unto jehovadab. And thus if we be merciful, and gracious, slow to anger, and abounding in all goodness, and truth, reserving mercy, to the uttermost of our ability, for all men, and be ready, to forgive one another, even as God forgiveth us; and as in our daily prayers, we desire God to forgive us; then shall we be happy and blessed, and be the children of the most highest. And so much for the second attribute of God here expressed, that is, his Goodness. CHAP. XI. Of the justice of God, how just is God in all his works, and especially in the not absolving or clearing of wicked unrepentant sinners. 3. Attribute, i e. God's justice. WE have seen come small sparks of Gods boundless incomprehensible goodness, we are now to consider the last part of his description, i. e. his justice, and severity against sin and sinners; an act never used until we abuse his goodness; and therefore left last to be expressed; to see if by the first, we will be reclaimed: if not, God will not be vanquished; but not holding the wicked innocent, he will visit the sins of the Fathers upon the Children, and upon the children's children, unto the third and fourth generation. It is observed by divines, that God showeth himself to work and to do things in many respects, especially, 1. As the absolute Lord, and owner of all things. 2. As the God or maker and preserver of all things. 3. As the Father, and Husband, of his Church. 4. As the judge, and Just rewarder of all men. And in all these ways, Zanchius de iustitia dei. l. 4 c. 5. q. 2. p. 398. God is said to be just & righteous: but his justice, in all these manner of working, is not the same: for, First, As the absolute Lord of all things, whereby he chooseth or rejecteth, giveth or denieth his grace, to whom haet will; the justice of God herein, is the Will of God, as our Saviour showeth, saying; May not I do what I will with mine own? Matth 20.25. or as the Apostle saith, Hath not the potter power over the clay, of the same lump to make one vessel unto honour, and another unto dishonour: Rom. 9.21. And in all these things there is no iniquity with God: but he is righteous in all his ways, and holy in all his works; & his Will is the rule of justice: and must needs be just, because he hath, ius absolutum, a most absolute right over all things: Whatsoever God doth is just, and all things that are just, are just because he doth them. and therefore all those acts must needs be just, which are done by him, which is justice itself, and that pure fountain, from whence all springs of justice do proceed: for it is a sure rule, that God cannot be said properly to do things, because they are just, but that those things are just, because he doth them: therefore Abraham thought it a just thing to sacrifice his son, because it was Gods Will to require it: so that in this respect, the Will of God is the justice of God. Secondly, As the God of all things; that is, the Creator, Esay 46.4. Preserver, and guider of all things; the goodness of God is said to be the justice of God. Thirdly, As he is the Husband of his Church, 1 Tim. 4.10. and the Father of his Elect; the mercy of God, in giving Christ, and the obedience of Christ in satisfying the Law for us, is said to be the justice of God. Fourthly, As a just-iudge; the justice of God is, the distributing of reward unto every man, according to his just desert; and so 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 justitia, is quasi 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 bipartitio; a parting to every one his own due deserved portion; and it is called iustia distributiva a distributive justice. And this is that which is meant in this place when he saith, that by no means he will make the wicked innocent, but will visit the sins of the fathers upon the children and it is here set down, two special ways. God's distributive justice is here expressed two ways. 1. Negatively, by the negation of absolution unto the wicked, not making the wicked innocent. 2. Positively, by the expression of the greatness of the punishment which shall be inflicted upon them, but visiting the sins of the fathers upon the children. For the first, he saith that absolving he will not absolve the wicked; and alas, We are all gone astray, Psal. 14.2.4. we are all become wicked, and there is none of us that doth good, no not one: and therefore what shall we do, if God will not do this fatherly favour, to absolve us? Nay, he said even now, that he would do it; that he would forgive iniquity and transgression and sin: and therefore now with the same breath to say, he will by no means clear the wicked, seemeth strange. Aug. de civitate dei. l. 8. c. 3. I answer, that for the clearing of this point alij atque alij aliud atque aliud opinati sunt, (as Saint Augustine saith in another case) diverse men have made diverse answers. Some say that sins must be distinguished; as, into sins of humane infirmity, and simple ignorance; as when we do the things we would not do, or many times we do the things we know not to be evil: and these sins God is always ready to forgive: because he remembreth that we are but dust, and cannot do the things we would do: or into sins of wilful ignorance, when men will not understand, that they may do well; but do make a covenant with death, Esay 28.15. and an agreement with hell itself, Job 2●. 14. and do say unto God, depart from us, for we will not have the knowledge of thy ways: and into sins of obstinate malice, from whence proceed, those horrid and horrible fearful sins, that do exceedingly provoke the wrath of God: as That idolatry is a most horrible sin. First, Idolatry, which is either the worshipping of the true God, with false worship, or the giving of the true-worship, only due to the true God unto the creature, whether visible or invisible, whether inwardly conceited in our minds, or outwardly exposed to our senses; for so the Apostle saith, that because the Gentiles knowing God, glorified him not as God, but changed his glory into the Image of birds, beasts and creeping things; Rom. 1.18.24. therefore the wrath of God, was reueiled from Heaven, against their ungodlinessse, Deut. 32.17. and he gave them up to vile affections, Deut. 7.26. to do those things which were not convenient: for this sin of Idolatry, is so offensive unto God, that it is termed a service of the Devil: and therefore abominable, and accursed by God, and most dangerous unto Man. Secondly, a perfidious tempting of God, The doubting of God's goodness towards us, is a most horrible wickedness. Psal. 78. etc. 1 Cor. 10.9. as whether he be with us, or whether he can or will do what he promised for us: for so the Psalmist saith, that the Israelites tempted God in their hearts, and spoke against him saying; Shall God prepare a table in the Wilderness? He smote the stony Rock, so that the water gushed out, and the streams flowed withal; but can he give bread also, or provide for his people? and therefore the Lord was so wroth: that the fire was kindled in jacob, and there came up heavy displeasure against Israel; because they believed not in God, and put not their trust in his help: for God is so able and so willing to help his own servants, that none can doubt thereof, without horrible indignity offered him; And therefore we should ever rely upon him, and never doubt of this infinite goodness of God. Thirdly, a murmuring against God, To murmur, or to be discontented with God, a heavy sin. Gen. 4.5. and complaining secretly as it were in our hearts, that he doth either press us sore with heavy yokes and punishments; or that he dealeth not so gently and so lovingly with us, as he doth with others: for thus Cain murmured against God, that he accepted the oblation of Abel better than his; and thus the Apostle saith, 1 Cor. 10.10. the children of Israel murmured against God, that he had dealt hardly with them, in bringing them out of Egypt to suffer hunger and thirst in the wilderness; and therefore they were destroyed of the destroyer: and therefore we should beware of murmuring, which is nothing worth, and take heed of this muttering against God; for there is no thought so secret, that it shall go for naught, Wisd. 1.11. job 13.15. Rom. 8.28. but we should with job in all estates put our trust in him, though he kills us knowing that he worketh all things for the best for them that love him. Fourthly, an obstinate contumatious rebelling against God, To refuse to obey God, a fearful sin. as when we refuse to hear his word, & will not be obedient unto his laws; but will say with the jews, Let us break his bonds asunder and cast away his cords from us: Psal. 2.3.4.5. for against these the Psalmist saith; He that dwelleth in Heaven shall laugh them to scorn, the Lord shall have them in derision; and then shall he speak unto them in his wrath, and vex them his sore displeasure: And therefore we should take heed of rebelling, and refusing to hear and to obey the Word of God, lest the wrath of God should be suddenly kindled against us, and consume us. To oppose the known truth, a most horrible sin. Num. 14.37. Fiftly, Blasphemy against God, and the slandering of the Truth of his Doctrine, especially when we oppose it fully, though we know it to be Truth most certainly; as the spies that were sent to view the Land of Canaan did; and therefore died by the plague, before the Lord: for this is a sin, of a malicious wickedness, and a branch of that unpardonable sin against the Holy Ghost; and therefore we should ever take heed to oppose the Truth against our consciences. Deut. 27. Disobedience to Parents a most fearful sin. Sixtly, Disobedience, and dishonouring of our Parents; for so the Lord saith, Cursed be he that despiseth his Father & his Mother, and let all the people say, Amen. And therefore we find heavy judgements inflicted upon Cham; Absalon, and all other like children of disobedience; and the Lord requiring, that upon the bare testimony of the Parents, saying, This our child is disobedient, and will not be ruled by us; they should carry him out of the City, and stone him with stones till he died. Gen. 4.10. The shedding of man's blood, a most heinous sin. Seaventhly, The shedding of Innocent blood, especially of those that are the sons of God; for the voice of blood, as may be seen in Abel, is such a shrill, piercing, undeniable voice, that it will speedily ascend to Heaven and never departed, until vengeance be poured out upon the sinners. Oppressing the poor a fearful sin. Eightly, The oppressing of the poor, the fatherless and the Widows: for if you hurt the Poor, and they cry unto me, (saith the Lord) Et indignabitur furor meus, I will surely hear their cry, and my wrath shall wax hot, and I will kill you with the sword, and your Wives shall be Widows, and your children fatherless. Untamed lusts, a most odious sin. Ninthly, Unbridled wand'ring lusts, such as were the lusts of the Citizens of Sodom, and of all those that give themselves, to do adulteries, whoredoms, and following after strange flesh: for the Lord hateth all such lascivious livers; and therefore destroyed of them three and twenty thousand in one day, 1 Cor. 10.8. and wrought a most grievous slaughter upon the whole tribe of Benjamin, Judg. 19.25. for that one foul abuse offered unto the Levites Wife. Tenthly, Sacrilege and profaning of holy things; for this is a robbing of God, (as the Prophet showeth; Mal. 3.8. Sacrilege a fearful sin. ) and such a high transcendent sin, as that I could fare easier fill whole volumes of most fearful examples of God's vengeance, executed against sacrilegious persons, then find you one man, either in Divine or humane stories, that wronged and rob the Church of God, and scaped unpunished, both in himself and his posterity, unto the third and fourth generation. Eleventh, Continual swearing a most dangerous sin. Continual swearing and profaning of the blessed Name of God; for of all the sins forbidden in the Commandments, this only, with Idolatry, is forbidden with sub paena, with a curse, yea a grievous curse denounced against us, if we will not shun it: for the Lord will not hold him guiltless, that taketh his Name in vain. These and such like lewd and wicked sinners, they say, God absolving will not absolve; because the doers hereof, have no love of goodness, no care of godliness, no sense of sin, no remorse of conscience; and therefore is the Wrath of God so exceedingly kindled against these sinners, sinner's 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, these grievous, huge, and horrible sinners, that he will never forgive them, without exceeding great repentance. Indeed I confess, that such grievous sinners are in a grievous case; and that it is not likely, God would have used such fearful threatenings, but against heinous sinners; yet I told you before, that no sin was so great, but the Mercy of God is greater, and able to forgive, if they be able to repent. And therefore, Others say, that the former clause, forgiving iniquity and transgression, and sin; is to be understood of the sins of God's Elect, be they great, or be they small, he forgives them all; and this latter clause, not making the wicked innocent, to be understood of the sins of the Reprobate, of what quality soever they be: for, he will have mercy on whom he will have mercy, Exod. 33.19. and whom he will he hardeneth, etc. And I yield this to be true in itself; but, because God only knoweth absolutely, How both sentences are reconciled. Ex priori, from the causes, infallibly, who are his; and we know it only, Ex posteriori, by the effects of God's favour: and the fruits of his Spirit; if we would be assured of the remission of our sins, and would more certainly know how both these sentences may be reconciled; I say briefly, that the first sentence, is to be understood, of the penitent and amending sinners, of what quality soever their sins have been; and the latter clause of continual unrepentant transgressors: for, God will pardon any sin if you be sorry for it, and forsake it; but no sin if you continue in it. For God shall wound the head of his enemies, Psal. 68.21. and the hairy scalp of such a one as goeth on still in his wickedness, saith the Prophet. And therefore if any of us have sinned, yet let us not continue in sin; for mercy and wrath come from God, and if we continually sin in the time of grace, we shall suddenly be destroyed in the day of vengeance; Quia non delinquenti sed peccata relinquenti misericors Deus est, Because God will not be merciful unto them that offend of malicious wickedness, Rom 3.8. and do still go on in sin, that grace may abound, whose damnation is just, as the Apostle speaketh. But thou wilt say, thou hopest God will give thee grace to repent, and thou meanest to leave thy sins, before thou be'st compelled to leave the world: It is true (beloved) that our sins shall be pardoned, whensoever we repent: but we cannot repent, That men cannot repent when they will. whensoever we will; because repentance is the gift of God; and we have not God at our command; but as a Father truly saith? Qui dat paenitenti veniam, non semper dat peccanti paenitentiam; God which always pardoneth the repentant sinner, doth not always give repentance unto sinners; but as they neglected him, Rom. 2.5. so he rejecteth them, and suffereth them to heap unto themselves wrath, against the day of wrath. And therefore, though God be slow to anger, and suffereth long: yet he is full of justice and will not suffer ever; but at last the fire of his fury will be kindled, and then, Furor arma ministrat, His wrath will quickly afford him weapons: and as Lactantius saith, Tarditatem irae gravitate supplicij compensabit, He will requite the slowness of his wrath, with the severity of his vengeance; for as the old distich saith, Ad veniam tardus Deus est, Serior esse solet vindicta Jeverior. ad praemia velox Sed pensare solet, ut graviore moram. God useth to come to punish on leaden feet, but he payeth home with iron hands: he will reach them fare, and he will smite them full. And therefore, To day if ye will hear his voice, Psal. 95.8. harden not your hearts, and defer not your amendment till to morrow; for, Qui non est hodie, cras minus aptus erit; If thou wilt not do it to day, it will be fare harder for thee to do it to morrow; and if thou wilt not do it at all, thou art in a most fearful case; for, God absolving will never absolve thee, that is, he will never forgive thy sins, because thou wilt not forsake thy sins. And so much for the denial of pardon and absolution unto the wicked. CHAP. XII. Of a twofold visitation of God, and the full opening of that point, how God doth, and that justly visit the sins of the Fathers upon the children, and yet punish none but for his own sins. FOr the second, GOD saith, not only, that he will not absolve the wicked, but he addeth further, that he will visit the sins of the fathers upon the children. Touching which we must first observe; that visitare est post longum tempus recordare; To visit is after a long time, to call to mind, to remember, That there is a twofold visitation of God. and to see those things again, which we seemed to have quite forgotten: and we find a twofold visitation of God. First, when he seemeth to forget our miseries, to sleep in our afflictions, even sometimes, until we be almost overwhelmed, with the raging waves of this world, Matth. 8.24. as the Disciples were with the waves of the Sea: Yet at last, when he seethe his time, First, God visiteth the afflicted. and not when we think it sit, he will awake, as a Giant out of sleep, and he will assuage the winds, and rebuke the Seas, and deliver his people out of all their miseries: thus he remembered Noah, Gen. 8.1. thus he visited his people that were in Egypt, Exod. 3.7. and thus when we seem to be forsaken of God, because we are despised among men; Luke 1.68. he will, when he seethe time, visit us, and redeem us o●t of our distress. Secondly, God visiteth the wicked. Secondly, When God suffereth the wicked to go on in sin, and to pass from one wickedness to another; and yet still to flourish like a green Bay-tree, to build them houses, to enlarge their possessions, and to have all things at their desire; he seemeth to forget their impieties, or to have taken no notice of their wickedness; yet at last (as the Prophet speaketh) when they least think of it, He will visit their iniquities with the rod, Psal. 89.32. Psal. 50.21. and their sins with scourges. Yea, he will reprove them, and set before their faces, the things that they have done: and then he will severely punish all their sins, and that two ways: 1. In themselves. 2. In their children. First, It is just with God, (and so it seemeth just with men) To render vengeance to them that fear not God: For this cause we find, 2 Pet. 2.4. He spared not the Angels that offended; Nor any man that sinned: but thrust Adam out of Paradise, destroyed the whole world by the deluge, God will punish sinners. Sodom and Gomorrha with fire and brimstone, Corah, Dathan, and Abiram, Saul, Nabuchadnezzar, judas, Herod, and many more he hath most severely punished, for their sins; Ezek 18. and so in brief he saith of every one, The soul that sinneth, that soul shall die. And therefore this should teach us. First, Not to frame unto ourselves a God, all of Mercy, and not to sing of mercy alone, but of mercy and judgement together; that as we are to love his mercy, to be filled with grace; so we might fear his justice, to preserve us from sin. For these be the two feet of God (saith Saint Bernard) whereupon he walketh all his ways, That we should as well fear God's justice as hope for his Mercy. and these be the two wings of a Christian, whereby he may fly up into heaven; Therefore seeing the one without the other, is unavaileable to support us, let us not separate those which God hath here & every where else joined together; but let us embrace God's goodness to keep us from despair, and let us fear God's justice to preserve us from presumption. Secondly, This teacheth us to expect a day of retribution, for seeing the justice of God requireth that wicked men should be punished (as the Apostle showeth) and that here many of them do scarce taste of God's anger, it must needs be, That the justice of God requireth, there should be a day of retribution. 2 Cor. 5.10. Rom 2.5. 2 Pet. 2.11. that all must appear before the judgement seat of Christ, that every one may receive the things done in his body, according to that he hath done, whether it be good or bad: and therefore what manner of men ought we to be in holy conversation and godliness? Secondly, God will not only punish wicked men in themselves for their sins, That God punisheth wicked men in their children. but he will also punish them in their children; Tanquam in carne sua charissima, As in the dearest things that they love: for he will visit the sins of the Fathers upon the children. And so punishing their children he plagueth them; because every man herein is like the woman of Canaan, who said unto our Saviour, Miserere mei Domine, O Lord be merciful unto me, my daughter is grievously vexed with a devil. Matth. 15.22. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉; Basil. sell. ser. 19 For that the Devils being in her daughter, was a torment, and a misery unto herself; Simon de Cassia in Euang. l. ●. c. 24. Quia amor natorum dolorem traijcit in parents; Because the love which the parents bear unto their children, doth transfer the grief of the children unto the parents: and therefore doth God punish a wicked man, both in himself and in his children. But although it be Just with God, to visit the sins of the fathers upon the children; yet this seemeth strange with men, especially considering the Prophet saith; Filius non portabit iniquitatem patris: The son shall not bear the father's sins, neither shall it be said any more, Ezek. 18. that the fathers have eaten sour Grapes, and the children's teeth are set on edge; but every man shall bear his own sin, and the soul which sinneth, that soul shall die. And therefore to reconcile this clause of the Law, with that of the Prophet, we must discuss this point more at large. Saint Augustine disputes it, How it stands with God's justice to punish the father's sins upon the children. how the child should bear his father's sins, but he doth not directly (as I find) conclude it. Saint Gregory concludes it, that if a child follow the sins of his fathers, he shall not only be punished for his own sins but also for his father's sins: but he did not sufficiently dispute it. And therefore that we may rightly conclude upon sure premises, I must with the Schools distinguish, 1. Of Fathers. 2. Of Sins. 3. Of children. 4. Of Punishments. First, Fathers are either proximiores, those that beget us, or remotiores those from whence we are derived, as Adam: That the sin of Adam, was not only imputed, but also derived into his posterity, experience itself makes it plain; and the reason is, (as Aquinas truly saith) because Adam now stood, not as a personal man, but as specifical, i e. as one bearing in himself (as the stock of a tree doth bear all the branches) the whole species, or race of all mankind: and therefore, if this root had continued holy, Rom 11.16. the branches had been likewise holy: but he sinning, he produced a most sinful offspring like himself: because an evil tree could never bring forth good fruit; Matth. 7.18. but in every other man, there is only the person of this or that individual man; Sins are not traduced from the Parents unto the children. and therefore the Schools conclude; that no actual sin can be traduced from the next fathers unto the children: not virtue from the good, not vice from the bad; for so experience showeth, that a good man doth not always beget a virtuous child, nor a drunkard always beget a drunkard, but sometimes the clean contrary; as when the son of a miserable wretched niggard, proves to be the most dissolute prodigal spendthrift in the world; (else would they engross the whole world to themselves and their posterity) or when an evil man begetteth a most virtuous and a godly child, which doth not unusually happen among men. And yet we say, that seeing in every child, there is the elemental seed of all vices, which we have naturally and originally traduced from Adam, there be two especial things which do commonly cherish and preserve the immediate and next father's sins in their children, Two things that further the sins of the Parents to continue in the children. that is, 1. Inclination. 2. Imitation. For, First, seeing we receive our whole substance from our parents, we are naturally inclined to follow either the virtues, or the vices; Sepesolet similis filius esse patri. either the good qualities, or the bad qualities, of the same substance from whence we are produced: as the child of a good father to be good, and the child of a vicious father to be evil. Secondly, seeing children are like Apes, apt to imitate, Children very apt to imitate their Parents vices. and the examples of our Parents, are like Spurs to drive their children on, to follow what they see, the good carriage of a godly father, is a great incitement and a most effectual means to work goodness in his children, and the bad example of wicked Parents, is as a hammer to drive sin and wickedness into their children: for we see, Quo semel est imbuta recens seruabitodorem testa diu— Whatsoever virtues or vices do take root in our bones, when we are children, will hardly be rooted out of our flesh when we are men. And if to these two we add instruction, either in good or evil things; I know nothing more that can be said, to make a perfect man, or a perfect sinner. These be the inducements and the causes, why wicked men, have commonly wicked children: (unless they be prevented by God's special grace,) and we daily see, that in these respects, Quis tulcrit Gra●●um de seditione loquentem? not only families to be of like conditions with their Progenitors, as the Grachi to be seditious, the julij ambitious, the Tarquins proud and lascivious, the children of Idolaters to be Idolatrous, and so of the rest; but also Nations and Countries, to be inclined and much addicted, and as it were endued which hereditary vices, and that not only in respect of the climate, which I confess may somewhat move the same, but especially in respect of their inclination, and proneness of imitation, to do what their Parents do. For so we see, how generally it is for men to say, My fathers were so, and therefore I will be so. And so the Psalmist saith, Erravimus cum patribus, Men are apt to err with their Fathers. But, Secondly, we must note, This threatening extendeth but to the great sins of grievous sinners. that God doth not threaten to visit all the sins of the Fathers upon the children, but the great and grievous sins of heinous transgressors, as Idolaters, Blasphemers, Disobedient to Parents, Sacrilegious persons, and Despisers of godliness, and the like: for so the Lord himself here intimateth, saying, That he will visit the iniquity, not the iniquities; that is, Non quamuis iniquitatem, sed eam qua spirituale coniugium dissoluitur, Not every kind of iniquity, but that whereby the spiritual marriage betwixt God and us is dissolved, and so makes all our Children, Tanquam meretricios partus; As the Children of an Harlot, which hath broken her faith with her Husband: And so he expresseth himself more plainly, in his Law, saying; That he will visit the sins of the Fathers upon the Children, unto the third and fourth generation, of them that hate him: And therefore, not of all that do offend him, but of those that hate him; like the man that will not; with the jews, put away his wife for every cause, but for adultery or some like grievous crime; whereby he is justly provoked to forsake her, and all her brood: Hosea 1.2. c. 2.2. & Ezech. 16.22, etc. This threatening holds not against all the Children of wicked men. And so the Lord showeth the same at large in Hosea, 1.2. & c. 2.2. & Ezech. 16.22. etc. And yet, Thirdly, We must observe that this holds not in all the children of those that are exceedingly wicked; but as a man renouncing his wife, and children, may notwithstanding retain some one, or more, which he liketh; so doth God, sometimes, accept, some children of some wicked parents; for so we find Abraham was faithful, though his father Terah, was Idolatrous; and King josias was religious, though his father Amon was most impious: and therefore Saint Gregory and others have distinguished, that this threatening only holdeth in those children, which do naturally suck, and willingly imitate there Father's vices: But I find this too short of the whole truth, because God many times visiteth the sins of the Fathers upon the Children, which not only imitate their Parents in the like sins, but do perhaps follow after clean contrary sins, as I shown unto you before. And so the Apostle saith, that because the Gentiles became Idolatrous, and regarded not to know God, but ran a whoring after other Gods, and so committed spiritual fornication against him; therefore God gave them and their posterity over, to become so horribly vicious, as to burn in lust, Rom. 1.24. and vile affections one towards another, and so to commit carnal fornication and abomination among themselves, and to do those things that were not convenient. This threatening is not only against those that imitate their Parents vices. And therefore I say, that this threatening holdeth not so much, in those which give themselves to imitate their Father's vices, as in those which God in justice thinketh good to punish for their Father's offences: for, in that he saith, I will visit the iniquity of the Fathers upon the Children; that is, I will punish the Father's sins in his Children, I see not how the Child can any ways by declination from his Father's sins, escape this infliction laid on him by God; because (as I collect it) this punishment is not so much attracted by the children's imitation, as inflicted by God for the Father's transgression, and is rather a punishment of the Father's sin laid upon the Child, than a punishment of any sin committed by the Child: And therefore he doth not say, He will visit those that imitate their Father's sins, but he will visit the sins of those that hate him upon their Children; and yet (as I said before) this doth not hold in all, for we see often many godly Children of wicked Parents: Neither doth this threatening pass at most, or in the worse, but to the third or fourth generation; and sometime he stayeth his hands at the first, and gives plentiful graces to the immediate Children of most Idolatrous and impious Parents; as we see in josias, and others before cited: for, Exod. 33.19. he will have mercy, upon whom he will have mercy. And therefore this threatening can be understood of none else, but of those Fathers, which are so odious to God, as that he thinks just to punish their posterity, for their sins: And of those Children of them Fathers, which God in his secret and unsearchable council thinks fit, thus to punish for their Father's faults. And so we are come to consider the punishment to be inflicted, or the manner how God doth this, and yet remaineth just: for, Fourthly, we are to understand, that all punishment, is (as some say) either 1. Paenall. 2. Criminal. or, To speak more plainly; all punishment is either, 1. Corporall. 2. Spiritual. For the first, That for the Father's sins, the Child should be temporally or corporally punished; there is no question of it: for so we find David sinned, and the Child begot in Adultery, suffered for it: And for salomon's sins, Rehoboam lost ten Tribes of Israel. And thus not only those Children which imitate their Parents-sinnes, but also those that never actually offended, are many times unquestionably punished for their Father's faults; yea, and many times, many other righteous men, The godly are many times corporally punished, in the punishment of the wicked. are thus punished in the punishment of the wicked; as those Children which perished in the deluge, and in the destruction of Sodom, and many other men and Infants that died at the besieging of jerusalem: And this seems to be no injustice in God, because otherwise we must take away all justice from men: for we find it usual in all Nations, for great offences; as, Crimen lesae maiestatis, Treasons, murders, and such like, to deprive the Children of their Father's goods, or Lands, by reason of their Father's evils: nay, not only the Children, Quint. Curtius de rebus gestis Alexandri. but even all the kindred of a Traitor, were thereby tainted, and disparaged by the Macedonian Law: And therefore we must abridge God of that which we see just in man, or else we must yield it is just in God to visit and to punish the sins of the Fathers upon the Children. But, For the second, That for the Father's sins the Child should be spiritually punished, or inflicted with criminal punishments, it seemeth more than strange; and therefore Aquinas, and many others, thinking thereby to reconcile this place of the Law, That God will visit the sins of the Fathers upon the Children: And that of Ezechiel, where God saith; The innocent Child shall not bear the iniquity of his wicked Father, do say; that God here doth understand it of temporal punishment, or corporal castigation, which God often times layeth upon the Children for their Father's sins: But in Ezechiel, God meaneth that he will not spiritually punish, or eternally plague the Child for the Father's sin. And, I confess, that that place of Ezechiel is to be understood, that God will not eternally punish the Child, simply for the Father's sin; for God useth not to punish any one man, for the sin of any other man: But as the Lord saith himself, The soul which sinneth, Ezech. 18.4. A difference betwixt spiritual, and eternal punishment. that soul shall dye; yet I say, that in Ezechiel he denyeth not what here he affirmeth, and that he meaneth the same thing in both places, if both be rightly understood: for I make a great difference between a spiritual and an eternal punishment; that God will eternally punish the Child for the Father's sin, I utterly deny; but that he will spiritually punish the Child for the Father's sin, I see neither place denying it: For as here he doth not say, that he will eternally punish the Child for his Father's sins; so there he doth not say, that he will no way spiritually punish the Child for the Parent's faults: but, as here his meaning is not, that he will inflict any positive evil upon the sons of the wicked, for the wickedness of their Parents; but that for the iniquity of the Parents, he will shut his hands, and withhold his grace from their Children: and so willingly and justly suffer them to commit the like, or worse sins, than their Fathers did; because we being all naturally borne in sin, inclined and prone to all evil, if God doth not by his sanctifying and preventing grace preserve us, we shall be sure enough of ourselves, without any intrusion or infliction of any positive evil from God, to fall from one wickedness to another, and to commit all sins even with greediness: So there his meaning is not, to deny the withholding of his grace from the Children of the wicked, (which is all that here he threatneth) but that he will not inflict any positive punishment upon them, for their Father's sins. And therefore though God saith in Ezechiel, that he will not punish the Children for their Father's faults; i. e. by any positive punishment; yet doth he not deny, That God denyeth his graces unto the Children, for the Parent's sins. but that the privative punishment of denying his grace unto them, for their Father's sins, should be inflicted upon them: and that suffering of us to sin, or not hindering of us to sin, justly inflicted upon us for our Father's sins, is a most lamentable, and a most fearful thing; because such Children, so justly refused to be helped by GOD, and so deservedly left in the council of their own hands, shall be sure of sins enough of their own, to be plagued for; that they shall never need to say, Ezech. 18.2. The Fathers have eaten sour grapes, and the children's teeth are set on edge: or that they are punished for their Father's sins. And so you see, how God visiteth the sins of the Fathers upon the Children, and yet punisheth every man, but for his own sins. The first he doth by a spiritual desertion, and denial of grace unto the Children, for the Father's sins; and The second he doth by a positive infliction of punishment upon every man, according to his own sins: for, As he promiseth to bless the Children of the godly, for the love that he beareth unto their Parents; (as he saith unto Abraham, Gen. 17.7. I will be thy God, and the God of thy seed after thee.) So he denyeth his grace many times unto the Children of the wicked, for the very hatred that he bears against their Father's sins; as most innumerable woeful examples do make it plain: for you see the jews forsaking God, to be forsaken of God, to this very day; and that blood of Christ, which their Fathers spilt, to remain upon the Children of so many generations: And we see so many Nations of men suffered, Luc. 1.79. To sit in darkness, and in the shadow of death; as the seven Churches of Asia, and many other famous places of Greece, and other Countries; because their Forefathers have forsaken their first love, and through their negligence, have extinguished the light of Truth. And being thus left of God, and deprived of grace, what can be left in them, or derived from them, but the fruits of that natural corruption which is ingraffed in all men? And therefore as it is truly said of all the offspring of jeroboam, that being bereft of grace, and left unto themselves, (even for their Father's sins) They walked in the ways of jeroboam, 1 Kings 15.34. the son of Nebat, which made Israel to sin; So we may say of the Children of wicked Parents, that being left as they were borne, in their pure naturals, for their Father's impieties, they do imitate the same works, and tread in the same steps, or worse, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. than their Fathers did: And so it falls out true, that as an evil Crow brings forth an evil egg, so evil Parents, do bring forth for the most part, evil and wicked Children: God in justice visiting the iniquity of the Parents upon the Children, unto the third and fourth generation. And so you see, how God visiteth the iniquity of the Fathers upon the Children, Why God withholdeth his graces from the Children of the wicked. by withholding his grace from them; and how just it is with God to do the same, because he is a debtor to no man: and the reason why he dealeth thus with the sons of men, is, First, To show the height of his hatred against sin; fire is kindled in his wrath, and it shall burn to the bottom of hell; and if his wrath be kindled, yea, but a little, Blessed are all they that put their trust in him. Psal. 2.12. Secondly, To punish the offenders, (as I said before) in their dearest flesh; to see, if their love to their children's welfare, will make them any ways fear to sin; for we see many men so obdurate, and so hardhearted unto themselves, as that they care not what is done, or what becomes of themselves; but as David was much moved, when he saw the people smitten for his sins; 2 Sam. 2●. 17. and as jacob halted, when the Angel smote him on the thigh; Gen. 32.31. so are we many times more grieved to see, and more afraid to hear, that our Children, and the fruits of our loins, shall be punished then our selves. And therefore, seeing that fearful curse of the Prophet, To serve God, is the greatest good that we can do unto our Children. Let the iniquity of his Father be had in remembrance, and let not the sin of his Mother be done away; doth light so heavily upon the Children of the wicked, it should teach all Parents that love their Children, To fear the Lord; and to strive more to get God's blessing, rather than the greatest patrimony unto our Children: for they may assure themselves that (as the old verse saith) De male quaesitis vix gaudet tertius haeres. If they have enlarged their substance by wicked means, it will be the only means to cut off all their posterity; as may be seen in Saul, Achab, jeroboam, and the like: but the blessing of the Lord perpetuateth the same: And therefore, as some for the love that they bear unto their Children, will give themselves unto the Devil, by committing all sins, in oppressing others, to enrich them; so let us, if we love our Children, cease to sin: for this will free ourselves from woe, and bring the best blessing unto them; and Secondly, It should teach all Children to be humbled, and to pray to God with our lyturgy, saying, Remember not Lord our offences, nor the offences of our Forefathers; but spare us good Lord spare thy people, and give us thy grace, and forgive us all our sins, through jesus Christ our Lord, Amen. And thus I have showed thee, O man, Quid sit optimum, What is the chiefest good; and what we may learn concerning God, that he is an Omnipotent eternal being, good unto all, specially unto his Saints, and just unto sinners: And now, Quid nisi vota supersunt, What remaineth but to apply all this unto our souls, to believe in him, to love him, and to fear him, and to praise his name, his blessed name for evermore: for, it is a good thing to sing praises unto our God; yea, and it becometh well the just to be thankful: Psal. vlt. Verse vlt. And therefore praise thou the Lord, O my soul, and all that is within me praise his holy name; and let every thing that hath breath, praise the Lord, through jesus Christ our Lord. Amen, Amen. A Prayer. O Eternal God, whom to know as thou art, is impossible, as thou hast revealed in thy Word, eternal life; we most humbly beseech thee, to open the eyes of our understanding, that we may see thee at all times, in all places, and in all our actions; and give us O Lord thy heavenly grace, that seeing thee, we may love thee with all our hearts, fear thy power, extol thy goodness, and admire thy justice, to preserve us from all sins, and to retain us in thy ways, to thine eternal glory, and to our endless comfort. Amen. JEHOVAE LIBERATORI. FINIS. The Third Golden Candlestick, HOLDING The Third greatest Light of Christian RELIGION. Of the Incarnation of the WORD. JOHN. 1.14. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. And the Word was made Flesh. I Have described in my foremost Treatise, (O Theophilus, The coherence of this Treatise, with the former Treatises. O dear beloved of God) the miserable estate of that poor man that was ejected out of Paradise, and left half dead, between jerusalem and jericho, betwixt Heaven and Hell; being already excluded out of Heaven; but not fully thrust and intruded into Hell: and in my next Treatise I have showed unto thee a pool of Bethesda, John 5.2. and brought unto thee a good Samaritan, that is only able and willing to heal all thy maladies: but as yet thou wantest an Angel to stir the Waters; and this good Samaritan hath not alighted: and therefore I must now show you how to apply the salve unto the sore, and how the Angel of the Covenant, jesus Christ alighted and descended from the throne of his Majesty, which is his horse; for he ●ideth upon the Heavens, Psal. 68.4. as upon an horse; to relieve this poor distressed and afflicted man. And this by God's help I shall do out of these words; The Word was made flesh: for here is the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Esay 7.14. the salve laid unto the sore; here is Emmanuel, God with us; the blessed God which I have described in my last Treatise, united and made one with us, which in my first Tract I have showed, to be so miserably afflicted: and therefore we may now rejoice and be assured of our health, and salvation, because the Word is made flesh. CHAP. I. Of the excellency of the Knowledge of jesus Christ. God hath fixed many impressions of his goodness in the creatures. Whosoever will religiously and seriously observe those manifold impressions of the Divine goodness, which the Lord God hath not slightly planted in the natures of all living creatures, for a short space to be preached, but hath also indelibly fixed in the memory of all ages, most seriously to be considered; he shall surely find sufficient matter of reverence, love and admiration; but he shall be never able, sufficiently to comprehend the excellency of so huge an Ocean of goodness, within the strait and narrow compass of his understanding. This were but with Saint Augustine's Boy, to empty the Ocean Sea with an Oyster-shell, into an hole: and therefore the serious and continual contemplation of such plentiful and farre-spread goodness of God, did so invade and fill the thoughts of that Kingly Prophet David; that being as it were ravished or wrapped in an ecstasy, at the inexplicable expression, and unconceivable consideration of the same, he breaketh forth into these heavenly acclamations: saying, O jehova, In coelis est benignitas tua: Psal. 36.5.6.7. O Lord our Governor, How excellent is thy Name in all the world? thou that hast set thy glory above the Heavens, thy faithfulness reacheth unto the clouds; thy righteousness is like the strong mountains, Psal. 147. thy judgements are like the great deep, thou savest O Lord, both man and beast. But I will not suffer my speech at this time, to enter into that infinite Ocean of God's goodness, whereby he giveth food unto all flesh, feeding the young Ravens that call upon him; and whereby he adorneth the fields with all kind of fruitful trees and pleasant flowers, and all flowers with sweet smells and delicate colours; neither will I enter into any part or parcel of his excellent providence; whereby he governeth the whole world by his wisdom, sustaineth all things by his power, and relieveth all things by his goodness: for this is too large a field for me to post over in so short a space, as is now allotted me to speak: and therefore I will rather bathe myself in those fountains of Gods admirable love, whereby he embraced Mankind, the Epytome of the whole world, and especially the Church of Christ; the epytome of this epytome, before it was created, and pitied the same when it was fallen, and promised to restore it, and to revive it when it was dead; and to show his mercy unto it, God's promise touching the Incarnation of the Word Gen. 3.15. when it was in misery: for he said first in Paradise, that the seed of the woman should break the Serpent's head? And afterwards to Abraham, that in his seed all the Nations of the earth should be blessed; and then to David, Gen. 22.18. that of the fruit of his body he would raise one to sit upon his seat: And so more and more clearly unto the rest of the succeeding Prophets; and I will chiefly insist upon that chiefest token of God's love, Psal. 132.12. and that greatest argument of God's goodness towards us, the most merciful fulfilling of these gracious promises so much desired, and so long expected by all the blessed Patriarches and Prophets, and all the rest of the holy men of God: for when the fullness of time came, God sent his Son made of a woman, Gal. 4.4. made under the Law to redeem them that were in bondage under the Law, that we might receive the adoption of children. And this my Text doth fully and plainly show unto us. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. And the Word was made flesh. The most excellent speech that can be uttered, is ever measured (saith Fulgentius) by these two properties, brevity, and suavity; and here is both in this Text; few words, full of matter, and the sweetest matter that ever was heard; God made Man: and therefore I may say of these words, that they are all in all, and (as Saint Hierome saith of the Catholic Epistles of Saint Peter, Hieron. ad Paulin. Saint john, Saint james, and Saint jude) Breves esse, pariter & longas; That in these few words are contained all words, all things, all matters. For the sum of all knowledge is Divinity, this is the Lady and Mistress; all other Arts and Sciences, are but servants, like Penelope's handmaids, helps and means to bring us to the speech of this chaste mistress; the sum of all Divinity, is the Scripture: for this is sufficient to make the man of God perfect, 2 Tim. 3.17. Rom. 1.16. being instructed to all good works: the sum of the Scripture is the Gospel; for the Gospel is the power of God unto salvation, to every one that believeth, and the sum of the Gospel is, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, This word, that is made flesh: for these things, (i e. the Gospel) are written, That you might believe jesus Christ to be the Son of God, john 10.31. and that in believing you might have eternal life. Christ the Word, the sum of all things. This is Verbum abbreviatum, That contracted word, into which all words are reduced, as the Rivers into the Seas: from this Word they came; unto this Word they tend; and within this Word they are all contained: for he is the First, he is the Last, he is α Legis, & ω Euangilij, The beginning of the Law, and the end of the Gospel; Velatus in Veteri, revelatus in Novo Testamento: Veiled and shadowed in the Old, reueiled and exhibited in the New Testament; All the men of note, and all the names of dignity, were but types of this eternal Word. promised in that, preached in this; there shown unto the Fathers in Types, here manifested unto us in Truths: for the Tree of Life, the Ark of Noah, the Ladder of jacob, the Mercy seat, the Brazen Serpent, and all such mystical Types, and typical Figures that we read of in the Old Testament; what were they else but Christ; obscurely shadowed before he was fully reueiled; and so all the men of Note, Noah, Isaac, joseph, Moses, Aaron, josua, Samson, David, Solomon, Kings, Priests, Prophets, Titles of Dignities, Names of Honour, or whatsoever else was ascribed to them to express their Sovereignty; Omnia in figura contingeba●t illis. 1 Cor. 10.11. Esay 9.6. Aug. in Soliloq. c. 31. they were only used to express those transcendent excellencies, which these personal types did adumbrate, and show most properly to belong unto this King of Kings, This mighty Counsellor, and this Prince of Peace. For, as Saint Augustine tells us, that having gone through all creatures, and inquired of them for God, each one of them did answer, I am not he, john 1.20. Sed per ipsum sum, quem quaeris in me, But I have my being from him whom thou seekest in me; so if we would run over the whole classie of the Patriarches and Prophets, to inquire for Christ, we should find that they would every one of them answer with john Baptist, I am not the Christ, but do look and expect for him, and trust in him as well as you. And to speak all in a word, the whole word of God containeth nothing else but this Word God: for the world being not worthy, and our weakness being not able to behold the brightness of his coming all at once; and so God himself being not willing, suddenly in an instant, Christ would not roveile himself unto the World all at once. to show wholly so rich a jewel, he did at sundry times, and in diverse manners; sometimes in types, sometimes in prophecies, before his Incarnation; sometimes in parables, sometimes by similitudes, and sometimes by his miracles in the time of his Apostles, before his Ascension, and since that time, plainly with open face, reveal himself, and cause himself to be preached unto all people: so that in very deed, we might (if we had our spiritual eyes always opened) Behold and find this word God, either covertly shadowed, or else plainly expressed almost in every page, in every verse, in every line, in every word of the whole Word of GOD. And therefore unhappy is that man, To know Christ, is the only thing that makes us happy. which (though he knoweth all things else) knoweth not this Word: but happy and blessed is that man, which knoweth this Word, though he know none other words in the world: and he that knoweth this Word, and knoweth all other things together with this Word, is never a whit the happier for the knowledge of all other things; but he is only happy for the knowledge of this only Word: for this is eternal life, to know thee, and whom thou hast sent jesus Christ: john 17.3. and as one truly saith; Haec est nobilissima scientiarum, & scientia nobilissimorum, scire 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, factum carnem; This the noblest of all Sciences, and the fittest Science for the noblest men, to know that the Word was made flesh: Nam omnia habemus in Christo, & omnia in nobis Christus: Because we have all things in Christ, and Christ is all things unto us, especially, 1. His life is our chiefest direction. 2. Himself is our only consolation. For, Aug de vera religione. First, Tota vita Christi in terris, per hominem quem gessit, disciplina morum fuit; The whole life of Christ which he spent here on earth, was, and is a pattern for all Christians, saith Saint Augustine, Christ despised all worldly vanities. Nam omnia bona mundi contempsit; For he despised all the pomp and vanity of this world; he was borne poor; his Inn was a Stable, his Cradle was a Manger, and his covering were poor swaddling clouts: he lived poor; for he had not an house to put his head in, and he died poor. Saint Augustine when he died made no Will; because he had no wealth, but his books; which he gave to the common Library; Posidon: in vita August. saith Possidonius; but Christ was poorer; for he had no goods, but his garment; this was all the Soldiers got by him; to teach us, in his mundanis faelicitatem non reponere, That we should not greedily seek, nor childishly place our delight, in these vain and worldly toys, but if riches increase, not to set our hearts upon them Et omnia mala sustinuit; Christ suffered all miseries. and he suffered all the sorrows of this world; hunger, thirst, cold, and nakedness, lyings, slanders, spittings mockings, whip, death itself; to teach us, nec in illis quaereretur faelicitas, ita nec in istis infaelicitas timeretur; That as we should place no felicity in the vanities of this life; so we should not fear all the miseries of this life; judge 6.12.14. but to say with Deborah, March valiantly, O my soul, and with the Angel unto Gideon, Go on thou mighty man of War, and pass through all the ranks of miseries: for, — Dabit Deus his quoque finem. God will make an end of these things; and will bring his people unto rest, which shall continue without ending: and therefore Saint Bernard saith, Incassum laborat in acquisitione virtutum, qui eas alibi quam in Christo quaerit; That there is no way in the world for us to attain unto any goodness; Christ the most perfect pattern of all virtue. but only through Christ, nor to learn any true virtue, but only from the example of Christ. For, If thou wouldst learn humility, Let the same mind be in thee which was in Christ jesus, Phil. 2.5.6.7. who being in the form of God, and thought it no robbery to be equal with God, yet did he make himself of no reputation, and took upon him the form of a servant: If thou wouldst learn truth and uprightness; set the example of Christ before thy face, for in him there was no sin, 1 Pet. 2.22. Bernard ser. 2. super Cantic. Prudentia vera in eius doctrina, iustitia in eius misericordia, temperantia in vita, & fortitudo in eiusdem p●ssione reperiuntur. and in his mouth was found no guile; and to be brief, if thou dost seriously look, thou shalt easily find that (as Saint Bernard saith,) True Wisdom is found in his Doctrine; Righteousness in his Mercy; Mercy in his justice; Temperance in his Life; Truth in his words; Fortitude in his sufferings; and all virtues in all his actions. All the Aethicks of Aristotle, all the morality of Seneca, and all the wisdom of Greece, can no ways describe virtue near so perfectly; as we see it expressly portrayed in the lively example of our Saviour's life. And as there is no way for us to find true virtue, The knowledge of Christ the only means to suppress all vices. but only in him which is virtue itself: so there is nothing in the world, that is so available to suppress all vice, as is the true knowledge of jesus Christ: Nam haec irae impetum cohibet, superbiae tumorem sedat; For this will refrain the violence of anger; when they consider how he suffered all violence and villainies, Esay 53.7. and yet as a Sheep before his shearer was dumb, so opened he not his mouth: This will allay the swellings of Pride; when they consider how he was the noblest of all creatures, Psal. 45.3. and the fairest among the sons of men: and yet was he meek and lowly in heart; Matth. 11.29. ●his will heal the wounds of envy, it will stop the streams of luxury, it will quench the flames of lust, it will temper the thirst of covetousness, and it will keep thee from the itching desire of all filthiness; when we consider how much he loathed these, how free he was from these, and how earnestly he dissuaded us from these, and from all other vices whatsoever. And therefore (saith he) Ne mundi gloria seu carnis voluptatibus abducaris, dulcescat tibi pro his sapientia Christus, Ne spiritu mendacij & erroris seducaris lucescat tibi veritas Christus & ne adversitatibus fatigeris comfortet te virtus Dei Christus. Lest thou shouldest be withdrawn from God, through the pompous vanities of this world, or the lustful and delightful pleasures of thine own flesh, let Christ, the true wisdom of God, wax sweet unto thee; Lest thou shouldest be seduced by the spirit of lies and of errors, let Christ the true light shine unto thee; and lest thou shouldest be wearied and wax faint under the burden of adversities, let Christ the power of God refresh thee. Secondly, As all Christ's actions are our instructions, so is Christ himself all our consolation; Nam cum defecerit virtus mea, non conturbor; For if I see mine own strength and goodness fail me, yet I need not be disturbed, I need not be dejected; Quia quod ex me mihi deest usurpo ex visceribus Domini, Because whatsoever wanteth in myself, Whatsoever we want, Christ alone is all-sufficient to supply our need. to help myself, I may freely and boldly assume it, to supply my wants, from my Lord and Master jesus Christ: for as that servant need not want, that hath free leave to use his Masters full purse at his own command; so need not they want any grace, that have the grace of Christ, because (as I told you before) Omnia habemus in Christo & Christus omnia in nobis; We have all things in Christ, and Christ is all things unto us. If thou art sick with sin, and thy soul wounded, or poisoned unto death, and wouldst be healed; Christ is thy best, and alone Physician; only he, and not one but he, can cure thee: If thy soul doth hunger and thirst after righteousness, and wouldst be satisfied, Joh. 6.35. he is the Bread of Life, and the Fountain of living waters, Whosoever eateth him, shall never hunger; and whosoever drinketh of him, C. 7.38. shall never thirst: for, out of his belly shall flow rivers of waters of life. If thou art as naked of all goodness, as thou wert of all clothing, when thou camest out of thy Mother's womb, and wouldst be adorned with the best robes of virtue; Christ is the garment of righteousness: And if thou dost put on the Lord jesus Christ, Rom. 13 14. (as Saint Paul adviseth thee) than all thy garments will smell of Myrrh, Aloes and Cassia, it will be like the smell of a pleasant field, Gen. 27.27. which the Lord hath blessed; or whatsoever thou wantest, and wouldst have, thou mayest fully and freely have the same from him: Vita ab errore, gratia à peccato, & mors à morte liberabit; His life will preserve thee from error, if thou wilt follow it, his grace will free thee from sin, if thou wilt receive it, and his death will deliver thee from eternal death, if thou wilt believe in it. And if thou be simple, he is thy wisdom; if thou be sinful, he is thy righteousness; if thou wouldst be holy, he is thy sanctification; if thou be'st the slave of hell, and held captive by the Devil, Ephes. 4.8. he is thy redemption that hath led captivity captive: And to comprehend all in a word, This word is, All in all; qui omnia propter Christum demittit, unum inveniat pro omnibus, Christum: That he which forsaketh all for Christ his sake, might find all in Christ, and Christ in stead of all, fare better than all unto his soul; And so might joyfully sing with the Psalmist, The Lord is my portion, and I have a goodly heritage; the Lord is my Shepherd, and therefore I can want nothing: For, Psal. 23.1. (as Seneca said unto Polybius) Fas tibi non est, saluo Caesare de fortuna conquaeri, quia hoc incolumi, nihil per didisti; It is not fit for thee to complain of Fortune, for want, or poverty, or any other adversity, so long as thou hast the favour of Caesar, Name in hoc pro omnibus, hic tibi omnia est, ideo non tantum siccos sed & laetos oculos esse oportet. and him so friendly unto thee; for that having him, thou hast lost nothing, which thou canst not soon and easily recover again, because he and his love is better than all things unto thee; and therefore thou shouldest more rejoice in having him, then grieve for the losing of all things else: Even so may I fare better say the same unto all Christians; What matter though we want, or lose all the things of this World, if we have, and enjoy jesus Christ? for all the accessions, and accumulations of worldly things, can add nothing unto the felicity of a Christian; and all the defects, or wants of the same things, can detract nothing from the happiness of him that hath jesus Christ: for whosoever hath him, hath all things, and whosoever wanteth him, hath nothing. For, All our knowledge is but heathenish Science, All the things of this World without Christ, will avail us nothing. john 14.6. able to make us proud, not to make us happy; If this word be not Obiectum adaequatum, The chiefest, yea, and sole object of the same; all our faith in God, is but ungrounded confidence, if it be not grounded upon this word: for, No man cometh unto the Father, but by me; All our righteousness is but as Pollutio panni, Menstruous clouts, if it be not washed in the blood of this word: For, 1 John 1.7. It is the blood of jesus Christ, which cleanseth us from all sin; And all our patience, temperance, chastity, and all other virtues that either Nature planted, or education effected in us, are but Splendida peccata, Glittering guilded sins, unacceptable unto God, and unprofitable unto ourselves, able to make us prouder, not better; if they be not guided by the grace, and directed to the glory of this everlasting Word. For as the Bird cannot fly without her wings, nor the body move without the soul; so no more can any man do any thing that is good and acceptable unto God, without the help of this heavenly Word: For, Without me, you can do nothing, saith our Saviour Christ; but in him, God is well pleased, John 15.5. Philip. 4.13. not only with himself, but also with all us; and through him, We can do all things, as the Apostle saith. And therefore, as Duke joab when he had fought the field, and got the upper hand of his enemies, did send for David to carry away the credit of the victory; so the Prophets, the Apostles, and all the holy men of God, in all their heavenly words, miraculous works, That if there be any goodness in us, we should ascribe the glory of it to jesus Christ. pains, and preachings, would never suffer any part or parcel of the credit to rest upon themselves, but did most forcibly repel it, and most faithfully acknowledge it all to belong unto this Omnipotent Word: So Saint Peter after the healing of the poor lame Cripple, said unto the people (when he saw them ready to adore them for so admirable a miracle) Why look you so earnestly on us, Acts 2.12.16. as though by our own power or holiness we had made this man to walk? No, no, it is not so; but it is The Name of jesus Christ, and our faith in his Name, that made him perfectly whole; i. e. He is the Author, we are the Instruments, and our faith is the means whereby this man received strength; and therefore do not you ascribe the honour of this work unto any of us, which of ourselves can do nothing; but ascribe it unto the Name of that Almighty Word, which of himself can do all things. So Saint Paul, after he had said, that he had laboured more than all the rest of the Apostles, lest any man should think that he did assume the honour of that diligence unto himself, and not ascribe the same unto Christ; he presently addeth; and yet it was not I that did it, but the grace of God which was in me: And so all the Saints of God, after all their voluminous and laborious works, they conclude all with Laus Christo, Let all the praise be given to Christ. And as they referred all the honour of their own actions unto Christ, because they were all done by the grace and power of Christ; so did they desire nothing in the World but Christ: They forsook all, Math. 19.27. The Saints desired nothing but jesus Christ. and followed him; and still cried unto him with Saint Augustine, Dam mihite Domine, Take away all from us, and spare not, so thou give thyself unto us; that losing all, we may lose nothing at all, because we gain thee, which art the greatest gain in the World: So Saint Paul saith, He trampled his own righteousness, and all his own goodness underfeete, Phillip 3.8. that he might find the righteousness of Christ; he deemed all the riches, and all the other things of this World, but as dung and dross, 1 Cor. 22. and loss vnt● him, that he might gain jesus Christ; and he desired to understand nothing, to know nothing, to remember nothing, to have nothing, but jesus Christ, and him crucified: And therefore well might Saint Augustine call him, the best Child of grace, because as Saint john, that best beloved Disciple, was the most loving unto his brethren, and did most of all express the love of God to men, and require the love of men to God; so did this chosen vessel of grace, best of all suppress the pride of man, and extol the grace of Christ. So did Saint Augustine in his time, that was, Strenuus defensor gratiae, A most valiant Champion to fight for grace; so did that worthy Zanchius in these latter times, and so will all Christians do, that do love jesus Christ ascribe all good to him, and nothing to ourselves, Quia nostrum nihil est, Because nothing that is good, is of ourselves. I read of one johannes Alexandrinus, a most excellent holy man, that when he had distributed all that ever he had unto the poor, he fell down upon his knees, and thanked God, that now having nothing left, he desired nothing else, The Author's earnest and hearty wish both for the Clergy, and Laity. but his Lord and Master jesus Christ. Oh that it might be so with every one of us, that this word, which did all good unto us, took all infirmities from us, suffered all punishments for us, and finished all the works of our redemption to us, might be all in all, within us all! First, That we the Preachers of God's Word, would leave our jarring, and our jangling about shadows, That we should not contest about trifles. about things of nothing; An after sit contrarius albo, As, whether it be better to wear a white Surplice, or a black Gown, in the administering of the Sacrament: Much like the contention in Rome betwixt the Augustine Friars, and the vulgar Canons, whether Saint Augustine did wear a black weed upon a white coat, or a white weed upon a black coat; for by this means, in stead of bread, we shall give our Children stones, to throw at one another; and in stead of fish, we shall give them Scorpions, to sting one another: And therefore I wish, that we would all leave these things, and would be, Pythagoricè mundo, & Ciceronicè Christo; Mute unto the World, mute unto all worldly vanities, and use all our words, all our eloquence, to express the excellency of this superexcellent word: And so by the help of this word, to preach of this word, and to write of this word, to the eternal praise and glory of this word; that is, to preach not our selves, but him; not for our own gain, but for his glory. That we should employ all our strength, to express the glory of Christ. It is reported of Saint Bernard, that having made with great art and study, a most curious elegant Sermon, he passed home without any applause; and the next day, making a plain, conscionable, and comfortable Sermon unto his Auditors, he received many a blessing from those well-edified hearers: And being demanded by one of his Colleagues, how it happened that his most learned Sermon, was so strangely neglected, and his fare more plain one, so joyfully embraced; he most humbly answered, Heri praedicavi Bernardum, hodie jesum Christum; Yesterday I preached myself, to show my wit, and my learning; to day I preached jesus Christ, to show his grace, and his goodness. I wish that none would preach Saint Bernard, that is, preach a Sermon rare and seldom, filled with words and fine phrases, to gain unto themselves credit, and thereby preferment, as the only rare Scholars of our times; and so they are rare indeed, for they are but seldom seen to preach; like the Swallows, that come but once a year: but that we would preach jesus Christ, to gain souls unto the Church of God. And I confess against myself, that when I took greatest pains to make, and compose a Scholarlike Sermon, (as I thought) and saw the same unregarded; and when with less diligence, but with good conscience, I saw other of my poor labours most acceptably received, That we should preach jesus Christ, and not ourselves. I deemed it was for want of judgement in mine Auditors; whereas now I perceive it was an error in myself, that I did not always so, as might best tend for edification; and not so, as might any ways savour of ambition: Because our chiefest care should be, not to spin a fine thread, but to win a fair soul to Christ. And therefore that is an excellent rule, which Saint Augustine gives unto all Preachers, Non delectent verba vestra, sed prosint; quia sapientes verum magis amant in verbis quam verba; That our words should not so much delight the ears, as our matter edify the souls of men: because all wise Christians, do love the truth, and excellency of the matter, rather than the fluent elegancy of the words: though I deny not, but (as the Poet saith,) est aliqua gloria frondium, an excellent matter expressed in fit and decent words, is like apples of gold in pictures of silver. And therefore O my Soul so preach thou the Word of God, that whatsoever men think, or say of thee, this Word God, at last, may say unto thee; euge serve bone, well done thou good and faithful servant, enter thou into thy Master's joy. Secondly, I wish that all hearers, would think of nothing, speak of nothing, hear of nothing, love and long for nothing, but for this only one thing: that they would vilify and nullify all things else, to magnify and to omnifie the excellency of this excellent Word: that we would prise, and value him, above all things; that we would love him, and long after him, until we languish, and be compelled to cry with the Spouse; Cantic. 2.5. Stay me with flagons, and comfort me with apples, for I am sick of love; and that we would so inquire after him, as men undone without him, and rather be contented to want all the world, then to want this Word, which made the world of nothing, and still preserves the same, that it turn not to nothing: for I do much fear, that if we could see the hearts of men, we should find many of them, not as we would, but rather (as Saint Bernard calls them) sine Christo Christianos: such as have this word Christ often in their mouths, to swear and blaspheme him, but not in their lives to yield any service to him. Mammon is their chiefest god; and this God, which is the first and the last, is the last and the least in all their thoughts: all their delight is in filthy communications, and lewd words, all words that may do hurt, but they have no delight in this word God: The wise Merchant, Matth. 13.46. sold all that ever he had, to gain this invaluable Pearl, but as many a fool will lose his best friend, rather than his basest jest, so will the foolish worldlings sell this, and lose all that belongs to this, rather than they will lose their vain and wanton pleasures: So foolish are they and ignorant, even as it were beasts before him. I have read of Honorius a Roman Emperor that when one told him Rome was lost, he was exceedingly grieved, and cried, alas alas, for he supposed it was his hen, so called, which he exceedingly loved, but when it was told him, it was his Imperial City Rome, that was besieged by Alaricus, and was now taken and lost, than his spirits were revived, that his loss was not so great, as he imagined: we may well think this, to be a simple and a childish disposition: and yet ourselves are worthy of the same condemnation, for if we lose a little wealth, a little pleasure, a little vanity, things of themselves good for nothing, because of themselves they can make nothing good; and then (as the proverb goeth) that is too dear of a farthing which is good for nothing; yet for these trifles, we will vex, and fret, weep and wail, Zechar: 12.11. and our mourning will be, Like the mourning of Hadadrimmon in the valley of Megiddo: but when we lose our souls, in the deserts of sin, and when we lose our God, for sin, then with the Israelites, we sit down to eat and drink, and rise up to play. Exod. 32.6. But seeing (as the Emperor Severus said) though we be all things, and have all things that the world can afford us; yet all things will avail us nothing, without this thing, because (as I said before) Christ is all things; and all things without Christ are nothing: seeing with Ixion they do embrace, a cloud for juno, a shadow for the body, trash for treasure, and a short momentary dream of pleasure, in stead of the true and eternal rest, which seek their rest, but not in Christ; and seeing (as he saith himself) it is eternal life to know him, with his father, John 17.3. to be the true and eternal God; I will therefore crave your Christian patience, and desire your careful attention to hearken unto the several parts of this text, and to retain in your memories, those chiefest observations, that I shall collect from the same, all I cannot; and as I would I cannot, I must ingeneously confess it: Nam mysterium singulariter mirabile, & mirabiliter singular, for it is a mystery singularly wonderful, and wonderfully singular; and indeed the mystery of all mysteries: and therefore, Si profundum in profundo non reperiam, humanam fragilitatem non divinam potentiam confundo: If I do not handle the same, as I ought to do, I shall but bewray mine own humane frailty, and no ways impeach or disparage this divine verity. And because, as it is the first, the greatest, the chiefest, and the comfortablest point of all Christian Religion; so it hath been, and is, and (I fear) ever will be, most chiefly oppugned, and depraved on all sides, by all sorts of enemies, and wicked Heretics: therefore, as this mine introduction is somewhat large, yet not to large, either preparation, or expectation, for so great a matter as followeth after; so you must give me leave, to insist the longer about it: and not Myndus-like to suffer my porch to be greater than my town. And if I shall seem harsh in the prosecution, and not give full satisfaction unto your desires, and expectation; you must know that they are points to inform the judgement, and apprehension; and not to move or to inflame the affection: and therefore harder a great deal, and more painful for us, to handle them, then to treat of any moral points of exhortation; and though they be less delectable, for the present; yet are they fare more profitable, for the future time; especially unto them, that will most seriously consider them, and most carefully remember them. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. And the Word was made flesh. In which words (as you may easily see) the holy Evangelist setteth down, the incarnation of this eternal Word; and I for the fuller explanation of the same, The whole treatise divided into two parts. must desire you to consider these two things. 1. The sum and substance, of this Words Incarnation. 2. The chiefest cirumstances, requisite for its explanation. The 1. is here fully expressed. The 2. is from the other Evangelists, plainly collected. Touching, the first, here are three especial things expressed. 1. The thing that was made, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, the Word, 2. The thing that it was made, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Flesh. 3. The manner of his making, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, it was made. Or plainer thus, 1. Who was made. 2. What it was made. 3. How it was made. the Word Flesh. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Not created, not changed, but made; for the Word was made Flesh: and of these by God's help in order. CHAP. II. Of the Trinity of Persons in the Unity of Divine Essence. The first branch of the first part. FIrst, We must consider, who was made 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, the Word was made: for the understanding of which point, we must know that the divine Essence is only one impartible and indivisible. For so the Scripture teacheth us, Deut. 6. c. 32. hear O Israel the Lord thy God is one God: and therefore know you that I am God alone, and besides me there is none other saith the Lord himself, 1 Cor. 4.8. and so Saint Paul saith, we know that there is none other God but one. Athanas. in Symbolo. Secondly, So the Fathers teach us: for though the Father is God, and the Son is God, and the Holy-Ghost is God, yet are there not three Gods, but one God, saith Athanasius: and these three are one, if you consider the Divinity; and this one is three, if you consider the propriety, Nazin. orat. 3. de Theol. Amb. de fide. l. 1. c. 2. saith Saint Gregory Nazianzen; and so saith Saint Ambrose, Saint Augustine, Saint Hilary and all the rest. Thirdly, So reason itself teacheth us: for God is summum cns, the first and chiefest being, as himself profess●th, I am that I am, and we have learned that of the prince of Philosophers, that there cannot be, but one chiefest being; Quia ens & unum convertuntur, because that being, & one are all one. Secondly, God is infinite and therefore but one, because that which is infinite comprehendeth all things within the circle of itself. Thirdly, If there were more Gods than one; Reason showeth that there can be but one God. then they must be either all without beginning, or one must proceed from other, either by creation or generation: that they should be all without beginning, is impossible; for than it must needs follow that there should be, multa principia prima, disparata, in una voluntate non convenientia, many first causes, and unequal beginnings, that could never agree, and be of the same mind and will: and therefore, to say they should be all without beginnings, is most absurd. If one be from the other, by creation, then is the second a creature, and therefore but one God uncreated; and if one be from the other by generation; then the first gave the second, either a part or his whole substance: if a part, then is God partible, & may be divided, which cannot be said of such spiritual individible substance; and if the first gave the rest his whole Essence, then have all the same Deity, and so all must be the same Godhead: And so An●isthenes saith, it was the opinion of the best Philosophers, Plures esse Deos populares unum naturalem: That although the people worshipped many Gods, yet indeed there was but one only God by Nature. And therefore against the Valentinians thirty couple of gods, Jrenaeus contra Valentin. and all others that profess many gods; it must needs follow, even from reason itself, that there can be no more gods but one, not specifical, but numerical, i. e. so absolutely one, Tertul. l. contra Hermog. e. 17. that he is one alone, besides whom there can be none other, and is therefore called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, only one; for we deny all number in the Deity, unless you mean in the personal proprieties: and therefore Gregory Nissen saith well, Quoth in multitudinem extendere numerum Deitatum, eorum duntaxat est, Nyssen. ad Eustach. l. de trin. qui laborant multitudinis deorum errore; That to extend the number of the Deities into a multitude, belongs only unto them which do erroneously maintain a multitude of gods: for the Catholic faith is this, that we should worship the Trinity in Unity, and the Unity in Trinity: that is, Basilius Ep. 141. ad Caesarium. the trinity of Persons, and the unity of Essence: because all number is to be rejected from the Essence of God, saith Saint Basil. For the Divine Essence is so simple, and so numerically one, that no diversity can be given, whereby the very persons do differ, in regard of the Essence: and therefore in respect of this identity, and unity of Essence in the three persons of the Godhead, our Saviour saith, I am in the Father, and the Father in me: john 14.10. Whereupon Saint Cyril addeth further for the explanation of the same: that we may not say that, the Father is from the Son, nor contained in the Son, nor the Son to be in the Father, as we are said to be, and to live in God: for that we are only by the effects of his grace, he in the unity of his essence, i. e. we are one with God by grace: but the Father, the Son, and the Holy Ghost are one, by Nature; so that whatsoever the Father essentially is, the Son is the same, and the holy Spirit is the same. That the Essence of God is distinguished into three persons. Gen. 1. And yet we must know that this one only one indivisible Essence, is distinguished into three persons, which we call the Father, the Son, and the Holy Ghost: for so the Scriptures plainly teach us; as, Let us make man in our image; and, behold the man is become like one of us, saith the Lord himself; to show that in this unity of Essence, there is a plurality of persons: and again, the Lord reigned upon Sodom, and upon Gomorrha, from the Lord out of Heaven; Gen. 19 that is, the Son reigned from the Father, as justin Martyr, Tertullian, Epiphanius, Cyprian, Irenaeus, Eusebius, Cyrill, Sozomen, the Council of Smyrna, held in the year of Christ 336. Socrates Eccl. hist. l. 2. c. 30. wherein Marcus Arethusius against the heresy of Photinus, and many others, do so expound that place. And so the three men that appeared unto Abraham, and that Heavenly harmony of Cherubims, saying, Holy, holy, holy, Lord God of Sabbath, Esay 6. do sufficiently declare the Trinity of persons in the Unity of God's Essence. Ob. But than it may be some will say, these and the like places are too obscure, to confirm the truth of so great a point. Sol. Why God did not fully and plainly reveal the mysteries of the Trinity at the first. I answer, that God at first would not show this great mystery unto all, lest that being so prone, as they were in the infancy of the Church, to fall into Idolatry, they should shake off the service of the true God, & thereby be drawn to worship many Gods, but the more his Church did increase in ability to understand, the more did God reveal unto it, both this mystery of the Trinity, and also many other mysteries of the Incarnation, Passion, Resurrection, and Ascension of jesus Christ: And therefore what he obscurely shadowed in the time of the Patriarches, he did more clearly show unto his Prophets, and most plainly in the time of the Apostles, proclaim the same unto all people: For Christ bade them go and baptise all men, Matth. 28. in the name of the Father, and of the Son, 1. john 5. and of the Holy Ghost. And so Saint john saith, there be three that bear witness in Heaven, the Father, the Word, and the Spirit: And yet these three be but one, saith the Apostle. For as in one Sun there are, the body of the Sun, the Sun beams, and the heat; Aug. de Trinit. the beams are begotten of the Sun, and the heat doth proceed both from the Sun and the Sun beams; but the Sun itself proceeds from none: Even so, in the one Essence of God, there are the Father, the Son, and the Holy Ghost; the son is begotten, of the Father; the Holy Ghost proceeds from both; but the Father is of himself alone: and as the fountain begets the brook, Jdem de verbis Domim. and both the fountain and brook do make the Pool, and yet all three is the same water: so the father is the Fountain which begets the Son, and from the Father and Son proceeds the Holy Ghost; That there are certain similitudes of the Trinity, to be seen in the creatures. and yet is the Deity of all three, the same; in like manner, the fire hath motion, light and heat, and yet but one fire; and in the soul of man there are three faculties, the vegetative, the sensitive, and the rational; and yet but one soul; and in all other creatures we may behold certain glimpse and similitudes, that do after a sort adumbrate and shadow out this ineffable and inexpressable mystery: for by their greatness, we may consider the power of the Father; by their beauty, we may see the wisdom of the Son: and by their utility, we may note the goodness of the Holy Ghost. God left not himself without witness, no not wholly of the manner of his subsistence, if not to prove this blessed mystery, yet at least to illustrate it; Thom. p. 1. q 32. art. 1. and to prove (as Aquinas saith) Non esse impossibile quod fides praedicat, That those things are not impossible which faith preacheth. But it may be some will ask (touching my former illustration) why is power ascribed to the Father, Wisdom to the Son, Quest. and goodness to the Holy Ghost, whereas all and each of the three persons have the same power, wisdom, and goodness? Saint Augustine answereth, that amongst the creatures, Resp. it is wont to be observed that in a Father is found a defect of power, by reason of his antiquity; in a Son is seen ignorance, by reason of his youth and inexperience of things; and in the name of a Spirit, there seemeth to be a kind of fearful vehemency; Esay 52. as Quicscite ab homine cuius spiritus in naribus eius; Whose Spirit is in his nostrils: and therefore lest the like might be thought to be in these Divine persons; we find power ascribed to the Father, wisdom unto the son, and goodness unto the Holy Ghost; whereas indeed, each one of them is of the same power, wisdom, and goodness, as the others be. And although the Essence of God can neither be divided nor distinguished; yet the three subsistences, or the three diverse manner of being, in the Divine Essence, which we call the three persons, The three persons are distinguished one from another two ways. Father, Son, and Holy Spirit, may be distinguished two ways. 1. By their personal actions. 2. By their nominal relations. First, the actions of the persons are either 1. Outward or 2. Inward. The outward works of God are common to each person of the Trinity. First, all outward actions, are called communicable: because although after a sort, they are appropriated to each person, as the Father to send the Son, and to create the world; the Son to be sent to be Incarnate, & to redeem mankind, and the Holy Ghost to appear in the form of a Dove, & like cloven tongues of fire, & to work in our hearts, for our consolation and sanctification; yet, Opera Trinitatis ad extra sunt indivisa: these outward works of the Trinity, are so indivisible, that we cannot so properly ascribe them to any one; but we find that they may be likewise ascribed to any other: for as Nazianzen truly affirmeth of the three persons themselves, Non possuntria discernere quin subito ad unum referar, nec possum unum cogitare quin trium fulgore confundar; So may we say, of their outward operations; that although they be affirmed of one, yet may they presently be referred to all three; and so we find them in many passages of the holy Scriptures: as redemption and sanctification to the Father, Act. 20.28. 1 Pet. 1.2. Creation and Sanctification to the Son, john 1.3. 1 Cor. 1.2. And creation and redemption to the Holy Ghost, Psal. 33.6. Ephes. 4.30. And beside; these outward operations are transient & voluntary: for that God in these things is, Liberrimus Agens, A free Agent, so that he might have chosen, wh●ther to do them, or not do them; and therefore in all these works, Election, Creation, Gubernation, Redemption, Sanctification, Glorification, there can be ascribed none other cause, but quia voluit, because he would; for whatsoever pleased the Lord, that did he in Heaven, and in Earth, in the Sea, and in all deep places. And therefore these outward actions, and so likewise those names, which are given unto these persons, in regard of these actions, as Creator unto the Father, Redeemer unto the Son, Comforter and sanctifier unto the holy Ghost, are not altogether sufficient, to express the differences of these persons. Secondly, the inward actions of these persons are 1. Permanent. 2. Necessary. 3. Incommunicable. First, they are so permanent, The inward actions of God are ever in doing. that as the Sun doth always beget his beams, and both Sun and beams, do send forth the heat; so the Father from all eternity ever did, and now doth, and ever will beget his Son: and both Father and Son, do spire and breath forth the Holy Ghost: and therefore Origen saith excellent well, Origen. hom. 6. in jerem. Saluator noster splendor est gloriae; splendour autem non semel nascitur, & deinceps desinit nasci, etc. Our blessed Saviour is the brightness of God's glory: Sed quotiescunque ortum fuerit. lumen ex quo splendor oritur, toties oritur splendor gloriae. Luke 12. but the brightness of glory, is not once begotten, and then afterwards leaves to be begotten; but as often as the light riseth from whence the brightness springeth, so often doth the brightness of glory arise. And our Saviour (saith he) is the wisdom of God, but the wisdom of God is the brightness of that eternal light; Et ideo saluator semper nascitur, The Father doth ever beget the Son. And therefore as the Scripture saith, Ante colles generat me, Before the Mountains were laid, he begetteth me; and not (as some do erroneously read it) Generavit me: He hath begotten me; So the truth is, that the Son of God is ever begotten, and the holy Spirit ever proceeding. Secondly, these inward actions are no voluntary operations, The inward actions are necessary. I mean such, as that the Father might either beget the Son, or not beget him, and the Father and the Son, might either spire forth the Holy Ghost, or not spire him forth; but they be so absolutely necessary, that they cannot otherwise be; Cyrillus l. 1. c 3. thesauri. because it is the property of the nature of God the Father, to beget God the Son, as it is for him to be a God; so that he can no more relinquish or leave to beget the Son, than he can leave to be a God, as Saint Cyril showeth. And, Thirdly, these inward actions are so incommunicable, The inward actions are incommunicable. that whatsoever is proper to the one, can no ways be ascribed to the other, Quia hoc est proprium patris, quod solus est pater; & quod ab alio non est nisidse: For this is the property of the Father, that he alone is the Father, Et hoc est proprium filij, quod à patre genitus est solus à solo; & hoc est proprium spiritus sancti, quod nec genitus nec ingenitus est, sed à patre & filio, aequaliter procedeus. and that he is not from any other but only of himself; and this is the property of the Son, that he alone is begotten of the Father alone, coequal unto him and coessential; and this is the property of the Holy Ghost, to be not made, not begotten, but from the Father and the Son equally proceeding. And therefore we say, that these incommunicable and proper operations of the persons do so make the true and real distinction of the persons, that the Father cannot be the Son, nor the Holy Ghost; that the Son cannot be the Father, nor the holy Ghost; and that the Holy Ghost cannot be the Father nor the Son; so that in a word all three is the same Essence; and yet neither of the three can be the person of the other. Secondly, from these inward operations of these persons do proceed, the nominal relations, of the one unto the other; as father, Son and Holy Ghost, which do likewise make a true, real distinction of the persons; for the Father is not a name of Essence but of relation unto the Son; and the Son is not a name of Essence, but of relation unto the Father; and so the Holy Ghost proceeding, is not a name of Essence, but of relation to the Father, and the Son; and therefore these names are so proper to each person, that the name of the one cannot be ascribed to the other. But you will say that the Son is called Father as Esay 9.6. Sol. he is said to be the Father of eternities. I answer that the name of Father is taken two ways 1. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Essentially. 2. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Personally. Ob. First, Essentially and so in respect of the creatures, each person of the Trinity, may be rightly termed Father. The name of Father is taken two-wayes. Secondly personally, and so the first person only is Father: because he only doth beget his son. And thus you see, that although the Divine Essence, is only one, yet that there are three persons in this one Essence; not that the Essence begets either Essence or person; but because the person of the Father begetteth the person of the Son, and both Father and Son do eternally spire and send forth the person of the Holy Ghost. Athana. 2. Dialog. de Trinit. But for the manner, how the Father begetteth the Son, or how the Father and the Son do spire and send forth the holy Spirit; I must answer, as Galenus did, Galenus. l. 15. de usu partium. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. in a point fare inferior to this, which is of infinite profundity: How this is done, if you inquire, you will be taken for one that hath no understanding, either of your own infirmity, or of the power of the Creator. And the Fathers do often dehort us from the curiosity of explaining the manner of divine mysteries: for, that worthy Nazianzene saith; You hear the generation of the Son, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Nazian. orat. 1. de theolog. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. That we should not inquire too fare into the manner of Divine Mysteries. be not curious to know the manner; You hear, The Holy Ghost proceedeth; be not busy, to inquire how: And in another place he saith, Let the generation of God be honoured with silence; it is much for thee to have learned, that he was begotten; As for the manner how, we grant it not to be understood by Angels, much less by thee. If the Fathers of the Council of Lateran had followed the council of this Father, they had never gone so fare, to inquire how Christ is in the Sacrament, and so positively to conclude it, to be, by that unheard, unknown, incredible, and impossible way, of transubstantiation: And therefore if we would not err with them, or beyond them, in this point, fare more difficult than that; let us not be too curious to inquire how these things can be, but let us faithfully believe them to be, a Trinity of Persons, in the unity of the Divine Essence; and each person to have the whole Divine Essence so communicated unto it, as that all the three persons must needs be coeternal, coessential, and coequal. But because the second Person, which is the Son, and which the Evangelist here meaneth by the Word, (as hereafter I shall show unto you) was incarnate, and made flesh; you must give me leave to insist chief upon that person, and to discuss these three especial points concerning the same. 1. Touching this person, how excellent he is. 2. Touching this name here used, why he is called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, the Word. 3. Touching this work, why he was incarnate, and made flesh. For the first, I will only show these three things. 1. That for time he is God, Three things handled touching the person of the Son. coeternal 2. For nature, coessential: and 3. For dignity, coequal unto his Father. CHAP. III. Of the Coeternity of the Word with his Father. That the Word was, before he was made flesh. FIrst, That this Word was, before he was made Flesh, the words 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, & 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉; the first used here, and the second in the fourth Chapter to the Galathians, doth make it plain; for that they signify one, that first was, and afterwards was made, that which he was not: And therefore he doth not say, that the Word was made first, and then was made Flesh, but that the Word, which in the beginning, and before all beginnings was, in the fullness of time, was made flesh: And this may be further proved, by almost infinite arguments; as, First, He is the Son of the Father, the wisdom and the power of God; and therefore either the Father was without a Son, (and then he could be no Father) and God was without his wisdom, and without his strength, or else he was never without his Son; but to say that God was without his wisdom, or without his strength, Aug. ep. 6.6. is most absurd: Ergo, Non ex tempore genitus est, qui cuncta tempora condidit; And therefore he was not begotten in time, which created all times, saith Saint Augustine. Secondly, He is God: for, Si Dietas verbi non nostrae est insita carni, tum Christus falsi corporis umbra fuit; Either Christ is God, or he is no man, nor any Saviour of man: and he is no titular God, but by Nature God; he is the true jehova, which was, which is, and which shall be: And therefore everlasting▪ for, thou art God from everlasting, and World without end. But, That Christ is a true God, is proved. That he is a true God, both apparent Scriptures, and unanswerable reasons drawn from Scriptures, do make it plain. For, First, from Scriptures. First, The Scriptures call him the true jeheva, as we may see by the collation, and comparing of these places, viz. Exodus 3.2.13.4.14.24.20.2. and Acts 7.30.32. 1 Cor. 10.4.9. etc. And so the Scriptures call him God, as Gen. 32.28. Psal. 45.7. Esay 7.14. Matthew 3.3. Heb. 1.8. And therefore Saint john saith; 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. And the Word was God; And Christ himself saith, john 17.3. This is eternal life to know thee to be the only true God, and whom thou hast sent jesus Christ; For these words are thus to be expounded, that they know thee, and whom thou hast sent jesus Christ, to be the only true God, because these two persons, are but the very selfsame Essence: So Thomas saith unto Christ, My Lord, and my God. john 20.28. And so we find the same truth expressed, Acts 20.28. Rom. 8.5.1 john 3.16. 1 john 5.20. 1 Tim. 3.16. Psal. 47.6. and in many other places of the Scripture, which we may obuiously meet, Secondly, by unanswerable reasons drawn from Scripture. First, from the incommunicable properties of God. and would be here tedious to relate. Secondly, We may show the same by infallible and unanswerable reasons, drawn from Scriptures; as, First, From those incommunicable properties of the Deity, which are properly ascribed unto him; as, First, To be Omnipotent, john 3.31. Heb. 1.3. Philip. 3.21. Apoc. 1.18. Secondly, To remit sins; not only instrumentally, as the Ministers do; as we see in Matthew 16.19. john 20.23. But absolutely by his own proper power and authority, as we see in Matthew 9.6. Mar. 2.5.7.9. Luc. 5.20. Thirdly, To be in many places at the same instant, as Matthew 18.20.28.20. Fourthly, To have the same equal power with the Father, john 5.17. c. 16.15. Fiftly, To raise himself from the grave, Rom. 1.4. joh. 10.18. Sixthly, To send forth, and to give the Holy Ghost, Zach. 12.10. john 16.7. Secondly, From those relations that he hath with God, Secondly, from the relations that he hath with God. as to be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, The only begotten Son of God; john 1.18. To be the Image of the Father; john 14.7.8 9 2 Cor. 4.4. Coloss. 1.15. And to be the very form of God: for the Apostle saith, That He being in the form of God, thought it no robbery to be equal with God. Therefore he must needs be true God. First, Because the form of God, is most simple and essential, and not compounded, or accidental; for that in God there is no composition, no accidents; Et nihil est in Deo, quod non sit ipse Deus: Nor any other thing, which is not God; Gabriel: Biel. super 1. sentent. dist. 1. q. 5. Because the Divine Essence, Identificat sibi omnia quae sunt in Divinis; Doth identify, or deify all things that are in the Deity. To be the form of God is to be a very God. Secondly, because the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 one existing and being in the form of God, doth plainly signify the very nature of God: for as his being in the form of man, proveth that he was a very man, so his being in the form of God, and his just, and lawful thinking, that it was no wrong, or robbery to be equals with God; doth most substantially prove that he was a very God by nature; before he was incarnate and made man: for who can be in the form of God but very God? or who can rightly be equal with God, Esay 40.18. but God? For to whom will ye liken God, or what likeness will ye compare unto him? saith the Prophet: and therefore Saint Basil saith, that to be in the form of God is as much, Basilius l. 1. cont. Eunomium. as to exist in the essence of God; for that, as to take upon him the form of a servant signifieth that our Lord was made partaker of the humane nature; so by saying that he was in the form of God, he ascribeth unto him the propriety of the nature of God: Colloss. 1.15. and so discussing the words of the Apostle, which is the image of the invisible God; he saith, that this image was not made with hands, Ambros. l. 7. Ep. 47. Aug. l. de fide ad Petrum, & l. 1. c. 1. de trinit: Hi●ar. l. 12 de trinit: Lombard l. 3. dist. 5. neither was it the work of any art or cogitation; but a living image, yea life itself; retaining the identity of the Godhead, not in the similitude of any figure, but in the substance of the same, and so Saint Ambrose, Saint Augustine, Saint Hilary, Pet. Lombard, and diverse others do most truly interpret this being of him in the form of God, to prove him to be a true and eternal God. Thirdly, From those Epithets which are ascribed unto him, and are only agreeable to the Divine nature, Thirdly, from the Epithets ascribed unto him. as First, To be the author of our Election, john 13.18. Secondly, To know the secrets of our hearts, Matth. 9.4.5. Mar. 2.8. Luke 5.22. Thirdly, To Illuminate us. john 1.9. Fourthly, To hear the prayers of them that call upon him. john 14.14. Fiftly, To judge the quick and the dead, john 5.22. Sixtly, To give unto his servants everlasting life. john 5.24. Seaventhly, To be truly rich and so able to do, and to bestow these great rewards upon his servants; for he that is truly rich must needs be the true and eternal God: but Christ (saith the Apostle) is rich for he being rich for our sakes became poor, 2 Cor. 8.9. therefore he must needs be the true God. That Go does truly rich, it appearth hence, that he only is El shadai, a God of all sufficiency, and therefore he saith, Psal. 50.12. If I be hungry I will not tell thee, for all the world is mine, and all that therein is, and he only may most truly say: Mille meae siculis errant in montibus agnae; All the beasts of the forest are mine, and so are the cattles upon a thousand hills: Neither is he only rich in temporal riches; Rom. 2.11. but in spiritual gifts, and graces also: for Saint Paul speaketh of the riches, of the Benignity and Lenity and long sufferance of God, and in Ephes. 1.18. He speaketh of the riches of his grace, where he calleth God rich in Mercy, or rich in glory; and Rom. 11.33. He crieth out O the deepness of the riches both of the Wisdom and Knowledge of God: and therefore it is most plain, that God is truly rich. And that none else is rich, but God; it may be as easily confirmed: for that every man, if he doth but consider his own estate, may say with the Prophet David, I am poor and in misery, and our wants are a great deal more than our wealth: and what we have we have not of ourselves, but we have received them from God, for what hast thou that thou hast not received saith the Apostle? 1 Cor. 4.7. and what thou hast received is properly none of thine: and therefore as thou camest naked, and broughtest nothing into the world, so thou shalt return naked, Job 1.21. and carry nothing out of the world again. But against this you will object that the Scripture saith, Ob Abraham, Lot, job, and diverse others were very rich: and yet no Gods; and therefore, that every one which is rich is not a God. I answer first, that these men were not truly rich, Sol. No man in this world is truly rich. but were so thought to be in the opinion of men; and therefore so called after the manner of men: for he only is a rich man, qui nihil quaerat, nihil appetat, nihil optet amplius, which neither doth, nor can seek, nor wish, nor desire, any more than he hath, as Cicero saith; but none of these were such; for Abraham and the rest of them did profess, that they were pilgrims and strangers here on earth; and therefore sought their country above in Heaven. Heb. 11.14. And secondly, I say that these worldly riches are no true riches, but only vain and imaginary riches: for they have made many proud, That the riches of this life are not the true riches. none better: if they had, why did the wisest Philosopher, so pronounced by the voice of the Oracle, cast all his gold into the sea that he might be happy, and the wisest among the sons of men, so pronounced by the voice of God, pray aswell against riches as poverty, Prou. 30.8. and the best kings in this Island, and many other princes in many other countries, besides the Apostles that forsook all to follow Christ, Matth. 19.27. change their princely thrones, for poor cells; and their kingly sceptre, for the divine Scriptures? and therefore he was a better husband than Philosopher, that termed these riches, goods: but he mended the matter well that called them goods of fortune; false goods ascribed to a false patron, for as there is no goodness in them, so there is no fortune to give them; the meaning therefore (as I take it) is this, Doctor Hall. that it is a chance, if ever these riches prove good to any: for many times they hurt the owners, and disquiet others, and as many time and ofnter too, the worse men have them, and the best men want them; and yet they are never the better for having them, nor the other never the worse for wanting them: for I hear Saint Peter and Saint john (the eldest and dearest Apostles) say, gold and silver have I none, and I read that judas (the youngest and the worst Apostle) bore the bag; and I read that the Devil said all these things will I give thee, and they are mine to give; and that Dives was rich, and Lazarus poor; and yet now the poor is made rich and carried up to Heaven, and the rich is poor and sent down to Hell: and therefore it is apparent, that these false goods can be no true riches, and so consequently that none is truly rich but only God. Now to prove that Christ is rich, besides the foresaid testimony of the Apostle, our Saviour himself saith, all that the Father hath, john 16. are mine, & of the holy Ghost he saith, he shall receive of mine and declare unto you; and so the Evangelist saith that of his fullness we have all received, john 1.16. and grace for grace: and therefore Christ being truly rich, enriched with all the riches of the Deity, power, strength, wisdom, goodness, mercy and such like, he must needs be the true and eternal God. Fourthly, from the proper works of God. Fourthly, from the universal effects and proper works of God; for he that created, and preserveth, and governeth all the things, that are created, is the true and everlasting God; but this word, Created all things, and doth still sustain and govern all things, and therefore he must needs be the true God. The mayor is clear of itself, Gene. 1.1. because (as Moses saith) In the beginning God created the Heaven and the earth: And The minor is confirmed, That Christ created all things. Psal 45.7. Psal. 102.25. by the testimony of the Holy Scriptures, which saith, Thy throne O God is for ever and ever the Sceptre of thy kingdom, is a right Sceptre; and in an other Psalm. he saith, And thou Lord in the beginning hast laid the foundation of the Earth, and the Heavens are the works of thy hands; so the Evangelist saith, that all things are made by this Word, john 1.2. and without this Word, was made nothing that was made; so Saint Paul saith that all things were created by him aswell those things which are in Heaven, as those things which are in Earth. Colloss. 1.16. And so all the orthodox fathers do subscribe unto the same truth: for Ignatius speaking of Christ, useth the very words of the Evangelist, that he was in the world, and the world was made by him, Jgnatius in ep. ad Tarsenses. Iust. Mart: orat. 1. add graecoes. and yet the world knew him not; and justin Martyr saith that by this Word both Heaven and Earth, and all other creatures were created, and Irenaeus l. 2. c. 2. against heresies, Athenagoras in his apology for the Christians, Clemens Alexandrinus, l. 1. Pedagogi. Tertullian in his Apollogetico, Saint Cyprian in his second Book against the jews; and many more; do largely, That Christ governeth all things. and plainly prove, by inanswerable arguments, that all things were created by this Word. And that Christ governeth all things, the Author of the Epistle to the Hebrews saith, Heb. 1.2.3. that he beareth up all things with his mighty Word, and our Saviour saith unto the jews, my father worketh yet, and I work; john 5.17. and Saint Paul saith, that he is before all things, 1 coloss: 17. and that by him all things do consist. Fiftly, from the prayers, which all Saints have made, Fiftly, from the prayers of the Saints. and that Divine worship which they exhibited, and which indeed is due to him; for we are to pray to none but to God: because we believe in none, but in God; and because none, but God can, at all times hear us, and at any time, help us: john 5.23. but prayers shall be ever made unto Christ and daily shall be praised, 1 joh. 2.22.23. saith the Psalmist; and so the Saints do, and ever have prayed unto him, Rom. 14.11. as unto the only God, Philip. 2.10. which can deliver them out of their distress: and therefore this Word that was made flesh, did make all flesh, and is indeed the true and eternal God, as we may see in Proverbes 8.12. john 1.1. Apoc. 1.8. and as I have by these inanswerable arguments sufficiently proved unto you. The objections of the Arians against the eternal Godhead of Christ. But against this eternal generation, and everlasting Godhead of this Son of God; both the old Arians and the new upstart Ministers of Transiluania, that like evil weeds did spring up out of Arius his ashes, do object, and endeavour with the wit of hell to prove that this God of Heaven, was no God, before his incarnation, and was made man: for Ob. 1 First, They do object that Saint Luke saith, he shall be called the Son of God; therefore he was not called before his incarnation; Esay 9 and so Esayas saith, that unto us a child is borne, and unto us a son is given, and he shall be called wonderful, the mighty God, and the prince of Peace; and therefore as Magistrates are not called Magistrates, before they are made Magistrates: so was not he called the mighty God, before he was borne and given unto us: This was the opinion of Arrius and Seruetus, that the Son of God was nothing before his incarnation, but only a decree in the mind of God, to make this man jesus Christ, and to replenish him with abundant gifts of the Deity. Sol. But to this Danaeus briefly answereth, that these men say, he shall be called, after the manner of the Hebrews, pro vere manifestabitur; Danaeus Jsagog. he shall be truly manifested, and declared to be the Son of God; Christ was a God from eternity, but he began to be a God existing in the humanity, when he was made flesh. so that, he shall be called, doth not signify that he should then begin to be, but that then he should begin, to be manifested, what he was before. Besides, we may yield, that then he should begin to be, and to be called a God, subsisting in the humane nature: for this may apparently be collected out of the words, both of the Prophet and Evangelist: for in that the Prophet saith, unto us a Child is borne; this is to be understood of his humane nature, and in that he saith, unto us a Son is given, it is to be understood of his Divine nature: Quia natus ex humanitate, datus ex divinitate, datus qui nesciret exordium, natus qui sentiret occasum; datus quo nec Pater esset antiquior, natus qui & matre esset junior, & sic qui erat datus est, & qui non erat natus est; Because he is borne in respect of his humanity, and given in respect of his Deity, for he was given, which had no beginning, and he was borne, which should have ending, he was given, which was as ancient as his father, and he was borne, that was younger than his mother; so he that was, was given unto us, and he that was not, was borne unto us, as Eusebius Emissenus saith; and therefore this Son, that ever was a God, in respect of his Divine nature; could not be called nor said to be a God, existing in the humane nature, until this Son was given to be in carnate, and till this Child was borne unto us; and so I say of the words of Saint Luke; that he which was ever the Son of God, in respect of his Godhead, should now be called the Son of God, existing in the Manhood. Secondly, They object, that Saint john calleth him 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Ob. 2 The Word of God; but God spoke no words before the Creation, when first he said; Fiat lux, Let there be light: and therefore this word before then could not be. To this I answer, first, Sol. that they do exceedingly corrupt the Text, in calling him, The Word of God: for Saint john doth not call him, The Word of God; but simply the Word, to show the difference betwixt that Word of the Lord, which came unto the Prophets and Apostles, and is left unto us in the Scriptures, or that was at any time spoken by God, at the Creation, or since the Creation, unto the Patriarches, or any other servant of God; and this everlasting Word, which ever was, and is an eternal God: And therefore Saint Cyril saith, Cyrillus, l. 1. Thesauri That Christ is no accidental, but an eternal essential word. That he is not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, seu 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Any sound of the Air, which is breathed out of the mouth of God, and is uttered by the help of the tongue; because God hath neither mouth, lips, nor tongue; neither is he, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, nec 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, nec 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, any inward, or inbred word, or significative voice, of any such conceived words; because none of these, is any subsistent thing, but as it were, an accident in the subject, which cannot be said to be in God: but he is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉; The essential, substantial, and subsistent word, as hereafter I shall more amply and plainly show unto you, when I come to discuss the reasons, why he is called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉; The Word. Thirdly, they do object, that the wisdom of God, saith, Ob. 3 Dominus creavit me initium viarum suarum, ante secula fundavit me; Which according to the words, is thus in English: Prou. 8.22. God created me the beginning of his ways, before the Worlds he established me. Sol. I answer, that concerning this place of Solomon, I find diverse sorts of expositions. First, the jews say, that by this Wisdom, is understood the Law, which was created to be the beginning of God's ways; and as they say, two thousand years before the World was made; because in the thirtieth verse they find two iom: that is, two days, which they interpret of two thousand years, because a day with God, is as a thousand years. Psal. 90.4. Secondly, the Samosatenian Heretics say, that this place is to be understood not of Christ; but of that virtue of God, whereby he hath wisely created, and discreetly governeth all those things that are created. Thirdly, the Arians yielding that it was spoken of the Son of God, do say, that it proveth him to be made and created by the Father; and therefore not eternally begotten of the Father. That the Law was not created. But against the jews, I say, that it cannot be spoken of the Law; because the Law is not created, but promulgated and showed unto us; to teach us to know what is good and acceptable unto God; for if it were created, than it must be created of nothing, and must be either a substance or an accident, and the breach thereof would prove to be the offending of a creature, and not the Creator, which is most absurd; and if it were created, yet that it should be created two thousand years before the World was made, is more absurd; for that it should be then created before any time, because time began when the World was made; (as Moses showeth:) And therefore, if the Law were created two thousand years before the World was made, than Moses doth not well, to make Time to have his beginning, when the World began; and therefore the meaning of those words, I was Deliciae eius, die, die; (which is an Hebraisme, signifying Quotidie, daily, or always) is this; that Christ before all Worlds was ever and always the only joy and delight of God, in whom (as he saith himself) he was well pleased, he was fully satisfied and contented. Secondly, Against the Somosatenians, I say, that whatsoever is spoken of any virtue, or any wisdom of God, must needs be spoken of Christ; Luc. 11.49. because he is the virtue and wisdom of God, as Saint Luke showeth: And therefore the same things that are here ascribed unto that wisdom of God, are elsewhere ascribed unto Christ, the Son of God; as you may see, john 1.1. Heb. 1.2. Colos. 1.17. And so justin Martyr, Justinus in Dialog. cum Tryph. and Clemens Alexandrinus, do expound this place of Solomon, of the Son of GOD. Thirdly, Against the Arians, I find diverse answers. Whether the Arians corrupted the Text. First, Some think the Arians, as they used to do in other places, corrupted the Text, and writ, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 pro 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉; i. e. Created me, in stead of possessed me; but I think this could not be, because Iust. Martyr, that lived before the Arians were hatched, and Athanasius himself doth read it, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Created me: and therefore, Secondly, Epiphanius, Saint Basil, Saint Hierome, and others, Epiphan. heres. 69 Basil. l. 2. contr. Eunom. Hieron. in ep ad Cypr. do think that the vulgar Edition is not well translated; for that the Hebrew word which Solomon useth, should not be translated 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, with a iota; but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 with an 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the midst of the word: The first is, He created me, and the other is, he possessed me; and therefore Aquila translates it thus, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉: And Tremellius, Whether the Hebrew word, be rightly translated 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, created. jehova possidebat me principio viae suae, or, ab initio operum suorum, as others will have it; And so is the vulgar Latin, and our own last English Translation: The Lord possessed me in the beginning of his way; And if this be true, than those ancient Fathers, Saint Athanasius, Saint Basil, Saint Cyril, and others, that were much troubled about this place, might have easily answered unto this objection of the Arians, if they had corrected the Greek Translation, out of the Hebrew Text. But the jews contend, that the word in the Original, doth aswell signify to create, as to possess, as Rabbi Shelomo jarchi, upon Genesis 14.19. doth declare: for there Moses useth the same word which Solomon useth here; and although our last English Translation reads it, Possessor of Heaven and Earth, yet the vulgar Latin, and the Septuagint reads it, Creator of Heaven and Earth: and therefore, Thirdly, Fulgentius answereth, Fulgent. in resp. ad hanc ob. Arrian. that although Solomon should say, The Lord created me; yet could that make nothing against the eternal being of the Son of God; for that we may easily see Solomon speaketh here of a twofold generation of the Son of GOD. That Solomon speaketh of a twofold generation of Christ. First, Of his Incarnation, in these words, The Lord created me the beginning of his ways; and then, Secondly, Lest we should with Arians imagine, that he was not, before he was incarnate; He showeth, that Ant colles genitus erat, Before the mountains he was begotten, and brought forth; i. e. In respect of his Divinity. First, of his incarnation, to be made man. That in the first place he speaketh of his incarnation, and this making of him to be flesh, there followeth none absurdity: for, though he speaketh in the present tense, or preterperfect tense, after the Latins; yet is it set down for the future tense, after the manner of the Hebrews, who do oftentimes, especially in things pertaining to God, set down the future tense, for the present; because they are as certain to be done, as if they were already done; as Tertullian observeth: And the words immediately following, To be the beginning of his ways; doth make this exposition, the more apparently true: for what is it, to be the beginning of his ways? Nisi quod ipse via nobis est factus; but that he was made to be the way for us, to walk in? for he was not made, that he should create new Creatures, but that he might renew those that were lost: And therefore Saint james useth the like speech of the godly, James 1.18. saying, Of his own will begat he us with the Word of Truth, that we might be as the first fruits of his Creatures; And the Prophet David useth the like speech of himself, Psal. 51.10. when he saith; Create a new heart in me O God. And therefore, to be the beginning of the ways of God, is to be the first fruits of those that are renewed, and not of those that are created; for if you look into the works of Creation, you shall hear him say; Before the mountains were settled, and before the hills, was I begotten. Secondly, of his eternal generation, as he is God. That in the second place, he speaketh of his eternal generation, it is most manifest; for he changeth his phrase, and saith, Ante colles genita eram, Before the mountains was I begotten, as the Chalde paraphrase hath it; or, Filiata eram, I was sonned his son, as some translate it: for we must note, that created and begotten, in the person of the Son of God, are to be distinguished; or otherwise, if we make created and begotten to be the same, we may say, that the World was begotten; which is most absurd: And therefore, seeing he saith, that this wisdom of GOD, was both created and begotten, and that these two words, do signify two distinct and special things; we should consider in what respect he is said to be created, and in what respect he is said to be begotten, and then we should plainly see, that he is said to be created, as he is the Son of man; and that he is said to be begotten, as he is the eternal Son of God: for, here Solomon showeth, that he is said to be created, in respect of that nature, wherein he calleth his Father Lord; for the Lord (saith he) created me: But he calleth his Father Lord, in respect of his humane nature; and never calleth him Lord in respect of his divine nature: for, he that is borne a servant of his Father's handmaid, according to the saying of the Psalmist; Psal. 116.14. O Lord I am thy servant, and the son of thine handmaid; is also begotten of his Father's Essence, according to the saying of Christ; john 8. I and my Father are one: And therefore, though he calleth his Father Lord, in respect of his humanity; yet doth he never call him so, but always Father, in respect of his Divinity; as I came from the Father; and we saw his glory, John 1. as the glory of the only begotten Son of the Father. And so you see, that these words of Solomon, Naz. or. 4. de theolog. Athan. ser. 3. cont. Arr. Cyril. l. 5. c. 4. 5. 6. 7. Thesauri. Aug. l. 1. c. 12. de trinit. The Lord created me, are to be understood of his incarnation; and therefore can prove nothing against his eternal generation: And this exposition of Fulgentius is confirmed by Nazianzen, Athanasius, Saint Cyril, Saint Augustine, and others. And yet, Fourthly, Saint Hillary in l. de Synodis, Aquinas, l. 4. c. 8. contra gentes, and Bellarmine, l. 1. c. 18. de Christo, do answer, that the eternal generation of the Son of God, is sometimes called generation, and sometimes creation; because it is so ineffable, that it cannot be fully expressed by any one word; for generation signifieth a production in the same substance, but with a certain mutation of the begetter; How the Word may be said to be both begotten & created. but creation signifieth a production of another substance, but without any mutation of the Creator; and the Son of God is so produced, as that he received the substance of the begetter: And therefore, in that respect, he is said to be begotten; but he receiveth it without any mutation or alteration of the begetter; and therefore in that respect, he may be said to be created: And so he is sometimes said to be begotten, and sometimes said to be created, not that any man should thereby deny his eternity, and think him to be a creature; but that from both these words, we might receive what is fitting, and reject what seemeth to be unfit, for the declaration of this ineffable and inexplicable mystery. Ob. 4 Fourthly, They do object the words of David; Thou art my son, this day have I begotten thee: And therefore, before that day, wherein he was begotten his son, he was not his son. Sol. The words of David are spoken of Christ, in respect of his manhood. I answer, That the words, Inquire of me, and I will give thee the Heathen for thine Inheritance, and the uttermost parts of the Earth for thy possessions: do sufficiently prove, that these words are spoken of his incarnation, and not of his eternal generation; for how should he, according to his Divinity, demand the ends of the Earth for his possessions, when as he giveth the Kingdom of Heaven, which is a thousand times more than the Earth, to them that love him? And therefore he which according to his Godhead, possesseth all things with his Father, according to the form of a servant, which he assumed for our salvation; he requireth of his Father, that he might have, The Gentiles for his inheritance, and the uttermost parts of the Earth for his possessions: Act. 13. And thus the Apostle doth expound this place, in the 13. Chapter of the Acts of the Apostles. Ob. 5 Fiftly, They do object the words of the Apostle, that he is, The firstborn of every Creature; Coloss. ●. 15. and therefore created in the number of the Creatures. Sol. That the words of the Apostle are to be understood of the humanity of Christ. Rom. 8.29. I answer, That this is also meant of his humanity, for that the Apostle speaketh here of the Creatures restored, and not created; because he is said to be, Primogenitus ex mortuis, The first fruits of the dead: for if he were called, The first fruits of every Creature, according to his Deity; by what testimonies can it be showed, that he is, The firstborn of the dead before all Creatures; when as they could not be said to be dead, which were not yet created? And therefore the Apostle saith; That whom he did foreknow, he also did predestinate, to be conformed to the Image of his Son, john 1. that he might be the firstborn among many brethren; To show, that he which according to his Deity, is the only begotten Son of God, without brethren, is according to his humanity, etc. 3. the firstborn among many brethren: for we must understand this difference betwixt the first-begotten Son of God, and the only begotten Son of God: that the first showeth his humanity, whereby he became man, the first and chiefest among many brethren; and the second his Divinity, john 1. whereby he is the eternal Son of God, without any brethren; or otherwise it were in vain to call him, the only begotten Son of God: for that he gave power unto others, even as many as believe in him, to be made the Sons of God: and therefore if he be not his Son by nature, then without doubt he lost the name and the truth, of being the only begotten Son of God, after he began to have many brethren. But because none of his sons by adoption, Fulgen. in resp. ad ob. Arrian. can be said to be the only begotten son of God; nor to be the Son of God, ●ather than the rest be; because the same name of sons, is acommodated unto them all; although diverse rewards of retribution is promised unto them, according to the diversity of ●heir labours: therefore is Christ still said to be the only begotten Son of God; because, though there be many sons of God by grace; yet there is none but he alone his Son by Nature. And this difference doth our Saviour Christ himself show unto us; when he saith, I go to my Father, and to your Father, john 20.17. to my God and to your God; because he is otherwise my Father and my God, than he is your Father and your God; for he is my Father eternally by nature, and he is yours in time by grace: and therefore he that is first begotten in respect of his manhood, among many brethren; is likewise still the only begotten Son of God; in respect of his Godhead without any brethren. And so you see, that maugre all the spite of Hell, it is most apparently true, that this Word is the true God, for time, coeternal unto his Father. CHAP. FOUR Of the coessentiality of the word with the Father, and the objections that are made against the same sufficiently answered. SEcondly, you have heard of the eternal Godhead of this Word, it followeth that I should show unto you how for nature he is coessential unto his Father: touching which point Athanasius saith, Non res quaepiam extrinsecus adinuenta est filij substantia, neque ex nihilo inducta est, sed ex patris essentia nata est, The substance of the Son is no outward thing, either found or created, but begotten of the very Essence of his Father; even as you see the brightness springing from the light, or the vapour from the water; Neque enim splendor neque vapor est ipsa aqua, aut ipse sol, neque res aliena: For neither the light is the Sun itself, nor the vapour the water itself; and yet they are none other things, of another kind, then be the substances from whence they spring: even so the Son issueth from the substance of his Father; Et tamen patris sustantia non perpessa est partitionem: And yet the substance of the father admits no partition; for as the Sun remaineth still the same, Athanas. in ep. count. Eusebium. and is no way lessened or diminished, in respect of those beams that flow from him, so the Father suffereth no mutation by having & begetting, Suam ipsius imaginem filium, This his Son and eternal image: but remaining still the same, he begetteth his Son of the same Essence: and we find not only all the Orthodox fathers, but also the Scriptures plain enough, to confirm the same truth; for our Saviour saith, I and my Father are one: And so S. john having spoken of the Father, john 10. 3●. the Word, and the Spirit, 1 john 5.7. saith, That these three are one: And reason itself must needs confirm the same; for seeing the Divine Essence is most simple, impartible, and indivisible, and that the Father is God, (as none denyeth) and that the Son is God, (as I have already proved) and that the Holy Ghost is God, (as all the holy Fathers have as sufficiently confirmed) & yet that there are not three Gods but one God; Athan. in Sym. (as Athanasius showeth) therefore it must needs follow, that all three have but one and the selfsame Essence, and consequently, that the Son is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Patri, Consubstantial or coessential unto his Father: and therefore also hence it must needs follow, that (as Caluin saith) our Saviour Christ is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, A God of himself independent, as absolute as the Father is. And yet for the better understanding of this point, how Christ may be said to be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, God of himself, Thom. p. 1. q. 33. we must consider that, Aliud est habere essentiam Divinam à seipso, How Christ is God of himself. aliud habere essentiam divinam à seipsa existentem; It is one thing to have his Divine Essence from himself, and another to have his Divine Essence existing of itself; To say that the person of the Son, hath his Divine Essence, that is, his personal being from himself, we cannot; because it is from the Father, the Father communicating his whole Essence unto the Son; and therefore we say that the Son, Ratione 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, in respect of his personal being, is not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, God of himself, but God of God, and Light of Light; (as the Nicen Council hath it:) because the person of the Son existeth from the person of the Father; but to say that the Son hath his Divine Essence existing of it self, Idem. ibid. is most certain; Quia remota relatione ad patrem, sola restat essentia, qua est à seipsa; for taking away the relation of the Son unto the Father, there remaineth but the Essence, which is of it self: and therefore we say that the Son, Quoad essentiam absolutam, In respect of his absolute Essence, is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, A God of himself, because the Essence of the Son, is the very same that the Essence of the Father is: And so to this truth, set down by Caluine, Bellarmine himself subscribeth. Bellar. de Christo. But the old and new Arrians cannot endure to yield him to be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, of the same Essence with his Father, but rather 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, of some other such like Essence, but not of the same substance, as Athanasius showeth. Athan. in l. de expositione fidej. And therefore they do object, First, against the Word here used by the Fathers, to express this truth. Secondly, against the truth and true meaning of the matter, contained and declared by this Word. Ob. Idem in l. de decret Con. Nicen. First, for the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, though first found out by themselves, yet of all others, the Arrians could not endure it, as Athanasius witnesseth; because (as they said) neither 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, essence, nor 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, of the same essence, can be found any where in all the Scriptures. Sol. That the word Essence is plainly derived out of Scriptures. Rom 1.20. To this Epiphanius answereth, that although the name of essence in plain term, is not found either in the Old or New Testament, yet the sense and signification thereof, the Synonomie and aequivalencie of the same, is obuiously found in many places: for the Apostle speaketh of his eternal power, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, and Godhead; and what is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, his Godhead, but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, the very Essence of God? Philip. 2. and so he speaketh, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, of the form of God, but the form of any thing is no less Philosophical than the Essence of that thing, and Saint Peter saith, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 That we might be made partakers of the Divine Nature; 2 Pet. 1.4. but the nature of God and the Essence of God, are both the same. Besides, Essence is derived of esse, to be; and it is the abstract of the name or Word, which in the concrete is called ens, being, but God is said to be both ens & esse, Exod. 3.14. the chiefest being, and to be, in the Scriptures: as ego sum 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, I am that I am; and he that is, hath sent me unto you: and therefore if the Scriptures call him ens, the being, why may not we call him essence? for though it cannot be well said, That abstract names are most agreeable to God. that man is humanity, in the abstract; yet because God is most simple by nature, we may as well speak of him in the abstract as in the concrete, nay the abstract names are more properly agreeable unto him, than the concrete, as to say that he is Truth, rather than true; Wisdom, rather than wise; justice, Dionys. de Diuin. nominibus. rather than just; and so essence or being, rather than to be, as Dionysius saith. And further we find the word Essence, used in the Scripture; for, where the prodigal Child saith, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Luc. 15.12. Father give me the portion of thy substance, which pertaineth to me, he useth the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, to express his father's substance: and what is the riches or the substance of God, but his Divinity? and therefore the word Essence is not improper, nor altogether invented without Scripture to express the Nature of GOD. And for the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, coessential, or of the same essence, That the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, of the same Essence, was not first used by the Fathers of Athanasius time. the father's answer, that it was not first invented by the fathers of the Nicen Council (as the Arrians falsely affirmed) for one of themselves denying the Deity of Christ, said, that if they should yield Christ to be a true God, then must it follow, that he is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, of the same essence with God: whereupon Hosius and the rest of the Orthodox father's concluded that he was 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, of the same essence with God: and it was used long before that time, (though not controverted;) by Dionysius Romanus, Dionysius Alexandrinus, Origen, Theognostus, and others, as Athanasius affirmeth. Secondly, they say that it was not so far fetched, as the words, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, of another essence, and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of the like essence, which themselves used to deny the coessentiality of the Son of God with his Father: so free were they to device what they would to maintain errors, and so strict against the defenders of the truth. Thirdly, Luk 6. Deut 7.6.14.2.26: Ambros. l. 3. c. 7. de fide. they allege that the Scriptures used the like words, as 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. And Moses calleth the children of Israel, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉: which we translate, a special people, or a peculiar chosen people unto himself: a people, as it were, of the like nature with God. Fourthly, they affirm that although the word itself is not found in the Scriptures; yet that the full sense and meaning of the word is plainly found, Aug. tract. 79. In Joh. Cyrillus l. 1. de trinit. as Saint Augustine doth most excellently prove out of those words of our Saviour; I and my Father are one, john 10. And that it is derived from the Scripture; for it is derived of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Essence, and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is derived of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, and the Lord saith of himself, Ego sum 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, I am he that is, or, I am that I am, Exod. 3. And therefore seeing this 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, their verbal wind shakes no corn, nor cannot derogate any thing from the coessentiality of this word with his Father, they proceed against the matter. And so Secondly, they do object against the truth of the matter declared by this Word. And First, they argue thus. Whose wills are diverse, their natures Ob. 1 and essences are diverse, but the will of the Father, and of the Son, are diverse: for the Son saith unto his Father, Father, if it be possible, Matth. 26.39. let this cup pass from me, nevertheless not as I will, but as thou wilt; therefore their Essence must needs be diverse. Sol. That Christ as he hath two Natures, so he hath a twofold Will. I answer, that the proposition is to be distinguished; for whose wills are diverse, having the same natures, their natures must be diverse; but in Christ there are two natures, divine and humane; and therefore that his will is diverse, or not the same will as his fathers is, in respect of his humane nature (though it be always subject and agreeable to the same) we easily grant: but that his will in respect of his divine nature, is any ways different, or diverse from his Father's will, we utterly deny: and we say not that the whole person of Christ, but that Christ in respect of his divine nature, as he is the second person of the Trinity, is coessential unto his Father; and therefore though the will of Christ, as he is the Son of man, be not the same, as his Father's will is; yet that doth not prove the will of Christ, as he is the Son of God to be not the same as his Father's will is: because Christ hath a twofold will; the one as he is the eternal Word, and the other as he is made Flesh. Ob. 2 Secondly, they say: he that is mediator betwixt God and men, is not of the same essence with God; but Christ, is the Mediator betwixt God and men, 1 Tim. 2.5. saith the Apostle: therefore he cannot be of the same essence with God. Sol. That there are two sorts of Mediators. I answer, that the proposition is to be distinguished: for it is true of such a mediator, as Moses was, the Messenger of God to men; but it is false of such a Mediator, as reconcileth wicked men to God, by appeasing his wrath, and making satisfaction for their sins: for that no man can do so, but he that is God by nature. Now Saint Paul showeth Christ to be such a Mediator, as doth appease the wrath of God, and therefore he showeth even thereby, that Christ must needs be a God by nature, and of the same Essence with his Father. Ob. 3 Thirdly, they say Christ is a Mediator and an Advocate with God, but he is no Mediator nor Advocate with himself, therefore himself is not of the same Essence with God. Sol. I answer, that the Name of God is to be taken two ways. First, Essentially; and so Christ is a Mediator with God. Secondly Hipostatically, for any person of the Godhead; and so Christ also is Mediator with God, if you understand God for the person of the Father, not excluding the Son, or the Holy Ghost; for otherwise it is false: because he is not only Mediator with the person of the Father, but also with himself and the Holy Ghost: So likewise in the conclusion, if you take God 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, for the person of the Father, we yield Christ is not God, because God the Son, is not, nor cannot be God the Father. And to the minor, I say, That Christ reconcileth us to himself. that Christ may be said to be a Mediator with himself; if we consider the office of mediation; Nam sacrificij modum, non sicut unus quidam ex nobis, sacerdotibus affert seruiliter; For he doth not servilely, like some of us, or any under the Law, bring the substance of our sacrifice unto the Priests, which should first offer for themselves, and then for the sins of their people; because he hath nothing herein common with us, that he should receive it at our hands, to offer it for us; but as he is our sacrifice himself, Cyrillus l. de recta fide ad reginas. Sic sibi ipsi conciliat & per ipsum, & in ipso patri, So he reconcileth us unto himself, and through himself, and in himself, unto his Father, as Saint Cyrill saith. Fourthly, they say: If he be of the same essence with the Father, Ob. 4 then is he essentially in the Father; but he is not essentially in the Father; for the Word was with God, and not in God, John 1.1. saith the Evangelist; but to be with God, signifieth not to be in God, but without him, as a book held in my hand, is with me, though it be not in me: therefore Christ is not essentially in the Father, & consequently not of the same essence with the Father. To this Fulgentius answereth diverse ways. Sol. 1. If all that is said to be with God, be without God, Fulgent. in resp. ad object. Arrianorum. and all that is said to be in God, be within him; then are we nearer unto God than the Son of God; for here you see he is said, but to be with God, and we are said to be in God: 1 Cor. 8. for there is but one God the Father, by whom are all things, and we in him, saith the Apostle; but this is most absurd, to say, that we are nearer unto God than the Son of God, and therefore it is as absurd to say that all which is with God, is without God, and all that are said to be in him, to be within him. Secondly, He proveth, that to be with God, or with man, doth not always signify to be without God, or without man; for it is said, that the reasoned with themselves, Wisd. 2.1. but when a man reasoneth, he doth it within himself, and not without himself, C. 4.1. and it is said, that the memorial of Virtue is immortal, because it is known with God, and with men: but it cannot be known with men, unless the memory thereof be within men; John 14.15. and so our Saviour Christ saith, If any man love me and will keep my saying, my Father will love him, and we will come unto him and make our abode with him: but to abide with us, doth not signify to remain without us, but to dwell within us; as the Apostle showeth, Ephes. 3.16, 17. when he prayeth that the Saints might be strengthened with might by the Spirit in the inner man, and that Christ might dwell in their hearts by faith. That to be with God and to be in God is the same. Thirdly, He proveth that to be with God, and to be in God, is aequivalent, and the very same in many things: for Moses saith, God is faithful, in whom there is no iniquity, and David saith, the Lord is righteous, and there is no iniquity in him, and yet Saint Paul saith, numquid iniquitas apud Deum, is their iniquity with God? God forbidden; and Saint james saith, with whom there is no variableness, nor shadow of turning, i. e. in whom there is no mutability: and therefore as the Evangelist saith ere, The Word was with GOD, so our Saviour saith elsewhere, john 10.38. I am in the Father, and the Father is in me. And therefore it appeareth plainly, that Christ is not with God as one man is with another, as Saint Paul saith that he remained with Saint Peter fifteen days: for so to be with one, is to be without him, as a guest, by the affection of charity, and not to be substantially in him, as the same, by the law of equity; but Christ is with God, as the word is within the mind, or the council is within the heart, or life itself within the soul; so that, as the soul cannot be without life, no more can God be without this Word: And therefore also, we must observe, a great difference, That we are not in God as Christ is in God. betwixt our being with God, and in God; and Christ his being with God, and in God; for when it is spoken of us, our natural union with God is no ways meant; but either the power of the Creator, or the piety of the redeemer, is always understood: and therefore it is said, that he gave us power to be the sons of God, but this Word is not made, but naturally, and eternally begotten the Son of God; and therefore though we be called sons, and he called Son; we called Gods, and he called God; we said, to be begotten and he said to be begotten; yet herein is the difference, that he is so naturally, and essentially; we so called by grace, whereby it is given unto us to be made the sons of God. And so much for the coessentialitie of the Word, with his Father. CHAP. V Of the coequalitie of the Word with his Father, and the chiefest objections made against the same, most clearly and sufficiently answered. THirdly, You have seen, that this Word is coeternal and coessential with his Father; it followeth that I should speak of his coequalitie with his Father: and this point is as clear as the former; because in an essence most simple, there cannot be so much as imagined, more or less: and therefore Fulgentius saith most excellently, that seeing Christ is from everlasting, Baruch. 3.25. because he is the eternal Wisdom and power of God, seeing he is immeasurable, because he is great and hath no end, and seeing he is most highest, as Zacharias showeth in his speech of john the Baptist, Luke 1.76. that he should be called the Prophet of the most Highest, that is, of Christ, he must needs be in all respects equal unto his Father; Nam quid anterius sempiterno, quid maius immenso, quid superius altissimo? For what can be before him, that hath been before all things? what can be greater than that, which is immeasurable? or what can be higher, then that which is highest? and so Saint john saith, that the jews sought the rather to kill him, john 5. 1●. because he did not only break the Sabbath, but also said that God was his Father, making himself equal to God. But the Arrians do object, that Christ did not teach himself Ob. 1 to be equal with his Father, but that the jews mistook him, and thought he did so. I answer that this is false, for (as Saint Cyrill, Sol. That the jews rightly understood, that Christ taught that he was equal with God. Saint Chrysostome, Saint Augustine and others do affirm) the jews did rightly understand our Saviour; and the Evangelist showeth as much: for if they had either mis-conceived his meaning, or misconstrued his words, then surely either Christ or the Evangelist, would have given us some notice thereof; that so we might not err after them, especially in so great a matter: for so we find, that when the Capernaits understood his words of an Oral eating of his flesh; our Saviour perceiving their error, how they misunderstood his words, John 6.62. said presently; the flesh profiteth nothing, and that the words which he spoke, were Spirit and Life; and so when he said, John 2.20. Destroy this Temple and I will build it up again in three days, and the jews thought that he spoke it of their stately, Material temple, v. 21. that was forty six years a building; the Evangelist presently tells us, that he spoke it of the temple of his Body; but neither Christ, nor the Evangelist, do here give us the least intimation of their mistaking of his meaning; but do rather approve their right apprehension of our Saviour's words: and therefore it must needs follow, that Christ taught himself to be equal unto his Father. Ob. 2 Secondly, They do object that Christ himself saith, my Father is greater than I, john 14.20. and therefore, Christ is not equal unto his Father. Sol. Basil: l. 1. in Eunomium. Nazian orat. 4. de Theol. Hilar. l. 9 de trinit: To this Saint Basill answereth: that the Father is greater than the Son, ratione principij, in respect of his beginning, for that there is noted a certain kind of authority or majority in the Father, because he is the beginning of the son, and doth communicate his whole essence unto the son, which the son doth not unto the Father; that is, that the Father is the beginning of the person of the son, but not of the essence of the son, as I said before. Others, would have the Father to be greater than the son, ratione nominis, only in respect of the name, because the name of a Father seemeth to be greater than the name of a Son. How the Father is greater than Christ. But Athanasius (in my judgement) answereth best, that Christ is equal to the Father as touching his Godhead, but inferior to the Father, as touching his manhood: for Christ saith, I go to the Father, john 4.28. because the Father is greater than I; and therefore he is inferior to the Father in respect of that nature, wherein he goeth to the Father; but he cannot be said to go to the Father, as he is a God: for so he is always with the Father; but he goeth to the Father as he is a man; and therefore he is inferior to the Father, as he is a man; and thus Saint Cyrill, Saint Chrysost. Saint Aug. and Gaudentius do expound it. Thirdly, they do object that our Saviour saith, I came Ob. 3 down from Heaven, not to do mine own will, John 6.38. but to do the will of him that sent me, therefore he that sent him, is greater than he that is sent. I answer first, that Christ hath two wills; the one as man, Sol. That Christ hath two wills. the other as God; and he came down, not to do his own will, which he had, as he was man: but to do the will of his Father, that sent him, which was also his own will as he was God: for having the same essence, he must needs have the same will with his Father: and therefore as he was inferior to his Father in respect of his humane will, so he was equal to his Father in respect of his divine will. And secondly I say that he was not sent, Per modum imperij; That the Father sent not the Son by way of command, or superiority. In respect of any superiority that the Father had, to command him; but by way of consent; the Father being willing, to let his Son go, as the Son was to be gone: so that misit, is no more than emisit, they were both willing, that the Word should be made Flesh. But they urge that he descended to do the will of his Father; Ob. but he descended not as Man, but as God: therefore he was inferior to the Father, not only as Man, but also as God. I answer, that the descending of Christ, Sol. That the descending of of Christ is the assuming of ●ur flesh. is nothing else but his exinination, his incarnation and assuming the form of a servant; for otherwise the Godhead can neither be said to ascend nor descend: and so his son thus humbled, thus incarnate, did obey his Father, and perform the Will of his Father; but not in respect of the form which he had in Heaven; with his Father; but in respect of the form of a servant, which he humbling himself, assumed in earth. And, Fourthly, they do object that S. Paul saith, that when Christ Ob. 4 hath subdued all things, yet then, 1 Cor. 15.27.28. the son shall be subject unto his Father, which hath subdued all things under him, and therefore the son is inferior to the Father. To this some do answer, Sol. that then the humane nature of Christ shall be swallowed up, and wholly converted into the Deity: but this cannot be; for that Saint Paul in this very place showeth the contrary; because the subjection argueth a distinction: whereas if it were quite swallowed up, there could be no distinction: and therefore seeing there must be still a subjection there must be still that nature remaining, which shall be subject to the other. Nyssenus. Chrysost. Cyril. and others. Others will have this saying of the Apostle to be spoken of the whole Church of Christ; or of Christ as he is in his members; so that the sense should be this, than the whole body of Christ shall be so subject unto God, that not any one member of the same, shall in any thing be contumacious or rebellious against the will of God. But although this may pass without absurdity, as being true in respect of the matter; yet I do not find, that it agreeth with the Apostles meaning in this place: for he speaketh of him, to whom all things are subdued; but all things are subdued unto the person of Christ, considered in himself; an● not unto the whole body of Christ, or unto Christ considered in his members, as both the Prophecy of David, and this place of the Apostle, make it plain: and therefore Saint Ambrose Oecumenius and Theophilact, do expound it of the Son of God absolutely considered; and that it signifieth not a servile subjection, any ways betokening an inferiority, but an unanimous agreement of the son with the Father, which showeth their unity and equality. That Christ in glory for ever and ever as man, shall be still inferior and subject unto the Godhead. But I like best of Saint Augustine's and Primasius expositions; which do interpret it of the humane nature of Christ, which then shall be truly subject unto God; not because it was not subject before then, but with a more emphasis the Apostle would give them to understand, that as ever before, it was subject unto God; so then also, in that excellent glory, when all things are subdued unto it, it shall be subject unto God: and the reason hereof is, (as some of the Greek Fathers have observed,) because he writ unto the Corinthians, which were but very lately converted unto the Christian Faith, from the vain fables of the Gentiles, which taught that the Gods did contest, and strive amongst themselves. And therefore, lest they should think, that Christ subduing all things, and putting all things under his feet, would do unto his father, as they said jupiter did to his father Saturn, adibus & sedibus effugari, to drive him out of house and home, he saith, all things shall be subjected unto Christ, excepting him, which hath subdued all things unto him: and not only this, (that all things shall be subject unto Christ, but the Father) but also; that as now it is; so it shall be then, in that glory and triumph; after all things shall be subdued unto the Man Christ jesus, yet then shall his humane nature, that is, Christ himself as he is man, be still subject unto God his father: so that he which is, and ever was equal to his father, as touching his Godhead, is and ever shall be, inferior and subject to his father as touching his Manhood. Many other objections they have, against the Deity, coessentialitie, and coequality of the Son of God with his father; but they are all so trivial that they deserve no answer: and are all deduced from those places that are spoken of Christ, as he is a man; and misapplyed by them, to deny his excellency, as he is a God; and therefore I need not proceed any further in this point; but only to desire you from hence, to observe these few branches of instructions, that do most naturally spring from this root; as, 1. The greatness of God's love. This doctrine, that the word Incarnate was a true God, teacheth us four special things. 2. The craftiness of Satan's dealing. 3. The perverseness of Heretics. 4. The unthankfulness of men. First, we see this Word, this Son of God, was not made flesh to dignify or to better himself; for he was before (as I shown you before) a God in the best and highest degree, from everlasting, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, a God of himself, How greatly God loved us, that God would be made man for our good. A love like himself, incomprehensible. coessential and coequal unto his father: what therefore should he merit, or wherein could he be dignified by his Incarnation, more than he was before his Incarnation? Gloria eius augeri non potuit, nothing could be added unto his glory; or if it could, his love to us could not be so great; for than it might be said, he did it not only for our sake, but also for his own sake, that himself might thereby be the more dignified and exalted: but seeing he was so high before, that he could not be higher, so great that he could not greater, and so good that he could not be better; it is most certainly apparent, that he descended from the height of his dignity, unto the very depth of humility, to be made flesh, only for our sake: and therefore we may well say, that greater love than this cannot be; that he, which is the highest, chiefest, everlasting God, should descend and be made the Son of Man, that we might be made the sons of the immortal GOD through him. How Satan hath ever laboured more to obscure the truth concerning the person of Christ, than any other point of doctrine whatsoever. Secondly, we may from hence see both the subtlety and the cruelty of Satan's dealing, for he knoweth that this is the greatest benefit that ever man received from God; the giving of this Word to be made Flesh, this his eternal Son to be made man; Quia in creatione dedit te tibi Deus, Because in thy creation, he did but give thy being unto thee; but in this his Incarnation, he gave himself unto thee: and therefore Satan would fain obscure this benefit, either by debasing the person, and persuading us to believe that he was not so excellent as he was, i. e. not a God, or if a God, not so high, not so excellent as his Father was; or else by corrupting the action, and suggesting unto us, that he did not all for our sakes only, but chief for his own merit, (as if he were ambitious of vainglory, which is blasphemy to think) that he might thereby get him a name above all other names. And this is his usual practice, to seek always at the chiefest, to corrupt the greatest points, and to overthrew the strongest pillars of Christian religion; Math. 4.3. for he tempted Christ himself, and would fain have overcome him: for he knew that if the Captain were once conquered, than all the Soldiers would soon be vanquished; if the Shepherd were once smitten, than all the sheep would be scattered; and so since the coming of Christ, he stirred up more and greater heresies concerning Christ, either his person, or his offices; then he did concerning any other point of Christian Religion; for as there is no point so great, so weighty; no point more comfortable than this, concerning the person of our Redeemer; because this is eternal life to know him to be the true and eternal God: john 17.3. So Satan did never bestow more pains about any point, to overthrow it, and corrupt it; then he did about this same; as they that are but meanly read in the Ecclesiastical stories, and counsels, may easily perceive: And therefore I have ever thought no pains too great, no discourses too long, no time misspent, that is spent to discuss this truth, and to dispel those clouds of errors that do seek to obscure the dignity and excellency of the person of the Son of God; Quia bonum est esse hic, For it is good to dwell on this Rock, and here to build us Tabernacles, as Peter saith, juvat usque morari. Thirdly, How maliciously Heretics have denied the Godhead of Christ. we may from hence see the perverseness of wicked Heretics, for that it is not enough for them, to offend God, but they will deny him to be a God, and as the Atheists will be wicked 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, in the highest degree, by searching so fare into God, as to say at last, there is no God; so will they search so fare into the nature of the Son of God, that they deny him to be a God, until the vengeance of God, doth make them see their abominable sins: and therefore we should all take heed, that the God of this world do not so blind our eyes, as to make us to deny God our Saviour. Fourthly, How thankful we ought to be unto God for the giving of the Word to be made flesh. we may from hence consider how thankful we ought to be; and yet how unthankful we are to God: for here we see, that more than this he could not do for man, for the highest God to be made man, yea a man of sorrows (as I shall by his help in my Treatise of his Passion show unto you) that we might be made the sons of God and the heirs of joy; and yet we seldom or never set this great benefit before our eyes, to be thankful to God for the same: for if we did, how could we find in our hearts with the sight of this goodness, to heap up such horrible wickedness, as we do against his Majesty? to blaspheme his name, to abuse his Word, to despise his servants, and to be to every good work reprobate; O beloved, remember what our Saviour saith, If you love me keep my Commandments: john 14.15. and if you be thankful to God, for this his great love to you, to be vilified, and made flesh, and made of no reputation for you, offend not his Majesty, and render not unto him evil for good, and hatred for his good will. And so much touching the excellency of the person that was made flesh, he that was the true and eternal God, coessential and coequal unto his Father. CHAP. VI Of the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, The word here showed by the Evangelist, to express the person that was incarnate, and what it signifieth, and why the Evangelist useth it. SEcondly, having seen the excellency of the person that was made flesh, we are now to consider, the Word here used, to declare that person, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, the Word; touching which I will only discuss these three points. 1. What 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifieth. 2. Why Christ is termed 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. 3. Why the Evangelist saith here, The Word was made flesh, rather than, the Son of God, was made flesh. What 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifieth. First, some say that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifieth reason, and that the Son is therefore called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Reason, because as reason is most inward with us, so is the Son with the Father, as Saint Basil, and Nazianzen say; or because he maketh us obedient to yield unto reason, as Origen saith: others will have 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to signify definition, because Christ defineth and expresseth the whole nature of his Father, Heb, 1.3. he being the brightness of his glory, and the engraven form of his person, as Nazianzen and Euthymius upon those words of the Apostle do affirm. Others translate it sermo, (which I translate speech) as Prudentius. Ades pater supreme, patrisque sermo Christ. So Beza, In principio erat sermo; and so Tertullian, Saint Cyprian, Saint Hilary, Saint Ambrose, Saint Augustine, Saint Hierome, and diverse others: and some call him the voice of God, according to that of the Psalmist, The voice of God is a glorious voice, as Claudian, Christ potens, redcuntis conditor aevi, Vox summi sensusque Dei, quem fudit ab alta Mente pater.— O mighty Christ, maker of the world, thou voice and sense of the highest God, which the Father begets in his most inward mind. But most commonly the Fathers, and almost all the School of Divinity, following the vulgar Latin, do expound 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, to signify verbum, the Word; because Sermo, speech, doth seem to consist of many words: whereas a word doth altogether denotate, and declare unity. But than it may be objected, Ob. that none can express his whole mind by one simple word; and therefore that speech is more likely to be the meaning of the Evangelist. I answer, That man indeed, with one conceived word, Sol. can hardly express his whole mind and wisdom; That as God is one act, so he can express himself with one word. but it is not so with God: for, as he is but, Vnus simplicissimus actus, One most simple act; so he doth apprehend, and understand all things, Vno ictu, & uno conceptu; at one instant, and can express himself with one word: And multiplicity of words, doth show the infirmity of man, that with few words, cannot express himself; but the unity and simplicity of God's Word, denoteth the superexcellency of God, that so briefly, and so easily, can do all things. Secondly, We are to note, why Christ is termed 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Why Christ is termed the Word. the Word: Touching which point, we must understand, that whatsoever speaketh, uttereth forth words; And we find that God, Angels, and Men, do speak, though after a different and a diverse manner: for, though God being a Spirit, wanteth mouth, lips, and tongue; and that the Apostle speaketh hyperbolically of the tongues of Angels, Zanch. l. 3. c. 19 de operibus sex dierum. (as Zanchius noteth) yet this is certain, that God and Angels do often speak; as we read Genesis 1. Zach. 2. Esay 6.2.3. Although the speeches, and the communications of the Angels, be fare unlike to ours, Hieron to. 7. p. 187. in c. 24. Jobi. (as Saint Hierome saith) and that we can neither know, nor understand after what manner, they either do, or have heretofore spoken at any time, either outwardly unto the ear, or inwardly in the mind of any man, as Saint Augustine saith: And therefore we say, that there is a Divine, Angelical, and a humane word; And to each of these, i. e. God, Angels, and Men, we do ascribe a twofold word. 1. One inward of the mind and understanding. That there is a twofold Word. 2. Another outward of the voice and tongue. After the first manner, we are said to speak, when we do conceive certain thoughts, and cogitations within our mind; As, Psal. 53.1. Sap 2.1. Matth. 9 the fool hath said in his heart there is no God, and, they said within themselves, but not aright. And, After the second manner, we are said to speak, when by any outward word, Fulgent in resp. ad ob. Arr. or voice, we do express, and declare our inward cogitations; And this is said to be only the outward sign and voice of the inward word: for that the inward conception of any word is most properly said to be the Word, as Saint Augustine affirmeth. Hilarius l. de Synod. How in some things the Word God resembleth our outward word. Now Christ is not any outward vocal word, nor any transient voice of God, (as diverse Heretics said he was) but he is the inward, essential, and permanent word of God; as Epiphanius, Saint Basil, and Saint Augustine do declare: And yet (as Saint Basil saith) he hath some certain similitudes and resemblances with our outward word; for as the same springeth from our inward mind, (because the tongue uttereth what our mind conceiveth; Matth. 12.14. for out of the abundance of the heart, the mouth speaketh;) So is the Word God, begotten from the mind of the Father; and as the vocal Word, is the lively Character of the inward thought, and doth represent the image of the same; so is the Word God, the living Image of the begetter, and the very effigies, or the engraven form of his person, Heb. 1.3. as the Apostle speaketh. But he hath a fare more propinquity and likeness with our inward and mental Word, (as Saint Augustine teacheth.) For, The likeness of the Word with our inward word Aug de Trinitate. l. 15. c. 10. etc. 11. First, As a man conceiveth, and brings forth this Word in his mind, so doth the Father beget his Son by his understanding. Secondly, As the Word of the mind is from our knowledge, our knowledge from reason, and reason from the mind, immaterially produced, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, without any passion, or corruption; so is the Word God begotten of the Father, as Saint Basil, and Nazianzene do declare. Nazian orat. 4. de Theolog. Thirdly, As the mind doth so beget the Word within in self, as that still the same remaineth in the mind, Fulgentius ad Monimum. (as Fulgentius noteth:) So the Word God is so begotten of his Father, as that he remaineth always with the Father, as, The Son which is in the bosom of his Father, he declared unto us; and, No man hath ascended up to Heaven, john 3.13. but he that came down from Heaven, even the Son of man which is in Heaven; Nam cum ad terrena descendit coelestia non dereliquit: For when he descended to the Earth, and was made flesh, he left not Heaven, but as the word of the mind doth always remain in the mind; so doth this Word God, always remain in the bosom of God. Fourthly, as the conceived word of the mind, is the beginning of all working, so is this word God the beginning of all creatures, for by it all things were made, John 1. and without it was nothing made that was made. Fiftly, as the mental word is showed by the voice, so is the word God manifested by the assuming of our flesh. And yet because it is impossible to accommodate little, vile, How the Word God differeth from our word. Basilius contra Eun. Aug. Ser. 190. de tempore. and terrene things, fully to express, or in all things to agree with divine and eternal things, as Saint Augustine doth most excellently declare, saying, Cum Deus comparatur non potest comparari aequali scilicet comparatione, When God is compared, he cannot be compared with any equal comparison: for, to whom will you compare me, or what similitude will you make like unto me, saith the Lord? therefore we must note, that although in somethings, this word God is like unto our inward word, yet in many things they do differ; As First, our Word hath a beginning of time, when we frame the same in our understanding; but the word God hath no beginning. Apoc. 1.8. For he is α and ω, the first and the last, that never had beginning, and that never shall have ending, for thou art God from everlasting, and world without end, saith the Psalmist. Secondly, our mind is before any of our words, but this word God, is coeternal unto his Father, as I have formerly declared. Thirdly, Athanas. in Symbolo. Cyrillus de trinitate. Aug in Joh. our word differeth from the mind that produceth it; but this word God is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, of the same essence with the Father: for, I and my Father are one, saith our Saviour, i. e. one substance, though not one person, as I have likewise showed unto you before. Fourthly, our word is an accident, in the subject of our mind, but the word God is a most perfect substance, and the cause of all beings, in whom and by whom are all things; as the Apostle saith. Fiftly, our word of itself, can do nothing at all; but the word God can do all things. Sixtly, our word is a dead word, wanting life; but in the word God, there is not only life, but he is life itself. Seavently, our word is manifold; for we produce many thoughts and intelligences; but the word God is only one; because God with one act doth understand himself, Aug. in Psal. 61. and all things else: and therefore Saint Augustine upon the Psalmist, Semel locutus est dominus, The Lord spoke once, expoundeth the same of the word Christ. And so you see these differences betwixt the word God, and the word of man; he that desires to see more discrepances betwixt them; let him read Athanasius in his third Sermon against the Arrians. Whether the Word be a name of person or of office. But here it may be demanded, whether 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the word, be a name of his person, as he is God, or a name given him, in respect of his office of Redeemer, as he is God and Man. I answer that it is a name of his person, and that in respect of his Godhead only: for it is observed, that none of the Evangelists, Malden. in John c. 1. nor of the Apostles, doth call him the Word, but only S. john; nor he neither, doth call him 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, the Word, after he had said, that the Word was made flesh; to note unto us, that as Saint john only was specially set a part, to declare the Deity of Christ; so he only calls him by that name, which is only proper unto him, as he is God, and none else: and he calls him only so, before his Incarnation; to show that he is the Word, as God, Why Saint john useth this word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, the word. and not as Man. Thirdly, we are to consider why Saint john saith, the word was made flesh; rather than the Son of God was made flesh; touching which, Theophilact and Euthymius think that he saith, The word was made flesh; Hillar. in l. contra Constant. lest that if he should have said, the Son was made flesh, the Reader might perchance imagine, some passable or carnal thing, as the Arrians dreamt; as Saint Hilary witnesseth. But this reason seems not solid enough to me; because Christ hath many other names, besides this, as wisdom, light, brightness, and such like, which signify neither passion, composition, nor corruption; as both Origen, and Saint Basil have observed: and therefore others do allege these two especial reasons. First, because this word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, was an acceptable and a known name, both to the jews and Gentiles. Secondly, because it was the most proper, and the fittest name that he could use, to make way to express that thing, which he was immediately to declare. First, That this name of the Son, the Word, was the best known name of Christ among the jews. It is manifest that there was no name of the Son of God among the jews, so generally used, and so well known as 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, the word; as it might be easily showed out of the Chaldee paraphrase; for wheresoever that paraphrast thinketh, the Name of God should signify the Son, he always translates the same, and reads it the word: the which without doubt he did; because he saw this word and name of him, was vulgarly best known amongst them: for Philo the most learned of all the jews, & the most expert in the mystery of the Trinity, Philo in l. de opificio mundi. though he never calleth Christ the Son, yet doth he often call him the Word in many passages of his Works. Neither was his name 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, the word, only known among the jews, but among the Gentiles and Ethnics also: That the Gentiles were not ignorant of this Word, for it is apparent that although the way to Heaven, was unknown unto them; yet did many of them (especially of their Philosophers) dispute and deliver many things concerning the true God; For Aristotle, or whosoever he was that wrote those books De mundo, did find that in this rare piece of work, and frame of the world, there is most excellent conveyance, without confusion; great variety, concurring in unity; and diversity of all things, without disorder; all which he attributeth to the powerful working of the invisible God; of whom the said Author conceives, that for his power he is most mighty; for his beauty most excellent; for his life immortal, and for his virtue most absolute; and that (as Empedocles saith) from him proceeded; All things that were, that are, and shall be here, Plants, men, beasts, birds, and fish in waters clear. And entering into further consideration of God's nature, he saith, that although God be but one, yet we call him by many names, as 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 & 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Because we live by him; 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, because he is of an immutable nature; 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, because nothing is done by chance, but according to his most certain decree; 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, because no man can possibly avoid him, or fly from him; 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, because he abideth for ever; and as for that fable, (saith he) of the three Sisters of destiny, Clotho filum bainlat, Lachesis net, Atropos occat. Clotho that spinneth, Lachesis that draweth out to a just length, and Atropos that cutteth off the thread of man's life, it is to be understood of God only, who is the beginning, mids, and end of all things; and to conclude, he saith, there is a justice, that is never separated from God, which is, the revenger of all transgressions committed against the Law of God, wherein every one must be well instructed, that would be partaker of humane felicity and happiness. All which doth most apparently prove, that the Gentiles had so much knowledge of the true God, as not only was able, I say not with Clemens Alexandrinus to bring them to salvation, but to make them without excuse in the day of retribution; because that they knowing God, glorified him not as God, but also as doth exceed the knowledge of many which make profession of Christianity, and will no doubt rise in judgement, to condemn them in the latter day. And as we see many of them understood many things concerning the most true and everlasting God, so we find some of them have delivered some things concerning this word, and Son of God: Heron. in ep. ad Paulinum. for, though S. Hierome, speaking of this word, saith, Hoc doctus plato nescivit; This word, eloquent Demosthenes was ignorant of it; 1 Cor. 1.19. because it is written, I will destroy the wisdom of the wise, Aug. l. 5. c. 3. de haeresibus. and cast away the understanding of the prudent; Yet Lactantius saith, that Zeno affirmed 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, the word, to be the maker of this universe; and that Mercurius, surnamed 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, thrice great, did often describe the power and Majesty of this word; and Saint Augustine affirmeth that the said Trismegistus did compose a book, whose title was, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, i. e, the perfect word; and that therein he left written, Monas genuit monada, & in se suum reflexit ardorem: Which is as much as if he had said, the Father begat the Son, or the mind begat the word, and from both proceeded the Holy Spirit, Idem l. 7. c. 9 confess. and l. 7. Confess. c. 9 he saith, that he saw certain books of the Platonists wherein he found, though not in the same words, yet the very selfsame matter, proved by many reasons, that in the beginning was the word, and the word was with God. Saint Cyrill also saith, that the Philosophers have affirmed the essence of God to be distinguished into three subsistences, Cyrillus l 8. cont. julian. and sometimes to have delivered the very name of Trinity: and Theodoret doth affirm, that Plotinus and Numenius have collected, out of Plato, that there are three eternities; Bonum, & mentem, & universi animam, i. e. Goodness, which answereth the Father, that is the fountain of the Deity, the mind, which signifieth the Son, and the soul or life of this whole universe, Gen. 1.2. which is the holy Spirit; that as in the beginning of the creation, he presently moved upon the waters, to sustain the same; Clemens Alex. l. 5. storm. so ever since he spireth and preserveth every living thing: and Clemens Alexandrinus saith, that Plato in his Epistle to Erastus and Coriscus, hath manifestly spoken of the Father and the Son; and so Eusebius likewise, and Eugubius and many others have collected out of their writings, that this name of the Son, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, the word, Seneca Traged. Oedip. was not altogether unknown unto the Gentiles; but that as Oedipus in the Poets, knew that he had a Father, though not who he was; so they did conceive a certain kind of knowledge and understanding, though undigested, and imperfect, overshadowed as it were with humane reasonings, concerning this eternal word God, enough to save them, if they believed in him; or else to make them without excuse, if they knowing, though not simply, Verum 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, sed aliquid veri 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, This true word, but something of this word, did neglect and not seek further into the knowledge of the same. And this knowledge they might attain unto, How the Gentiles came to have any knowledge of the Word God. either by 1. The illumination of God himself. 2. The divination of the devils. 3. The tradition of their elders, 4. Their own exceeding diligence, to seek and search after the knowledge of divine mysteries. For, First, the Apostle saith that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Rom. 1.19. what may be known of God, that is, his eternal power and Godhead, God hath showed it unto them; and as the Deity itself, 1 Cor. 13.12. might be contemplated in his creatures, as in a glass; or read by them, Basilius' hom. 11. hexam. as in a book, as Saint Basil saith; So no doubt but he left therein certain impressions of the Trinity of his persons, Ph. Mornaeus de veritate relig c. 5. Rom. 1.16. which though they could not fully attain unto the knowledge thereof, no more than an unskilful Arithmetician can find, the just sum that cyphering characters do import; yet they might perceive something thereby, and know, that there was such a thing to be known. And thus much God himself might show unto them, not as Clemens Alexandrinus thought, thereby to bring them unto salvation; because (saith he) Philosophy was unto them, as the Law was unto the jews, a Schoolmaster to bring them unto Heaven; but that (as the Apostle saith,) They knowing this God, and not glorifying him as God, nor seeking to be saved by this God, might be without excuse in the sight of God. August. de cognit. verae vitae. c. 37. Secondly, The very Devils might make known the same unto them; for the Devils believe that there is a God, and they know him to be but one God, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉: One in himself, one in all things; and they know him to be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, The most High, and Omnipotent God; neither do they know the Father only, but they know Christ also: for the evil Spirit said unto the Sons of Scaeva, Acts 19.15. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉: jesus I know, and they know him to be the Son of God, & God himself, as Sozomen out of this verse of Sibyl doth declare. O lignum foelix in quo Deus ipse pependit. I may thee call a happy Tree, whereon a God to hang I see: And they know the sacred mystery of the Trinity, for by them this distich was related unto a certain Egyptian, that desired to know this truth. Serapis ad Thulem. Selneccerus. l. 1. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Principio Deus est, tum Sermo, & Spiritus istis Additur, aequaeva haec sunt, & tendentia in unum. The Father, Son, and Spirit; all three Are one God, of the same eternity. Aug. in Expos. Ep. ad Rom. And so the Devils knowing these things, might suggest them, and reveal them, though enigmatically, and darkly unto the Sybilles', (which as Saint Augustine saith, were none of God's Prophets;) from the Sibyls they might be spread unto their Priests; from the Priests, unto the Philosophers, Poets, and Orators; and from them they might be divulged and spread unto the lowest rank of the vulgar people. Neither must we think, that Satan did it with intent to do them good, and to bring them unto the true saving knowledge of their Saviour; but as God by his true Prophets did foreshow the coming and incarnation of this Word; so would Satan play the Ape, and by his Prophets teach them, (like as Oedipus, Seneca in Oedipo. blindly seeking his Father, did unfortunately slay his Father,) by seeking thus after Christ, to worship himself in stead of Christ, and so to offer sacrifices unto Devils, (as the Apostle saith) and not to God. Thirdly, They might by the continual tradition of their Elders, retain some relics of that promise made unto Adam, That the seed of the woman should come, Gen. 3.15. and break the Serpent's head: for we find by their rites and ceremonies, their Priests and Sacrifices, and such like, that they had a kind of corrupted Divinity still remaining amongst them; and that they did conceive some thing by these outward things, that should expiate their sins, and appease the wrath of God for them. Fourthly, Their own great diligence, That the Philosophers were wonderful diligent to attain unto all kind of knowledge. might bring no small knowledge, and understanding of divine things unto them: for they were exceeding great searchers of all antiquities, and most wonderfully greedy of all kind of knowledge, and learning; and therefore they did search into the Oracles of the Chaldeans, Egyptians, and Hebrews, that so much as they could, they might find out the truth both of humane and divine things. And so Theodoret, Clemens Alexandrinus, and justin Martyr, do plainly affirm, that Plato read the Books of Moses, and the Prophets; and both Saint Ambrose and Eusebius say, that Numenius a Platonist, was wont to say, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉: That Plato was none else but Moses in the Grecian Tongue: And Saint Augustine himself saith, That Plato learned the Divine Scriptures, from the Prophet jeremy, Aug de Doct. Christa. l. 2. c. 28. Jdem de civet. Dei. l. 8. c. 11. when the jews were in their captivity at Babylon; but I find he retracted this opinion in his eight Book and eleventh Chapter, De civitate Dei; for there, by the computation of their years and times, wherein both of them lived, he finds that jeremy died, almost a hundred years before that Plato was borne; (the captivity being in the time of Cyrus, and Darius, Kings of Persia, and Plato borne but a little before Alexander, King of Macedon) yet there he denies not, but that Plato, by his industry, when he traveled into Egypt, might by some Interpreters learn the Scriptures: for, as yet the Septuagint had not translated them into the Greek Tongue; and yet Aristobulus (as Eusebius citeth him) saith, that certain parts and parcels of the Scriptures, were translated by others before the Septuagint; out of which Plato might learn many points of the divine Truth. Or if this knowledge was not had out of the Hebrew Books, yet might he learn much, as Herodotus did in other points, from the Egyptian Priests: for it is not likely, that the Egyptians had lost all knowledge of Divinity; but that still there remained some relics of that verity, which joseph and the Children of Israel when they dwelled in Egypt, did spread and leave amongst them; Psal. 105.22. for God sent joseph to instruct the Princes of Pharaoh, and to teach his Senator's wisdom; not only to provide food for their bodies, but also for the happiness of their souls. All these things being well considered, it seemeth not absurd unto me, to say that Plato, and other learned men among the Gentiles, were not altogether ignorant of the knowledge of this truth, concerning this eternal Word. Nay, they could not be ignorant of the same: That the Gentiles expected the coming of a Messiah. for it is well known, that the Gentiles did expect the coming of the Messiah, as well as the jews; though for want of the Divine Oracles, they had not the knowledge of many particulars of his coming, so well as the jews had: And therefore he is called, Expectatio gentium; The hope and expectation of the Gentiles: And so those many multitudes that became Proselytes of the jewish Religion, those Sibyls, and Prophets, Zoroastres, Baalam, and others, that prophesied of his coming; Numb. 24.17. and those Magis, that came from the East, To worship him as soon as ever he was borne, do sufficiently prove that the Gentiles expected the coming of this Word, Math. 2.1. etc. before he was made flesh: And therefore seeing 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, the Word, was most chief known, or likeliest to be known, both among the jews and Gentiles, and that the Evangelist desired to apply himself to both Nations, that he might win and gain the more to Christ, he useth the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, and saith; The Word was made flesh. And, Secondly, The word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, was the fittest word, that he could choose, to make way for him to express what he meant immediately to declare; for he intended presently to say, that all things were made by him; but he could not call him, by whom all things were made, by any fit term than the Word; because all men did know, that God made all things by his Word: for by the Word of the Lord, were the Heavens made; Psal. 32. when God spoke the Word, and they were made, he commanded, Psal. 148.5. and they stood fast. And so you see these few observations, touching 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, the Word here used by the Evangelist, to express the person that was made flesh. Now seeing this Word, What a shame it is for us to be ignorant of this Word now already incarnate. is the chiefest Word in the World, and was the Word best known to all the best men of the World; Kings, Priests, Prophets, Philosophers, Orators, and the like, it should put us ever in mind, never to neglect the knowledge of this Word: for what a shame is this to us that we are so full of idle words, yea, of lewd and wicked words; and this Word God, should be so strange unto us? and that the very Heathens knew it, even before he came into the World, and we should be so ignorant of it, now after he is come, and is preached throughout all the whole World? that they were so diligent to find him out, and we so negligent to accept him offered unto us, and preached every where, to every one of us? without doubt, they shall rise in judgement against us, and condemn us. And so much for this Word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, here used, and why that word is here chosen by the Evangelist. CHAP. VII. Of the chiefest Causes, why this Word was made Flesh. THirdly, We are to consider, why this Word was incarnate, and made flesh: Touching which, I say, that, First, Causa 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Why the Word was made Flesh. the impulsive cause in respect of us, was, our most woeful miserable case and condition, wherein we lay all, deprived of the grace and favour of God: and causa 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, the impulsive cause in respect of God, was, his great love, and tender compassion towards mankind, so lying in misery, under the tyranny and bondage of the Devil, and the performing of his promise, Gen. 3 15. which he made unto Adam, Abraham, Isaac, and jacob, that the seed of the Woman should break the Serpent's head; And therefore because he would not alter the thing that was gone out of his mouth, Luke 1.72. nor suffer his truth to fail; he remembered his holy Covenant, and the Oath that he swore unto our Fathers, and at the fullness of time, he sent this Word to be made flesh. Secondly, The final cause, in respect of us, was the restoring of mankind unto the favour of God again: And therefore we profess in our Creed, Concil. Nic. that for us men, and for our salvation, he came down from Heaven, Matth. 20.28. and was made man; And so our Saviour saith, john 12.46. that he came not to be served, but to serve, and to give his life a ransom for many: Aug. in Joh. & gloss. in 1 Tim. 1. And Saint Augustine saith, Non eum de coelo ad terram merita nostra, sed peccata nostra traxerunt; It was not our goodness, but our wickedness, our sins, our grievous sins, that brought down jesus Christ out of Heaven. And so Hugo saith, Hugo in l. de sacrament. Nulla causa veniendi fuit nisi peccatores saluos facere, tolle morbos, tolle vulnera, & nulla est causa medicinae; There was no cause, that he should come to us, but to save us; for where there is no wounds, where there is no diseases, there is no need of medicines, there is no use of plasters; because the whole need not the Physician. To show the error of Osiander, who said, that if man had not sinned, this Word had been incarnate; because there was nothing that could bring him out of Heaven, or to move him to be made man, but only to bring us into Heaven, and to make us the Sons of God through him: And the final cause, in respect of God, was his own glory; for he made all things for his own sake, and he gave his Son for us, that we might ascribe all praise and thankes unto him: And therefore the Angels said unto the Shepherds, Luke 2.14. Glory be to God on high, peace upon Earth, and good will towards men; And reason good, that seeing we have peace with God, God should have glory, and praise from us. Why God decreed the Incarnation of the Word, for the salvation of man. Gen. 1.26. But here first it will be demanded, (as Saint Augustine saith) Quare non potuit Dei sapientia, aliter homines liberare? etc. Why could not the wisdom of God devise, and the power of God effect, some other way to deliver and save sinful men, then by sending his Son to be made man, to be borne of a woman, and to suffer such shameful things, of shameless sinners? To this Saint Bernard frameth this witty answer, that as in the creation of man, God did as it were consult with his wisdom, how to make him, when he said, Let us make man in our image; So after the transgression of man, there was (as it were) a consultation in Heaven, what should become of man; for truth and justice stood up against him, and said, that man had sinned, and therefore man must die, Cap. 2.17. or else that they must needs be violated; for thou saidst (say they to God) In what day thou eatest of the tree of knowledge of good and evil, thou shalt die the death; But Mercy and Peace rose up for man, and said; Quo quisque est maior magis est placabilis ira. regia (crede mihi) res est succurrere lapsis, It is a royal thing to relieve the distressed, and the greater any one is, the more placable and gentle he should be; and that God himself had said, he was the God of Peace, and the Father of Mercies; and therefore they concluded, that although man had sinned, yet man must be pardoned, or else they must needs be abandoned; therefore the wisdom of God became an umpire, and devised this way to reconcile them, that as one man had sinned, and thereby destroyed all men; So, Vnus homo nobis patiendo restituet rem, Bosquier. de pass. domini. ser. 13. p. 793. One righteous man should suffer for all men, and so justice should be satisfied; and then all that believed in that man, should be pardoned, and so Mercy should be showed. Then, all thus contented, God looked down from Heaven upon the children of men, to see if there were any that would understand and seek after God; Psal 14.4. but they were all corrupted, and become abominable; and there was none that did good, no not one; and therefore the wisdom of God, that had found out this way, was contented to perform this work himself; and to be made man, that mercy might be extended, and to suffer death for man, that justice might be satisfied: and so in him, Mercy and Truth met together, Righteousness and Peace kissed each other. But Saint Augustine, Aug. de trinit. l. ●3. c 10. Gregor. moral. l. 20. c. 26. and Saint Gregory do more solydly answer, saying; Omnia Deus poterat si voluisset, That in regard of his wisdom, God could have devised another way, and in regard of his power he could have performed the salvation of man, without the incarnation of his Son. But, if he had done it otherwise, it would, no doubt, have likewise displeased our foolishness: for God appeared visibly (saith Saint Augustine) that he might prepare us to invisible things; and therein, he displeased the covetous man, How hard it is for the wisdom of God to please foolish man. because he brought not a body of gold; he displeased the lascivious, because he was borne of a woman; he displeased the jews, because he came so poor, and the wise men of this world, because he erecteth his Kingdom by the foolishness of preaching, and so he should have displeased man, what other way soever he had invented to save man: for the wisdom of God is not sufficient to satisfy the foolishness of men. Aug. de annunt. Domini. ser. 3. And therefore he that knows all things best, Sic voluit ruinam vasis fragilis reformare, ut nec peccatum hominis dimitteret impunitum, quia iustus erat, nec insanabile quia misericors, So God would repair the ruin of frail and fickle man; that neither the sin of man should escape unpunished, because God is just, nor yet miserable man remain uncured, because he is merciful; and although he could otherwise have saved man, Quantum ad potentiam medici, in respect of the power and skill of the Physician; yet he saw there was no fit way to do it, Quantum ad medicinam aegroti, & quantum ad iustitiam Dei, In regard of the state of the patiented, to free him from sin, and to satisfy the justice of God. For it behoved the Mediator between God and man, Ne in utroque deo similis longe esset ab homine, aut in utroque homini similis longe esset à Deo. to have something like unto GOD, and to have something like unto man, lest that in all things being like unto man, he might be so too fare from God, or being in all things like unto God, he might be so too fare from man; and therefore Christ betwixt sinful mortal men, and the just immortal God, did appear a mortal man with men, and a just God with God: 1 Tim 2.5. and so the Mediator betwixt God and men, was God and man Christ jesus; and fitly too, saith Saint Augustine: Quia ille congruè satisfacit qui potest & debet, Because that is most agreeable to reason that he should make satisfaction, Two special reasons; why Christ was made man. which ought and can satisfy, but we know that none ought to do it but man; and none can do it but God: and therefore God was contented to be made man; and that for these two especial reasons. First, to show the greatness of his Love to man. First, to show the greatness of his love; for he had seemed to have loved us the less if he had done less for us: but now, Quid tam pietate plenum, quam filium Dei pro nobis factum esse faenum? What can more commend the love of God to man, then to see the word God made flesh for man? john 3.16. and therefore the Evangelist to show the greatness of God's love to mankind, saith, God so loved the world, that he gave his only begotten Son, that is, to be incarnate, to be made flesh, and to suffer death, that whosoever believeth in him, should not perish, but have everlasting life. Secondly, to erect our hope, that was already dejected, Secondly to erect the hope and to strengthen the faith of man. and to strengthen our faith which was always wavering: for we saw two things that were to be done for man, and yet could not be done by any man but such a one, as should be God and Man. The first was a remoueall of that great evil which suppressed us. The second was a restoring of that great good, that we were deprived of. First, Magnitude mali, The evil that oppressed all men was fourfold. the greatness of that evil which suppressed every man, and could not be taken away by any man, consisted in four things. 1. The weight of sin. 2. The height of God's wrath. 3. The power of death. 4. The tyranny of the devil. And these could not be abolished, by any creature, but only by him that created all creatures, and can work all things mightily according to the purpose of his own will. Secondly, Magnitudo boni, The good that man lost was twofold. the greatness of that good which was taken away from all men, and could be restored by no man, consisted in two things. 1. The repairing of God's image, here in this life. 2. The enjoying of the blessed vision of God in the next life. For, none could restore the image of God to man, but he that was the living image of God, Heb. 1.3. and the engraven form of his person: and the Kingdom of Heaven, none could give, but God that gives it to all that love him: and therefore to take away the evil, which we had deserved; and to restore unto us that good, whereof we were deprived; God himself that made us, was contented to redeem us, by taking our flesh upon him; natura offendens satisfaceret, That the nature offending might make satisfaction: and because satisfaction could not be made without blood; for without blood there is no remission, Heb. 9.22. saith the Apostle; he was made flesh, that he might die, and shed his blood for us; Aug. serm. 101. de tempore. iniusta mors, iustam vinceret mortem, & liberaret nos iustè dum pro nobis occiditur iniustè: That so his unjustly inflicted death, might overcome our justly deserved death, and might most rightly free and deliver us; because he was most wrongfully slain for us, as Saint Augustine speaketh. Quest. 2 Secondly, It will be demanded, why the word, that is the Son, should be incarnate and made flesh, rather than the Father or the Holy Ghost. Resp. Why the Son rather than the Father, or the Holy Ghost was made man. Saint Augustine thinketh that the cause pertained more specially unto the Son then to the Father, or to the Holy Ghost, for that the Devil attempted to usurp the dignity and authority of the Son of God, saying in his heart, that he would be like unto the most highest, that is, the image of the Father, and sought to intrude himself into his glory, to be the Prince of this world, and the Head of every creature, which things were only proper unto the Son of God; and therefore it behoved the Son to come into the world, to overcome the Devil, that would have wronged him, and all other men that were to be members of him. But we find many other reasons, to show why the Word was made flesh, rather than the Father, or the Holy Ghost: As First, because it is the office of the Word to declare the mind of God First, because the Incarnation of God was made for the manifestation of God, but we declare and manifest things by words; and Christ is the word of the Father, the wisdom, the knowledge and the interpreter of his Father's will, even as our word is the interpreter of our mind; as Origen and Clemens Alexandrinus do declare: and therefore the word was rightly incarnate, that God in him might be seen, and heard, and understood of us, according to that saying of the Evangelist, that which we have heard and seen, 1 john 1.1. and our hands have handled of the word of life, that declare we unto you: For as he is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, the word, in respect of his person, which is a name of relation unto the mind, as Son is to the Father, so is he the word in respect of his office, i. e. of his office, as he is the second person of the Trinity: for as it is the property and office of the eternal mind, i. e. the Father to beget the word, i. e. the Son; so it is the property and the office of the Word to declare the Mind: but because this spiritual, invisible, and ineffable Word, as he is God, could never be seen, nor heard, nor understood of us, therefore was he made flesh, that he might be heard and seen. And this the Apostle seems to show unto us, when he saith, God heretofore at sundry times, Heb. 1.1. and in diverse manners spoke unto the Fathers by the Prophets, but in these last days he hath spoken unto us by his Son; for this is all one, as if he had said, that the word heretofore was uttered by other men's mouths, but now after he was made flesh, he spoke and reueiled his Father unto us by his own voice, and with his own proper mouth: for so Tertullian saith, that he which spoke unto the Fathers, was this word GOD; and so Saint Paul showeth, when he brings in God, saying, The Word is near unto thee, even in thy mouth, Rom. 10.8. and in thy heart, and then he expoundeth this word of Christ, saying, This is the Word of Faith which we preach: for they preached jesus Christ; & so Saint john himself seemeth to show this reason, why he had called Christ the Word, when he saith, John 1.18. The only begotten Son which is in the bosom of the Father, he hath declared: for this is all one as if he had said, This only begotten Son is therefore the Word, because he declareth the mind of God unto us: so when he saith, what we have heard of the Word of life. i e. he is therefore the Word, because we have heard him, and so when he saith, There be three that hear witness in Heaven, 1 John 5.7. the Father, the Word, and the Spirit: for why should he say the Word, when as the name of Father required that he should rather say the Father, the Son, and the Spirit; but because the Son, as the word of the Father doth bear witness unto us of his Father's will: and therefore seeing it was the office of the Word to declare the mind of God, it belonged unto the Word to be made Flesh, that he might be heard and seen of us. But than it may be objected that the Holy Ghost should be incarnate, as well as the Son: for Saint Basil saith, Ob. Whether the Holy Ghost is termed the Word. that the Holy Ghost is called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, the word, as well as the Son, and that he is therefore called the Word, because he is the interpreter of the Son, even as the Son is the interpreter of the Father; for he shall teach you all things, saith Christ: and to prove this, he citeth those words of the Apostle, that we should take the sword of the Spirit, which is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, the Word of God; and those words in the first Chapter to the Hebrews, that Christ beareth up all things with the word of his power, Basilius' l 5. c. 11. contra Eunom. Sol. or his mighty Word: that is his Holy Spirit, saith Saint Basil. To this Aquinas answereth, that Saint Basil herein speaks improperly, for that the Son of God alone, is properly called the Word; and that Saint Paul by the sword of the Spirit, which is the Word of God, doth not understand the Holy Ghost, but the word which came unto the Prophets, and was left unto us in the holy Scriptures: and that the words of the Author to the Hebrews, are to be understood of the command of Christ; as if the Apostle had said, that Christ beareth up all things, and governeth all things by his mighty command, or according a● himself defineth, Victorinus in l. adverse. Arrium. and would have all things to be, as Victorinus saith; or else that Christ sustaineth all things by his mighty word, that is, after an Hebrew phrase, by himself, which is the mighty Word of his Father, Maldonat. in john 1. as Maldonate saith. Secondly, the Word was made flesh, Propter ordinem seruandum, Secondly, because God would observe good order in all things. because God which is the God of order, would keep good order in all things: As First, that the world might be repaired by the same instrument by which it was created; but the Father made all things by his Word, therefore he would redeem mankind by his Word. Secondly, that he which was the essential and uncreated image of God, might restore that created image of God, which was corrupted in us. Thirdly, that the natural Son of God might make us the adopted sons of God. Fourthly, that the Son by his example might teach us the obedience of sons. Thirdly, because God would shun all inconue●iences that might arise, if he had not been incarnate. Thirdly, the Word was made flesh, Propter vitandum inconueniens; because God would avoid all absurdities that otherwise might seem to ensue: for, if the Father had been incarnate, then there had been two Fathers, and two Sons; the Father in the Deity had been the Son in the Humanity, and the Son in the Deity had been the Father of the Humanity, and neither of them had been of himself, without beginning; but he that was the beginning of the Son in the Deity, had had his beginning from the Son, in the humanity; but now he that is from the Father in the Deity, is likewise from the Father in the humanity, and he that is the Son in the Deity, is likewise the Son in the humanity: and if the Holy Ghost had been incarnate, then there had been two sons, one in the Deity, and another in the humanity; Et nomen filij ad alterum transiret, qui non esset aeterna nativitate filius; And the name of Son had passed to another, which was not a Son by an eternal nativity: and therefore in all respects it was fittest, and agreeable to all reason, that the Word should be incarnate, and made flesh, as Saint Augustine saith. But against this it will be objected, Ob. that seeing Opera trinitatis ad extra sunt indivisa, The outward works of the Trinity are indivisible, and common to each person, so that whatsoever any one of them doth, it is done by each one; and that this is an outward work of the Trinity, common to each person; each person being an agent in this action; the Father's power, the Son's wisdom, and the Holy Ghost his goodness, all concurring in this incarnation: For, First, how can the Creator and the Creature, That all three persons were the makers of the flesh of Christ. especially a creature relapsed from God, be joined together without great power? the power of joining the disagreeing elements, was very great, & the power of joining them to a created spirit, was greater, but hypostatically to join a creature, disjoined from his Creator unto an uncreated spirit, must needs be the greatest power that can be. And therefore this incarnation of the Word could never have been done without the infinite power of God. Secondly, how can the first and the last, be united together, without great wisdom? for this Word was the beginning, yea, before the beginning of all things, and Adam was the last of all God's creatures: And therefore the Word God, and the flesh of man could never be united without infinite wisdom. Thirdly, how can the Creator communicate himself so nearly unto his Creatures, without the greatest goodness that can be? for it was a great benignity and kindness of God, to communicate himself unto all creatures by his presence, and it was a greater kindness to communicate himself to all the godly by his grace, but it is the greatest of all, to unite himself hypostatically by his spirit, unto our flesh: And therefore this could not be done without infinite goodness, and so in this respect, we find this work of the incarnation ascribed to each person; for the Father sent me, saith our Saviour; and I came into the world, saith he of himself; and the Holy Ghost shall come upon thee, and the power of the most high shall over shadow thee, whereby thou mayst conceive, saith Gabriel unto the blessed Virgin. And therefore, seeing the whole Trinity was the Maker of this Word flesh, how can it be but that the whole Trinity should be incarnate and made flesh? Sol. That the Son only assumed our Flesh. I answer that this work of the words incarnation, is to be considered, 1. Inchoative. 2. Consummative. As it was inchoated and begun. As it is consummated and finished. In the first sense, it is common to all the three persons of the Trinity, for it was made by them all three; but in the second sense, it was proper only unto the Word; because it was assumed only by the Word, Aug. in Enchyrid. C. 38. as Saint Augustine showeth: for, as if three Maids should spin and make a garment, and then put it upon one of them to wear, all three should be the makers, yet but one should be the wearer of the same: Even so, though the Father did appoint Christ a body, and this body was conceived by the Holy Ghost, yet neither the Father, nor the Spirit did assume that body, but only the person of the Son of God: and therefore Saint Augustine saith truly, Idem. Ser. 3. de temp. that, Implevet carnem Christi pater & spiritus sanctus, sed maiestate, non susceptione: The flesh of Christ was filled with the Majesty of the Father, and of the Holy Ghost, but it was only united to the person of the Word. Ob. But then again it may be objected, that seeing the nature of the Father, and the nature of the Son be the very same; for, they be both 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, of the very selfsame essence (as I have sufficiently showed unto you before,) and the whole divine essence, is in every one of them; therefore how can it be but the Son being incarnate, the Father should be incarnate also? Sol. To this we answer briefly, that although the nature of the Father, and the nature of the Son be the very same, yet, Aliter est in patre, & aliter est in filio: This very selfsame essence is otherwise, or after another manner in the Father, The divine nature limited in the person of the Son, was made Flesh. and after another manner in the Son; and therefore we say that the Divine nature simply considered cannot be said to be incarnate; Sed natura divina determinata & limitata in persona filij, But the divine nature limited and determined in the person of the Son: And this Saint Augustine doth most excellently express against the jews, saying, O judae Cytharam respice, etc. Behold, O jew, the Harp, when it yields sweet and pleasant tune, there be three things that seem to concur alike, the skill, the hand, and the string, and yet there is but one sound heard: Ars dictat, manus tangit, chorda resonat, The Art or skill directeth, the hand toucheth, and the string only soundeth; Tria pariter operantur, they do all three work alike, and yet neither the skill, nor the hand do yield the sound, but only the string: Sic nec pater, Operatio in tribus constat, sed quemadmodum ad solam chordam soni redditio, sic pertinet ad solum Christum carnis humanae susceptio. nec spiritus sanctus susceperunt carnem, & tamen cum filio pariter operantur; So neither the Father, nor the Holy Spirit did assume the flesh, and yet they did all agree in the working and making of this flesh; but as the string alone doth yield the musical harmony; so the word alone did assume the flesh; the work is seen in all three; but as the sound of the music pertaineth unto the string alone, so the assumption of our flesh, pertaineth to the word alone: and if any incredulous jew, with Nichodemus demands, how this Word should be made flesh of a Virgin without the help of man; let him tell me how Aaron's rod, Aug. de incarnate. Dom. count. judaeos. being a dry stick, could blossom and bear ripe Almonds, and I will tell him how the Virgin did conceive and bear a Son; but he cannot tell the former, though the lesser miracle; and therefore no wonder that I cannot express the latter, which is so ineffable a mystery, saith Saint Augustine. And so you see the first Branch of this Text, touching the person, who was made, the Word, the Son, the second person of the blessed Trinity, fully discussed. BRANCH II. CHAP. I. Of Christ his apparition before his incarnation, and of the conception of Christ; the manner of it, and the reasons why he was so conceived. 2. Branch. Tres misturas fecit omnipotens illa maiestas in assumptione carnis nostrae, ita mirabiliter singularia & singulariter mirabilia, ut talia nec facta, nec facienda sint amplius super terram. SEcondly, We are to consider what he was made, Flesh; for the Word was made Flesh: Saint Bernard saith, God did three works, three mixtures, as he calleth them, in the assumption of our flesh, so singularly wonderful, and so wonderfully singular, that the like were never made before, nor shall be made hereafter upon the face of the Earth; Coniunct à quip sunt ad invicem Deus & homo, matter & virgo, fides & cor humanum: For now are joined together God and our Flesh, a Mother and a Virgin, a divine Faith, and a humane Heart; for the Word, and Soul, and Flesh have met, and made but one Person. These three are one, and this one is three, not by the confusion of substance, but in the unity of person; This is the first and most superexcellent mixture, or conjunction; The second is a Virgin, and a Mother, a thing so admirable & so singular, that since the World began it was never heard, that she which brings forth a Child, should be a Maid, and that she should be a Mother, which still remains a Virgin; The third is Faith, and Man's Heart; Inferior quidem, sed non minus forsitan fortis; an inferior copulation, but perhaps not deserving much less admiration: For it is a wonder to see how the Heart of Man can yield Faith and belief unto these two, and to believe that God should be made Man, & that she should remain a Virgin, which had borne a Son; for as Iron and a Gally-cup can never be coupled together, Bernard. Ser. 3. in vigil. nativitatis. so no more can these two, unless they be glued and coupled by God's Spirit: And therefore this is an excellent conjunction; the second is more excellent, but the first is most excellent, that the Word should be made Flesh. But to descend a little into more particular examination of the same. We must observe, that he doth not say, That there is a great difference betwixt Christ his apparition in the shape of man, and the assumption of our flesh to be made man. The Word appeared in Flesh, but the Word was made Flesh; To note unto us a special difference betwixt his apparitions in the form and shape of man, unto the Fathers of the Old Testament, and his incarnation, and making himself man now in the time of the New Testament: For it is most certain, that this Word, at diverse times, did appear, and confer with the Fathers, in the visible form and shape of man. It is not improbable, nor to many men incredible, that he assumed upon him the form and shape of Man, when he created man, and so made man not only in his own Image, which he had as God; i. e. In holiness and true righteousness, but also like unto himself, in respect of that form and shape which he then assumed, and which he intended to be made himself thereafter; for which cause it is said, that he made man in his own Image and likeness, to show by these two words, That Christ diverse times assumed the form of a Man, before he was made man. that as he purposed to be made like unto this man, which he was now to make, so this man should be made like unto him in a double respect; that is, both of this form assumed, and of those Divine Excellencies wherewith he should be endued. And this may be collected out of Moses, where he saith; That Adam heard the voice of the Lord God, walking in the Garden; For God, as he is a God, hath neither voice to speak, nor feet to walk, but assuming the form and shape of a man, he did both walk and talk with him: And in respect of this bodily presence of God, the man did specially seek to hide himself among the Trees of the Garden, when he heard his voice, and not before. Gen. 3.8. But to Abraham, it is apparent that he appeared two several times at least. First, In the plain of Mamre, for Moses saith, not only, Gen. 18.13.20. that the Lord talked with Abraham, but he saith also, that Abraham calleth him, The judge of all the World; Verse 25. which can be ascribed to none but Christ, which is the judge of quick and dead. But against this it may be objected, Ob. that the Apostles which are the best Interpreters of the Old Testament, do interpret this of the Angels, and not of Christ; as the Author of the Epistle to the Hebrews sheweth, saying; Be not forgetful to entertain strangers, Heb. 13.2. for thereby some have entertained Angels unawares. That Christ is often called an Angel. To this I answer briefly, that an Angel, being a name of Office, and not of Nature, that signifieth a Messenger, or one that is sent: Christ is oftentimes called an Angel, because he was sent from God, to perform those Offices that he did in those assumed forms, on the behalf of God; So he is called, The Angel of the Covenant: Esay 63.9. And so Esayas saith, That the Angel of God's presence should save his people; that is, jesus Christ: for it is he, and none but he that shall save his people from their sins. And therefore I say, that which appeared unto Abraham, was none other but jesus Christ, accompanied with two Angels; to show both the mystery of the blessed Trinity, and the sovereignty of Christ over all his Creatures; and therefore Abraham speaks to one, as to the Lord, and calls but one of them the judge of all the World. Secondly, He appeared unto Abraham in his return from the Conquest of the four Kings; jeron. in Epist. ad Eust. Petrus Cunaeus de republs. Heb. for though Saint Jerome, and diverse others old and new Writers, of good esteem in the Church of Christ, do reject the judgement of one, which in Saint Ieromes time did say, that Melchisedecke which met Abraham and blessed him, was the Son of God; and that opinion of Origen likewise, who thought this Melchisedecke to be an Angel of God, and saith, that he was one of the Inhabitants of Canaan, and a King of Shalem, and allegeth for the confirmation of his opinion, the judgement of Ireneus, Hippolytus, Eusebius Caesarensis, Eusebius Emissenus, Apollinarius, and Eustathius, first Bishop of Antioch; and though some of our latest Divines have imagined him to be Seth, the son of Noah; yet if we search out this truth without partiality, we shall find this man to be none other than jesus Christ, the Son of God. For, That Melchisedecke was no Inhabitant of Canaan. First, it is not likely that he should be an Inhabitant of Canaan, and a King of Salem: first, because it is certain that he must be a greater and a holier man than Abraham; for the lesser is ever blessed of the greater. Secondly, because S. Paul explaining the story of Melchisedecke, saith, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. He was first, by interpretation, King of Righteousness, Heb. 7.2. and after that also King of Salem, which is (saith he) King of Peace: So that although there was a town in Canaan called Salem, yet the Apostle showeth that he was called Melchisedeck, not because he was King of such a town, but because he was indeed a King of Peace. Thirdly, because then, Verse 2. there must be of necessity another everlasting Priesthood, beside the Priesthood of Christ; For that this Melchisedeck had, neither beginning of days, nor end of time, but remaineth a Priest for ever. Verse 3. And whereas they that would have this Melchisedeck to be a mortal man King of Salem, do answer hereunto, and say that he was not eternal; but is so said to be, by the Apostle, to have neither beginning of days, nor end of time, because the Scripture, especially there where he is named Melchisedeck makes no mention of it; I say that this is a weak and simple answer; for how many Levites, Priests, and worthy men, have we in Scripture, whose beginnings and end are not mentioned? and shall we therefore say that they were eternal? Fourthly, because then, this Priest must needs be of a more excellent order and perfection, than the Leviticall Priesthood; and this is not like to be, that in Salem, a town in the midst of Canaan, there should be now a more excellent order, then that which God himself gave unto the Priesthood of the jews; and therefore I conclude, That Melchisedeck was the Son of God in a humane shape. that this Melchisedeck could not be any mortal man. And Secondly, it is most probable, that it was none other then jesus Christ. First, because the Apostle saith, Verse 7. that he was greater than Abraham, which is said to be the Father of the faithful. Secondly, Heb. c. 5. v. 11. because the Apostle going to speak of this Melchisedecke saith, that he had many things to say concerning him, which were 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, hard to be explained; which certainly he would never have said, had he not understood this Melchisedeck to have been some excellent and ineffable person. Thirdly, because the Apostle saith not, Verse 8. whose death is not mentioned by Moses, for so he might be dead, though his death is not spoken of: but he saith, that David testifieth of him 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, that he liveth, to show the difference betwixt this Priest and those Leviticall Priests which died. Heb. 7 3. Fourthly, because the Apostle saith, that this Melchisedeck, was like unto the Son of God, even as Nebuchadnezzer saith, that the fourth man, which walked with the three children, in the fiery furnace, was like unto the Son of God; So here the Apostle saying that he was 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Dan. 3.25. like the Son of God, meaneth no doubt that he assumed a body of the same likeness and habit, and countenance, as afterward he meant to unite personally unto himself; for that it is an usual thing in Scripture, to say, that he which is, is like unto himself, as where the Apostle saith, Phil. 2.7.8. that he was found in shape as a man, and took upon him the form of a servant, and was made in the likeness of men, that is, he was made indeed a true and a natural man. Fiftly, because Abraham did give unto him Tithe of all, as perceiving under that visible form, and shape of man an invisible Deity to subsist, to whom Tithe is only due, and everlastingly due, because he is an everlasting Priest. And therefore I say that this Melchisedeck was no mortal man, but the immortal Son of God, which assuming this visible shape, did appear unto Abraham and offered (as a type of our blessed Sacrament of the Lords Supper) Bread and Wine unto him, after his victory, over his enemies. And it may be that our Saviour had respect hereunto, john 8.56. when he said, that Abraham saw his days and rejoiced, i. e. not only with the eyes of faith, (as all the rest of the Patriarches and Prophets did) but also in a visible shape, which he assumed, like unto that whereunto he was afterward to be united. So that man which wrestled with jacob was none other but the man Christ jesus: for himself said, that jacob should be called Israel, Gen. 32.28.30. a wrestler and prevailer with God; and jacob called the name of the place Peniel; because he had seen God face to face: And so that man which appeared unto josua, and came as a Captain of the hest of the Lord, Josua 5.14. was none other then jesus Christ, as Peter Martyr doth most excellently by many arguments confirm. Whereby you see Christ did heretofore assume unto himself humane forms, wherein he appeared unto the Fathers, to be as a praeludium of his Incarnation; but in none of these apparitions, and assumptions of such forms, was he ever said to be made the thing that he assumed, or to unite himself hypostatically unto any of the said forms: for those bodies he form of the air, or of nothing, and when he had finished the work, for which he had assumed them: Tum redit in nihilum, quod fuit ante nihil. Then it returned into that, out of which it was framed. But now the Evangelist saith, The conception of the Word. that this word did not only appear, or assume unto himself our flesh for a time, to discharge some special offices, and then to depose, and to lay aside the same again, but that he was made flesh; that is, really made man: like one of us (sin only excepted) and eternally to remain man for ever and ever. And therefore that we may truly understand this point how this word was made flesh, we must well consider these two especial things. 1. The manner of his conception. Two things to be considered for the understanding of Christ's conception. 2. The matter or substance from which he was form. First, the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, made, here used, doth plainly show unto us, (as both Saint Chrysostome and Tolet do observe) Mirabilem eius conceptionem, non virili virtute sed divina potentia eum esse conceptum; His wonderful conception, that he was made, not by any virtue of man's seed, but by the power of God's Spirit, who without any seed of man, did frame and make the man Christ in the womb of his Mother: and therefore we are to observe. Of this wonderful and divine conception. 1. The reason. 2. The manner. 3. The end. First, Never any one was made, as Christ was made. we read that mankind before Christ his coming was made three manner of ways; First, without any man to be his father, or any woman to be his mother, as Adam; Secondly, of a man without a woman, as Euah; Thirdly, of man and woman, as all the offspring of Adam: but Christ after a fourth & a more wonderful manner, was made of a woman, without the help of a man; and so we never read of any other before him, nor of any other after him; for as the Flowers (saith Protagoras) Solummodo habent in coelo patrem, & in terra solummodo matrem, Have only a Father in Heaven; that is, the Sun, by whose heat and virtue they grow; and a mother only in earth, i. e. the ground from whence they spring; so Christ, the flower of the root of jesse, hath only a Father in Heaven without a mother; and a mother only in earth without a father: and yet he is not another from his father, and another from his mother; Sed aliter est a patre, & aliter est ex matre, But he is otherwise from his father, and otherwise from his mother; that is, a true God, of God his father; and a true man, of the Virgin his mother; of two natures subsisting in one and the selfsame person. And the reason why he was borne of a woman, Ambros. in Luc. 24. Why Christ was borne of a Woman. (as Saint Ambrose saith) was, Ne perpetui reatus apud viros opprobrium sustinerent mulieres, Lest women should still suffer the reproach of perpetual guiltiness and blame, in the sight of men, for their first transgression; for her yielding unto the Serpent, and the seducing of her Husband, made her and all her Sex to be deservedly subject unto much reproach: and therefore though because the mankind is more noble, Christ would be made a Man, yet because women should not be contemned, he was contented to be borne of a woman; Et sic formam viri assumendo, Aug. count. faust. & de foemina nascendo, utrumque sexum hoc modo honorandum indicavit; And so he did sufficiently honour both sexes; the men, by assuming the form of a man, and the women, by taking his flesh from a woman; that as a woman was the means to make man a sinner, so she might be the instrument to bring him a Saviour: but he would be borne of such a woman that was a Virgin, because it became not God to have any mother, but a maid; and it beseemed not a maid to have any son, Barrad. l. 7. c. 10. but a God, saith Barradius. And so he was made of a woman, Why Christ was borne of a Virgin. of a woman that was a Virgin, and of a Virgin without the help of a man, and that for diverse reasons; As, First, because that woman was a Virgin by whom sin entered into the world, Jrenaeus. l. 5. c. 19 (as Irenaeus thinketh) and all probability confirmeth. Secondly, because God had promised, that the seeds of the woman, Gen. 3.15. that is, of the woman only, without the help of man; should break the serpent's head: Esay 7.14. and therefore Esayas saith, Behold a Virgin shall conceive and bear a son. Thirdly, because he was to be most pure, without any the least spot or contagion of sin; which he could not have been, if he had been borne after the usual manner of men: for as Adam, so all the posterity of Adam begetting Children, do beget the nature of man, john 3.6. together with the guilt and corruption of nature: And therefore our Saviour saith, Whatsoever is borne of flesh, (that is, after the usual manner of flesh and blood) is flesh. i e. fleshly, corrupted, and defiled. Fourthly, Because this Word had a natural Father in Heaven, and therefore he was to have none in Earth, lest thereby he should be said to have two Fathers. Fiftly, Because he was to be a Priest, after the order of Melchisedecke, who was without Father, and without Mother, to show that Christ should be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, without Mother as he was a God, and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, without Father as he was a Man: And so I might collect many other reasons, why this Word being to be made Flesh, would be made of a Virgin; but I will proceed. Secondly, Touching the Agent, Of the manner how Christ was conceived. and the manner of the act, how this substance should be framed, and this Child should be conceived without the help of man, Saint Luke doth most plainly and fully declare unto us, saying; Luc. 1.35. The Holy Ghost shall come upon thee, and the power of the highest shall overshadow thee: Which words are not to be understood so, as if he were begotten spermaticcos per concubitum, By any carnal effusion of seminal humour, as jansenius seemeth to imagine; nor of the Essence, or substance of the Holy Ghost, as some Heretics have said: for so the Holy Ghost being God, should have begotten him not man, but God; Quia omne generans generat sibi simile, Because every begetter begets his like; and, John 3.6. that which is borne of the Spirit, is Spirit. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉; But he was conceived by way of manufacture, that is, by the handy work, or operation, or by the virtue of the Holy Ghost, whereby the Virgin did conceive, as justine Martyr saith; Just. Martyr. Apol. 2. pro Christianis. Aug Ser. 3. de temp. Basilius. ser. de nativitate. or else by the energetical command and ordination of the Holy Ghost, as Saint Augustine saith; or by the benediction and blessing of the Holy Ghost, as Saint Basil saith▪ whereby that part of the Virgin's blood, or seed, whereof the body of Christ was to be framed, was so cleansed and sanctified, that in it there should be neither spot nor stain of original pollution: (for otherwise the seed of that blessed Virgin, before it was sanctified by the Holy Ghost, was tainted and infected with sin;) and then was so composed & framed, that it became a perfect Christ. The manner of Christ his conception, is ineffable. And because we should not search too much into this mystery, to know the manner of this conception; it is said, that the power of the Almighty should overshadow her: To teach us, that as we cannot perfectly see, nor know the things that are covered or over-shadowed from our eyes; so we cannot perfectly know the manner of this conception. Scio quod verbum caro factum est, sed quomodo factum sit, nescio; miraris quia ego nescio, omnis creatura ignorat: I know that the World was made Flesh, but how he was made, I know not; neither is it any wonder that I know not, because every creature is ignorant of it, Chrysost. Hom. 5. saith Saint Chrysostome: And therefore as the Prophet David saith of himself, I am fearfully and wonderfully made; Psal. 139 13. So we may say of this Son of David, that he is most wonderfully made: for, First, His Mother was sanctified with the fullness of grace, with the over-shadowing of the Holy Ghost, and with the inhabitation of the Son of God; And therefore Saint Bernard saith, that she was, Sine pudore faecunda, sine gravamine gravida, & sine dolore puerpera; Great with Child, without breach of chastity; a Mother, and yet a Maid; a Woman, and yet escaping the curse of all Women: for the Law had accursed them all; Virgins because they were barren, Luc. 1.25. and the married Wives, because they should bear in sorrow; Gen. 3.16. but the blessed Virgin escaped both, Quia virgo genuit & dolorem non sensit; For that she conceived without sin, and was delivered without pain; as Saint Augustine showeth, by the example of the Sun, that shines through a glass, and yet breaks it not; and of the fire that Moses saw in the bush, and yet consumed it not; but whether she felt any pains or not, I cannot tell; only this we may be sure of, that the greatness of her joy and gladness, to bring forth such a Son, might well swallow up the greatest pain and grief: And as she conceived a Virgin, That the blessed Virgin continued still a Virgin. so she continued a Virgin, as all the most judicious Writers have affirmed; for it is neither piety to speak, nor reason to think, that joseph being so just, and so godly a man, as the holy Scriptures do testify of him; and being eighty years old, when he was espoused unto Mary, (as Epiphanius saith) should have any desire to know her, whom he knew did bear his Saviour; or that she especially should yield to the desire of any man, after she had conceived, & brought forth a God. Secondly, Though the substance and the parts of other men, in ordinary generation be framed successively by degrees; for the seminal humour, first becomes an Embryo, than a body inorganical, then are the liver, heart, and brain fashioned, and then the rest one after another perfected; and it is at least forty days, That Christ was conceived a perfect man, in the first moment of his conception. before the body of any Child in the womb be fully form; yet Christ in the very instant of his conception, Quoad perfectionem partium, non graduum, In respect of the perfection of all parts, was made a perfect man in body and soul, void of sin, and full of grace: And so in a moment, Totam naturam humanam uniendo formavit, & formando univit; He was perfectly framed, and instantly united unto this eternal Word, perfect God and perfect man; because it is the property of the Holy Ghost, Subito operari, To work instantly and perfectly: And therefore Damascene saith, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉; Damascen l. 3. c. 2. de fide orth. as soon as ever the Flesh of Christ was conceived, it was presently united, and made the Flesh of this Word God: Aug l. de fide ad Pet. c. 18. And Saint Augustine biddeth us to believe assuredly, Carnem in utero non esse conceptam, priusquam susciperetur à verbo; That the Flesh of Christ was not conceived in the womb, before it was assumed of the Word: And so Saint Hierome upon the words of the Prophet jeremy, jerem. 3. Pet. Martyr. in Symbol. Amand. Polan. Syntag. theol. de persona Christi, l. 6. c. 14. where he saith, that a Woman shall compass a Man; is of the same mind: And not only the ancient, but also the modern Writers do most of them agree in this same point. And therefore when we consider how wonderfully and inexplicably this Word was made Flesh; how a Star gave light unto the Sun, a Branch did bear the Vine, a Creature gave being unto the Creator; how the Mother was younger then what she bore, and a great deal lesser than what she contained; and how this Child was suddenly made, perfectly made, holily made, without the help of man; we may well say with the Apostle, that great is the mystery of godliness: 1 Tim. 3.16. And we should say with Saint Augustine, Rem credo, modum non quaero; I do most faithfully believe the matter, but I will not curiously search into the manner of his conception. Christ was conceived of a Virgin, that he might be free from all sin. Thirdly, Touching the end, and final cause of this his extraordinary and miraculous conception; It was, as I have partly showed before, twofold. First, That he might be pure, and free from all original sin; because it was requisite, that he which should save sinners, should be himself free from all sin. Ob. But against this it may be objected, that all those which were descended from Adam's loins, did sin in Adam; for if the root be holy, Rom. 11.16. the branches are likewise hol●; but if the root be rotten, the branches must needs be corrupted: And Saint Paul saith, That by one man sin entered into the World, Rom. 5.12. and by sin death; and so death went over all men, because all men had sinned: But Christ according to the Flesh, descended from the joins of Adam; for so Saint Luke fetcheth his Pedigree, Luc. 3. v●t. even from Adam: and therefore Christ cannot be quite free from all the contagion of sin. Sol. I answer, that the guilt of Adam's sin, diffused itself only upon such as were in him, both according to the substance of their flesh, That Christ cometh not from Adam after the usual manner of generation. Et secundum rationem seminalem, and according to the carnal and usual way of propagation, as Aquinas saith: But Christ, though he came from Adam, according to the substance of his flesh, yet was he not produced from him according to the ordinary way of natural generation; for he was conceived of the Holy Ghost, and borne of a pure Virgin, who never knew man carnally at any time: And therefore it is most true, which Saint Peter saith; 1 Pet. 2.22. That he did no sin, neither was any guile found in his mouth: Heb. 7.26. and that also which Saint Paul saith, He was pure and undefiled, separate from sinners. Secondly, He was thus conceived in all purity, that he might thereby hide and cover our impure conception from the sight of God: for he was conceived after a new manner, that he might take away that sin which humane generation attracteth, and getteth, by the accompanying and coupling of sinful flesh. And so Saint Augustine saith; God was in carnate in the womb of his Mother a Virgin, Aug. de fide ad Petrum. c. 2. without any carnal copulation with any man, and without any lust of the conceiving Virgin; that by the God man, which (being conceived without any lust) the inviolate womb of the Virgin hath brought forth, that sin might be washed away, which all other men that are begotten with man's seed, are infected withal; because the condition of our birth is such, that our Mothers cannot perform that work of fruitfulness, unless they first lose the virginity of their flesh; and so with the emission of seed, That it was not the purity of the Virgin, but the working of the holy Ghost, that caused Christ to be conceived without sin. send forth an infection of sin, which corrupteth both the begetters and the begotten: And therefore hence it is apparent, that seeing he was not only sanctified by the Holy Ghost, that he might be holy, and without stain of sin, and so fitted to be united to the person of the Son of God, but was also made by the Holy Ghost without any help of man; we need not run with the Franciscan Friars to the purity of his Mother's conception and birth, to make him pure, and without sin: for indeed, it is the manner of his conception by the Holy Ghost, and the sanctifying of that substance which he assumed of his Mother, and the purging of it from all disposition or inclination unto evil; and not the purity of his Mother's conception, or her want of original corruption, that frees our Saviour Christ from all imputation of original infection: And therefore though we acknowledge her the most blessed amongst Women, and sanctified above the ordinary degrees of any other man, or woman; Rom. 5.12. yet to say that she was no ways tainted with original sin, I dare not affirm; because both the Scriptures, Luc. 2.48. and those fruits that we read of, which do spring from this natural root, John 2.4. do sufficiently seem unto me to contradict the same. And so you see the manner how the substance of his manhood was conceived. CHAP. II. Of the matter whereof the Flesh of Christ was form and that he had a true natural Body. SEcondly, We are to consider the matter from which the Flesh of Christ was composed; for as there are diverse kinds of bodies, celestial bodies, aerial bodies, and terrestrial bodies: So there are diverse kinds of Flesh; for all flesh is not the same flesh, 1 Cor. 15. but there is one kind of flesh of Men, another flesh of Beasts, another of Fishes, 1 Cor. 15.39. another of Birds; And therefore to express what kind of flesh he took, Gal. 4.4. Saint Paul saith; He was made of a Woman: that is, of the flesh and blood and substance of his Mother; and so he saith, That he was made of the seed of David: Rom. 1.3. And therefore it must needs follow, Heb. 4.15. that he was made in all things like unto his brethren, sin only excepted; for the seed of the Parents, is the first matter and substance whereof the man is made. And if it be true what Aristotle and the Philosophers do affirm, that Semen patris in substantiam fatus non cadit, sed ad menstruum mulieris se habet tanquam artifex ad artificium; The seed of the man doth not fall into the substance of the Child, but doth so dispose the seed of the woman, as a workman frameth and disposeth his work, to make the same into the form of man, (as this is most probable to be true, although Galenus and the Physicians say the contrary,) then have we no reason at all to think that he took not all the whole nature of man, because he had another worker to dispose and to frame the same substance into the form of man, seeing he was made of the same whole substance as all other men are made of; and especially, seeing he had a fare more excellent agent to work the same, than any seed of man can be: for seeing, Ibi potior effectus, ubi nobilior est causa; The effect is ever better where the cause is more excellent: Reason itself showeth, that we have no reason, to think that he was defective in any thing, that pertained to the perfection of humane nature, or of the natural properties of the same. And therefore seeing he was made of a woman; i. e. of the seed and substance of the woman, as all other men be, differing only in the manner of his conception, or in the agent and worker of his substance, which made him free from all sin, (because to the same end he was conceived by the Holy Ghost) which all other men could not be, (because they are conceived by the help of man's seed,) it is most apparent, that he assumed, 1. All our humane nature, that is, a true humane body, and a reasonable humane soul. 2. All our natural properties and infirmities, sin only excepted. That Christ was made a perfect man. First, That he was a perfect man, of a reasonable soul and humane flesh subsisting, it may be thus confirmed. First, because he is a perfect Mediator: for he cannot be a perfect Mediator except he be a perfect man: but the Apostle saith, 1 Tim. 2.5. that there is one Mediator, i. e. one perfect and absolute Mediator betwixt God and man, even the Man Christ jesus; therefore he must needs be a perfect man. Secondly, because he is a Priest; for every Priest by the Law was to be perfect in all parts, or if he was maimed in any part, he was to offer no sacrifice unto GOD; but Christ is a Priest for ever; therefore he must needs be a perfect man, Psal. 110.4. wanting neither soul nor body. Thirdly, because he is our sacrifice; for the Law requireth that every sacrifice should be perfect, and to want no part, nor to have any blemish at all; but Christ is our sacrifice, and hath offered up himself a sweet smelling sacrifice unto God for us: and therefore he must needs be perfect, without defect, without blemish. Fourthly, because the whole nature of man, that is both body and soul, was to be redeemed, for that both body and soul were captivated unto Satan: Matth. 18.11. but the Son of Man came to seek and to save that which was lost: Therefore, he must consist both of body and soul; Fulgent. l. 1. de Mysterio redemption. ad Trasim. That Christ had a true humane body. for seeing the divine pity was contented to deliver all, it behoved the divine Majesty to assume all: saith Fulgentius. And more particularly, that he had a true and a perfect humane body it may be thus proved, and shown unto us. First, by the Scriptures of the old Testament, for the Lord said in Paradise, Gen. 3.15. that the seed of the woman should break the Serpent's head: and afterward unto Abraham, Gen. 22.18. in thy seed shall all the Nations of the Earth be blessed; then to Isaac, for in Isaac shall thy seed be called; then to jacob, for jacob have I loved, c. 21.12. and Esau have I hated; then to juda, for the sceptre shall not departed from juda, until Shilo come; then to Issay, Malach. 1.2. for a rod shall come out of the root of Issay; and then to David, Gen. 49.19. for I will cause the branch of Righteousness to grow up unto David: Esay 11.1. and because he was the best and the worthiest of all the Kings of Israel, for he was a man according to Gods own heart, Et rex super universum Israel; Jer. 23.5. and a King over all Israel; therefore all the Prophets after him, do still play upon his Harp, and always inculcate upon this point, that the Messiah should come of the seed of David: for the Lord had sworn unto David, Psal. 132.12. saying, Of the fruit of thy body will I set one upon thy throne; and therefore the Prophet Esay saith, that there should come forth a rod of the stock of Issay, and a graft should grow out of his root; and the Prophet jeremy saith, that he would raise unto David a righteous branch; Quo supra. As I said before. And therefore seeing he is the seed of Abraham, the seed of David, That Christ was made of the very substance of his Mother. the fruit of David's belly, the rod of David, and the branch of David; it is most apparent that he took upon him the substance of David; for who can deny but that the seed, the flower, and the branch is of the same nature and substance that the tree is of, which beareth the flower and the branch? why then should we be more cruel against our Saviour Christ, which is the branch of David, and the flower of the Virgin his Mother, than we are against the flowers of the field, by denying that unto him, which we yield unto them; for seeing he is the flower of the Virgin; therefore it is apparent, that as the flower of a rose cannot spring forth of a Vine-tree, so no more can the flesh of Christ, take his original of any other thing then the body of the Virgin. Secondly, this may be proved by the Scriptures of the New Testament, for the Angel Gabriel said unto Mary, that she should conceive and bear a Son, and Elizabeth saith of that son, Blessed is the fruit of thy womb, but what is it to conceive, but to administer part of her substance unto her son? and what is it to be the fruit of the womb, but to be of the same substance as his mother was of? for how can that be called the fruit of a tree, that never had the nature of a tree; for I would suppose it to be madness, to call a Pomegranate the fruit of the Orange tree; and therefore it was as great a madness to call Christ the fruit of Mary's womb, if he had brought his body with him, either from Heaven, or from any other place; and the Author of the Epistle to the Hebrews saith, Heb. 2.14. That for as much as the children were partakers of flesh and blood, he himself also took part of the same: And again, Heb. 10.5. he bringeth in Christ himself, saying; Sacrifice and offering thou wouldst not, but a body hast thou prepared me: And therefore, when the Apostles thought that they had seen a phantasm, Luke 24.39. or a Spirit, he said unto them, Handle me and see, because a Spirit hath not flesh and bones, as you see me have: and above all, Gal. 4.4. the words 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, used by Saint Paul, and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, here used by the Evangelist, which signify to take our nature upon him, and to be made flesh, if they be diligently marked, and well understood, do make it most apparently plain; that the Son of God took unto himself personally, the true nature of man, and the very substance of his mother: for the Apostle doth not say, Factus de muliere, sed factus ex muliere; Made in a woman, but made of a woman, (as Nicolaus de Gorram well observeth) even as the bread is made of the wheat, and Wine of Grapes: and therefore though Christ had his Principium formale, His formal beginning from the Holy Ghost, yet it is most certain, that he had Principium materiale, his whole matter and substance from the body of his Mother. Thirdly, the same truth is confirmed by the uniform consent of all Orthodox antiquity; as the great Council of Chalcedon, that had in it 630. Bishops; Fulgentius l. 2. de persona Christi. the Council of Lateran, the Council of Toledo, Tertullian, in his book De Carne Christi, Fulgentius, Saint Basil, Saint Augustine, Venerable Bede, and diverse others, whose pithy sayings, Basilius in l. de hum. Christi generat. and unanswerable arguments to confirm this point, I might here allege; but that Theodoret, Leo, Vigilius, and Gelasius, have so fully collected what the Fathers before them had written hereof, Aug de trinit. l. 13. c. 18. that more proof need not be required, and more excellent arguments cannot be composed, for the manifestation of any truth; Beda in 11. Luc. l. 4. c. 48. and therefore not willing to write Iliads after Homer, I refer my Reader unto them: if he desires any further comprobation of this point. And yet for all this, Macedonius and Valentinus affirmed, L. 2. de trinitate. L. de divina mayest. humanitatis Christi. that Christ brought with him a celestial body from Heaven, and that Dog Seruetus, and his fellow Memnon taught, that the Body of Christ was begotten of the substance and essence of his Father; and so Apelles, Martion, and Apollinaris, avouched that he had an aerial body, and a syderial flesh: So Gasper Swenkfeldius saith, that Christ in respect of his humanity, is a true God, as if his very flesh had been begotten of God, as Seruetus said; Bucanus lo. 2. p. 21. Loc. come. so Manichaeus saith, that he had but an imaginary body; a phantasm only in show, and no true body in substance, and so the Anabaptists of our time do now avouch it, that he took not upon him the very nature of man, nor the very flesh of the Virgin; but that he had only the show and phantasm of a man, which passed the womb of his Mother, Cochlaeus in l. de erroribus. Monaster. Anabap. as water passeth through a Conduit: and this is one of their most principal points, as johannes Chochlaeus witnesseth. And therefore to maintain their damnable errors, to obscure this clear light of verity, and to show themselves Grand Captains of that Archhereticke and adversary of Christ and all Christians, the Devil, they do object, Ob. 1 First, that Christ himself saith, No man ascendeth into Heaven, but he that descended from Heaven, john 3.13. the Son of Man which is in Heaven: And again, speaking of the jews, he saith, You are from below, john 8.23. 1 Cor 15.47. I am from above, you are of this world, I am not of this world. And that Saint Paul saith, The first man is of the Earth Earthy, but the second Man, i. e. Christ was from heaven heavenly; and therefore (say they) he had the substance of his flesh from Heaven and not from the substance of his Mother. Sol. I answer that all these and the like places, are spoken of the whole person of Christ, to whom the properties of each nature, in respect of the communication of properties (which hereafter I shall more fully declare unto you) may be fitly ascribed; and they teach us, that the Son of God descended from heaven, not by any change of place, but by his voluntary humbling of himself, That we must not refer that to the body of Christ which is spoken of the whole person of Christ. to receive the form of a servant, and that he was conceived after a Heavenly manner, by the operation of the Holy Ghost, and not after any Earthly generation; and therefore they do impiously and most falsely refer that to the substance of his flesh, which is indeed spoken of the whole person of Christ, and of the heavenly manner of his conception; for though it be true that I should say, I am a reasonable creature, which doth both hear and understand; yet doth this no way prove, that my Body alone without the soul, is such, or can do either of these; even so, though Christ saith, that he descended from Heaven; because he was a God that ever was in Heaven; yet that doth no way prove that his flesh which he assumed on earth, descended from heaven: because he had that from his Mother, and brought it not down from above. And that he is not of this world, but from above, or from Heaven heavenly, is nothing else, but that he is not worldly minded, or swayed with the lusts of the flesh, or any ways earthly affected; and this (though in a fare inferior degree to him) he saith of the Apostles, You are not of this world, john 15.19. because (as Saint Paul saith of all Christians) they mind not the things of this world, but have their conversation in Heaven? Phil. 3.30.20. Secondly, they say that in what body he appeared to the Fathers Ob. 2 of the Old Testament, he appeared in the like body to the Apostles, and Disciples in the New Testament; but he appeared unto the Patriarches in no true body, but only in the show and shape of a body; therefore he appeared in no true body to the Apostles. To this I answer, first, that the minor is false, Sol. That Christ appeared to the Patriarches in a true body. for he appeared unto the Fathers in a true body, as may be easily proved from those actions, of eating, drinking, walking and such like; and when he had ended that business, for which he was sent of his Father, he deposed that body, which for that end he had assumed; and so he laid down his body again; because he had not as yet, really and hypostatically united himself unto the same. Secondly, Christ in former times did but assume a body for some special end, now he was made flesh to remain man for ever. I say that if it were so that he appeared unto the Fathers in a phantasm, yet it followeth not that he did so likewise unto the Apostles; for before, he assumed it only for a time, to perform some one special act; but now he is made flesh, which he hath really united unto himself for ever, to perform the greatest work in the world, the redemption of mankind: and therefore S. john to express the truth thereof so fully as words could do it, saith, that himself and the rest of his fellow Apostles did bear witness of that which they saw with their eyes, and heard with their ears, 1 John 21. and their hands had handled of the word of life: and that this word was made flesh, and dwelled among us; john 1.14. which was never spoken of any of the forms that he assumed in the Old Testament. For though we read that he appeared unto the Fathers at sundry times, and in diverse forms, Heb. 1.1. yet we do never read, that he made himself of no reputation, by taking those forms upon him; Phil. ●. 7. or that therefore he was made to be the things that he appeared to be; because he never assumed them unto himself, as to unite them personally unto himself. Ob. 3 Thirdly, they say that the Scriptures teach not, that he had a true natural body, but only the show, and likeness of a body: for Saint Paul saith, Phillip 2.78. that Christ took upon him the form of a servant; and that God sent his Son in the similitude of the flesh of sin, Rom. 8 3. or of sinful flesh: and Saint john saw one walking among the seven golden Candlesticks, Reuel. 1.13. which was like unto the Son of Man; therefore he assumed no true body, but only a show and a likeness of a body. Sol. I answer that these words, and the like, do give them no such ground, nor any show of reason, to build any such conclusion thereupon: for the Scripture saith, that Adam did beget Cain, Gen. 5.3. Christ in regard of his mean condition did appear like a sinful man, but was without sin. Abel, Seth, in his own image and likeness; but we might justly account them very foolish, that would hereupon infer, that neither Cain, or Seth had not the very nature of Adam; but only a bare shadow, and similitude thereof: and therefore the Apostle in saying that he was sent, in the similitude of sinful flesh, gives us to understand, that he was conceived and borne without sin; and yet to have flesh like unto sinful flesh; because, though it was without sin, yet it seemed to be full of sins, by reason of the punishment that he was contented to undergo for our sins. And this is most excellently declared by Tertullian, Tertul. in l. de carne Christi c. 17. where he saith, that Saint Paul affirmeth Christ to be made in the similitude of sinful flesh; not that he took the likeness of flesh, or the image of a body, and not a true body; but that he would give us to understand, that Christ took upon him true flesh in the similitude of sinful flesh; Quia similitudo ad titulum peccati pertinebit; Idem l. 5. contra. Martion. Because the word similitude is to be referred to the iniquity of sin, and not to deny the verity of his substance; for he would not have added the word sin, if he had understood and meant that the word similitude, should be referred to the substance of his flesh, to deny the verity of the same; but when he thus frameth his speech, saying, That he came and took upon him the likeness of the flesh of sin, or of sinful flesh, Et substantiam confirmavit, i. e. carnem; & similitudinem ad vitium substantiae retulit, i. e. peccatum: He doth confirm the verity of his substance, that is his flesh, and he referreth similitude to the viciousness of the substance, i. e. sin, which in the sight of the jews he seemed to have, though in very deed he had none: So Cassianus saith, Cassian. collat. 22. c. 11. that Similitudo non ad carnis veritatem, sed ad peccati imaginem referenda est; The word similitude hath relation not to flesh, to deny the truth thereof, (for that was true flesh) but to this word sinful: Quia in veritate corporis sed sine veritate peccati, suscepit dominus speciem peccatoris; Because that in the true nature of man without any sin, he appeared (and was so esteemed of many) like a sinful man, Amb. de spiritu Sancto l. 3. c. 9 saith Saint Ambrose. And so when the Apostle saith, that Christ was made in the similitude of Man, he doth not mean so to refer the word similitude, Ad naturam humanam; as that we should understand him, to be made only in the likeness of our humane nature; The manhood of Christ seen by the sufferings of Christ. but by the similitude of man he understandeth, Conditionem abiectam, that abject and mean condition of man, whereby Christ was made like unto all other men; and therefore Saint Paul doth hereby more confirm the truth of his humane nature, than any ways weaken the same; justin Martyr. in expos. fidei. because (as justin Martyr speaketh) Deus quidem intelligitur ex prodigiorum operatione, homo autem ostenditur, ex aequalibus nostrae naturae perpessionibus; His Godhead is sufficiently seen by the working of his miracles, but his Manhood is chief seen by the like sufferings and infirmities of our nature. And to that place of the Apocalyps, I say that Saint john saw him in a Prophetical vision, his body being in heaven and not on earth, and therefore this of all other is alleged most improperly to deny the truth of that flesh, which Saint john of all other had so plainly declared unto us. And so you may see that neither these places, nor any other place, though never so much wringed, and wrested from the true meaning of the Holy Ghost, no nor the gates of Hell itself, can disprove the truth of this point; that Christ hath a true and a natural body. CHAP. III. Of Christ his true and perfect humane Soul. That Christ had a true reasonable humane soul. AND further we must consider, that as he had a true humane body, so he had a perfect reasonable soul; for, First, The testimonies of the Scriptures are most plain and pregnant herein; As, My soul is heavy unto death: Math. 26.38. And again, Father into thy hands I commend my spirit. Heb. 2.17. Secondly, Reason itself confirmeth it; for, He was made in all things like unto his brethren, Sin only excepted; and he is, The Shepherd of our souls: 1 Pet. 2. And therefore he must needs consist of body and soul. Thirdly, The whole School of Divinity, did ever teach the same Truth: for Nazianzene saith; Quod non assumpsit non salvabit, Either he had a soul, or he will not save a soul; And Saint Augustine saith, Aug de tempore. Ser. 145. Totum suscepit ut totum liberaret verbum: The Word took all upon him, i. e. both body and soul, that he might save both body and soul. And so Fulgentius doth most largely and excellently prove this point, in his first Book, De Mysterio Mediatoris, Fulgentius de mist. med. ad Tras. l. 1. unto King Trasimund, where I refer my Reader to a most elegant, and learned discourse of this matter. Ob. But against this, many of the Arrians and Apollinaris do object, (as Nazianzene, Athanasius, and Saint Cyrill do affirm) that Christ had no humane soul, john 1.14. but only a living flesh, because the Evangelist saith; That the Word was made Flesh: And Saint Paul saith, Rom. 1. That he was made of the seed of David, according to the Flesh. Sol. To this I answer, that it is an usual thing in Scripture, to speak synechdochically, and sometimes, totum denominare ex parte praestantiori, to put the soul for the whole man; as seventy souls, that is, seventy men went down unto Egypt; and, the soul that sinneth, Exod. 1.5. that soul shall die; and, let every soul be subject to the higher Powers: Ezech. 18.20. and sometimes, totum denominare, ex parte minus praestantiori, Rom. 13.1. to put the body for the whole man; as, all Flesh. i e. all men had corrupted their ways before God; and, Gen. 6.12. all flesh shall see the salvation of God; and, to thee shall all flesh come; that is, all men. And therefore he was made Flesh, signifieth, Athanas in Sym. that he was made Man, of a reasonable soul, and humane flesh subsisting. And the reason why the Evangelist saith, He was made flesh, Why the Evangelist saith, he was made flesh, rather than he was made man. rather than, He was made man, is diversely rendered by the Fathers: For, some say, it was to show what part of Christ was made of his Mother; that is, his Flesh; for his Deity was increated, and his soul (say they) was created of nothing, and his body only was made of his Mother: And therefore he saith, The Word was made Flesh. But this cannot satisfy them which believe the Soul to be ex traduce, by traduction from the Parents: And therefore, Secondly, others, with Theophilact say, the Evangelist saith, The Word was made Flesh, to express the greatness of God's love, who for our sakes would be contented to be made the vilest thing: for, all flesh is grass. Esay. 40.6. Thirdly, others, with Saint Augustine say, It was to show the greatness of Christ his humility; Ex parte ignobiliori, to be named by the meanest name, and the basest part of man; he was contented to be made flesh, for so we find, that in this respect, i. e. to show the greatness of his humility, though he was the Son of God, yet most commonly would he term himself, The Son of man; to show us, how he debased himself, and was well contented with the meanest and most abject titles, for our sakes; and to teach us by his example not to stand so much upon our dignities, but to humble ourselves, that we may be exalted. Fourthly, others, with Saint Cyrill say, It was for our greater confidence, that we should not doubt of God's love and favour towards us, because our flesh, which was the part most corrupted, is now united unto God; and because Christ is now become our brother, and our kindred, according to that of the Evangelist, Behold thy Brethren, and thy Kinsmen stand looking for thee; Mar. 3.32. for that, Consanguinity is in regard of flesh and blood. Fiftly, others say, It was, infimum summo poneret; that he might put the highest and the lowest together: for he had called Christ the Word, which showeth the highest power of God; for thy Word is Almighty, Heb. 1. and he beareth up all things by his mighty Word: And therefore as he had set down his Deity by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, the Word, which declareth his greatest power, so he would show his humanity by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Flesh; which expresseth our greatest infirmity: for, as Summa dignitas in verbo, the greatest dignity is expressed in the word; So, Summa infirmitas in carne, the greatest infirmity is showed in the flesh: And therefore he saith, The Word was made Flesh; to declare unto us, Quantus Deus quantillus factus est homo, How great a God, was made so mean a man. All these reasons are very good, and may well stand all of them, to show why he saith; The Word was made Flesh, rather than, He was made man. Yet, Tertul. l. de carne Christi. Jrenaeus. l. 3. c. 11. Sixtly, I like best of Tertullians' reason, alleged also by Irenaeus, Saint Chrysostome, and others, that the Spirit of God foreseeing what Heresies would follow after, and soon creep to invade the Church of Christ; did therefore purposely here, and in many other places, set down most evident and unanswerable arguments to convince them whensoever they should arise; that so the light of Truth might be cleared, and the mouth of all wickedness might be stopped: God before heresies came, provided for us, that we might be preserved from them when they came. And therefore I say, that the Pen of the Evangelist was here directed by God's Spirit, to say, The Word was made Flesh; not because he had not a soul, but to assure us against Martion, Macidonius, Valentinus, Manichaeus, and others, that Christ had a true and a natural flesh, assumed from the very flesh and substance of his Mother, and united unto his Godhead. And so you see that Christ had not, Ideam humanae naturae. An imaginary pattern of humane nature, but the whole nature of man, In uno individuo, Consisting both of body and soul. CHAP. FOUR Of Christ his being subject to all the humane infirmities that are without sin. SEcondly, As Christ had all the parts of a true man, That Christ was made subject to all our humane frailties, which are without sin. that is, body and soul; so he had all the properties that do concern man's nature, or do belong either to the soul or to the body of man; as length, breadth, thickness, understanding, will, affection, etc. and all other infirmities that we have, sin only excepted: for, as in the creation of man, God made man like unto himself, by stamping in him the Image of his own nature; so in the assumption of our flesh, this word made himself like unto us, by taking upon him the infirmities of our nature: So that as God said heretofore, in a pitiful derision, Behold, the man is become as one of us; so now we may say in a joyful exultation, Behold, Gen. 3.22. our God is become as one of us; of the same nature, and subject to the same infirmities as we are; as the Apostle saith of Elias, Jam 5 7. He was subject to the like passions as we are. But is it possible (may some man say) that he which came to destroy the works of the Devil, Ob. and to swallow up death into victory, should disarm himself of strength and power, and be clothed with our weakness and frailties? To this the Prophet answereth, Sol. That God's ways are not as our ways, nor his thoughts as our thoughts; Esa 55.8. for we find many times God working one contrary out of another, as creating all things of nothing, bringing light out of darkness, Gen. 1.1. making his power known through weakness, and by the foolishness of preaching, destroying the wisdom of the wise, That God many times worketh one contrary out of another. and saving those that believe in him: And therefore as David laid aside the Sword, and brigandine of Saul, and took his staff and slender sling, when he went to encounter great Goliath; So Christ the Son of David did assume the infirmities of our flesh, (a slender staff to rely upon) that so, not by his strong arm, but by his weak, yet holy arm, he might get unto himselfe the victory. And it was requisite (saith Saint Ambrose) infirmitates nostras susciperet, That he should take upon him our infirmities. First, To demonstrate the truth of his assumed humanity; for else, Ambros. in. Luc. l. 10. c. 22. Quomodo discipuli crederent fuisse hominem, nisi humanas infirmitates comperissent; How should his Disciples believe him to be a man, if they had not found and seen him touched with the infirmities of man? And, Secondly, To strengthen, and underprop the weakness of our declining Faith; for, patientem docere non potest, qui subiectus passionibus non est, As he can never teach a man how to be patiented, which was never troubled with any passions himself, saith Lactantius; Lactant. institut. l 4. c. 16. so he can never so well secure those that are afflicted, which never hath been afflicted himself: But now, seeing we have a High Priest which is touched with the feeling of our infirmities, we may with boldness accede unto the Throne of Grace, Heb. 4.14. and assure ourselves to find mercy in the time of need. And yet here we must distinguish and understand, that all the infirmities and the defects of our nature, are either, 1. Culpable and blame-worthy. 2. Inculpable and blameless. Or else, 1. Sinful without pain. 2. Painful without sin. That infirmities are of two kinds. The first, are 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, damnable and odious in the sight of God, (as Damascen calleth them:) The second are Miserabiles, Miserable, and to be pitied before God and Man, as Saint Augustine saith. 1. Sinful. 2. Painful. Those of the first kind, he was absolutely free from; because he was conceived without sin, borne without sin, lived without sin, Christ took none of our sinful infirmities. and died without sin: And therefore let not the covetous man, whose desire is as large as Hell, think that Christ took upon him the unsatiable affection of covetousness, nor the ambitious man imagine, that he was tainted with an aspiring mind, nor any man suppose, that this immaculate Lamb, was any ways blemished with inordinate affection; for, he was a true Israelite, in whom there was no guile. Those of the second kind, we say with the Schools, that they are either 1. Detractabiles. 2. Indetractibiles'. that is, either 1 Personal. 2 Natural. First, personal or proper to some men; That those infi mities which are not sinful, are either, 1 Personal. 2 Natural. as to be affected with malady, enfeebled with infirmity, or disfigured with deformity: or else, Secondly, natural or common to all men; as to be borne weak; and to live encompassed with humane frailties. Those that are personal, we say not that he took; for though many of us, be wholly corrupted from the sole of the feet, Esay 1.6. unto the Crown of the head; That Christ took no personal infirmity upon him. yet the body of Christ being framed by the Holy Ghost of the purest Virgin blood, was proportioned in most equal Symmetry and correspondency of parts; and therefore he was Speciosus forma prae filijs hominum; fairer than the sons of men, wholly pure, more pure than the body of Absalon, 2 Sam. 14. in whom there was no blemish. So Cassiodorus saith, Cassiod. in Psal. 45. Forma eius lactei coloris decore illuxit, & insigni statura, prae-eminuit; His body of the best composed stature, did excel all other men; and so Saint Hierome saith, that his countenance, carried hidden, and veiled in it, a starlike shining brightness, Matth. 19.27. which being but a little reueiled, it so ravished his Disciples hearts, that at the first sight thereof they left all, and followed him, and it so astonished his enemies, that they stumbled and fell to the ground: But, Those that are natural or common infirmities, That Christ took all the infirmities which are common and natural infirmities. john 18.6. Heb. 2.17.4.15. we affirm that he had them in all things, like unto us. First, because he was to be in all things like unto his brethren, sin only excepted. Secondly, because the prayer of Christ, in the garden of Gethsemane proceeded from the infirmity of his humane nature; as most Interpreters do affirm. Thirdly, because an Angel from Heaven appeared unto him, comforting him; for his Divine virtue had no need to be strengthened, but his humane infirmity required to be assisted. Fourthly, because all ancient antiquity, and the modern unanimity of all Divines, have ever taught and maintained this truth: for we confess saith Damascen, that Christ took all the natural Passions of man which are without sin; Damas'. de fide orthodoxa. l. 3. c. 20. Et scire mihi prodest (saith Saint Ambrose) Quod propter me suscepit Christus omnes infirmitates meas; Ambrose de fide ad Grat. l. 2. c. 4. And it availeth me much to know that Christ took all mine infirmities upon him: and Friar Discipulus saith, that every man was subject unto twelve natural defects and infirmities: whereof (saith he) our Saviour Christ hath undergone ten of them, and hath suffered the same, even as we do. First, Cold, Secondly, Heat. Two infirmities incident to every man, and denied by no man to be in Christ: else could he not be a man. Matth. 21.18. Thirdly, Hunger, as when he came to the Figtree, and would have eaten. John 4.7. & C. 19.28. Fourthly, Thirst, as when he asked Drink of the woman of Samaria, and cried, I thirst, upon the Cross. John. 4 6. Fiftly, Weariness, as when he sat by the Well to rest him. John 19.17. Sixtly, Weakness and Pain, as when he was not able to bear his Cross any further: but was fain to have Simon of Cyren to help him. Matth. 27.32. (And these six were infirmities of his Body, the other belonged more properly unto his soul, and must be warily distinguished: if we would truly understand them, as they are in him.) Matth. 26 38. Seaventhly, Heaviness and Sorrow, as when his soul was heavy unto death, Luke 19.51. and when he wept for grief, over the City of jerusalem. That there is a twofold sorrow. But here we must distinguish, and know, that this heaviness and sadness of Christ, was in him as an affliction, and not as a transgression; and that it was in his sensual and not in his rational will; or if in his reasonable will, that he was sorrowful, because he would be sorrowful; john 11.33. Et turbatus quia turbavit seipsum; And was troubled because he troubled himself: and therefore his sorrow was, Subiacens, non praesidens; turbans, sed non perturbans eum; Ruled by reason, and not overruling reason, and so only disturbing, Mark 6.6. but no ways disordering him. Eightly, Shamefastness, and admiration; as when he marvelled at the infidelity of the jews, 1 Kings 18. even as Elias was ashamed of the iniquity, and wondered at the stupidity of the Israelites. But here also we must know, that it was externally moved, by the sins of others, and not internally procured by any act of his own. Heb. 5.7. Ninthly, Fear, as when his Father heard him, in that which he feared: and in this, as through weariness he willingly fainted, so through fear he was exceedingly astonished. But here likewise we must distinguish that his fear was, That there is a twofold fear. Filialis, non seruilis; A filial fear, adjoined with Hope, and not a servile fear proceeding from despair, that is, not a sinful, but a pious fear, which might move him in his considerations, but no ways remove him from his godly intentions. Tenthly, Anger, as when he looked angrily upon them; and so, when he driven the buyers and sellers out of the Temple. Matth. 21.13. That there is a twofold anger. But yet still we must distinguish, that his anger was stirred up, and moved; Per zelum, non per vitium; through a godly zeal, and not through any inordinate affection; and it was nothing else in him, but Voluntas vindicativa malefacti; A desiring will to punish the sin; and not a sinful passion to be revenged on the person of the sinner; as Bonaventure saith. These are the ten infirmities which Discipulus saith, were in our Saviour Christ; thus, and after this manner, as I have showed you. The other two which he denyeth to be in him, are 1. Sinne. 2. Ignorance. For the first, that is, Sin, we all know that he had none. For the second, that is, Ignorance, we must distinguish that it was either 1. Crassa. 2. Mera. That is, either 1. A sinful ignorance. 2. A simple ignorance. The first we call Ignorantia pravae dispositionis; That there is a twofold ignorance. An ignorance of a wicked disposition, as when men know not, or will not know the things that they ought or might know: and this we say was not in Christ, because it is sinful, and the cause of many sins. The second we call, Ignorantia merae privationis; An ignorance of mere privation; Et ignorantia negativa, seu nescientia plurimorum; and a negative ignorance, or the not knowing of many things, which are not of absolute necessity to be known, and this ignorance we say was in our Saviour Christ. First, because Adam had the same, in the state of his innocency for he was ignorant of many things that God did know, Jgnatius in ep. 2. ad Trallian. That Christ was ignorant of some things. and he knew not that he should be seduced by the Serpent. Secondly, because he did increase in wisdom and knowledge, i. e. in his acquisite and experimental wisdom; and not in his infused or divine wisdom; for he had them perfect from the very first moment of his conception: Damasc. l. 3. Nazian. l. 2. de fill. and therefore by his acquisite and experimental wisdom, he learned some things, that he knew not before. Thirdly, because he knew not, that there were no Figs on the Figtree, until he went and saw there was none; and he knew not the hour and the day of judgement. Polanus in Sympho. Catholica thesi. 7. c. 9 Scotus in sent. dist. 14. q. 1. & 4 Fourthly, because all ancient Orthodox Fathers do confirm the same truth, as Amandus Polanus showeth. And yet we say, that although Christ knew not these things; Ex natura humanitatis, by the manhood; yet he did know them in natura humanitatis, in the manhood: for the Schoolmen do well distinguish of a twofold knowledge in Christ: 1. In verbo, in the word, whereby he seethe all things as in a clear Crystal glass. 2. In genere proprio, in each proper nature, whereby he seethe all things as they are in themselves, and from himself. In the first sense, we say, the man Christ jesus knoweth all things, because he is hypostatically united unto that eternal word, which made, and seethe, and knoweth all things. And, In the second sense, we say that the knowledge of Christ is twofold, 1. Infused. 2. Acquisite. First, the infused knowledge at the very instant of his conception, was granted and poured into his manhood, so much as a finite creature could be capable of. But, In what sense Christ may be said to be ignorant of any thing. Secondly, the acquisite knowledge did increase daily more and more, as his experience acquainted him with many things, that practically he knew not before: and in this respect, we may lawfully say, that Christ was ignorant of many things in his youth, which afterwards he learned in his age. And so you see, that as Christ assumed our nature; so he assumed all our natural imperfections, that are void of sin, though they were full of pain. But here we must observe that he assumed them all (as Saint Augustine saith) Non miseranda necessitate, sed miserante voluntate; Not by any imposed necessity, but by a voluntary assuming of them; to deliver us from them: because he freely subjected himself unto them, when no Law could have compelled him to undergo them. And thus I have showed you how this word was made flesh: that is, a true, and a natural man, in all things, like unto his brethren, sin only excepted. CHAP. V Of the comfortable instructions that we may collect from this Doctrine of the incarnation of the Word. YOu heard what the Word was made, Flesh: What we may learn from this doctrine of Christ his Incarnation. and from thence we may learn many comfortable, excellent lessons, for our instruction: especially in respect, 1. Of God. 2. Of Christ. 3. Of ourselves. First, in respect of God, we may see, and we ought seriously to consider it; first, his great love and charity towards us; First, God's love to man. that he should give his only Son to be made flesh for our sake: and therefore seeing he gave his Son for us, and that while we were yet sinners, while we were yet enemies unto God, how can it be, but that he should give us all things together with his Son, especially now being reconniled unto him through his Son? Rom. 5.10. for in him he is well pleased, and through him he cannot be offended with us: and therefore Christ to show how dear God loveth us through him, saith, Whatsoever you ask the Father in my Name, it shall be given you. Secondly, we may from hence see the faithfulness and truth of God in performing his promise, Luke 1.73. and the oath that he swore unto our Fathers, Secondly, that God is a true performer of all his promises. Numb. 23.19. touching the giving of this Word to be made Flesh: and therefore we may assure ourselves, that whatsoever he saith, shall come to pass: for, he is not as man that he should lie; or as the Son of Man, that he should alter the thing that is gone out of his lip●. Secondly, in respect of Christ, we may from hence see these two things. First, Christ's perfect obedience. First, His great obedience, in that he was contented in all things to submit himself unto his Father's Will; and therefore we that do believe in Christ, should herein follow the example of Christ, to be obedient unto our heavenly Father. Secondly, how Christ humbled himself. Secondly, his rare and singular humility, in that he being the Son of God and the eternal Word of God, that could have commanded all the Angels, and by his stretched-out-arme, without the assumption of our weakness, have made all his enemies his footstool, was notwithstanding contented, Exininare seipsum; to empty himself, as it were of his divine riches, and to cloth himself with our humane nakedness, and so to become the Son of Man, and to be made flesh, i. e. a vile, a base, and an abject thing for us: Psal. 144.4. for man is like a thing of naught, his time passeth away like a shadow; And therefore we should not lift up our horns on high, Phil. 2. nor speak with a stiff neck; but we should labour to have the same mind in us, which was in Christ jesus; and learn of him to be meek and lowly in heart. Matth. 11. It was an humble speech of King David, when he said, I am a worm and no man, a very shame, Psal. 22.6. or scorn of men, and the outcast of the people: He was lowly in his own eyes; and did imitate herein our Saviour Christ; who (as I shown you before) was not only contented, to be made a true man, but also in the judgement of the World, to become no better than one of the basest of the people; so rare a pattern of humility, did he leave unto us: And yet now as the Poet saith, Maxima quaeque domus seruis est plena superbis. How fare we are from true humility. Every man is full of pride, and as the proverb is, every jacke will be a Gentleman. Proijcit ampullas, & sesquipedalia verba. It is strange to see how we strut ourselves, and speak great swelling words, magnifying ourselves, by contemning others, swaggering them out of countenance, and thinking ourselves to be gods and not men, and with the Church of Laodicea, to be rich and want nothing, to be wise and valiant; Reuel. 3.17. and neither our manifold sins, which are as the sands of the Sea, nor our miserable estate, which is most frail and feeble; so weak, that a little sickness will even us down with the dust; can humble us before the mighty hand of God: so fare are we from learning true humility. And, Thirdly, we see from hence our Saviour's love, Thirdly, the great love of Christ. Bernard ser. 1. de Epiphan. and his abundant great charity towards us; for, quanto pro me vilior tanto mihi charior; The viler and base he made himself for me, the dearer he shown that he loved me; but how could he ever debase himself more than he did? not only to appear for a time in the visible shape of a man, but also to assume for ever, the true nature of man? and, though we be loath to take his sweet and easy yoke upon us, yet he willingly took our heavy and bitter yoke on him: for he took our infirmities, and carried all our sorrows: Esay 53.4. and therefore, O thou sweet jesus, that usest to cloth thyself with the clouds, as with a garment, and now clothest thyself with my natural nakedness, that I might be adorned with thy supernatural riches; we beseech thee inflame our spirits with the love of thee, that nothing but thy self may be dear unto us, because it so pleased thee, to vilify thyself for us. Thirdly, in respect of our selves, we may from this doctrine of the words incarnation, collect unto ourselves, these singular comforts: As, First, generally, what fruits and benefits we have, What great benefits we receive by the incarnation of the Word. from this incarnation of the Son of God; Beneficia nimis copiosa, multa & magna, privata & positiva; and they are exceeding great blessings, innumerable and invaluable; as repentance, remission of our sins, Grace, Faith, Righteousness, Wisdom, Sanctification and Redemption; and in a word, whatsoever blessing, grace, or goodness we have, we have the same from this incarnate Word; for, Collos. 2.3. in him are hidden all the treasures of wisdom and knowledge; and from his fullness we all receive, and grace for grace. john 1.16. For neither his Deity only, Quia non debuit, Because he ought not; nor his humanity only, Quia non potuit; Aug. c 12. hom. de ●vibus. Because that could not; was sufficient to be a Mediator betwixt God and man: Sed inter divinitatem solam, & humanitatem solam, mediatrix est divina humanitas & humana divinitas Christi; but between the bare humanity, and the bare divinity, the divine humanity, and the humane divinity of our Saviour Christ doth mediate for us unto God; and therefore by reason of this Incarnation of the Word God, we are made Kings and Priests, and a peculiar people unto God, Reuel. 1.7. How Christ hath performed all things for us. even for ever. For this Incarnate Word, this God and Man Christ jesus, hath performed all things that are necessary for our salvation; he lived for us, he died for us, he rose again for us, and he became the Physician and the medicine both of our original and actual sins: For against the corruption, and guilt of original sin, the pure birth and undefiled conception of Christ, is a sufficient salve; and against the guilt of actual sin; the Sanctity, and innocent life of Christ, t●at was without any spot of sin, is a sufficient remedy; and against the punishment, either of original or of actual sins, t●e most precious death of Christ is a sufficient satisfaction; Quia iniusta mors iustam vicit mortem, Aug. ser. 101. de tempore. & liberavit nos just, quia pro nobis occisus est iniustè; Because his unjust death, hath justly overcome our death, and he hath most justly delivered us, because he was most unjustly slain for us. That good examples, are means to further godliness. Besides, the Word being made flesh, we have his life, as a most perfect pattern to frame our lives thereby; for we are all like Apes apt to imitate; and we say the life of our Minister would more move us to godliness, than his doctrine; and no doubt, but it would do much to them that hate not their Minister, because he will not be as deboyst as themselves: for a good example to good men, is as a light set upon a Candlestick, that all they which come into the house, john 3.19. may see the light; although to evil men, Christ an infallible pattern for men to imitate. it moves them to the more indignation and wrath; because it makes their sins appear the more exceedingly sinful, and will be a just witness against them in the day of wrath; for that seeing the light of a good life, shining amongst them, they hated the same, because their deeds were evil: And therefore, if we would be led by examples, and would not err; let us lay the the example of Christ before our face: for this is a true looking glass, that is ever laid open before every man, and will never deceive nor flatter any man: and it is not only a pattern for our practice, but the continual inspection and looking into the same, is also in some measure an efficient cause, Cyrillus l. 4. c. 5. and impulsive motive to incite us to the imitation thereof, and to the performance of all godliness: because Christ is the giver of all such graces, whereby men do live a godly life: as the Apostle showeth. 1 Cor. 4.7. That we may boldly come to God. Moreover, Christ having united his Deity with our humanity, and having so well tempered his Majesty with humility we may the more confidently and boldly draw near unto the throne of grace; for that as his Deity confoundeth, so his humanity comforteth our faint and feeble souls; and as his Majesty amazeth, so his humility animateth us to come unto him; and to seek of him whatsoever is needful for us. And further, this Word being made flesh; Naturam humanam nobilitavit; He hath so ennobled our humane nature, (as Saint Augustine saith) that we, which were worms and no men, are now, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, partakers of the Divine nature, and as it were Gods and no worms: so that now, 2 Pet. 1.4. That we attain to a fare better state in Christ then we lost in Adam. Bernard ser. 1. de Epiphan. our nature being repaired, it is exalted fare above the dignity of its first original: and it hath obtained to a fare better state in Christ, than it had, and lost in Adam; because Adam was but is the image of God, but we are joined and made one with God; as Saint Bernard saith: and therefore, foelix culpa, quae talem meruit redemptorem; happy was that fault (as it happened unto us) which brought forth such a Saviour; to be made partaker of our flesh, that we might be partakers of his Spirit, as Saint Gregory speaketh. Secondly, & more particularly, That both our bodies and our souls shall be saved. in that he was made a true and a perfect man, consisting both of body and soul, we may assure ourselves of the salvation both of body and soul; for as our sins deserved damnation unto both; so the assuming of both by this Word, hath brought deliverance unto them both. And in that he was made subject unto all our humane frailties, passions, and miseries, being made in all things like ●nto us, sin only excepted, Heb. 2.17. c. 4 15. we may (as I have already touched before) conceive thereby an exceeding comfort: for as Queen Dido said unto the distressed Troyans'; Haud ignara mali, miseris succurrere disco. Experience of miseries hath taught me to secure all those that are miserable; even so, Christ having felt all infirmities, We may be sure of comfort in distress. and suffered more miseries than any of us can endure, will be merciful and compassionate towards us, when he seethe us in distress; for, he became like unto us, that he might be merciful unto us; and he was tempted and suffered, that he might be able to help and secure them that are tempted, Heb. 2.17, 18. saith the Apostle: And therefore, seeing we have not an High Priest, which cannot be touched with the feeling of our infirmities, but is a pitiful and a compassionate Redeemer, if we be involved in miseries, and do suffer all kinds of infirmities, wants, scorns, sickness, pains, or whatsoever else, let us go boldly unto the Throne of Grace, and beg confidently his mercy and grace, Heb. 4.16. to help us in the time of need; for as he which in our Creation form us, according to the Image of God, was contented now by his incarnation, to take upon himself the Image of man; So we which by our transgressions made ourselves like unto the Devil, shall be most happy and blessed; if as Christ became like unto us in flesh, so we do endeavour to become like unto him in the graces of his most blessed Spirit. And so much for the second point, that he was made, Flesh. BRANCH III. CHAP. I. Of the distinction of the two Natures of Christ, how each of them remaineth entire, inconfused; and the objections made against this truth sufficiently answered. Branch 3. THirdly, We are to consider, how this Word was made, and still is, Flesh; which manner may be collected out of this word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉: He was made Flesh. Touching which, we must well observe these two special points, Two things to be considered. 1. The distinction 2. The union of the two natures, the Word and the Flesh; that is, the Deity and the humanity of our Saviour Christ. First, The distinction of these two Natures, is most excellently showed by Saint Paul, where he saith, That in Christ there are two distinct natures. Rom. 1.3.4. that Christ was made man, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, according to the flesh, and declared mightily to be the Son of God; 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, according to the Spirit of Sanctification: for that according to his humane nature only, he was made of the seed of David, which according to his divine nature was declared still to be the eternal Son of God; So that here Saint Paul showeth two natures to be in Christ; that is, his divine and his humane nature, still remaining entire after his incarnation: because, as he was made only of the seed of David, in respect of his manhood, (for that his Godhead was not made of the seed of David;) so was he declared only to be the Son of God, in respect of his Godhead; for that his manhood was not the omnipotent, and the eternal Son of God. But against this place of the Apostle, Ob. The most blasphemous subtleties of Heretics, to deny the truth of the two natures of Christ. the Somosatenian Heretics do affirm, that Saint Paul meaneth not hereby, to show a twofold nature to be in Christ, but a twofold nativity; i. e. a carnal and a spiritual, which we find to be in every faithful Christian: for to be made of the seed of David (say they) according to the Flesh, doth show his carnal generation, and to be declared to be the Son of God according to the Spirit of Sanctification, is to show his spiritual regeneration. The first they seek to confirm, out of those places of Scriptures, where the Apostle saith, The jews were his Kinsmen, according to the flesh; and where he calleth them, Rom. 9.3. Israel according to the flesh: for herein (say they) the Apostle meaneth by these words, according to the flesh, nothing else, 1 Cor. 10.18. but according to the vulgar and common sort of generation; And therefore to be made of the seed of David, according to the flesh, is nothing else, but to be made of him, according to his carnal generation. And, The second they seek to confirm, out of the words of Saint john, where he saith, That the faithful are not born of blood, john 1.13. nor of the will of the flesh, nor of the will of man, but of God; And therefore, as these phrases and limitations, according to the flesh, It is a horrible thing to say, that all those phrases which are true of us ' must be likewise true of Christ, in the same sense considered. Rom. 1.2. Sol. and according to the spirit, do signify the double nativity of every faithful man, and do no ways prove a double nature to be in any man: Even so in Christ they signify the same things, that is, two nativities; but not two natures. To this I answer first, that this phrase 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, according to the flesh, neither in the place urged by me, nor in any other place alleged by them, doth signify the common and carnal generation; but doth imply a difference and distinction betwixt kindred according to the flesh, and kindred according to the spirit: for otherwise all Israel was in respect of their common generation, kindred according to the flesh; And therefore the meaning of the Apostle is, to show, that although all of them were the children of Abraham, according to the flesh, yet that but few of them were the Children of promise. Secondly, I say, that the miraculous and singular birth of Christ, is not insinuated so much in the words, according to the flesh, as it is plainly showed in the word made; for the same being in the original 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, and not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉; it doth most apparently show, the extraordinary making of his flesh; not after the usual and common sort of carnal generation by any humane seed, but by a supernatural generation, through the virtual operation of the Holy Ghost, Tertul. l. cont. Prax. Iraeneus l. 3. c. 32. Vigilius l. 5. contra Eutychet. Aug. l. 1. c. 5. de trinitate. as Tertullian, Irenaeus, Vigilius, Saint Augustine, and others have observed. Thirdly, I say, that there is a great deal of difference betwixt the twofold generation of the faithful Saints, and the twofold generation of Christ; for when they are said to be borne of the flesh, and of the Spitit, we confess, that not two natures are thereby signified, That Christ was so borne, free from all sin, that he needed no further sanctification or regeneration. but two beginnings of their diverse births: But this cannot be said of Christ, because he was so sanctified in the first moment of his conception, that he needed not any second regeneration; neither is he said to be borne of the spirit, in respect of any regeneration, as we are; but declared to be the Son of God, according to the Spirit: that is, manifested to be a true God, according, or in respect of his own sanctifying Spirit; that is, his Godhead. And therefore, though such a limitation might prove a double generation in the rest of God's Children; yet this cannot show a double generation of him in whom there is no double generation, in respect of his manhood; but it must needs show plainly two natures to be in Christ: for all other faithful men are the Sons of God, by adoption and grace; but Christ is the natural and the essential Son of God his Father; He being the brightness of his glory, and the engrauen form of his person: Heb. 1.3. And all other men are so borne, that except they be borne again, they cannot enter into the Kingdom of Heaven; john 3.5. But Christ was so conceived and borne, that there was neither need, nor any possible way of any further sanctification of his person; because that in him dwelled the fullness of the Godhead bodily. But this truth of the two natures of Christ, may be confirmed by most apparent and unanswerable arguments; for the jews said, that he did not only break the Sabboath, but also said, John 5.18. that God was his Father, making himself equal unto God: And Christ himself said, I and my Father are all one; john 10.30. And therefore the Pharises did rightly collect, that Christ by these words had affirmed himself to be a God: And yet he saith, John 14.28. My Father is greater than I; but it cannot possibly be, that Christ according to the same nature, should be equal, nay, one with the Father, and yet inferior to the Father: And therefore it must needs follow, that he hath one nature, according to which he is equal to his Father, and another nature, in respect whereof he is inferior to his Father. Besides, our Saviour saith, Before Abraham was, I am; John 8.58. And yet Saint Luke saith, He was borne in the days of Augustus Caesar; Luc. 2.7. but it cannot be, that, Idem secundum idem, The same one, in the same respect, should be before Abraham, and after Abraham: All Orthodox antiquity confessed two natures to be in Christ. And therefore he must needs have two natures in him, according to one whereof, he was before Abraham, and according to the other, he was after Abraham. And further, Vigilius l. 2. count Eutych. Philip. 2. we find the same confirmed and confessed by all antiquity, for Vigilius writing upon those words of the Apostle, who being in the form of God, took upon him the form of a servant, saith; Mirum est, etc. It is a wonder to think, why some are afraid to say, that Christ had two natures, when as the Apostle saith, that he had two forms: and the great ecumenical Council of Chalcedon, wherein were 630 Bishops, Concil. Calced. Act. 5. in Symb. fidei. left this confession unto all posterity; Confitemur in novissimis diebus, filium Dei unigenitum in duabus naturis inconfuse, immutabiliter, indivise, inseparabiliter agnoscendum, nunquam sublata differentia propter unionem: We confess, that the only begotten Son of God, which came in the last days to be incarnate, is now to be acknowledged, to be, and to subsist of two natures, (i. e. Divine and humane) inconfused, immutably, inseparably, and vndiuidedly united together; and that the differences or distinction of these natures, is never to be abolished and taken away, by reason of the union of the same. All the actions of Christ do manifestly show the two natures of Christ. And so in very deed, we find all the actions of our Saviour Christ while he lived here on earth, to make inanswerable proof of the same truth: for, as Saint Augustine saith, jacebat Christus quantum ad carnem mortuus in sepulchro, mortuos suscitans in inferno, vitam tribuens universis in caelo: Christ according to the flesh lay dead in his grave, yet did he then in Hell (i. e. in respect of his soul) according to his Godhead, raise the dead here on earth, Aug. sup. Mat. 5. contra Foelicem. and give life to all them that were in heaven; Quia ut nec mundum dimittens ad coelum ascendit, ita nec coelum deserens venit ad nos; sed uno atque eodem tempore totum totus implevit: Because that as now he hath not left the world, though he be ascended into Heaven; so than he did not leave the Heavens, when he came to be made flesh on earth; but was wholly at one and the selfsame time, in all places, replenishing and filling all things; And Gregory Nazianzen doth most excellently show, how the properties of both his natures concurred together, and might be easily discerned in him, from the very beginning of his days, Luc. 2.7. to the last end of his being here on earth: for he is borne of his mother, and wrapped in swaddling clouts, as being a man, but a star doth manifest him, Matth. 2.11. and the wise men adore him as being a God; Matth. 3.16. he is baptised in jordan, as being a man, but the Holy Ghost descends upon him from Heaven, as being a God; he is tempted of the Devil, Mar. 1.12. as he is a man, but he overcomes and expels the Devils, john 4.6. as he is a God; he travels and is thirsty, he is hungry and is weary, as he is a man, but he refresheth the weary, he feedeth the hungry, john 7. and he giveth drink unto the thirsty, as he is a God; Matth. 24.26. he sleeps in the ship, and his Disciples awake him, as he is a man, but he rebukes the winds, and stilleth the rage of the Seas, Matth. 8.20. as he is a God; he is poor and needy, and hath not an house to put his head in, as he is a man, but he is rich and mighty and cannot be contained in the heavens, as he is a God; he his sorrowful and sad, he weeps, and he prays, as he is a man, but he heareth our prayers, and comforteth the sorrowful, Matth. 26. as he is a God; he is subject to infirmities, as he is a man, john 14. but he healeth all our infirmity, as he is a God; he is whipped and crucified, as he is a man, but he renteth the veil of the Temple, Esay 53. and causeth the Sun to hide his face for shame to see him crucified, as he is a God; he saith, Eloi, Eloi, Lamasabachthani; My God, my God, Matth. 27.46. why hast thou forsaken me? as he is a man, but he saith unto the thief, This day shalt thou be with me in Paradise, as he is a God; Luke 23.43. he dyeth and is buried, and lieth in his grave, as he is a man, but he overcometh Death, and destroyeth the Devils, Matt. 27.50.60 and raiseth himself unto life again, as he is a God; and being risen, he appears unto his Disciples, and eats and talks with them, Luke 24. v 15. 31. as he is a man, but he vanisheth out of their sight, and ascendeth up unto Heaven, as he is a God, and so now; the Heavens do contain him, and he sitteth there on the right hand of God, Psal. 68.4. as he is a man, but he sustaineth the Heavens, and rideth upon the same, as upon an horse, as he is a God; and so Fulgentius saith, Fulgent. ser. de Epiphan. Iste puer in praesepi quidem paruulus collocatur, sed magnus in coelo mirabiliter operatur: permittit se manibus in terra portari, sed praecipit sibi coelestia famulari: That little child is laid in a cratch, i. e. as he is a man, but he doth wonderfully work in heaven, i. e. as he is a God; and he suffereth himself to be carried in their arms, as he is a man, but he supporteth all things, and commandeth all the host of Heaven, to do him service, as he is a God. And therefore it is most apparent, that the person of Christ so subsisteth; cum in homine Christo, videtur veritas hominis, Idem de persona Christi l. 2. ad Tamrisi. in eodem Deo Christo, cognoscatur paternae veritas deitatis; as when we see the verity of the Manhood in the Man Christ jesus, we must know and acknowledge the eternal Deity, in the same God Christ jesus: because he is still a perfect God, and a perfect man, and of these two natures subsisting in one person inconfused. But against this, Eutyches and his followers, What the Eutychian heretics say against this truth. have and do most impiously affirm, that in Christ after his Incarnation, there is but one only nature, made of the Word, and of the flesh by the conversion of the Deity into the humanity; because the Evangelist saith, that the Word was made flesh, even as when the Water was made Wine, it was no more Water, but was presently converted into Wine; Nazian. in Ep. ad Clidonium. or else by the conversion of the flesh into the Deity; because Gregory Nazianzen, and Gregory Nyssen say, that Caro Christi est deificata, the flesh of Christ is now deified; and to confirm the same, they do object; Ob. 1. Concil. Cal. act. 1. post Ep. Cyrilli. First, the authority of some ancient Fathers, alleged in the council of Chalcedon; for Eustachius affirmeth that Saint Cyrill writ, Non oportere intelligere in mysterio incarnationis duas naturas, sed unam naturam dei verbi incarnatam; that we must not understand in the mystery of the Incarnation two natures to be in Christ, but one nature of the word God incarnate and made flesh. Sol. How the Word may be said to be incarnate, or made flesh. James 1.17. I answer that the nature of the Word may be said to be incarnate, if it be rightly understood; i. e. Non per conversionem in carnem, sed per unionem cum carne in una hypostasi; Not by the conversion of it into flesh, which could not possibly be; because God is immutable and without any shadow of turning, but by the uniting of the same, with the flesh in the same subsistence; so the words of Nazianzen and Nyssen do only show, the union and conjunction of the flesh with the Deity; and not the conversion of the manhood into the Godhead: and for the words of Eustachius alleged out of S. Cyrill, I say that they be none of the words of Eustachius, but of Dioscorus, or some other Eutychian Heretic, that hath most impiously and falsely inserted that sentence, among the words of Eustachius. Ob. 1. Secondly they do object, that S. john saith not, that the Word did assume flesh, but was made flesh; and therefore as the water that is made wine, hath no more two natures, but only one; because the nature of the water, is converted into the nature of the Wine; so the Word, though before his incarnation, he had a nature different from the flesh; yet now being made flesh, he hath only the same nature with the flesh. Sol. To this Theodoret answereth, that the flesh was assumed of the word; and he proveth the same out of these Scriptures, where Saint Paul saith, Phil. 2.7. that Christ being in the form of God, did take upon him the form of a servant; And again, where he saith, that he took not on him the nature of Angels, Heb. 2.16. but he took on him the seed of Abraham; And again, Saint john himself, in this very Chapter and verse, immediately after he had said, that the Word was made flesh, doth add; That Christ did assume our flesh. (that we should not think it to be made by the conversion of the Word into the flesh;) Et habitavit in nobis; And he dwelled in us; for this is all one as if he had said, the Word was made flesh, because that having assumed and united our flesh unto himself, he began now to remain and to dwell in our flesh for ever. But the Holy Ghost foreseeing that Nestorius would affirm Christ to consist of two persons, Why the Evangelist saith the Word was made flesh. as if the divine person had assumed the humane person, (which is most blasphemous) therefore he directed the Pen of the Evangelist to write, the Word was made flesh, and not to say, the Word assumed the flesh, to show that he is no more twain but one Christ. And yet lest we should fall into the error of Eutyches, to say that Christ after his incarnation had but one nature, because he had but one person, he addeth, and he dwelled in us: to show unto us that he is not so made one, by the conversion of either nature into the other, but that still each nature remaineth whole and entire, without confounding either the substance, or the properties of either nature, for the humane nature of Christ is not deified by the conversion of the flesh into the nature of the word, Aug. de heresibus heres. 55. nor the Word made flesh by the conversion of the same into the nature of flesh (as Apolinaris taught;) but the flesh is said to be deified, How the flesh is said to be deified, and the Word incarnate. and the Deity is said to be incarnate and made flesh, by reason of the union and conjunction of the flesh with the word in one person; even as the soul and body remaining still two entire natures, without the conversion of either into the nature of other, are united together, to make one person, i. e. one man: and therefore Saint Augustine saith, that his divine nature was not consumed, when his humane nature was assumed: Humana quippe natura accessit, divina non recessit, homo factus, Aug. ep. 120. naturam suscipiendo nostram, non amittendo suam; Because the humane nature was adjoined, and the Deity was not abolished; but he was made man by taking our nature upon him, and not by losing or casting his own nature from him; How Christ notwithstanding his incarnation remaineth still what he was before. and the duine Poet Prudentius saith. I'd manet quod semper erat, quod non erat esse incipiens. What he was, he always is; but is otherwise for our bliss; And so the common distich hath it. Sum quod eram, nec eram quod sum, nunc dicar utrumque: ignoras, nisi me stirpe ab utraque tenes. I am what I was, but I was not, as I am: for now I am both God and man, and thou knowest me not, if thou knowest not, me to be of both these natures: Nazian orat 3. de Theolog. and so Gregory Nazianzen saith, Permansit quod erat, & assumpsit quod non erat; He remained what he was; and he assumed what he was not; because the Word was made flesh; Non deposita, sed seposita maiestate; Not by cancelling or laying away, but as it were by concealing and laying aside, for a time, the most glorious appearance of his divine Majesty: Emyssen. hom. 2. de nativit. as Eusebius Emyssenus doth most briefly and excellently declare. How one thing may be made another thing three ways. And that we might the better understand, how this Word was made flesh, Euthymius showeth, that one thing may be made another thing three manner of ways. First, When one thing is turned, and changed into another thing, John 3.9. as when the meat that we eat, is turned into blood; the milk into cheese; Gen. 19.26. the water into wine; Lot's wife into a pillar of Salt; and such like; and thus the Word was not made flesh; because without any change, he remained still, what he was before. Secondly, when some accident only is added unto the substance; as when the brass or stone, or any other mettle, is made a statue, or receives any other impression: And thus likewise, the word is not made flesh, because the deity is incapable of any other form but the form of GOD, and no accident can be in GOD. The Word is made flesh, not by changing either nature into the other, but by uniting the one to the other. Thirdly, when one substance is adjoined unto another, and yet is not transferred or changed into the nature of the other; as a Soldier putting on his armour, is made an armed man; or a man wearing on his garments, is no more a naked but a clothed man: And so the Word is now clothed with our flesh, t●e same Word, but after another manner; before, only subsisting of the Deity; now, of both natures; being made flesh, not as water is made wine, but as Aaron was made Priest, and David King, not by changing him into a Priest or King, but by beginning to be what they were not; and not leaving to be what they were: or, because this doth not so fully show it, the Priestly or Kingly dignity, being but an accidental title conferred upon these persons, as a naked man is clothed and made an apparelled man; or a Soldier harnessed, and made an armed man, when all his harness is put upon him; as Theodoret, Theodoret in Dialog. Saint Augustine, and others do declare. And so you see that in our Saviour Christ, the two natures do still remain entire, inconfused. CHAP. II. Of the union of these two natures of Christ, in one and the selfsame person, and some objections answered. SEcondly, touching the union of these two natures, the Deity and the Humanity, we must know, that although this eternal Word, the Son of God, was so made flesh, i. e. a perfect man, of the seed of David, as that still each nature remaineth entire and inconfused; yet we must not imagine that he is therefore two sons or two persons (as Nestorius thought;) but that he is one only person, consisting of both these natures: And because this point of the union of these two natures, is not of small moment, but is a point full of comfort, much opposed, and of great difficulty; I will divide all that I mean to say concerning the same unto these three principal heads. First, The truth hereof shall be confirmed, Three things handled concerning the union of both natures in Christ. and the objections of our adversaries shall be answered. Secondly, The manner of this union, wherein it consisteth, shall be showed. Thirdly, The chief benefits and effects thereof, shall be declared. First, for the union of these two natures: A very good simile of Justin Martyr, to express the manner of the union of the two natures in Christ. the Word and the Flesh: justin Martyr saith, Sicut post unitionem primigenij luminis cum solari corpore, etc. as after the collection, and the unition of the light, with the body of the Sun; no man can pluck them asunder, neither doth any man call the one, a part, the Sun, and the other the light, but both of them jointly together we term the Sun: even so after the unition of our flesh, with this true light the Word. No man will call the Word apart, to be one Son of God, and the Son of man to be another: but he will understand both these together, to be one, and the selfsame Christ; as by the name of Sun, we understand both the light, and the body which containeth the light: and as the light and body of the Sun are two several natures; so there be in our Saviour Christ, two distinct and several natures; Altera nostra, altera nobis superior: The one is ours, the other is Gods; and as the light is actually in the Sun, so that none can separate it, from that body wherein it is fixed, and contained; Hoc exemplo divinae unitionis adducto, nos ad magis cognitionem confugimus, si non omnino ipsá veritatem assecuti, certe quandam similitudinem quae p●escrutantibus sufficiat. justin Martyr. de recta confess. sive de coessent. trinit. yet we may easily discern the nature, and the propriety of each one from the other; Sic in uno filio dei, universam vim nemo seperauerit ab unica filietate, naturae tamen eius proprietatem, ratione quivis discreverit: So in that one Son of God, no man can separate his whole virtue, i. e. of the Word and Flesh, from that only Sonship, and yet in our understandings we may discern the different propriety of each nature. And so (saith the Father,) By this example, we fly unto the more holy cogitation of the divine union of these two natures: and if hereby we be not altogether able to attain unto the truth thereof, (as what can be fully sufficient to express so great a mystery?) yet certainly we have herein a most excellent similitude, which will greatly help, and contentedly suffice the godly and moderate searchers of this truth. The unity of Christ his person most clearly proved from Scriptures. But indeed the holy Scriptures do of all other writings, most fully and clearly show that these two natures do make but one person in our Lord and Saviour jesus Christ: for when Christ asked his Apostles, whom do men say that I the Son of man am? Saint Peter answered, that he was Christ, the Son of the living God; Matth. 16.13. therefore he is but one person; because Saint Peter confesseth the Son of man to be the Son of the living God: Verse 16. And the Angel said unto the Virgin, that holy thing which shall be borne of thee, Luke 1.35. shall be called the Son of God: therefore he is but one person, because he which was born of the Virgin, was & is none other, but he that is truly called and is the true Son of God: And Saint Paul speaking of Christ, as he was the eternal Son of God 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Rom. 2.3. in respect of his Godhead, and as he was the son of David, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, in respect of his Manhood, yet doth he not say of his Sons, as of two; but of his Son made and declared to be his Son; to show unto us, that as before his making, so now after his making, he is still but one Son, one person of the two distinct natures subsisting. john 20.31. And Saint john more plainly saith, that these things are written, that you might believe that jesus is the Christ, the Son of God: that is, that jesus the Son of Mary, is that same Christ which is the Son of God: And in his first Epistle he doth almost nothing but confirm this truth; that is, 1 john 1.1. that there is but one person in the God and man Christ jesus. For Chap. 1. he saith, that which was from the beginning, which we have heard, which we have seen with our eyes; therefore he must needs be but one person: for to see with their eyes that word which was from the beginning, could no ways be, but only in respect of the unity of the person. So Chap. 2. he saith, Chap. 2. v. 22. Who is a liar but he that denyeth jesus to be the Christ? So Chap. 3. he saith, Chap. 3. v. 16. In this we perceive the love of God, that he laid down his life for us. So Chap. 4. he saith, Chap. 4. v. 3. Every spirit, Qui soluit jesum, which looseth or divideth jesus, i. e. to make two persons of him, is not of God, and so in many other places, he doth most plainly show, that the eternal word, and our humane nature, united unto the same word, is but one and the selfsame Christ, i. e. one Christ, one person. And this is confessed by all antiquity; All our Creeds and all antiquity confesseth the same truth, touching unity of Christ his person. for in the Apostles Creed, we say; that we believe in jesus Christ his only Son our Lord, which was conceived of the Holy Ghost, and borne of the Virgin Mary; and therefore he is but one person, because he which is said to be the only Son of God, is said also to be borne of the Virgin Mary: the same is said in the Nicen Creed: and in the Creed of Athanasius it is said, that although Christ be both God and Man, yet is he no more twain but one Christ: and that not by confounding of the substances, but by the unity of person, i. e. by the uniting of both natures into one person: What should I rehearse any more? for the third Council of Ephesus, the great Council of Chalcedon, the Council of Lateran, and all the ancient Orthodox Fathers; as justin Martyr, Irenaeus, Saint Basil, Saint Nazianzen, Saint Damascen, Saint Hillary, Saint Ambrose, Saint Hierome, Saint Augustine, and the rest of them, have most truly confessed, and most learnedly confirmed this truth; that although Christ hath two natures, the Word, and the Flesh, yet do these two make but one person, one Son of God, one Saviour of men. What the Heretics have conceived, and most impiously thought, concerning the person of Christ. But against this, Cerinthus, and certain of the Pelagian Heretics, and afterwards Nestorius, separating jesus from Christ, or rather Christ from Himself; have affirmed that jesus was but mere man, having not only a humane nature, but a humane person; and afterwards to be made Christ, at the time of his baptism, when the Holy Ghost descended upon him in the form of a Dove; and therefore they conclude, that as he consisteth of two natures, so he is likewise two persons, which notwithstanding may be said to be one, in respect of their co-habitation, affection, operation, and participation, as hereafter I shall further show unto you. Ob. 1 And to confirm this damnable error against the inviolable truth, they do object, that our Saviour said; Destroy this Temple, when he spoke of his humanity, and therefore the God Christ, john 2.9. and the man Christ, are two several persons: for he doth not say, destroy me, but destroy this Temple, and I will rear it up in three days: to show unto us that the Temple and the dweller in the Temple, or the raiser up of the Temple, are not the same, but diverse persons. Sol. To this I answer briefly, that this alleged instance may well prove two natures to be in Christ, but not two persons; for the soul of man is said to dwell in the body, as in a tabernacle, because the nature of the soul is different from the nature of the body, and yet man hath not two, but one person, which consisteth of both natures, i. e. soul and body: for job saith, that men dwell in houses of Clay, job 4.19. 2 Cor. 5.1. and Saint Paul saith, if this earthly house of our Tabernable be dissolved. And therefore Saint Chrisostome upon these words of Saint john, and he dwelled in us, doth most truly gather that in Christ there are two natures; but from these, or from any other places, it can never be proved, that in him there are two persons. Ob. 2 Again, they do object, that the Son of Mary had an Angel to comfort him, Matth. 27.46. john 12.27. and said, My God, my God, why hast thou forsaken me? And again, Father, Saluifica me ex hac hora: Save me from this hour, and such like speeches, which are not consonant, and agreeable to the Son of God; and therefore the Son of Mary is one different and another person from the Son of GOD. To this I answer with S. Cyrill, Sol. that as there are many things which do agree with him, according to the form of God, which cannot be agreeable to him, according to the form of a servant; so there are many things that do agree with him, according to the form of a servant, which do not agree with the Son of God absolutely considered; because he is both, a true God, and a true man, so united together, as that the properties of neither nature are confounded; (as hereafter shall be showed: Cyrillus deff●nt. 4. Anath. contra. Theodor. ) and therefore all such sayings, and allegations which are said of him, or be referred unto him, in respect of one nature, which are not properly agreeable to the other nature; do only show, and most rightly prove two natures, but not two persons, to be in our Saviour Christ. CHAP. III. Of the manner of the union of the two natures, and wherein this union chief consisteth. SEcondly, Wherein the Heretics have affirmed the union of both natures in Christ to consist. for the manner of this union of these two natures in one person, or wherein chief it consisteth, herein resteth the greatest difficulty: For, First, the Nestorians and their followers say: that both these natures are said to be one, by the unity of, 1. Co-habitation. 2. Will and affection. 3. Operation. 4. Participation. First, by the unity of Co-habitation, because the Word dwelled in the man Christ, as in his choicest House and Temple, accocding to that saying of the Evangelist; and he dwelled in us. john 1.14. Secondly, by the unity of will and affection, because the will of Christ was always agreeable to the will of God: and this they do illustrate by the example of Man and Wife, which though they be two persons, Math. 19.5. yet are they said to be one flesh, in regard of their marriage knot, and especially in respect of their unanimous hearts; so the Son of God, and the Son of Mary, are two persons (say they) and yet may be said to be one Christ, in regard of that indissoluble spiritual conjunction, and affection that is betwixt them. Thirdly, By the unity of operation, because the man Christ, was the Instrument, which the Word God used for the effecting of all those great works that he did, while he walked here on Earth. Fourthly, By the unity of participation, because the Word God, did impart unto the man Christ, his name and dignity, that he should be called God, and the Son of God, and should be worshipped of all Creatures, not for his own sake, but for his sake to whom he was thus united. How falsely the Heretics affirm the union of the two natures to consist in the aforesaid points. But how false and feigned are all these subtle infernal distinctions, to misteach the manner and the matter, wherein the true union of these natures chief consisteth, it will easily appear, if we do but observe, that all this may, and doth agree with all the Saints, and faithful servants of God: for, First, God dwelleth in his Saints, as in his Temples; for, We are the Temples of the Holy Ghost, 1 Cor. 3.16. 1 Cor. 6.19. and the Spirit of God dwelleth in us, saith the Apostle. Secondly, The Saints are one with God, by will and affection: 1 Cor. 6.17. Math. 6.10. for the Apostle showeth us plainly, that he which is joined unto the Lord, is one spirit; and wisheth rather, that Gods will may be done, than his own; as they do daily in their prayers: Thy will be done. Thirdly, That the Saints are Gods Instruments, (as be many times the wicked also) whereby God worketh many excellent things, the same Apostle showeth, where he saith; That although there be diversities of operations, 1 Cor. 12.6. Rom. 15.19. yet, it is the same God which worketh all in all. Fourthly, That the Saints are called, The Sons of God, and some of them also said to be Gods, 1 john 3.1. by the participation of many graces and titles which God hath given unto them, it is most plain; Psal. 82.6. for, I said you are Gods, and the Children of the most High: And so the Apostle showeth, Gal. 4.6.7. Gal. 4.6.7. and so in many other places: And therefore seeing all the faithful servants of God, may be truly said to be united unto God, in respect of the cohabitation of God in them, and of their will and affection agreeable to the will of God, and of the working of God in them, and the bestowing of his names, titles, dignities, and graces upon them; and that the union of this Word with our Flesh: i. e. of the Divine Nature with the humanity, is fare otherwise, than the union of the Saints with God; it must needs follow, that although it be true, that there is a most perfect unity of cohabitation, affection, operation, and participation betwixt the two Natures of Christ; yet this is not all, but the union of them consisteth in a fare more excellent respect then any, and all of these. And therefore, Secondly, Brentius, Smidelinus, What the Lutherans teach concerning the union of the two natures of Christ. and the rest of their Lutheran followers, do affirm, this union of both these Natures, to consist in the communication of the properties of the Deity, to the humanity of Christ; so as they are really transferred, and the humanity invested with the divine properties: And therefore they do conclude, that in respect of this real communicating, and transferring of attributes, the manhood of Christ is omniscient, omnipotent, omnipresent, and so forth. But how gr●sse this error is, and how derogatory to the truth of Christian Doctrine, it will easily appear, if we do but consider those intolerable absurdities that of necessity must needs follow the same: for, First, The absurdities that must needs follow the Lutheran Doctrine. The Father and the Son should be hypostatically united one to the other, and so be made one person; for that it is most certain, (as themselves must, and do confess) that the Father hath, and doth communicate all his essential attributes, and properties unto the Son, and therefore if the union of these two Natures consisteth in the communicating of properties, the Father and the Son must be united into one person; but this is most horribly absurd: Therefore the other, Secondly, The whole Trinity should be incarnate, because all the essential attributes of the Deity, are common to the whole Trinity, and to each person of the Trinity. Thirdly, The two natures of Christ could not be hypostatically united, because there are certain divine properties, which cannot be said to be communicated to the humanity of Christ, as to be increated, to be infinite, to want beginning of time, to be Ens independens, an independent being; and certain things, which Christ in respect of his Flesh had not before his passion, and resurrection: as to be impassable, immortal, and such like. Fourthly, If this union consisted in the communicating of the properties, than this transfusion of them must be reciprocal; that is, as the divine properties are transfused into the humanity, so the humane properties must be likewise transfused into the Deity: And then it must needs follow, that as Omnipresency, Omnisciency, ubiquity, and such like, are transfused into the humanity; so passibility, mortality, and such like, should be really transfused into the Deity: but it were most absurd to say, that the Godhead is capable of humane frailties; And therefore it is as absurd to say, that the Manhood was invested with divine Excellencies as they are Divine: And, Fiftly, If this were true, than the humanity should be no humanity at all, because freed from humane frailties, and invested with divine properties; And therefore to express truly wherein this union consisteth. Wherein the union of the two natures truly consisteth is showed. Thirdly, We say, that the union of these two Natures consisteth in the communicating of the subsistence of the Word, with the humane nature that it assumed: i. e. of the very being of the Word with the being of our Flesh, so that it is an hypostatical or personal union; that is, such an union, as that both natures do make but one person of Christ, even as the soul and body do make but one person of man: In Ep. Alex. Concilij. anathem. 2. for so saith the Council of Chalcedon, the Council of Lateran, the Council of Toledo, Saint Cyril, and all the Oxthodoxe Fathers, that writ thereof. Si quis non confitetur carni secundum subsistentiam unitum Dei patris verbum, anathema sit; Whosoever confesseth not the eternal Word of the Father to be united unto our flesh, according to his subsistence, let him be accursed. And further we say, that the union of these two natures, i. e. the Godhead, as it is limited to the second person of the Trinity, and the Manhood of Christ, is, 1. Inconuertible. 2. Indivisible. 3. Inconfused. 4. Inseparable. Six special things observable in the union of the two natures of Christ. 5. Substantial. 6. Ineffable. First, Inconuertible, because neither the Divine Nature is turned into the humanity, nor the humanity into the Deity. Secondly, Indivisible, because the Natures are so united into one person, that they can never be separated, unless we divide the person of Christ, which is most heretical. Thirdly, Inconfused, because the Natures remain still entire, without confounding either their Essence, or their properties, or their wills, or any other operations whatsoever; and therefore (excepting only his subsistence, which is one, that we make him not two persons with Nestorius) we do affirm, that in Christ there are two natures, two wills, two natural proprieties and operations, entire and unmixed, that we may not confound them with Eutyches: for sith the natures are neither confused, How the properties of each nature do remain entire, and inconfused to each nature. nor transfused each into other, the properties also must needs remain entire to either Nature, without that supposed transfusion of them each to other: for that rule can never be disproved; Confundens proprietates essentiales, confundit naturas, Confound the natural or essential properties of any things, and you take away the nature of the things: And therefore in that one and selfsame subsistence of Christ, there must needs be a divine and a humane nature, a divine and a humane wisdom, a divine and a humane will; and so of all other properties of each nature, they must be as well inconfused, as indivisible. And this Christ himself briefly showeth, where he saith, I lay down my life, and I take it up again; John 10.17. for though the actions of each nature, are inseparably joined together, in respect of the person; that is, though the same person is said to do the actions of each Nature, yet are the actions never confounded, but do still remain distinct, and proper to each nature, as to lay down his life, is the proper work of the humanity, and to take it up again, is the proper work of the Deity: And this Damascene doth explain, by the example of a fiery Sword, wherein both the natures of the fire and of the Sword, and so likewise the actions and proprieties of each of them, are preserved entire, to each nature; Damasc. de fide orthodoxa. l. 3. c. 15. Nam ferrum habet virtutem incidendi, ignis urendi, For the Iron retaineth still, and retaineth only the power of cutting, and the fire of burning; Even so it is in the person of Christ, the Divinity doth still retain the propriety of working divine operations, and the humanity still retaineth the propriety of working all humane operations. And Theodoret useth the same simile, though not in the like words, Theodor. Dialog. 2. f. 166. An example showing how the two natures though united, do remain inconfused. yet to the very same effect, saying, Si ignis cum ferro comixtio, quae ferrum ita ostendit, ut etiam ea faciat quae sunt ignis, eius naturam non mutat, ita nec Dei cum corpore est mutatio corporis, etc. If the commixtion of the fire with the Iron, doth make the Iron not only to appear like fire, but also to do the same things, (as to dry, to heat, and to burn) which the fire doth; and yet this fire changeth not the nature of the Iron: Even so the union of the Word with our Flesh, doth not change the nature of our flesh, but as a man hath his soul and body both united, and inconfused; Ita multo magis Christus habens divinitatem cum corpore, habet utraque permanentia, & non confusa: So much more, Christ having his divinity united with our flesh, hath them both remaining entire, and inconfused. Fourthly, Inseparable, because the Natures are so inseparably united, as that the humane nature, which the Word assumed, can never be separated from the same; And therefore when Christ died, Subtraxit visionem, sed non soluit unionem: The soul parted from the body, but the Deity was separated from neither, as Leo saith; For in respect of this union of the Deity, with either part of Christ's humanity, Psal. 16.11. When Christ died, and body and soul were parted, the Godhead parted from neither of them. the Man Christ saith unto the Godhead, Thou wilt not leave my soul in Hell, nor suffer thine holy one: i e. my body in the grave, to see corruption: but as a Tree cut in twain, the Sun cannot be cut, but that it may still shine on either part; so the body and soul of Christ being parted, the Deity was still united unto them both; and could never be separated from the manhood, after he had once assumed the same into the unity of his person. That there are three special kinds of union. Fiftly, Substantial, for (as Bellarmine well observeth) diverse things may be united three manner of ways. First, Essentially, as when of many things, is made one essence, after which manner the matter and form, the kind and difference, are joined and united together: And thus the union of these Natures in the words incarnation, is not made; first, because that if it were so, then there should be in Christ but one nature, and that should be neither divine, nor humane, but a certain third kind of nature out of them both: And secondly, because that this essential union is never made, but of imperfect natures; or if they be perfect, then is it by a certain corruption, or conversion of them: but the natures of Christ are perfect and entire, and therefore not essentially united. Secondly, Accidentally, as when accidents are adjoined to the subject, or when a substance is joined to a substance, but of that coupling ariseth nothing else but an accidental form, as when of Timber and Stones we do compose and frame a House; and thus also the hypostatical union of Christ's two natures, is not made, because God is no accident, nor the subject of any accidents. Thirdly, Substantially, as when a substance, That the union of Christ his natures is substantial. which otherwise existeth of itself, is drawn to the being of another suppositum; i. e. of another, of itself existing substance, and dependeth on the same, as a part thereof: And thus is the union of the Word with our Flesh, for we say, that the Word is substantially made Flesh; i. e. a true, and a perfect man, whose being is no accident, but a substance. Sixtly, It is ineffable, so absolutely perfect, That the manner of the uniting of the two natures, is ineffable. and so exceedingly mystical, that it can never be perfectly declared by any man; for though the Fathers sought by many examples and similitudes, to express and to illustrate the same, as by the union of the body and soul, of a branch ingraffed into a Tree, of a fiery Iron, and such like; yet all come too short, for the full expressing of this inexplicable mystery: And therefore Saint Bernard compareth this ineffable mystery, of the uniting of these two natures, unto that incomprehensible mystery of the Trinity; and so indeed that of the Trinity is greatest, and this of the incarnation is like unto it, fare exceeding man's capacity: for, his ways are in the Seas, his paths in the great waters, Psal. 76.19. and his footsteps are not known. And so you see, how that these two natures, do make but one person of our Saviour Christ, and how they are really, though ineffably, united in that one and selfsame subsistence of Christ. CHAP. FOUR Of some of the chiefest effects and benefits of this union of these two Natures of Christ. The effects and benefits of the union, are of two sorts. THirdly, For the effects and benefits of this hypostatical union of these two Natures, we must understand, that they are especially of two sorts. 1. Some in respect of Christ. 2. Others in respect of Christians. First, Those in respect of Christ, are likewise threefold. 1. The benefit of the union of the two natures in respect of Christ, is threefold. Esay 53.12. 1 Pet. 2.22. 1. An exemption of all sin and corruption from Christ. 2. The collation of ineffable graces into the humanity of Christ. 3. The communication of the properties of each Nature to the person of Christ. First, We find, that although Christ appeared like a sinful man, and was numbered among the wicked, yet in very deed, he did no sin, neither was any guile found in his mouth; for though, In carnis assumptione, condescendit mihi, in culpae tamen vitatione consului● sibi, 1. To free the manhood from all sin. He assumed the true nature of man, yet by reason of his pure conception, and of this hypostatical union, he was conceived, and lived without sin; and so as Leo saith, Qui non alienus ab hominum genere, alienus fuit à crimine: He took upon him the seed of man, but not the sin of man; he united himself to our nature, but he shunned all the iniquity of our nature. Secondly, The graces callated unto the humanity of Christ, by reason of this union of the two natures, are very many, especially these six. 2. To enrich the manhood with these, and the like special graces. First, His subsistence, and that in the second person of the Trinity, whereof itself, as of itself, is destitute. Secondly, An extraordinary dignity, in that it is a peculiar Temple for the Deity of Christ to dwell in, and the place where the Godhead shows itself more manifestly, and more gloriously, then in any other Creature whatsoever; for though God showeth himself by his providence, to be in all his Creatures, and by his grace, to be after a more special manner in his Saints, yet is he only most gloriously, eternally inhabiting, according to the fullness of his Deity, by an hypostatical union, in the humanity of Christ; for, In him dwelleth the fullness of the Godhead bodily: Collos. 2.9. And as now in this life, No man cometh unto God but by Christ, so hereafter in the next life, No man can see God, but in the face of jesus Christ. Thirdly, A more near familiarity with the Godhead, than any other Creature, (whether Men or Angels) either had, or have, or can have; for that to all other Creatures he is adjoined only by the presence of his grace, or glory, but to the humanity of Christ, he hath personally united himself for ever: So that as he said, My Father and I are one; that is, one essence, he may as truly say, the Manhood and I are one; that is, one only person for ever. Fourthly, An extraordinary measure, without measure, of habitual graces, wisdom, understanding, holiness, and the like; such as dwells not in that measure in any other Creature whatsoever, no, not in the very chiefest Angels of God: for to all them were given grace by measure, but to the humanity of Christ, Ephes. 4 7. was given grace without measure, john 3.34. (saith the Baptist) even so much as a Creature is any ways capable of. Fiftly, A partner agent with the Godhead, according to its measure in the works of redemption, mediation, and such like. Sixtly, To be adored and worshipped with divine honour, not as it is considered in it self, without respect unto the Deity, but as it is united with the Godhead: Neque tamen creaturam adoramus, Athanas. Orat. 5. contra Arrianos We worship not the flesh alone considered, but we adore the person of Christ, which consisteth of the Word and our Flesh. absit, sed dominum rerum creatarum, incarnatum verbum deum, adoramus; And yet we adore no Creature, God forbidden, but we worship and adore the Lord of all Creatures, the incarnate Word God, jesus Christ, saith Athanasius. Nam veluti si quis nostrum, etc. For as if any one of us should find a purple robe, or a Kingly Diadem, lying upon the ground; would he worship the same trow you? but when the King is clothed, and decked with the same, he is guilty of death, that despiseth, and refuseth to worship and honour them, together with the King that weareth them: even so in our Saviour Christ, we do not adore the sole and bare humanity, Aug. de verbis Domini sec. Joh. Ser. 58. but being united unto the Deity, whosoever shall despise to adore with divine worship, that only Son of God, true God, and true man, he shall undoubtedly suffer the pains of eternal death, saith Saint Augustine. 3. To have the properties of each nature to be indifferently predicated of the whole person of Christ. Thirdly, For the communicating of the properties, we are to consider it, First, In respect of those properties which are common to both natures jointly considered. Secondly, In respect of those properties which are peculiar to either nature, severally considered. First, The Office of a Mediator is ascribed to Christ, in respect of both natures, Quia totus Christus secundum divinitatem & humanitatem est Mediator & Intercessor, because whole Christ according to his Deity and humanity is our Mediator and Intercessor, saith Saint Augustine. Secondly, The peculiar properties of either nature, are said to be communicated, when they are predicated, or spoken of the whole person of Christ in the concrete, and largest extent; and this communicating of properties, is nothing else, but a form of speech, whereby those things are spoken of the whole person of Christ, which indeed are proper to either one nature, and not to the other: for oftentimes it comes to pass, that by reason of the personal union of these two natures, each one of them doth interchangeably take the concrete names each of other in predication, Acts 20.28. as when it is said, That God purchased the Church with his own blood; not that the Godhead shed blood, but because that person which was a God, did shed blood, to procure redemption; not which it had as God, but which it had in respect of the Manhood united unto it. So the Son of man talking with Nicodemus, john 3.13. is said, To be in Heaven, not that he was in Heaven, as he was man, while he was on earth; but because that person, which was the Son of man, was by something that was in his person, that is, his Deity, in Heaven: So Saint Paul in the first Chapter to the Romans, Rom. 1.4. Verse 3.4. doth give us a perfect pattern how to interpret all such alternate predications; for there he saith, That the Son of God was made of the seed of David: but how? not according to his divine Sonship or Deity, which he had from all eternity, but in respect of his humane nature, which was personally united unto the Son of God. And therefore though it be most usual in the Scripture, to hear things properly appertaining to the Manhood, to be affirmed of our blessed God and Saviour, and also things properly belonging to him as he is God, ascribed to the man Christ jesus; yet is it most heretical, to confound the one nature with the other, as the Eutychians did; or to communicate properly the special properties of one nature unto the other, as the Lutherans do: for in the concrete, and not in the abstract, (as the Schools do speak) we say, 1 Cor. 2.8. That they have crucified the Lord of glory; as noting that person which was, and is the Lord of glory; and understanding it of his person, not in respect of that nature whereby he was the Lord of glory, but in respect of the other nature personally united thereunto, wherein he was passable, and might be crucified. And so speaking of his person, in respect of his other nature, we say, That the man Christ is Almighty; because he is so in respect of his divine nature, personally united unto his humanity; Pamas l. 3. c 3. 4 de fide orthodoxa. Theodoret. in Dialog. but as we may not say, That they have crucified the Godhead; so we may not say, That the manhood of Christ is Almighty: for when any thing is affirmed of Christ, in respect of that one nature which properly belongeth unto the other, the meaning thereof is not to invest the one nature, with the properties that are peculiar to the other; but thereby to show the truth and certainty of the union of both natures in one person. And we have a good example hereof in man, as he consisteth of body and soul, for we may truly say, that man is heavenly and immortal, and that man is mortal and earthly: And again we may say, that the soul sleepeth, and the body heareth, whereas to sleep, is the property of the body, and to hear, is the property of the soul, and yet they destroy the nature of man, that would either turn the one of these natures into the other, or confound one of these with the other; or invest the one nature really with the properties that are peculiar unto the other: Even so we may say, that God was borne of a Virgin, and the Virgin to be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, the Mother of God, that God suffered, and was crucified, and did redeem the Church with his own blood; yet not simply, Acts 20.28. S●d 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉; but in this or that respect, that is, in respect of another nature, which God hath united unto himself; because God here, is a concrete Word, and not an abstract, and signifieth the person of Christ, and not the divine nature of Christ; And so we say, that the man Christ is Almighty, Omniscient, Omnipresent, etc. yet not simply in respect of his manhood, but in respect of the person which is the same, God and man; or of the other nature, of the man Christ jesus: for that here man also is a concrete Word, signifying the whole person, and not the humane nature of Christ. And so in this respect, and after this manner, the special properties of each nature, may be predicated and affirmed of the other nature, Quia ut Deus propter unitatem propria ducit humana, sic homo propter unitatem propria ducit divina; Because that as the God Christ, Cyrillus de incarn. c. 26. in respect of the hypostatical union of the two natures, assumed all the humane properties; so the man Christ, in respect of the same union, is partaker of all the divine properties; as Saint Cyril speaketh: But on the contrary side, we may not say, that the Deity of Christ was borne of a Virgin; or that Mary is the Mother of the Godhead, or that the divinity of Christ was passable, and mortal; nor that the humanity of Christ is Almighty, Omniscient, Omnipresent, or the like; because the deity and humanity, are abstract words, i. e. such words as do note unto us the two natures of Christ, the one divine, the other humane, and not the person of Christ. And therefore if we do but rightly distinguish, between praedicata absoluta et limitata; the things that are spoken absolutely in the largest sense, and the things that are predicated by way of limitation in the strictest sense, we shall easily see, that the communication of the properties of both natures, do no ways prove such a real trans-fusion of the properties of each nature, into the other, as that the humanity of Christ, should receive into itself from the Deity, a power to be omnipotent, omniscient, or omnipresent in itself, but as the natures are distinct, so the properties of each nature are still distinct, without trans-fusion, or confounding the one with the other. CHAP. V Of certain objections and arguments, endeavouring to prove the investing of the humanity of Christ with divine properties, answered; and the effects of this union in respect of all Christians, showed. ANd yet notwithstanding all this, and all else that hath been spoken, by all the most famous Divines of this latter time, the Lutherans say, that Christ did such miracles in his natural body, and that there are such things ascribed to the manhood of Christ, as do sufficiently prove, that his humane nature, is really invested with the divine properties. For, First, they do object that when the jews would have Ob. 1 thrown him down the hill, he passed away invisibly from amongst them all; therefore the man Christ jesus is invisible. To this Ludolphus answereth, that this happened not, Sol. by making the Body of Christ invisible, Ludolphus p. 1. c. 65. p. 155. but by the sudden striking of his enemies with such stupefied blindness, as were the Sodomites when they sought for Lot's door, until they were wearied. Secondly, they do object that Christ came into the room Ob. 2 where the Apostles were, the doors being shut; therefore the body of Christ is void of that grossness, incident to a natural body, and is now made invisible and inpalpable. To this some do answer, that he came in, Sol. the doors being shut i. e. at that time, when the doors are usually shut in every place; but this could be neither strange to the Apostles, nor any extraordinary act of Christ: Zanch. tom. 8. p. 389. and therefore Zanchius doth more truly answer, that this proveth not any mutation to be in the body of Christ, nor any investment of the same, with Divine properties; but that by the omnipotent power of his Deity, he caused the doors to go back, That the doors opened themselves to Christ. and to open themselves unto him, to make way for the true and solid Body of Christ to enter in; as the stone was rolled away from the door of the sepulchre, to make way for the same solid body, to pass forth: And we read, that to others he did the like to this: for, Saint Peter being in prison, Act. 12.10. and the doors being shut, they opened themselves unto him, and he came forth; and all the Apostles (if we believe Master Harding) came into the Chapel to help Saint Basil to say Mass, though the doors, were shut: and therefore the opening of the doors by the power of Christ's Deity doth no way prove the inpalpabilitie of his Body. Ob. 3 Thirdly, They do object that he walked upon the Sea like a Spirit, Mar. 6.49. and therefore his Body was invested with the levity and agility of the Deity. Sol. To this I answer that he walked upon the Seas, not by the alleviating or making light his body, or specially by the losing of the properties of a true natural body; but by the consolidating, and confirming or strengthening of the waters, through the power of his Deity, to make them able to bear him up: and so they were strengthened to bear up the body of Saint Peter, until Saint Peter's faith began to fail. Ob. 4 Fourthly, They do object, that the heavens must contain the Body of Christ until the restitution of all things, Act 9.3. as Saint Peter saith; and yet that Christ in respect of his humanity, did appear unto Saint Paul, Act. 22.6. as he went towards Damascus; and therefore either the saying of Saint Peter cannot be true, or Saint Paul did not see him, or else his humanity, by reason of the union with the Deity, hath obtained those Divine properties, to be omniscient and omnipresent with the Deity. Sol. To this some do answer, that Christ might for that time, and to that end frame a body of the air, to speak unto Saint Paul, as he did many times unto the Fathers of the Old Testament; and so the Heavens did contain the true and natural body, and he appeared unto Saint Paul in a body that he assumed for that purpose. Others think that Christ might for a short space of time leave the Heavens, and descend into the Air to speak with Saint Paul; and yet the saying of Saint Peter to be still true, thus understood, that the heavens usually, and always without some rare and special dispensation do contain him, until the restitution of all things. But, it is unlikely that he would assume any created form upon him, after he had once really united himself to our nature; and we have no argument to prove that ever he did it; and it is not probable that he would leave his throne void in heaven, for the least moment of time, after he was once seated in that excellent Majesty: and therefore I think with Zanchius, that Christ remaining in Heaven, might appear unto Saint Paul, as he did unto Saint Stephen; the heavens were opened, and his eyes were endued with a most excellent sharpness of sight, that he saw Christ standing on the right hand of God: Act. 7.55. for Saint Paul doth not say that Christ appeared unto him on earth, That Saul saw no body on earth, as he went to Damascus. but that suddenly there shined round about him a light from Heaven; and that he heard the voice of the Lord, saying unto him, Saul, Saul, why persecutest thou me? and all this might be without any presence of Christ's Body; for Christ might speak in Heaven, and cause that same voice to be head here on earth, Matth. 3.17. or he might frame a voice in the Air; as the Father did at the baptism of Christ, where the voice was framed and heard, but no body seen nor assumed. Fiftly, They do object that the Body of Christ doth vivify Ob. 5 us, and raise us up, and do such other effects, which are only proper unto the Godhead, and therefore it is invested with the properties of the Godhead. To this Damascen answereth by this similitude, Sol. Vrit ignitum ferrum, non naturali ratione, ustivam possidens actionem; How the flesh of Christ is said to do divine operations. sed ex unione ignis ad ferrum, illud obtinet: That as a hot fiery iron will burn any thing, not that it hath naturally the faculty or propriety of burning, but by reason of the union of the fire unto it; So the humanity is said to do many things, not that it hath any property in itself to do them; but being united unto the Deity, Damasc. de fide orthodoxa. l. 3. c. 17. it is said to do the same; though indeed, as it is not the iron that burneth, but the fire that is united unto the iron; So it is not properly the flesh that doth any of these, but the Word unto which the flesh is hypostatically united. And therefore it is apparent, maugre all that can be said against it, that Christ by this communicating of properties, hath neither lost the properties of a true natural body, nor that his humanity is really invested with the properties of the Deity. Secondly, the benefits of the union of the two natures of Christ, in respect of us. Esay 1. Ephes. 4.18. Secondly, The other effects and benefits of the union of these two natures, which are in regard of us, are, our spiritual union with God, and thereby the enriching of us, with all those graces that do prepare us, and bring us unto everlasting happiness: for our sins had separated us from God, and made us aliens, and strangers from the life of God; they were, and are, like a partition wall betwixt God and us; they keep us fare from God, and make us indeed to be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, men without God in the world: but now as God made the personal union of soul and body, for the constitution and continuation of the whole and common nature of mankind; So he united the Word with our flesh, that our nature might be restored in the person of Christ; and that they which before were at variance, God and Man, might now be reconciled through this union of God and man, in the person of jesus Christ: for seeing Christ hath personally united our nature unto himself, he hath thereby naturally united us unto God; Quia natura nobis est 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, because by nature he is of the same nature with us, and we are of the same with him, though we be not carnally in him, but as we are ingraffed, Et consortes Christi per fidem; Basilius' ●p 41. ad Caesariens. and partakers of Christ by faith, as Saint Basil saith. And so now by reason of this uniting of our nature unto the Son of God, and thereby our communion and fellowship with God; we receive (as all the members do receive life and motion, by reason of their union with the head) all those gracious motions, and gifts that are necessary for sustaining of our spiritull life: and shall hereafter fully attain unto the blessed fruition of God for ever. And so you see the particulars of this great mystery of the words incarnation: How the word was made flesh. CHAP. VI Of certain reasons why these deep doctrinal points were so largely handled. NOw if any man doth marvel, (as no doubt but many do, and blame me too perhaps) that I should so largely treat of the eternity and divinity of the word, against the Arrians, of the verity of his Humanity against the Marcionists, of the distinction of the two natures against the Eutychians, of the union of the natures against the Nestorians, Why the former points were so largely handled. and of the communicating of the properties against the Lutherans; seeing (as Hyperius adviseth us) we should rather deal against the iniquity of the times, and those present evils, that are raging and reigning amongst the people in every place; then by needless mention of old buried heresies, to give occasion unto any man to inquire into them; I answer, that I have done the same for sundry and diverse reasons: As, First, because these points concerning Christ, are the most principal points of all Divinity, and the most comfortable for all Christians: for this is eternal life, john 17.3. to know thee to be the only true God, and whom thou hast sent jesus Christ. The chiefest knowledge, is the knowledge of jesus Christ. And therefore I did ever love to be ever fishing in this Sea, to be ever studying in these points, and I did never think, that I could either stay too long, or speak too much, in discoursing about jesus Christ. Secondly, because the Apostle saith, there must be Heresies, & that in these our days, 1 Cor. 11.19. we are as apt & as prone to fall into all sorts of Heresies; as ever were men in any days, since the beginning of days; The Devil is most desirous to keep us ignorant of this truth, or else to corrupt this Truth. and that we know the Devil is more desirous to obscure this light, and to corrupt the truth of this doctrine, concerning Christ, than any other point of Divinity whatsoever: And therefore I think it were good, if this truth were more fully handled, and more generally divulged unto all people than it is: not only, that our armour might be in a readiness; but also that having oil in our lamps, and our loins girt, and these points by continual hearing and reading of the same, perfectly known and understood, we might be able to quench the fiery darts of Satan, and to stop the mouths of all Heretics, if at any time Satan should stir them up to speak against the truth. By seeing the villainies of Satan, we ought the rather to detest him, and to beware of him. Thirdly, because it is not only our parts, only to set down ablative directions, to confute or prevent errors; but, as we are to recite the long forepassed benefits of God, that we may see the greatness of his goodness, and be thereby induced to show the more love and thankfulness to his Majesty; so we are to relate the long forepassed villainies, miseries, and Heresies, whereunto that cruel enemy of mankind hath plunged us, that so men may see, and have it always before their eyes, what destruction and miseries he hath brought continually unto the sons of men, and may be hereby induced ever to hate and detest that cruel fiend. Luke 5.4. Fourthly, because we are debtors both to the wise and unwise, and must oftentimes launch forth into the deep, (as our Saviour commanded Peter) if we will catch a good draught of fish: The best way to teach us to lay a good foundation. for we find that popular exhortations, not grounded upon the sure doctrinal points of instructions, are like roofs built without foundation; and therefore Tertullian saith, it is the property of Heretics first movere, to persuade and then, docere, to teach, and ever to spend more time in moral persuasions, than they do in the fundamental points of divine instructions; but the true labourers with Saint Paul, are most desirous ever to lay down a good foundation: 1 Cor. 3.11. and other foundation can no man lay better than this, to know jesus Christ and him crucified. The doctrine of divinity is very deep. Fiftly, because we are to show how Divinity is like a boundless Ocean, and of an unwadable depth, wherein the greatest Elephant may swim, and how great is the mystery of godliness, 1 Tim. 4.16. God manifested in the flesh, justified in the Spirit, seen of Angels, preached unto the Gentiles, believed on in the world, and received up into glory; that so the people may see how laborious and painful is the calling of the poor Ministers; 2 Cor. 2.16. for who can express his noble Acts? 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉? or; who is sufficient for these things? or to attain to the knowledge of any of these things, without servant prayers for God's assistance, and indefatigable pains, with all diligence continually; and that both Priests and People, should always strive and labour, How deligent we ought to be to attain unto the knowledge of jesus Christ. Et orando, & audiendo, & legendo, & bene vivendo, ut intelligant? By praying hearing, reading, and all other possible means, that they may understand so much as their weak capacities can unblamably comprehend, both of these and all other truths concerning Christ: for all knowledge without this will avail us nothing: the knowledge of all moral virtues, of all natural causes, of all Crafts and Sciences can never bring us unto eternal happiness, but this is eternal life to know jesus Christ: and therefore, for mine own part; I had rather wear and weary out myself, in this difficult study of Christ, then to bathe myself in those fountains, or to be crowned with the sweetest Garland flowers, of Philosophy or morality. Sixtly, because hereby is seen, that greatness of God's love to mankind, in that he was pleased to open and to search the treasure of his wisdom, that he might device and find out, the means to save us, That no wisdom but that insearchable wisdom of God could ever have found this way to save sinful man. which of ourselves could never so much as to have invented the way, much less to effect the means: to help ourselves: for if it be now so ineffable, and so incomprehensible, that we can never fully understand, nor perfectly attain unto the depth of these mysteries, how the Word should be incarnate, and the two natures, so fare in nature disagreeing one from the other, should notwithstanding be united into one person, for the accomplishing of our redemption, being already done, and so plainly showed by Christ, and unfolded by so many faithful servants of Christ; how should we ever have invented, or found out the way to effect so great salvation, before it was done? for many can tell how to device the way, and learn to know the means that might do them good, but cannot tell how to effect the same: but we could neither perform the work, nor yet device the way how we might be reconciled unto God; and therefore as the Psalmist saith, The help that is done upon earth, God doth it himself; And he did it wholly himself: for when we could do nothing to help ourselves, no not so much as to imagine which way to do ourselves any good; God of his mere love was moved, through his wisdom, to find out this means of uniting the Word with our Flesh, that we might be united unto God again. O that we would therefore praise the Lord for his goodness, Psal. 107.8. and show the wonders that he doth for the Children of men; That we would offer unto him, The sacrifice of praise and thanksgiving, and show forth his praises from one generation to another. Seventhly, Because hereby is showed the difference betwixt the Law and the Gospel: for that the Fathers under the Law, did see these things darkly, and beheld Christ through the grates and lattices; i e. under the types and shadows of the Law, as it were with Moses, in foramine petrae, through the holes and clefts of the rock, to behold a few glympses of the glory of God; but we with open face may see him, as in a glass; for now the veil is taken away from Moses his face, Cant. 2.14.15. all types are now accomplished, all ceremonies are abolished, and all the mists of darkness, The difference betwixt the Law and the Gospel. errors, and Heresies are now especially dispersed; for that not only the daystar hath appeared, but also, the Sun of Righteousness hath risen, and shineth over the face of the whole world: and this great mystery of godliness is, and hath been long preached, unfolded, and most plainly showed unto the Gentiles, as the Apostle showeth. Heb. 5.11. And therefore it is a shame for us, if we be dull in hearing, and unapt to understand all necessary truths: for though the jews of old might be excused for their ignorance, because they sat in darkness, and in the shadow of Death; yet are we without excuse, because the clear light of truth is continually preached unto us: and therefore it will be our condemnation, if we love darkness more than light, john 3.19. and desire rather to be still groping in the twilight of morality, i. e. the precepts of moral men; then to walk in the true light of Divinity; which is the Doctrine of jesus Christ. And yet such is the misery of our days, and the dulness of our people, that as the Church of Rome teacheth implicit faith to suffice a man for his salvation, i. e. to believe what the Church believeth, though he know no more what that is, than Baalams' Ass understood her own voice; Numb. 22. 31. So many amongst us (whom God hath endued with sufficient capacities, to understand many mysteries of faith, if they would apply their desire & diligence to learn them) are contented with confused, or at the best, very general notions: that Christ died for them, and that they hope by him to be saved; That many men are very ignorant of the chiefest points of Christianity. and if you enter into the particulars, concerning his person, they presently frame unto themselves, false and erroneous conceits, thinking perhaps Christ to be a man, by an humane person, and so are Nestorians; or to be a mere man, and so are Arrians, or to have his natures confounded, and so are Eutychians; or else the properties of these natures confused, and so are Lutherans; and so are wrapped in many monstruous Heresies, not for want of means, but for want of desire, or diligence to understand these truths. But if any will be such; that is, not look upon the light for fear of blinding his eyes, let him take heed of that fearful saying, Qui ignorat ignorabitur; He that will not know Christ, 1 Cor. 14.38. shall not be known of Christ: and yet I mean not that every one, especially of the meaner understandings, should labour for perfect or exquisite knowledge herein; or more than their capacities are able to comprehend, for as we must not be too careless, so we may not be too curious in these unsearchable mysteries: but my meaning is, that men should not satisfy themselves, only with involved, implicit faith; or some general notions, concerning Christ; but should labour, every man according to the measure of understanding that God hath given him, to learn and know, in some competent measure, the particular mysteries of our faith. And so much for the first part of this Treatise; the sum and substance of the words Incarnation. Part. 2. PART. II. The chiefest circumstances that are requisite to be known for the understanding of this mystery, of the words Incarnation. CHAP. I. Of the Ancestors and family from whence Christ descended. And what we may learn thereby. SEcondly, the chiefest circumstances concerning the words Incarnation, are especially these three: First, His family, from whence he was descended. Secondly, His nativity, whereby he was declared: And Thirdly, His testimony, by which he was approved unto the world, to be the true Messiah. First, for the family from whence Christ should descend. It was prophesied long before, Matth. 1. that the Messiah should come of the seed and lineage of David; and the Evangelists say, that Christ was borne of a Virgin, Luke 1.27. whose name was Mary. First, of a Virgin, to fulfil the prophecy of Esay, Chap. 7.14 And that he might be conceived without sin, because he was to redeem us from sin. Secondly, of a Virgin called Mary that the verity of the Story might appear most manifest, and that the certainty of his pedigree, might be the more easily showed. Ob. But it may be objected that Christ was to be like Melchisedecke, without Father, and without mother; and therefore the Son of Mary is not likely to be the Christ, because he hath a mother. Sol. I answer, that some affirmed Melchisedecke to have both a Father and a Mother, Hieron. ad. Euagr. and is thought by Saint Hierome and diverse others, to be Sem the Son of Noah: but he is said to be without Father, and without Mother, because by that name, and in that place where be is said to have come, and to have blessed Abraham, there is no mention made of his Father, or of his Mother, or of his beginning, or of his ending; but for mine own part, I answer, (as I shown before) that this Melchisedecke was Christ himself, and that he may be truly said to be without Father, and without Mother, if we understand the same aright; for that as God, he hath no Mother, and as man, he hath no Father; because joseph was but his legal, and not his natural Father. But you will say then, Ob. that he could not come of the seed of David, because Mary was the Daughter of joachim, Aug. contra faust. Man. l. 23. c. 3. 4. Luke 1.36. a Priest of the Tribe of Levi, as the Manichees, and others have affirmed; because the Scripture saith; Behold, thy Cousin Elizabeth, which was the wife of Zacharias the Priest. To this diverse men do diversely answer: for, Sol. Origen thinketh that they were Cousins, not in respect of Tribe, but in respect of Nations, as Saint Paul calleth all the jews his Kinsmen, according to the Flesh; but then Elizabeth had been her Cousin none otherwise then all the rest of the jewish Women: Theophilact thinketh they are said to be Cousins, Theoph. in 1 Luc. Exod. 6. because Aaron married the Daughter of Aminadab, of the Tribe of judah; but than it may be said, That this is far-fetched, and therefore might be soon forgotten, too ancient a kindred, to make any great reckoning of it: Saint Augustine thinks, Aug. q. 47. sap. judic. That Elizabeth the wife of Zacharias, was of the Tribe of Juda. that some Woman of the Tribe of Levi, was married unto some one of Christ's progenitors, of the Tribe of juda, that so Christ might descend both of the Priestly and the Kingly stock: But the truth is, that Elizabeth was of the Tribe of juda, and was married unto Zacharias the Priest; for though it was forbidden to all the other Tribes, to match with any that were not of their own Tribe, yet was it lawful for the Priests to take Wives out of any Tribe; and therefore Aaron married Elizabeth, the Daughter of Aminadab, of the Tribe of juda; 2 Chron. 22.11. and jehoida the Priest married the Daughter of King jorom, and sister unto Amasia King of juda. That the blessed Virgin Mary was of the Tribe of Juda. Or howsoever, let Elizabeth be of what Tribe you will, yet is it most manifest, that Mary was of the Tribe of juda; for as Saint Matthew setteth down the Pedigree of joseph, so Saint Luke setteth down the Pedigree of Mary; to show unto us, that both joseph and Mary were lineally descended of the Tribe of juda: for Hely, whose Son joseph is said to be by Saint Luke, (because it was the manner of the jews, to continue their Genealogies in the Male kind) was the natural Father of Mary, and but Father in Law to joseph; even as Naomi called Ruth her Daughter, being but her Daughter in Law: for Saint Matthew saith plainly, that josephs' own natural Father was jacob, and not Hely: And therefore Hely was the natural Father of Mary, Damasc. l. 4. c. 15. African. apud Eusebium. as both Damascen and Affricanus testify; and he was also called joachim, as Saint Hierome witnesseth: And therefore it is most apparent, that for his Family, he descended lineally from juda, and from the seed of David. Q. But then again it may be demanded, how he came of David, whether of Solomon or of Nathan, both Sons of David. Sol. I answer, that Saint Matthew setteth down the legal descent of Christ from Solomon, That Christ came not of Solomon, but of Nathan the Son of David. because he succeeded him in the spiritual right of the Kingdom, he being the true King of the jews; and therefore reckoneth fourteen Kings in his Pedigree, and he omitteth three, that is, Ahazia, joas, and Amasia, either because they were wicked Kings, and repent not of their abominations, (as some of the other wicked Kings had done:) And therefore as their names were odious in the Book of God, and it may be, blotted out of the Book of Life; so were they not worthy to be once mentioned among the Ancestors of Christ; or else he omitteth them, because he would bring his Pedigree to three fourteen generations: But Saint Luke setteth down the natural descent of Christ, and so he came from Nathan, not him that was a Priest and a Prophet, as both Saint Ambrose and Beda think, (for then he could not come from David, and it is certain that he came from juda, and not from Levi) but of that Nathan which was the Son of David, and brother unto Solomon, not only by his Father's side, but also by his Mother's side, Ambros. in Luc. Beda in Luc. Damasc. l. 4. c. 15. Paraeus in Rom. as both Damascen and Paraeus think: And yet Origen and Eusebius think, he came of Solomon, because in Saint Matthew the words, He begat, are still repeated, which are not so in Saint Luke; but to this we answer, that this reason is not sufficient; because Saint Matthew saith, jechonias begat Salathiel: where indeed jechonias died without issue, as we may see in jeremy, the 22.30. Jerem. 22.30. and Salathiel was the natural son of Neri (as Saint Luke plainly affirmeth; and therefore the meaning of the Evangelist, in saying, that jechonias begat Salathiel, is no more, but to show unto us, that jechonias dying without heir, appointed Salathiel according to the Law, to succeed him, and to be his lawful heir. And therefore, seeing all the posterity of Solomon ended in jechonias, whose right then passed unto Salathiel which lineally descended of Nathan; it is apparent that our Saviour Christ came of the seed of David by Nathan, and not by Solomon. And this teacheth us, Psal. 89 i 32. that if our chidrens forsake God's Law and walk not in his ordinance, he will visit their offences with the rod, and their sins with scourges; yea, be they as wise as Solomon, To serve God, is the only way to perpetuate our posterity. be they as noble and Heroic, as were all the Kings of the posterity of Solomon, be they as dear unto God, as the signet upon his right hand; yet if they forsake his Laws, he will cut them off. He told David this before, that though he loved him never so dear, yet would he deal with his children, as they would behave themselves in his ways: but they would not be warned; Solomon first offended, and all the Kings of juda excepting Ezechias and josias followed after, and were defective; and therefore they were cut off, and their right passed unto Salathiel the Son of Neri: as I have showed unto you before, And therefore if we would continue in God's favour, let us go on in God's service, for he shall establish his posterity for ever, that establisheth the same in the fear of God: the seed of David shall never fail, because he feared God; the seed of Solomon shall be finished, because he hath offended God: and therefore it is neither wisdom, nor power, nor wealth, nor any thing else, but only the fear of God, that perpetuateth both ourselves, and our posterities; blessed are they that fear him. And so much for the family from whence Christ descended. CHAP. II. Of the time when our Saviour Christ was borne, and of the place and manner of his birth. SEcondly, for his Nativity whereby he was brought forth and manifested unto the world, we must consider these three especial points. 1. The time. of his birth. 2. The ●lace. of his birth. 3. The manner. of his birth. Gal. 4.4. First, for the time when this Word was made flesh, Saint Paul saith it was, That there be three things that measure all durations. in the fullness of time: for there be three things which measure all durations; First, Eternity; Secondly, Mortality; Thirdly, Time. The first is proper to God, which wanteth beginning and ending. The second is proper to souls and spirits, which have beginning, but shall never have ending. The third is proper to all compound bodies, which as they had beginning, so they shall have ending: Quia omnia orta occidunt, & omnia aucta senescunt; Because all raised, or created things shall fall, and whatsoever increaseth, waxeth old. After the first sense, the Word was never made in any time, but is the Father of all times, and before all times. After the second sense, the Soul of Christ was made in time, but to continue ever immortal for all times: And How Christ was made in time. After the third sense, the Body of Christ was likewise made in time, and to continue here, but for a time, in respect of his mortal condition, before it was invested with the endowments of immortality. And so both Body and Soul of Christ were made in time to subsist in the person of him that made all time; & that time wherein he was made thus to subsist, was in the fullness of time, saith the Apostle: for as places, so times have their fullness and their emptiness; some places are empty having nothing in them but only air, and some are full of gold and pearls and precious things: even so, some times are void of strange accidents, How time hath his fullness. and sometimes are full of admirable occurrents; and in such a time, was the Word made flesh; the Son of God made man: for now the time was full of peace, full of plenty, and full of wickedness; the Devil had broken lose, and had possessed the minds of most, and the bodies of many men, more than ever before, or ever since, as some imagine; by reason of those multitudes that they read of, to be really possessed with Devils in our Saviour's time. And therefore being so full of all unrighteousness, Rom. 29. he that was the fullness of grace, came; to root out the evil weeds of our sins; john 1.16. and out of his fullness, to offer us grace for grace. For, First, he would not come before Adam fell, because that had been superfluous, to seek the sheep before the sheep were lost. Secondly, he would not come presently after; because thereby he would show the greater love to mankind; for, though in some cases it be true, that gratia ab officio quod mora tardat abest, delayed kindness, looseth half his goodness; yet herein, the long tarrying of Christ, before he came to be incarnate, was a manifest sign of his greater goodness towards us, for these three special causes. First, that by the Law of nature, Why Christ stayed so long before he came. and by the written Law of God, man might be convinced, and see his own sins, and so be the more moved to seek his Saviour. Secondly, that he tarrying for a while, might be the more earnestly desired, and make him, being obtained, to become the more acceptable unto us; Quia diu desiderata dulcius obtinentur, because that things long desired, are more sweet, when they are obtained, as Saint Augustine speaketh. Thirdly, that due preparation might be made, by the patriarchs and Prophets, before his coming, and the people made by them apt and ready to receive him, and to embrace his coming; that so his coming, might be the more profitable unto them; for they were sent to prepare, Matth. 3.3. and to make strait the way of the Lord: and therefore, as his tarrying now from coming to judgement, is an exceeding great argument of his goodness, because he doth it to see, if his long patience will lead us to repentance; so his long tarrying then, was a sure sign of his greater love, because he would have us thereby to be fitted to make the better use of his coming; and yet, Why Christ would not stay any longer than he did. Thirdly, he would not stay until the last end of the world, Ne fides & spes de promisso semine nimis tardatae perirent; Lest staying so long, there should be no hope left to expect him, no faith to believe in him, and no charity to love him, when he should come. For though there was but a little goodness then, God knows: Patrios ante dies filius quaerebat in annos: Yet there is a great deal less now, all the world sees: Terras Astraea reliquit; For our Saviour told us, that towards the end of the world, The love of many should wax cold, and faith should scarce be found upon the face of the whole earth. And therefore seeing that to come in the beginning of the world, had been too soon, and to tarry till the latter end had been too late, he came in the fittest time, in the fullness of time, to be incarnate and made flesh. The particular time of the Words incarnation. And if we search a little further, to know more particularly what time was, this fullness of time, we shall find it to be. 1. In the sixth Age of the world. 2. In the Reign of Augustus and Herod. 3. In the tenth Month of the year. 4. In the shortest Day of the Month. 5. In the first Day of the Week. 6. In the first Hour of the Day. First, We must note, that as man, which is, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, the little world; so 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, the great and large Universe, hath his times and his ages; for Damascen, Lucidus, and others, (as Clicthovaeus collecteth) do affirm that the world's age is sevenfold. How the world is divided into his several ages. First, the infancy of it, from Adam to the flood; Secondly, the childhood of it, from the flood to Abraham; Thirdly, the youth of it, from Abraham to Moses; Fourthly, the riper and livelier youth,, from the Law to David; Fiftly, the manhood of it, from the Temple of Solomon, to the Captivity; Sixtly, the maturity of it, from the Captivity of Babylon, unto Christ; Seaventhly, Aug. de civet. Dei l. vlt. c. vlt. the dotage of it, from Christ unto judgement: but Saint Augustine, Saint Chrysostome, Saint Isidore, Bede, Arrias Montanus, and others; though they say the world doth consist of seven ages, yet they do divide them otherwise, viz. 1. From Adam unto Noah's Flood. containing 1656. years. The division of the world's age. 2. From Noah's Flood unto Abraham. 293. or, 383. 3. From Abraham unto David. 941. 4. From David to the Captivity. 485. and 6. Months. 5. From the Captivity unto Christ. 620. 6. From Christ to the day of judgement. 1624. hitherto; and how many more none can tell; As our Saviour showeth; Of that day and hour knoweth no man. 7. From the day of judgement unto all Eternity, for ever and ever. And so according to this account, Christ was borne in the year of the world, 4085. but according to the seaventy Interpreters account, he was borne in the year 5461. and according to our account, he was borne in the year 3948. and so I find in the account of years; Alij atque alij aliud atque aliud opinati sunt: divers men have diverse judgements; but in dividing the world's age into seven parts, I find most agreeing in the same judgement: and in affirming Christ to be borne in the sixth age of the world, the latter end of the same, That Christ was borne in the sixth age of the world, and why? if we follow Damascens account, or in the beginning of the same, if we follow Saint Augustine's account: but which soever: it was in the sixth age, that there might be a correspondency betwixt the works of creation and of redemption: Nam sicut primus Adam conditus fuit sexta aetate, ad totius creaturae perfectionem: Because, that as the first Adam was made on the sixth day, to be the compliment and perfection of all creatures; so the second Adam was made in the sixth age of the world, to restore all mankind unto their integrity. And this teacheth us, patiently to wait for the coming of jesus Christ: for, if God deferred the first coming of Christ almost 4000 years; but did at last fulfil his promise, and came in his appointed time; we may assure ourselves, that he will do the like for his second coming, 2 Peter 2 4. against all those that say; Where is the promise of his coming? Why Christ was borne in the reign of Augustus and Herod. Secondly, He was borne in the Reign of Augustus, the two and fortieth year of his reign, as Tertullian and Saint Augustine say, and in the one and thirtieth year of King Herod's reign, as Beda saith: or the two and thirtieth year, as Eusebius saith. And he was borne in the reign of Augustus, to show unto us, first, that as Augustus was a temporal monarch, so Christ should be a spiritual Monarch, for that as the world can no more bear two temporal Monarches, than the heavens can bear two Suns, — Omnisque potestas impatiens consortis, erit— so the Church of Christ can have but one head. Secondly, that as Augustus was the second Emperor; so Christ was the second person of the Trinity. Esay 9.6. Thirdly, that being borne when all the world was at peace, and yet taxed; we might hereby see, that although Christ was the Prince of peace, Matth. 11.29. that immaculate Lamb, which was meek and lowly in heart; yet he should be taxed for our sins, and burdened for our transgressions. Esay 53.5. And he was borne in the reign of Herod, i. e. Herod the great, to distinguish him from Herod Antipa, and Herod Agrippa,: whereof, Ascolanita necat pueros, Antipa johannem, Agrippa jacobum, mittitque in carcere petrum. this first killed the children, the second john Baptist, and the third james the brother of the Lord; to show unto us; as both Saint Chrysostome and Leo observe, Chrysost. in. Matth. hom. 9 Leo hom 3. in Ep●ph. Josephus antiq. lib. 14. c 26. Phila de part. temp. that this is that Shiloh, which was for to come, because a Prince (as Saint Hierome reads it) or the Sceptre should not departed from juda, until Shiloh came; but now Herod, Patre Idumes & matre ortus Arabica, being an Idumean, having got the Sceptre from juda, by Augustus his means, and having in the thirtieth year of his tyrannical rule, destroyed all the Sanhedrim, i. e. the Eldership of seaventy judges of the house of David, it must needs be the Messiah must be borne. Thirdly, Why Christ was borne in December. He was borne in December the tenth month of the year, to show that he came to make satisfaction for the 10. commandments: and to show, that as 10. consist of the figure 1. and the cipher 0. so his person did consist of the figure of his Deity, and the cipher of our humanity, as some Divines have observed. Fourthly, He was borne in the shortest day of this month, Three things observable in this day of Christ's Nativity. which was the five and twentieth day in the Winter Solstice, in which day, three things are observable: first, the Cold is greatest; secondly, the Sun is lowest; and thirdly, thenceforward the days begin to increase; So Christ was borne in the coldest day, to teach us not to pamper up our untamed flesh; he was borne when the Sun was lowest, to teach us true humility, and as when the day is shortest, the Sun is in his Tropic, so called of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, to turn; because now it turneth towards us, and so increaseth the length of our days more and more, Ambros. ser. 2. de Nativit. and ascendeth up into the Heaven's higher and higher, so from the day of Christ's Nativity, the favour of God is turned to us, our comforts are increased, and the Kingdom of Heaven is enlarged: for as john Baptist saith, I must decrease, and he must increase; John 3.30. so we find that after the birth of john Baptist, which was in the longest day, as the Sun descended, so the observation of the ceremonial and judicial Laws decreased; for the Law and the Prophets continued until john, but after the birth of Christ, Matth. 11.13. which was in the shortest day, as the ●unne thence ascended, so the Kingdom of Heaven increased more and more. Fiftly, He was borne upon the first day of the Week, That Christ was borne upon the first day of the Week, which is our Sabbath. i. e. upon the Sunday, as Rupertus, Antoninus, Bonaventure, Petrus de Natalibus, S. Augustine, and others do affirm; quo die dixerat fiat lux, & facta est, eiusdem diei nocte oriretur in tenebris lumen rectis cord, retinens ordinem mirabilium suorum: That upon the same day, as he said,, Let there be light, and it was so; there should spring up light for them that are true of heart; and therefore Saint Augustine saith, that this day was ever venerable; because that on this day, God the Father began to create the world; on this day God the Son began to redeem the world; on this day God the Holy Ghost began to sanctify the world, when he appeared on the Apostles, Act. 2.3. like cloven tongues of fire; on this day, God made the light; on this day was the true light produced, that lighteneth every one that cometh into the world; John 1.9. on this day the children of Israel came out of Egypt; on this day Christ came out of his grave; and like enough, that on this day Christ will come, to give us an everlasting rest: and therefore we should always sanctify this day, above all the days of the year; that when he cometh, he may not find us singing in the Taverns, but serving him in his Church. Tertul. l. 6. c. 9 contra Marc. Sixtly, Tertullian, and Saint Augustine say that he was borne in the nighttime, in the time of darkness; because he came to dissolve the works of darkness; Luc. 2.8. and to prove this, they allege, not only what Saint Luke saith, that the Shepherds watched at night, Psal. 190. when the Angel came unto them, and told them, that Christ was borne, but also the saying of David, where he saith, Ante Luciferum genui te; Before the morning, I have begotten thee. And Cardanus that great Astronomer, commenting upon Ptolemies Quadripartite, and there treating of Christ's Nativity, he makes the 11. degree of Virgo, to ascend in the 1. house about 10. of the clock, and 15. minutes; and therefore affirmeth CHRIST then, and at that very hour to be borne; and not unlikely, that the Son of a Virgin, should be then borne, when the heavenly figure Virgo did ascend. That Christ was borne presently after midnight. But I think rather with Saint Hierome, and Saint Bernard, that he was borne about midnight, or presently after, because it is said, that while all things were in quiet silence, and the night was in the midst of her swift course, thine A●●●ghty word leapt down from heaven out of his royal throne; Sap. 18.14. an● 〈◊〉 marvel, that the greatest light should be produced in the time of greatest obscurity, and that he should come in medio noctis, about midnight, which came to be the medium, and mediator, betwixt God and man: and as this place of wisdom showeth, that he was borne about midnight; so it may be collected (as I take it) out of Luke, that it was rather presently after, then either at that very instant, or at any time before; for the Angel said unto the Shepherds, This day is borne unto you a Saviour, Luke 2.11. which you must understand, of the day artificial, which beginneth presently after midnight, and not of the day natural, which beginneth with the light, and so he may be said to be borne that day, though it should be but the first hour after midnight. And this should teach us, that our spiritual birth should begin betimes, for you see Christ was borne betimes, the first hour of the day; he rose out of his grave betimes, before the morning watch, and all to teach us, to serve God betimes; and as Solomon saith, To remember our Creator in the days of our youth: Eccles. 12.1. And not to put it off while to morrow, but to say with Saint Augustine, Quamdiu cras, quare non modo finis turpitudinis meae? Aug. in Confess. How long shall I say to morrow; and why should I not now forsake my filthiness? For, Qui non est hodie cras minus aptus erit. He that is not fit to day, shall have to morrow a harder way. Secondly, For the place where the Messiah should be borne, the Prophet saith; Thou Bethlehem Ephrata, Micha 5.2. art little among the thousands of juda, out of thee shall he come forth unto me, that shall rule my people Israel: But Saint Matthew saith, Math. 2.6. saith, And thou Bethlehem in the Land of juda, art not the least among the Princes of juda; for out of thee shall come a Governor, which shall rule my people Israel: Of the place where Christ was borne. Wherein we see they speak almost clean contrary, for Micah saith; Thou art little among the thousands of juda: as if he said, Thou art but a little poor Village, the least among thousands, and Saint Matthew saith, Thou art not the least among the Princes of juda; As if he said, Thou art a great Princely Town, the chiefest among thousands: for when we say a thing is not the least, we mean that it is in the number of the greatest. But to reconcile these places, I say, that Micah speaks of it, as it was indeed, a little, poor, and ignoble Village so mean, that it is not reckoned in the number of those Cities, josua 1●. that fell by Lot unto the Tribe of juda; but Saint Matthew speaks this, either as a true Historiographer, relating not the saying of the Prophet, How the Prophet Micah, & Saint Matthew are to be reconciled. but the saying of the Scribes unto Herod; or else as it was in reputation, not so much for the excellency of itself, as in this respect, that Christ the Saviour, refusing thousand greater Towns, should choose this to be borne in, and so make this little, yea, the least, not the least blessed City. And so you see the place that Christ was to be borne in, was a poor and a mean scattering Village; it is like, it had not many Houses, or they did not use half so much tippling as we do; for we read but of one Inn that was in all the Town; and yet in this Town did Christ choose to be borne: And that for three reasons. Why Christ choose to be borne in Bethlehem. 1 Cor. 3.9. First, in respect of the prediction that Christ should be borne in it. Secondly, In respect of the present condition, a poor place, fittest for him that made himself poor for us. Thirdly, In respect of the mystical signification: for Bethlehem (saith Saint Gregory) signifies the House of Bread; and therefore he which is, Greg. hom 8. in Euang. Chrysost. hom, 1. ex varijs in Math. The true bread of Life, was rightly to be borne in Bethlehem, as Saint Chrysostome saith. And this showeth the difference betwixt God's dealing, and the World: for we aim at the bravest things, he at the meanest; and he chooseth the foolish things of this World, to confound the wise; and the weak things, to confound things that are mighty, and base things, 1 Cor. 1.27.28.29. and things that are despised, yea, and things which are not, to bring to naught things that are, that no flesh should glory in his presence. Now the means how he came to be borne in Bethlehem, Saint Augustine observeth, Aug. de concord. Euang. how Saint Matthew omitteth, but that Saint Luke declareth the same: Augustus would have all men to go into their own Cities, to be taxed; and therefore joseph and Mary went to Bethlehem, and while they were there, Mary was delivered. From whence we may see, the most admirable providence of Almighty God, who as in the great work of Creation, made the Light out of darkness, Aug. in Enchirid. c. 101. so in the wonderful works of gubernation, he can fulfil his own will, being good, by the wills of wicked men, that are not good: for Augustus thought on nothing less, Of the admirable providence of Almighty God. then to have Christ borne at Bethlehem; when he sent every one to their own Cities: But behold how God disposeth of this Edict for the fulfilling of his promise; so God bringeth many things to pass, through unknown ways; and there is nothing happeneth, but through his providence: we perceive it not, while things are in doing, but we shall plainly see it, when they are done; and therefore we should ever pray unto God, that he would guide, and direct all our actions to his glory, and to our comfort; and then no doubt, but as this long and tedious journey of Mary, did redound to her exceeding joy, so those things which for the present seem harsh and bitter unto us, will in the end prove to our great advantage. Thirdly, For the manner of Christ his birth, it is recorded, Of the manner of Christ's birth, how mean it was in many respects. that it was very poor, and mean; meaner than ordinary; or extraordinary base: for he was borne of poor Parents, they traveled on foot, they had not an Ass to ride on; in a poor Town, little Bethlehem, which is by interpretation, An House of Bread; but such a poor House of Bread, that there was scarce any bread in the House: And then being come from darkness into light, Non poterat verbum fari verbum; This word could not speak a word, but he was wrapped in poor swaddling clouts, it may be his Mother's rags; and then laid in a poor lodging, even in the Manger; and so he was indeed made lower than the Angels, for he was consorted, and laid among the Beasts that perish: Quia non erat locus in diversorio, Because there was no room in the Inn, for these poor innocent people, among the drunken swaggering companions; for these will be sure to have room: Et pauper ubique iacet, And the poor shall be thrust out of doors: And yet Christ was well contented, he desired no better, Why Christ would be born so meanly. Psal. 22.6. but chose indeed to come after this meanest manner. First, To fulfil the Scriptures: for the Prophet David said in the person of Christ, I am a worm, and no man, a very scorn of men, and the outcast of the people: And the Prophet Esay saith, He should grow up as a root out of a dry ground, i. e. wrinkled and almost withered for want of radical moisture, He hath neither form nor comeliness, and when we shall see him, there is no beauty, Esay 53.2.3. that we should desire him; he is despised and rejected of men. Secondly, To teach us true humility, Descendit quo inferius non decuit, ut ascenderet quo superius non poterat; For he made himself of no reputation, that he might be exalted, Phil. 2.9. and have a name given him about all other names; to show unto us, Luke 18.14. that Whosoever humbleth himself, shall be exalted. Thirdly, To condemn the courses and desires of worldly men: for they desire nothing so much as wealth, honours, and promotions; and yet all the Monarches of this World, with all their pomp and power, with all their riches and greatness, cannot reconcile one soul to God; They must let that alone for ever: But Christ poor, stripped, and naked, hath so pleased God, that through him, God cannot be displeased with us; for it is goodness and not greatness, to be void of sin, and not to be full of riches, that our God respecteth. Fourthly, To procure true riches unto us; for so the Apostle saith, 2 Cor. 8.9. that Christ, though he was rich, yet for our sake, he became poor, that we through his poverty, might be made rich. Fiftly, To show the difference betwixt his first and his second coming, for now he came in poverty, but then he shall come in majesty; Math. 16.27. He shall come on the glory of his Father with his Angels: The Earth shall burn, the Heavens shall melt, and all the powers of the same shall be shaken: And therefore seeing (as Emyssenus saith) Talis & tantus sit horror venientis, quis poterit terrorem sustinere iudicantis? That coming of his shall be so terrible, as that all the wicked crew of damned sort, shall exceedingly howl and cry, and pray the mountains to fall upon them, and to hide them from that fearful day; let us make the right use of this his first coming, that we may escape the terror of his second coming: And so you see the manner of his birth, weakly, poorly, and meanly. That we should be well contented with any state. And this should teach us, to be ever contented with our poor and mean estate; for if the Son of God, who made all things, and whose all things are, All the Cattle upon a thousand hills, was well contented, and made choice of this low estate; why should we be discontented with the same? for we are unworthy of the very Bread we eat, and of the very Light of Heaven, wherewith we are illuminated, we are very base, and miserable beggars, begging of God the very crumbs that we eat, Math. 6.11. saying; Give us this day our daily bread; and yet such is our pride, and haughtiness, that we are ready to snatch it out of his hands, and not to stay while he gives it us: Such is our disdain and discontentedness, that the daintiest fare will scarce please us, and such is our desire and ambition, that every man still cryeth with the Daughters of the Horseleech, More, more; Our eyes are never satisfied with seeing, nor our ears with hearing, nor our hearts with enjoying the vanities of this World. But alas Beloved, Beware of murmuring, Wisdom 1. 11. which is nothing worth; and let the same mind be in you herein, as was in Christ jesus: If you would be happy, remember how he came, Phil. 2.5. Math. 8.20. poor and mean, remember how he lived, mean and miserable; for, He had not an House wherein to put his head; We have more than that: and remember how he was entertained, cold and comfortless; Math. 10.24.25. for, He came amongst his own, and his own received him not: And therefore seeing he found such cold entertainment in the world, why should we look for any better, or be any ways discontented at the like? for, The Servant is not above his Master; but it is enough for the servant to be as his Master is. CHAP. III. Of the testimonies which prove that Christ the Messiah is borne. THirdly, Of the witnesses that testify the birth and coming of the Messiah. For the testimony and witness whereby he was approved, and confirmed unto the world, to be incarnate, and made Flesh, for to be the Saviour and Redeemer of the World; I find the same especially to be twofold. 1. The Creatures. 2. The Creator. First, The testimony of the Creature is threefold. 1. The Angels of Heaven. 2. The Stars in the Skies. 3. Men on Earth, First, An Angel said unto the Shepherds, Luke 2.11. Unto you is borne this day in the City of David, a Saviour, which is, Christ the Lord; And immediately there were not six Cherubims (as Esayas saw) nor four and twenty Elders, Esay 6.2. (as Saint john saw) but a multitude of heavenly Angels, that by their heavenly Haleluiah did confirm the same: And therefore the truth hereof is infallible, because the Angels though they be mutable by nature, yet they be now confirmed by grace; Isidorus. l. 1. c. 12. de summo bono. Ne à veritate voluntatem averterent, That they cannot lie, nor fall away from truth, as Isidorus saith. Secondly, The gentile Prophet Baalam, prophesied, that there should come a Star of jacob; Numb. 24.17. justin. lib. 1. And Zoroastres King of the Bactrians, a man excellent in all learning, (as justin saith) left this as a tradition among the Gentiles, and afterwards it was more plainly published by the Sibyls, that a Daystar should appear, before the arising of the Son of Righteousness: And this was fresh among the Gentiles, until the very coming of Christ; for Virgil (though misapplying the same) saith, Virgil. Egl. 4. Ecce Dionaei praecessit Caesaris astrum. Rightly applied thus, That the glorious Star long expected, should precede and fore-shew the coming of the Saviour. Fulgent. fol. 657. in Octavo. Ser. de Epiphan. Yet Fulgentius saith, That Puer natus novam stellam fabricavit; Christ being borne, did of nothing frame this Star: And so indeed it is called, His Star; his Star, because he made it, and his Star, because it bare witness of him: for the Magis, the Wisemen being upon the Mountain Victorialis, worshipping their God, Chrysost. hom. 2. op. impf. in Matheum 2. (as Saint Chrysostome saith) a star did appear unto them, in the likeness of a little Child, and so showed unto them, and to all others, that this Child, and Son of God was borne. Thirdly, Men, both jews and Gentiles, did bear witness unto his birth. Math. 15.24. First, The jews, because he was chief sent unto the lost sheep of the House of Israel; Therefore immediately after his birth, the Angel told the Shepherds, that Christ was borne: And the Shepherds when they had seen him, that they might be sure of the truth thereof, Luke 2.17. did make known abroad, the saying that was told them concerning that Child. Why the birth of Christ was first revealed to the Shepherds. And here one thing is very observable, that the Angels made choice of Shepherds, to be the first partakers of this blessed news, and the first proclaimers of our Saviour's birth: That the great Clerks and Scholars of the jews, the Scribes and Pharises, that knew best Christ should come, and where Christ should be borne, should notwithstanding be utterly discarded; and these Herdsmen be so graciously admitted, to see that, which so many Wisemen and Prophets desired to see, Math. 13.17. and have not seen. To teach us, how much God favoureth holy and modest simplicity, and disalloweth impious and scrupulous subtlety; These Shepherds that followed their vocation, and kept their Sheep, did first find that good Shepherd, that gives his life for his Sheep; because as the wool that hath received the die, and tincture of no colour, is best capable of any colour; so these Shepherds, that were never before endued with any kind of humane wisdom, were the fit Subjects to be enlightened with this divine knowledge: And those great Doctors of the Law, were excluded from these tidings of the Gospel, because insolent presumption of our own knowledge, is that indeed, which depraveth our affections, and depriveth our souls from saving grace. Secondly, That the Magis believed this Child to be 1. A Man. 2. A King. 3. A God. The Gentiles were called to be witnesses of the birth of this Child, for the Star appearing unto the Magis, it did cast forth three especial beams, whereby the Wisemen did perceive that Child which was borne, to be First, A Man; secondly, such a man that was to be a King; and thirdly, such a King, as should be both God and Man: And therefore they addressed themselves, both in their speech and actions, to testify as much; for, First, In their speech unto Herod, they say, Where is he that is borne? to show that he was a man; King of the jews, to show that he was a King: for, We have seen his Star, and are come to worship him; to show that he was a God. Secondly, In their actions, they show the very same; Basil in sermone de hum. Christi generat. f. 138. for they offered unto him Myrrh, Gold, and Franckinsence. First, Myrrh, to show that he was mortal; because they used to put Myrrh to the bodies of the dead. Secondly, Gold, to show that he was a King, that should have a Crown of pure Gold to be put upon his head. Thirdly, Franckinsence, to show that he was a God, Chrysost. hom. 6. in c. 2. Matthew. Quia thus ad honorem divinum concrematur; Because Franckinsence was used to be burned in honour of God. Et capitur minimo thuris honore Deus. And this is most manifestly showed, that they believed him to be a GOD, by all the particulars of their actions. For, Ammon. Alex. in harm. Niceph. li. c. 13. First, Though Ammonius Alexandrinus, and Nicephorus think, that the Star appeared two years before Christ his birth; that so they might make preparation, for so long a journey; because these Magis were Kings themselves, as Saint Cyprian delivereth it from the tradition of the Church; Cyprian. ser. de Baptis. Chrys. hom. 6. in 2. Matth. and Saint Chrysostome seemeth to consent; and Bosquierus laboureth to confirm; yet I think rather with Saint Augustine: that these three wise men, Iter unius anni in tredecim diebus peregerunt. Did perform that journey which was enough for a whole year, in thirteen days; because (as Remigius saith) Puer ad quem properaverunt, potuit eos in tam brevi temporis spatio ad se adducere; That child unto whom they hastened, might help and further them forward to come unto himself, in so short a space: and therefore this their diligence and speedy haste to come to Christ, doth sufficiently show that they believed this newborn Babe, to be the true and eternal God. Secondly, Their behaviours being come, doth in a fare plainer manner show, that, puerum quem viderunt hominem, agnoverunt redemptorem; Chrysost. quo supra. the child which they saw to be a man, they did acknowledge to be their God; for though they saw him dandled in the lap of his poor Mother, wrapped about with silly clouts, and having not the least sign of any humane Kingly dignity, yet they did homage unto him, as unto the King of Kings. For, First, They fell down, to show their Humility. Secondly, They worshipped him, to show their Faith. Thirdly, They offered their gifts, to show their Charity. In gremio pauperis matris positum, & pannis vilibus involutum, & nullum regiae dignitatis humanae signum habentem. Quid? adorant regem nuper natum, etc. And what is this, that they adore this child newly borne, and sucking on his Mother's Breasts, and would not adore that King which had been long ordained, and was most gloriously reigning on his Kingly throne, what is the cause of this? Ille natus in pallatio contemnitur, iste natus in diversorio quaeritur; That he which was borne in the Palace should be contemned, and he which lay in the Manger should be adored? Saint Chrysostome, Maximus, Leo, Fulgentius, and all, do all agree, it was, because the Wise men knew, that he Quem dixerunt regem Iudaeorum erat Creator Angelorum, & quem viderunt paruum in praesepio, erat immensus in coelo; Whom they had called King of the jews, was the Lord and Maker of the Angels, and whom they saw little and poor in the cratch, was rich and immeasurable in Heaven. Quod non capis, quod non vides, Fulgentius ser. de Epiphania Thom in hymn. Animosa firmat fides, Praeter rerum ordinem. Their faith did show them that he was their God. And so that star which sent forth these three forenamed beams of light into the hearts of these Wise men, did send from thence by reflection, three other beams of light, for our instruction: for here we see this star wrought in them. First, Illumination and Faith in their hearts; What effects the Star wrought in the Wise men. for when they saw him, they believed in him. Secondly, Confession and Inquisition in their Mouths; for when they lost him, they made diligent search and inquisition after him, saying, Where is he that is borne King of the jews. Deut. 6.16. Thirdly, Diligence and Obedience in their Actions, for they made haste to go unto him, and when they came, they came not empty-handed: but they brought unto him Gold, Frankincense and Myrrh. Aurea nascenti fuderunt munera regi, Thura ded●●e deo, myrrham tribuere sepulchro: And so herein these Wise men, were wise indeed; not because they had all the wisdom of the Gentiles; but because they did thus seek and find him, In whom are hid all the treasures of wisdom and knowledge. Oh that it were so with us; that we did know him, believe in him, go unto him, search and seek him, and offer him ourselves and ours, to do him service! Pro myrrha lachrymas, auro cor porrige purum, Pro thure ex humili pectore funde preces. And we shall not need to fetch gold from Ophire, What we should offer unto Christ. but the gold of a pure Faith, which will abide the fiery trial, neither shall we need to go to the Apothecaries, to buy their Frankincense, or Myrrh, but the sweet perfume of devout prayers, and the bitter tears of godly sorrow, for out sins: these are the most acceptable sacrifices unto Christ. And as the forenamed witnesses, which were primitiae Martyrum, the first fruits of his witnesses, both of the jews and Gentiles, do testify this truth unto the world; so to these are added, the testimony of john the Baptist, for, he was sent to bear witness of that light: john 1.8. and he testified and bare witness of him, that he was that Lamb of God, John 1.29. which taketh away the sins of the world. And because we should the better believe him and his testimony herein, he showeth how he came to know him to be the true Messiah, even by the testimony of the Spirit of truth: for, I knew him not (saith he) but he that sent me to baptise with water. i e. the holy Ghost, said unto me, upon whom thou shalt see the Spirit descending, and remaining on him, the same is he which baptizeth with the holy Ghost: and I saw (saith he) and bare record that this is the Son of God. john 1.33. And then the testimony of all the Evangelists, the Apostles, the Fathers, the Martyrs, and all the holy Men of God, which have testified and sealed this truth unto us, some with their words, some with their works, and some with their dearest blood. That God himself testified Christ to be his son. Matth. 3.17. Secondly, if these testimonies of the creatures be not sufficient to prove jesus the Son of Mary, to be the Eternal Son of God; we find God himself the Creator of Heaven and Earth, testifying the same: for though the testimony of john was sufficient, john 5.35. to satisfy any man, because he was aburning & a shining light, in whom the jews themselves were willing to rejoice for a season, as our Saviour witnesseth, yet Christ needed not to receive testimony from man, John 5.36. because he had a greater witness than that of john, even the Father himself which sent him, he bare witness of him, and with an audible voice he proclaimed the same twice from heaven, saying, first at the River jordan, and then on Mount Thabor; Matth. 7.5. that he was his Beloved Son, in whom he was well pleased. John. 5.36. And these are sufficient witnesses; Quia dicta jehovae dicta pura; Because the words of the Lord are pure words, as the Psalmist saith. Or if any Atheist will not believe these Divine Oracles, let him believe his own eyes; If he will believe neither Angels, Men, nor GOD, let him believe himself, Matth. 7.16. for the very works, that I do, testify of me: for the works of every man do testify of him, what he is; because that is a sure rule of our Saviour, By their fruits you shall know them: But than you must not understand their works, as they are reported to be, for so we are, and may be many times deceived; for, john came, Matth. 11.18. neither eating nor drinking, and they said he had a Devil; and, our Saviour came eating and drinking, and they said, behold a Glutton, and a Wine-bibber; And the Prophet David saith, They laid to his charge, things that he never knew: So the Christians of the Primitive Church, that were as careful as men might possible be for their lives, to lead a strict and an upright life; yet is it incredible almost to think, what wicked reports were raised of them: and therefore not the works of man, as they are by envy, or malice bruited to be, for what will not envy say? but as they are in deed and verity, do manifestly show what any man is: and therefore Christ saith unto the jews, If you were the sons of Abraham, john 8.39. you would do the works of Abraham; and Saint james saith, james 2.18. Show me thy Faith by thy Works; for the works of a man truly considered, is an infallible argument to show what he is: so the works that our Saviour did, while he did live on earth, do sufficiently prove him to be both God and Man; and so his very enemies testified, saying, He hath done all things well, Mark. 7.37. he maketh both the deaf to hear, and the dumb to speak; and those that doubted of him, whether he was the true Messiah, or not, said, john 7.31. When Christ cometh, will he do more miracles than these which he hath done? and the works that he doth now, reigning in heaven, do sufficiently prove him to be the Maker, Preserver, Heb. 10.12.13. and Redeemer of men: for, he sitteth on the right hand of God, Rom. 8.34. 1 Cor 15.35. Matth. 11 6. making intersession for his Saints, and ruling till he hath put all his enemies under his feet. And therefore I conclude, as I began, that the Word was made flesh, and blessed is he that is not offended in him. Why then, O thou incredulous jew, wilt thou not receive thy Saviour? is it because he came poor, without any show of worldly pomp? why? that should make all men the rather to embrace him, and the more thankfully to acknowledge him; because that he which might have come in Majesty, Cum caelestibus, Attended on by Angels, would come in poverty, and have his bed made cum iumentis, among the beasts that perish, that so by his coming poor, we might be all made rich through him; and therefore O jew, I do advice thee, that as thy Fathers accomplished the decree of God, in condemning him; so do thou according to the will of God, in believing on him, and thou shalt be happy; for, he that believeth in him shall never perish. To whom with the Father, and the Holy Spirit, be ascribed all Honour, Thanks and Praise, both now, and for evermore. Amen. A Prayer. O Eternal God, who, as in all things else, so more especially in giving thy dearest Son, coeternal, coequal, and coessential unto thyself to be made flesh, subject to our humane frailties, and in all things like unto us, sin only excepted, hast showed thy goodness, and thy love to man, to be like thyself, infinite and incomprehensible; we most humbly beseech thee to give us grace to know thee, and whom thou hast sent jesus Christ, to be the only true God, whom to know, is eternal life, through the said jesus Christ our Lord. Amen. JEHOVAE LIBERATORI. FINIS. The Fourth Golden Candlestick, HOLDING The Fourth greatest Light of Christian RELIGION. Of the Passion of the MESSIAH. LUKE. 24.46. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. And thus it behoved Christ to suffer. YOu have heard (dear beloved) how miserably man is distressed by sin, The coherence of this Treatise, with the former Treatises. how he may be relieved only by the Mercy of God, and how this relief is applied unto us, by the Incarnate Word; for he is the true Samaritan that doth help the wounded man; he is the blessed Angel that doth stir the pool of Bethesda, and give virtue unto the water, to heal our sores; to help our souls: But alas, this Angel as yet, is but descended, and the waters are not troubled: and this Samaritan is but alighted, and the poor semi-dead Traveller, is not set up upon his horse, to be carried towards his Inn: that is, he hath not yet entered into the waters of tribulations to save our souls from drowning in Hell; neither hath he put our sins upon his back, that we being freed from the burden, might walk on towards Heaven; this resteth yet behind, and this Tragedy is yet unheard: and therefore, though he much humbled himself by his Incarnation; yet is that nothing; it is but the beginning of sorrows, in respect of his sore and bitter Passion: For, to redeem our souls from sin, the deep waters must enter into his soul, and all our sins must be laid upon his back; and for our sins; It behoveth Christ to suffer. Hic labour, hoc opus est. And this is that which we are now to treat of. Thus it behoved Christ to suffer. CHAP. I. Of the manifold use and commodities that we reap by the continual meditation of the sufferings of Christ. Three things that move attention. THere be three special things that do use to move attention. 1. An eloquent Author. 2. An important matter. 3. A compendious brevity. And all these three do here join and meet together in this Text of Scripture. For, First, the Author of these words is Christ. Luk. 11.49. First the Author of these words, is jesus Christ: the wisdom of God; Wisdom itself, so incomprehensibly wise, that all men wondered at the gracious words that proceeded out of his mouth. Secondly, the sum of these words, is the Tragedy of jesus Christ. Secondly, the matter is the Tragedy of himself; the laborious life, and the dolorous death of the Son of God: the chiefest Tragedy of all Tragedies; for the Catastrophe hereof, hath the effusion of blood, and the mourning, not only of the Sufferer, or Parents and Friends, but of Heaven and Earth, and all the whole world, fare more doleful than the mourning of Hadadrimmon, in Valley of M●gyddo. The Actors of this Tragedy, are Kings, Viceroys, Dukes, Scribes, Pharises, High-Priests, Elders of the people; The Actors of this Tragedy. the Apostles themselves, and others: all great. Christ the King of Kings, Herod the great King; Pilate, the Viceroy, Annas and Cayphas, high Priests; Peter and judas, great Apostles; and those that were mute, as the Sun, the Earth, the Stones, the Veil of the Temple, and the very Graves, did by apparent signs, most dolefully bewail the nefarious death of the Son of God: yea more, the Angels mourned, and the Devils trembled to behold the same. The Theatre on which it was acted, was jerusalem, The Theatre was jerusalem. the very midst and heart of the earth, as some imagine; according to that saying of the Psalmist, Operatus est deus salutem in medio terrae, GOD hath wrought salvation in the midst of the Earth. Hear is the place where it was acted: — Hic, hic, mors & vita duello, — Conflixere mirando. Here life and death did strive for victory: and here the beholders were men of all Nations; Hebrews, Greeks', and Romans: and the time was their most solemn feast, wherein all did ●eete to eat their Paschall Lamb. And therefore if there be any Theme that may challenge our ears to listen, and our hearts to meditate upon the same, it is this; for this is one of those things that was once done, that it might be thought of for ever, that it might be had in everlasting remembrance. And the continual meditation thereof is; 1. Acceptable unto Christ. 2. Profitable for us. For, First, The continual meditation of Christ's passion what it doth. if the rod of Moses which wrought so many miracles in Egypt, and the Manna which fed the children of Israel 40. years in the Wilderness; and the Book of the Law, which was delivered unto Moses upon Mount Sinai, were to be preserved in the Ark, First, It is most acceptable unto Christ. as testimonies of God's love throughout all generations; how much more should we keep the remembrance of the Cross of Christ, of the Body and Blood of Christ, and of the glad tidings of salvation, which we have by the death of Christ in the Church of God for evermore? Our Saviour gave but two Sacraments unto his Church; and one of them is chiefly instituted to this end; for a remembrance of his suffering: for, as often as you eat this Bread, and drink this Cup, Luc. 22. you show the Lords death until he come. 1 Cor. 11.1. And the remembrance of Christ's death (saith Saint Chrysostome) Est beneficij maximi recordatio, Chrys. hom. 8. in Matth. caputque divinae erga nos charitatis; Is the commemoration of the greatest benefit that ever we received from God; and the chiefest argument of his Divine love towards man: for though it was great love, to be clothed with the veil of our flesh, and to take the infirmities of our frail and feeble nature; yet is it fare greater love, to be compassed with the shadow of Death, and to undergo the penalty of our sinful nature. And therefore seeing the merciful and gracious Lord hath so done this marvelous work, Psal. 111 4. that it ought to be had in remembrance; I may well say with the Prophet; Lam. 1.12. Have ye no regard, O all ye that pass by the way? Stay here and consider, and behold, If ever there were any sorrow, like his sorrow, or any suffering like the suffering of Christ? your business may be great, and your occasions urgent, yet none so great, none so weighty as this; and none so acceptable unto God as this: for if you must remember when he rested, how much more, should you remember how he suffered? Secondly, It is most profitable unto men, in three respects. Secondly, As no work more acceptable unto God, so none more profitable for us; for the serious meditation of the sufferings of Christ effecteth in us, (besides many others) these three especial good. 1. It hindereth us to sin. 2. It kindleth our charity. 3. It erecteth our Hope. For, Orosius sup ep. ad Rom. l. 6. First, Tanta vis crucis ut si ante occulos ponatur, etc. So great is the power and efficacy of the sufferings of Christ, that if it were always fixed in the minds of the faithful, How the meditation of Christ's Passion driveth away sin. so that they did intentively behold the death of Christ, no concupiscence, no lust, no envy, no fury could overcome them; but presently upon the consideration of Christ his sufferings, the whole host of the flesh, and of sin, would fly away saith Orosius, and Saint Bernard saith, Bern. ser. 62. in Cant. Quid tam efficax ad curanda conscientiae vulnera, necnon ad purgandam mentis aciem quam Christi vulnerum sedula meditatio? What can be more powerful, to cure the sinful wounds of our consciences, yea, and to purge our minds from all sins, than the sedulous meditation of the wounds of Christ? for the Passion of Christ showeth how dear it cost him to redeem us from sin, and therefore it should make us afraid to sin: for when the Harlot Lais asked of Demosthenes 1000 Dracmas, i. e. almost 24. pound of our money, or as some report, 10000 Dracmas, i. e. 200. pound for one night's lodging, with her, he wisely answered her, Non tanti emam paenitere; I will not buy repentance at so dear a rate; so when Satan suggesteth us to sin, if we did but consider the great price, that Christ did pay for sin, and must be paid before it can be pardoned; for we are bought with a price; yea, with a great price, 1 Cor. 6.1. saith the Apostle; there is no doubt but it would be a great means to preserve us from sinning: for it is most certain, saith Origen, Origen in. c. 6. ad Rom. that the true consideration of the Passion of Christ, in the heart of a Christian, is the chiefest munition to guard us against every sin; for, as Vriah said unto King David, The Ark, and Israel, 2 Sam. 11.11. and juda, abide in Tents, and my Lord joab, and the servants of my Lord, are encamped in the open field, Sap. 2.8. and shall I then go down into mine house, to eat and drink, and to lie with my wife? as thou livest, and as thy soul liveth, I will not do this thing. So every good Christian man will say, My Saviour Christ did wear a Crown of thorns; and shall I say come, let us crown ourselves with rose buds? his hands are extended upon the Cross to embrace me, and shall I stretch forth mine hands unto wickedness to disgrace him? he being ready to die, had gall to eat, and vinegar to drink; and shall I being perfectly whole, say with them in the book of Wisdom, Come, Wisdom 2.7. let us fi●l ourselves with Wine and pleasant ointments? He suffered his breast, his side, and his heart, to be opened and pierced for me, and shall I harden my heart, and shut the door of my soul against him? he was contented to hear himself reviled and scorned for me, and shall I still scorn him, and stop mine ears from hearing him, so graciously speaking, and so lovingly calling me, by the mouth of his holy servants? And, as Origen saith, Pro me Dei filius iugulatus est, & iterum me peccare delectat? The Son of God was slain for my sins, and shall I ever again delight in sin? So will every true remembrancer of Christ's sufferings say, the desire of money betrayed my Saviour, and shall I ever after that, love covetosnesse? my wanton pleasures, my vain delights, my swelling pride, my greedy desire, and all my wicked sins, were the only cause of my Saviour's want, Chrys hom. 88 in Matth. of his bitter sorrows, and his shameful, cruel death: and shall I ever love those sins that brought these sorrows unto him? no sure, I will not do it, saith every soul that thinks of this: Etiam si lapis esset; yea, though his heart were made of stone, yet the true meditation hereof, would mollify the same like wax; and cause him to depress his pride, and to detest all sin, saith Saint Chrysostome; for as the destroying Angel could not hurt any of them, whose doore-posts were sprinkled with the blood of the Paschall Lamb; so the subtlety of Satan, that destroying enemy, can never prevail against them, which have their minds and hearts always sprinkled with the true meditation of the suffering, and shedding of the precious blood of jesus Christ. Gal. 6.14. And therefore, as that blessed Apostle Saint Paul saith; God forbidden that I should glory in any thing, The meditation of Christ's Passion cannot choose but make us to love Christ. save in the Cross of jesus Christ, whereby the world is crucified unto me, and I unto the world; that is, whereby all worldly vanities and pleasures, are become loathsome unto me, and I am become a hater and detester of them; as being the cause of Christ his Cross; so I say unto every man; if ever Satan, or the lust of the flesh, enticeth thee to sin; I pray thee do but this one thing, before thou dost the sin, call to mind and consider, what thy dear Saviour suffered for thy sins, and I doubt not but it will prove a most wholesome antidote, and a most excellent preservative against sin. And, Secondly, As the consideration of Christ's Passion, is a great means to prevent sin, so it is of main force to stir up our love, and to kindle our affection towards Christ: as Saint Bernard saith, Nihil est, quod eum ita nobis amabilem reddit, quam calix ille, Bern. ser. 20. in Cantic. quem pro nobis bibit; nothing in the world makes Christ to be loved of us more than that Cup which he hath drunk up for us. Quia amor amoris magnes, & durus est, qui amorem non rependit; Because love is as a loadstone to draw love again; and, greater love than this, hath no man; that a man should give his life for his friends; and therefore the remembrance of this cannot choose, but cause us to love him again. Euripides in Alceste. It is reported— subeuntem fata mariti Alcesten,— that Alcestes was contented, to undergo the destinies of her husband; for when Apollo had obtained of the Fates, to spare Admetus' life, if any one of his friends or kindred would willingly die for him; and that all his friends refused the same, his wife Alcestes redeemed his life with her own death: So was Pythias ready to die for Damon, and Damon likewise for Pythias: and so the Codri for the Athenians; and the Curtij for the Romans did willingly give themselves to die: Sic fratrem Pollux alterna morte redemit. And surely these are arguments of great love; yet fare fare short of the love of Christ. For, First, these did it for them that loved them as much, Lactant. institut. l. 5. c. 18. and were as ready to do as much for them again: but Christ did it for us, when we were his enemies. Rom. 5.8. Secondly, these owed so much unto their friends and country: for in that they were, they were from these, and whatsoever they had, they had from them; and therefore, Cicero. l. 1 office Partem ortus nostri patria, & partem patres sibi vendicant: Our Country, our friends, and our parents, do rightly challenge no small part of every man, saith Cicero: and as Lucan saith. — Haec duri immota Catonis. Lucan. l. 2. secta fuit.— Nec sibi sed toti genitum se credere mundo. It was Cato's mind, that he was not borne for himself, but to do what good he could to others; but Christ oweth us nothing, he is a debtor to no man: for who hath first given unto him, Rom. 5 8. and it shall be recompensed unto him again? And therefore seeing the love of Christ to us was so great, as when we deserved no good at his hands; but deserved so much evil, as is due to mortal and perfidious enemies; to suffer so many things for us; how can it choose, but the remembrance thereof, should exceedingly kindle our love towards him again? for who can behold and consider the gr●● price that was paid for his redemption, and not love his Redeemer? or who can think of that bitter potion, which he drunk for our salvation, and not be inflamed with the love of his Saviour? There be 3. things (saith Mirandula) that do move us to love any one. First, The virtues of the person. Mirand de morte Christi li. 1. c. 17. Secondly, The benefits that we have received of him. Thirdly, The good that we do expect from him. But Christ is the virtue of God his Father, the chiefest good, and all goodness; and although every virtue doth challenge love, yet no virtue deserveth the same so much as liberality; and what greater bounty or liberality can there be then this, to shed his precious blood, and to offer up himself upon the Altar of his Cross, to deliver us from eternal death? and what greater good can be desired, than that eternal happiness which he hath purchased for us, and which we do expect from him? And therefore who would not love so good a Saviour? It is reported of Ignatius, Bishop of Antioch, that he did so continually meditate upon those great things, which Christ had done and suffered for him, Jdem quo supra. c. 10. that he was thereby brought so entirely to love him, as when he was demanded, why he would not forsake and forget Christ, rather than suffer himself to be torn and devoured of wild and savage Beasts? He answered, That he could not forget him, because the sufferings of Christ, were not only words transient in his mouth, or removable objects before his eyes, but they were indelible Characters, so engraven in his heart, that all the torments of the Earth could never raze them out: And therefore being commanded by that bloody Tyrant Traiane, to be ripped and unboweled, they found jesus Christ written upon his heart, in Characters of Gold. Oh that it might be so with us, that we would ever set the sufferings of Christ before our face, and with Saint Paul, desire to know nothing but jesus Christ, and him crucified; that so by the continual consideration of Christ his great love to us, we might be induced to love him again. The meditation of Christ's suffering, supporteth our hope. Thirdly, As the continual meditation of Christ's suffering, suppresseth sin, and kindleth our love, so it supporteth our hope: for though I have sinned grievously, and my conscience is much troubled, yet it shall not be ouer-cha● 〈◊〉 despair; Quoniam vulnerum Domini recordabor, & ●od ex me mihi deest, usurpo ex visceribus Domini: Bernard Ser. 61. in Cant. Because 〈◊〉 will remember the wounds of my Lord jesus, and whatsoever is wanting in myself, I will assume from the bowels of my Saviour: for when my wisdom faileth, my righteousness sufficeth not, my holiness helpeth not, the sufferings of Christ shall suffice for all: This shall be my last refuge, this shall be mine only remedy, saith Saint Bernard. Idem. Ser. 22. in Cant. And so Saint Paul, after he had showed how, do he what he could, he served with his flesh many times the Law of sin; and therefore cryeth out, O wretched man that I am, who shall deliver me from the body of this death? He saith, I thank God, Rom. 7.24.25. through Christ our Lord; As if he should have said, Seeing I am so prone to sin, and so unapt to goodness, I have none other refuge, but only to fly unto the sufferings and merits of jesus Christ: and I know that is sufficient for me, in stead of all; for, as Israel sucked honey out of the rock, and oil out of the flint stone, Deut. 32.13. so do we suck all our comforts, and refresh ourselves with those streams of tears, and blood, that gushed out of that stony Rock jesus Christ; And as the high hills are a refuge for the wild Goats, Psal. 104.18. and the stony Rocks for the Coneys; those poor silly fearful Creatures, that have none other shift to save their lives, but to hide themselves in the holes of the Rocks; so the poor silly simple souls of sinful men, have none other place to hide themselves in from the wrath of God, Cantic. 2.14. but only with the Dove (in the Canticles) In foraminibus petrae; In the clefts of this Rock, in the secret places of his stairs, (as some translate it,) that is, in the wounds and stripes of jesus Christ: for, By his stripes we are healed. Esay 53.5. And therefore, seeing the sufferings of Christ, is that precious balm of Gilead, that sovereign salve, which is sufficient to heal every sickened soul, to hinder us to sin, to kindle our love to God, and to erect our hope in God; no man can treat, no man can hear of a matter more excellent, then is the dilating of the sufferings of Christ. Thirdly, Here is a compendious brevity, a theme short enough, but four words; Ita oportuit Christum pati: 3. Here is abundance of matter in few words. Thus it behoved Christ to suffer, or, Christ must thus suffer. And they be certain in sense, and full of matter: And therefore you may easily remember the words, because they be so few; and you should diligently muse, and daily meditate upon the matter, and be throughly excited to an unwearied harkening or reading, and to a faithful retaining of the same, because so excellent, and I may be truly excused, for my large preamble, and long perambulation upon the same; because there is, Multum in paruo, Hieron. ad Demetriad. A great deal of matter couched here, in a little room; even as the whole World is expressed in a little Map. For though the men of Myndas might well shut their large gates, Laertius. l. 6. lest their little City would run out; yet huge spacious Cities must have their Gates bigger than little Wickets, lest their people should get neither in nor out: And therefore though these words be but few, yet seeing herein there is contained infinite matter, and an huge building; Centum sublime columnis: for, what higher mystery, or what ampler discourse can we find, than the sufferings of jesus Christ? you must give me leave to insist a while, to behold the stripes, and to search into the wounds of Christ; for I may not shut a large foot into a little shoe, and I cannot enclose so many Iliads of sorrows (as one did the Illiads of Homer) within the compass of a nutshell: And therefore, by God's help, though I mean not to build Tabernacles, and to stay ever in the expounding of that, which shall be ever in my remembrance; yet I will Sistere gradum, Make a stop, and stay a while: To treat of these words of Christ, Thus it behoved Christ to suffer. In which words (as the Holy Ghost hath set them down) I note these four especial points. The division of the Text. First, The person suffering, Christ; thus it behoved Christ. Secondly, The suffering itself, it behoved him to suffer. Thirdly, The necessity of his suffering, it behoved him to suffer. Fourthly, The manner of his suffering: Thus it behoved Christ to suffer; i. e. As the Prophet's foretell, and as you have seen he did. CHAP. II. Of the surpassing excellency of the Person suffering. 1. Part. FOr the first, The excellency of the person; that is, the subject of any action, doth give the most life unto any matter: for the exploits of Kings, or the deeds of Nobles, do of themselves crave attention, a hundred times more than the story of any one of base condition. Consider we then the person, that is to undergo this passion. First, We shall find him to be a man; for so Pilate saith, That Christ was a Man. Behold the man: And himself commonly gives himself none other title, then, The Son of man; to show indeed, that he was a true man, as we are. And this should move in us compassion; for humanity itself at the torments of the very bruit Beasts, is something touched; and Diogenes the Cynic, in this respect is said, Laertius l. 6. Bonauent. in vita. S. Francis. to have redeemed many times the Beasts from slaughter: And Saint Francis likewise is said, to have ransomed the poor Lambs from the Butcher's hands; because it grieved them, to see any Creature tortured; and therefore much more should we be moved with compassion, at the passion of any man: for if one member suffer, 1 Cor. 12.26. all the members suffer with it, saith the Apostle. Secondly, Christ was not only a man, That Christ was a just man. but he was also a just man; Non erat dolus in ore eius, There was no guile found in his mouth: His enemies themselves confess it, Math. 27.19. Resolution of Pilate Pag. 47. Have thou nothing to do with that just man, saith pilate's wife; and Pilate oftentimes (as I have showed in my Book of the resolution of Pilate) confessed, and by many arguments confirmed his assertion, that Christ deserved no punishment at all; Luke 23.14. and that he could not find (though he had most diligently searched) any cause of death in him: and therefore to clear himself from the imputation of injustice, Leo Ser. 3. de pass. that he should ijsdem labijs eum mittere ad crucem, quibus pronunciaverat innocentem, With the same lips send him to be crucified, whom even now he had justified; he washed his hands in the view of the multitude, saying, I am innocent from the blood of this just person: So Herod, Math. 27.24. though he had derided our Saviour's silence, yet dared he not condemn his innocency; for, I have sent him unto Herod, and lo, Luc. 23.15. nothing worthy of death is found in him, saith Pilate; So Caiphas the High Priest prophesieth of him, whom he persecuteth, and absolveth him whom he accuseth, for he pronouncing the mystery of our salvation, said, It was necessary that one should die for the people: John 11.50. Therefore he must be a just man, or else he could not satisfy for the sins of men: And so the Devil himself, though he violently persecuted, and most maliciously accused yet be clearly justified our Saviour Christ; for it was he (as many of the ancients do conjecture) that told pilate's wife, and incited her to tell her Husband, that the man thus maligned, and condemned as nefarious, was notwithstanding just and righteous; for the Devil knew, that since he first knew him, he knew no sin in him: And it may be that to this our Saviour alludeth, John 14.30. Talem vix reperit unum, milibus è multis hominum consultus Apollo, john 8.46. when he saith, The Prince of this World cometh; Sed in me non habet quicquam, but he hath nothing in me: As if he should have said, When he searcheth, and seeketh, and sifteth what he can; yet shall he find no evil, no sin, no, not the least cause of death in me. For he might justly say, Which of you can rebuke me of sin? Quia ab omnibus accepit testimonium innocentiae, Because he had the testimonies of all men, Iren. l. 4. c. 14. of all sorts, as Irenaeus saith, to justify him; God, Men, Angels, Devils, Friends, Foes, Acquaintance, Strangers, and all justified him, that he was void of sin, full of grace. And therefore, as we have ever more compassion of them that suffer, and be innocent, then of those whom we conjecture to be Malefactors; so the consideration of Christ's suffering, being as the Dove, as innocent as innocence itself, should move in us not only a commisseration of the sufferer, but also a detestation of the persecutors: for who can hear, or read, of the death of righteous Abel, by that wicked Cain; the burning of Laurentius, by that Tyrant Decius; the flaying of Saint Bartholomew, by his bloody enemies; or the dragging of Hippolytus with wild Horses, and such like cruel and bloody Tragedies, without a detestation of such horribly wicked Actors? And can we hear the sufferings of innocent guiltless Christ, without a deadly detestation of those inhuman Butchers? That Christ was a good man. Acts 10.38. Thirdly, He was not only a just man, that did no hurt to any man, but he was also a good man, that did good to every man: for, He went about (saith the Apostle) doing good; and that both in words and works: for, first, He often taught them, in the Temple, in the Synagogue, upon the Mount, in the Highways, in Houses, in all places; his goodness would not suffer him to conceal any thing in silence, that might be any ways profitable unto his hearers; but to dispel with all diligence, all mists and clouds of errors, from the inward eyes of the people, and to instruct them clearly in all the heavenly mysteries of salvation. Secondly, He cured the bleeding wounds of afflicted consciences, he reclaimed & brought home many straggling sheep, and wand'ring sinners; he gave eyes unto the blind, feet unto the lame, speech unto the dumb, ears unto the deaf, bread unto the hungry, yea, many times he restored health unto the diseased, and sometimes the dead unto their lamenting friends: And as Saint Paul saith, Who is weak, and I am not weak; 2 Cor. 11.23. who is offended, and I burn not? So might our Saviour more truly say, Who is burdened, and I am not grieved at it? for he commisserated the corporal and spiritual infirmities of all men, yea, he did not only pity them in us, but he put them all upon himself, Et tulit in se ut à nobis tolleret, and took them all upon himself, that he might take them all from us, as Saint Chrysostome saith. And therefore, if the people did so much condole the natural death of Dorcas, Acts 9.39. because she was so good a Creature, as to bestow some few clothes upon some few poor distressed people; how much more ought we to bewail the shameful and the doleful death of Christ, that did so much good, and never any ill, all the days of his life? Fourthly, He was not only justus & bonus, A just and a good man, or an innocent man, void of sin, and a virtuous man, full of grace, but he was also more honourable and noble than all the sons of men: for he was Christus, That Christ is, 1. A King. 2. A Priest. 3. A Prophet. Math. 2.2. Anointed to be a King, a Priest, and a Prophet. First, King; Simul natus, simul Caesar, He was a King by birth; Where is he that is borne King of the jews? He descended of the regal race, Saint Matthew reckons fourteen Kings in his pedigree, and he was a King to his dying day, jesus of Nazareth, John 19.22. King of the jews; Pilate writes it, and he will not alter it: for, God himself had spoken it, Psal. 2.6. I have set my King upon my holy hill of Zion. Secondly, Priest; for, The Lord swore it, Psal. 110.4. and he will not repent it, that he is a Priest for ever after the order of Melchizedecke. The noblest Order, and the royalest Priesthood in the World: for this holy Priest was also a noble King; Esay 9.6. for he was King of Shalem, King of peace; even as Esayas calls him, The Prince of peace. Thirdly, Prophet; for, Deut. 18.15. A Prophet shall the Lord your God raise unto you: And he shall be a Prophet, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, in the highest degree, even the Prince of Prophets, and so great a Prophet, that Whosoever will not hear him, he shall surely die. jer. 22.18. And therefore if jeremy taketh up that mournful lamentation, for the death of King josias, and say, Alas for that noble Prince, ah my Lord, or, ah his glory; and yet he came to an honourable death in the Field, without any shame, and but little pain: then what shall we say, for the death of this King of Kings, this Priest of the most High God, and this great Prophet of the Lord, that was anointed with the Oil of gladness above his fellows? Psal. 45.8. The Lord had said, Touch not mine Anointed, and do my Prophets no harm; Psal. 105 15. yet we see Kings, the Anointed of God, are slain, and jerusalem killed the Prophets, and stoned those that are sent unto them: Luke 13.34. But behold a greater than all Kings is here, Et quasi unus è decem milibus, And such a one as ten thousand Kings are not equal unto him; and yet he is not brought to an honourable death, of a Priest at the Altar, or of a King in the Field, but to a most shameful and reproachful death, the most accursed death of the Cross, among the wicked: O then let us consider, if ever such a person came to such a death! That Christ was a true and eternal God. Math. 17.54. Fiftly, He was not only the highest among all the Sons of men, but he was also the Son of the most High God; Pilate heard it, and feared; the Centurion saw it, and confessed it, Truly this was the Son of God; And the very Devils felt it, and proclaimed it, We know who thou art, even the holy one of God: yea, the trembling Earth quaking, Luke 4.34. the flinty Rocks cleaving asunder, and the doleful graves opening themselves, did by a visible voice confirm him to be a God: And so that strange Eclipse that was seen at his death, and that unexpected darkness, that veiled the face of the Sun for three hours together, because it was no defect of Nature, (the Moon being at the full,) and the day being at the midst, and therefore could not be any usual Eclipse, caused by the head or the tail of the Dragon, (unless you mean that old Dragon, the Devil) it made that great Philosopher Dyonisius, Dionys. in Ep. then in Athens, to say, That now the World was at an end, or the God of Nature suffered violence; so strange were these accidents, beyond the power of Nature. The enemies of Christ ascribe that to him in mockery, which he was indeed. Mat. 26.68. Nay, the very enemies of Christ acknowledged him to be a Prophet, a King, a God; for while the people play upon him, and contemn him, yet notwithstanding they confess him to be a Prophet, saying, Prophesy unto us thou Christ, who is he that smote thee: And as Saint Ambrose saith, Compungentes coronant, & illudentes adorant; While the Soldiers denied him to be a King, they Crown him, they give a Sceptre unto him, Ambros. 10.6.23. and they put a purple garment upon him, which are the chiefest ornaments of the greatest Monarches; and while they all deride him, and deny him for their Saviour, they do in the mean time adore him as a God, and bow their knees unto him, to whom all knees shall bow: And so the unspeakable wisdom of Almighty God, did so hiddenly dispose of the sufferings of Christ, that his very enemies should attribute that to him in mockery, which he was in deed and verity. And so you see the person suffering, a man, a just man, a good man, a King, a Priest, a Prophet, a God; yea, that God, jerem. 2.6. which brought them out of the Land of Egypt, which led them through the Wilderness, through a Land of deserts and pits, and of the shadow of death, and through a Land where no man dwelled, where no man passed through; Psal. 78.24. which fed them in the Wilderness, with the bread of Angels; which kept them as the apple of his eye, which suffered no man to do them harm, but reproved Kings for their sakes; and brought them into a wealthy place, and gave them the Lands of the Heathen, and the labours of the people in possession: This is that person which endureth all this passion. And therefore be astonished O ye Heavens, jerem. 2.12. and be ye horribly afraid at this, that this hateful and hated Nation, this cruel and abominable people, this people void of wisdom, and destitute of understanding, should not only forget that God which made them, but also defile that glorious face in Mount Zion, with their stinking spitals, which they could not behold upon Mount Horeb without great astonishment; yea, that they should dare to murder him without fear, whose very name they durst not utter without trembling, much like our godless people, that do abhor the very name of the Devil, but will boldly imitate, and rejoice to do the works of the Devil. Oh that my head were full of waters, jerem. 9.1. and that mine eyes were a fountain of tears, that I might weep day and night; for than I would bewail with the weeping of jaser, this Vine of Shibma; Esa. 16.9. I would water thee O Heshbon, and Elealeh, and I would most fully show my sorrow, because they have so fully shown their cruelty against the Son of God. That of all creatures, men are most subject to sorrow But from hence we may see, who are most exposed to danger, and who be subject to the greatest sufferings. First, Man, because he is most sensible, most intelligible, and most deserving miseries; and therefore of all other Creatures, man is chief borne to labour, Esay 53.4. and he is full of miseries: You see Christ himself having taken our Nature, he took our infirmities, and he carried our sorrows. [Oh sors gravis, o sors dura, o lex dira quam natura promulgavit miseris; Homo nascens cum maerore, vitam ducis cum labour, & cum metu moreris:] For this is the Law of Nature, divulged and executed among all Nations, that every man should be borne in sorrow, live in pain, and die with fear; And therefore Seneca saith, That as, Quicquid facimus de coelo est, Whatsoever noble act we do, it is from above: So Quicquid patimur mortale est; Whatsoever we suffer, is but a sign of our condition, and a praeludium, a fore-shew of our mortality: Nam quemcumque miserum vides, hominem scias; For whensoever we see any man in misery, we must know that to be the property of humanity. The more righteous men be, the more they shall be afflicted and persecuted by the wicked. Secondly, The just and righteous man, the best and godliest man, is most subject to the greatest sufferings: It were no wonder, that man suffereth, because man sinneth; but that the just and righteous suffer, it seemeth strange: for, as the Psalmist saith, justus quid fecit, What hath the righteous done? And yet as Aristides was banished out of Athens, justus quia iustus, Only because he was a just man; And as Christ saith, Oderunt me gratis, They have hated me freely without any cause, or fault of mine, O God; so the righteous shall be trodden as the clay in the streets, they shall be sure enough to suffer, and there is cause enough for it, Quia inutiles nobis, & contrarij operibus nostris; Because they are unprofitable for us, we gain nothing by them, no pleasure, no profit, W●sed. 2.12. no contentment, and they be clean contrarily disposed to all our actions, say the wicked among themselves: And therefore though all men suffer, yet do the righteous suffer most of all; for many (yea, and great) are the troubles of the righteous, saith the Psalmist; and though never so many, yea, though they perish, yet no man layeth it to heart, Esay. 57.1. saith the Prophet. Thirdly, Of all the righteous men, Kings, Priests, and Prophets, Kings, Priests, and Prophets ' most exposed to all dangers. must be the chief in sufferings; Nam oportuit Christum pati, For it behoved the Anointed of God to suffer: And these be Christi Domini, The Anointed of the Lord; and therefore of all others, these are appointed to suffer for the Lord. Fourthly, Among these, the more godly they be, the more will godless people afflict them: for Saint Paul was a chosen vessel, a most upright, and a most excellent man; therefore he must suffer many things for my name's sake, saith the lord Acts 9.16. And Christ saith of all his Priests and Preachers, Behold, I send you forth as Sheep in the midst of Wolves; and you shall be hated of all men for my name's sake: What? of all men? that were a wonder, that good men, nay, the best men, should be hated of all men; The best Kings & best Priests, are often hated. for where saw you a good Preacher, and an honest man hated, or ill spoken of, say the Worldlings? Yet behold it is true, for our Saviour saith it, You shall be hated of all men; And there is great reason for it: for in all men there is corruption, more or less; How it is that all men both more and less hate the best men. and they must be enemies to all corruption; they must reprove all the works of darkness, all the sins and vices of men: And therefore it were more strange, that they should be the true reprovers of all sin, and yet not be hated of all men; for the more strictly a man is addicted to virtue, the more he is rejected by the vicious; and the more he approves or tolerates sin in them, either by not reproving the same in them, or by walking in the same steps of good-fellowship with them, the more acceptable he is unto them; though the less warrantable in the sight of God: And therefore it cannot be, that any one of us should be a just and an upright man, and should not be hated of all men. I, But will the good and godly men hate them, who do confess their sins, and do always strive against their own corruptions? The wicked men may hate them, but surely the godly will not. I answer, That the more godly men be, the less they hate them; yet because in them, sin sticks so close unto them, that although they confess, and detest it with their souls, yet hath their flesh always some love and affection unto the same; in so much that Saint Augustine in one of his Meditations confesseth, That in his spirit and soul, he did so hearty pray against his sin, that his flesh and carnal desire was afraid God would hear the prayers of his soul, and so deprive them of their delights; Gal. 5.17. for in the best men, The flesh lusteth against the spirit, and draws them oftentimes to do what they would not do: And therefore as in the best men there is still remaining natural corruption, so the same will still oppose itself against all them, that will seek to dispossess this old Adam from their souls. And therefore, seeing Christ did suffer, Christians suffer, and that the more godly they be, the more enemies they shall have; we should not judge of men, and especially of the Preachers of God's Word, according to their outward appearance; of their enemies, crosses, and afflictions; but we should judge righteous judgements: And we that suffer, may, and should rejoice and be glad, that We are counted worthy to suffer for the name of Christ. And so much for the Person suffering. Part. 2 PART. II. CHAP. I. Of the sufferings of Christ in the Garden of Gethsemane. Of the sufferings of Christ. SEcondly, We are to consider the sufferings of this Person, jesus Christ. Thus it behoved Christ to suffer: Well might it have agreed with his excellent Nature, to have conferred benefits, and to bestow gifts on the Sons of men; but to suffer torments, and to endure all indignities at the hands of sinful men, is strange and admirable; so incompetible is the Person and the Passion of jesus Christ. And yet if we diligently observe all those Tragical Scenes that are seen in the Records of the Evangelists, and mark all the doleful passages of his whole life, even from the first hour of his birth, unto the last moment of his breath; we shall find the same to be nothing else, but a Map of miseries, or a tempestuous Sea of all calamities: for he was no sooner borne, but he began to bear our sorrows; he was cast into a Cratch, That the whole life of Christ was but a continual suffering. the breathe of the Beasts perhaps did warm his clouts, to preserve his life; and he lived not long, but he suffered the effusion of his blood, and the sharpness of circumcision: He was no sooner circumcised, but he was designed unto the slaughter; Herod seeks his life, and he will slay all the Children of Bethlehem, or he will put this Child unto the Sword: And therefore in the midst of Winter, he must fly to Egypt to save his life; there he lived a while, and he must needs live poor: for they that have nothing among their friends, may very well be thought to have less among strangers; when he returns, he must retire himself into corners, for fear of Archilaus; Matth. 2.23. and when he gins to show himself to the World, he must begin to combat with the Devil; he is no sooner baptised, Chap. 4.2. but he is tempted forty days together, without meat, without drink, without sleep: and he can no sooner begin to publish the glad tidings of salvation, but they presently accuse him of sedition; His friends say he is mad, his enemies say he hath a Devil: All seek his life, john 8.48. and this is the sum of his whole life, Poverty and misery, hunger, thirst, weakness, weariness, reproaches, lyings, slanders, and what not? Yet all these sufferings were but flea-bite, Christ's chiefest sufferings in these three special places. they were but tastes of that bitter Cup, whereof he sucked out the very dregges and all. 1. In the Garden of Gethsemane. 2. In the presence of his judges. 3. In the Mount of calvary. These were the places of his torments, and in all these places we must consider, both the greatness of his grief, which is, Paena sensus, the pain of feeling; and the smallness of his comfort, which is, Paena damni, the pain of losing: And therefore by God's assistance, I will chief insist upon those sufferings that he suffered in these places. First, It is concluded of all Divines, That Christ suffered both in soul and body. that the sufferings of Christ was both in soul and body; sorrows of soul, and pains of body: for, He hath carried our sorrows, saith our Translation; our pains, saith another: to show, that whether we regard his disconsolate soul, or his tender body, it was a painful and a sorrowful suffering; so painful, and so sorrowful, that as it was well-near intolerable unto him, so it is almost incredible unto us: for though at the bringing of Christ into the world, to be the Saviour and Redeemer of his Church, the Prophet Esay saith, Esay 52.7. How beautiful upon the mountains, are the feet of them that bring these glad tidings of peace? i. e. How ready is every man to embrace this news; yet when he goeth about to express the manner of our diliverance, by such sorrows, pains, and sufferings, Esay 53.1. he makes a stand, and saith Who believeth our reports? For, The first degree of Christ's suffering was that he was made passable. First, I told you before, that this sufferer was a God, blessed for ever; and the Godhead is impassable: no sorrow, no grief, no pain could fasten upon the Deity; and therefore how could our Saviour suffer? To this the Prophet answereth, Sacrifice and offerings thou wouldst not have; 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉; Leo Ser. 8. de Passione. but a body hast thou ordained me; (as both the Septuagint and the Author to the Hebrews hath it) Nam cum mortis aculeum, non possit accipere natura deitatis; nascendo tamen, suscepit de nobis, quod pati posset pro nobis, For seeing the Deity could not suffer death; The Word was made Flesh, that he might go the way of all flesh, and make a passage unto his Passion, that so he might really suffer, Hillar. de Trin. lib. 10. and not appear to suffer, (as Saint Hillary, otherwise a most excellent Author, doth imagine:) And indeed Hoc primum tormentum, & magnum mysterium, quod passibilis factus est; This was his first suffering torment, and an unspeakable mystery, that he was made able to suffer torments. That the Humanity only suffered. And we say that Christ suffered, not in respect of his Divine nature; but in respect of his humane nature; for though the Deity was in the sufferer, yet was it not in the suffering; though it was in the Body of Christ's Passion; yet was it not in the Passion of Christ's Body; but the humanity only suffered, and the omnipotency of the Deity sustained the impotency of the Humanity; and while the flesh groaned under the anguish of his Passion, Matth. 26.39. and cried, Father if it be possible, let this Cup pass from me; and so breathed out that mournful complaint; My God my God, Matth. 27.46. why hast thou forsaken me? Yet than the Deity triumphed over all the bitterness of death, and the enemies of our flesh. Damasc l. 3. c. 26. de fide Orthodoxa. And this is excellently expressed by Damascen, saying; Quomadmodum si quis ignito ferro superinsundat aquam; Even as if a man should pour water upon a red-hot-iron, that which is passable or capable to suffer by the water, that is, the heat & fire, is extinguished; but the iron remaineth still sound, and impassable; because the water hath no power to corrupt it; even so the Humanity of Christ may suffer pain and death, but the Deity inseparably united unto the same, can notwithstanding suffer no manner of Passion. And, Secondly, As it is a thing incomprehensible, (and therefore may well have a quis credidit? who hath believed our report?) that God should be made passable, so it is a thing more incredible, Heb. 11.37. that he being just, being King, being Priest, being God, should notwithstanding really suffer; yea, so suffer, as to be destitute, afflicted, and tormented; and so tormented, that the Prophet Esay may fitly call him, Virum dolorum, A man of sorrows; as if he had been wholly composed of miseries; Lament. 1.12. and the Prophet jeremy truly demand, Si fuerit dolour, sicut dolor suus? if ever there was any sorrow like unto his sorrow: Jbidem. yet behold he was oppressed and afflicted, saith the Prophet; and the Lord did afflict him in the day of the fierceness of his wrath: And therefore, let others wonder at the rising of this Sun; I admire his going down; let them marvel, to see him laid in the cratch, I much more to see him nailed upon the Cross; The consideration of Christ's suffering admirable. and let them admire to see him sleeping betwixt two beasts, and I will much more admire to see him suffering betwixt two thiefs: But he was wounded for our transgressions, and he was bruised for our iniquities, saith the Prophet; and therefore, let us the rather give the more heed unto those things that he suffered for us; lest the neglect and not regarding the same, shall add wrath unto our souls, in the day of wrath. Well then, seeing the Son of God was made passable, apt to suffer, and that he knew his time was drawing near, that he must suffer, he went out of the house, out of the City, Why Christ went out of the house before he was taken. into the garden of Gethsemane, saith the Evangelist. First, He went out of the house where they had eaten the Passeover. First, Lest his Host that had so kindly received him into his house, should any ways for his sake be unkindly used of his enemies: so sacred a thing was the law of guests among the ancients, that neither the Lodger, nor the lodge would hurt each other if they met in the open fields, Valerius Maximus. l. 5. 1. under the Colours of two deadly enemies: and therefore Let offered his own Daughters unto the Sodomites, Gen. 19 rather than they should abuse those Strangers that were come under his roof: and the Poet notes it, as an argument of the great perfidiousness of the most corrupted latter age; Ouid. Met. l. 1. Non hospes ab hospite tutus; That there was no truth betwixt the Host and his Guest. Plutar. in Sert. Secondly, Lest (as Sertorius was found of Perpenna amongst his banquets, he might be accused to be a Wine-bibber, and be said to be a boone-companion, and be a precedent of ill example unto others; if he had been found in the Inn amongst his Guests: for it is a great deal fit to find a Scholar in his study, then in the Tavern. Why Christ went out of the City. Secondly, He went out of the City, out of that famous City jerusalem. Theophil. in Mar. 14. First, Lest any commotion or tumult should be raised; so dear did this Prince of Peace, affect and seek to preserve the Peace of jerusalem: for they would have taken him many times, but they feared the people; therefore he goeth out of the City, that they may do it without fear, i. e. without fear of sedition. Secondly, To show that as they had shut him out of their hearts; so now, he gins to departed out of their walls. Egressus est à filia Sion omnis decor eius: Lament. 1.13. and so all the glory of Zion is departed from them, and as the Poet saith of Troy: — Ruit Ilium, & ingens gloria Teucrorum,— We may say the same of jerusalem: Luke 19.44. the time of her desolation draweth near, and it must be made an heap of stones: Because, Excessere omnes ad●tis arisque relictis, dij, quibus imperium hoc steterat. now God, which had been the upholder of them, was gone out of their walls, and departed from them: and therefore we should ever take heed, that we shut not Christ out of our hearts, lest he will hereupon shut us out of his favour. Thirdly, He went into the Garden of Gethsemane. First, That, as our fall was in a garden, so the work of our Redemption should first begin in a garden. Secondly, That his enemies might the more easily find him: for it was a place that he had often frequented, Why Christ went into the Garden of Gethsemane. saith the Evangelist; and therefore he went not there as seeking to hide himself, but rather to expose himself, and like a noble Champion, to appear first in the field, and to expect his enemies: for, although they sought him like a Partridge upon the mountains; yet, noluit dolo teneri ne derogaretur praescientiae plenitudo; He would not be craftily taken in a net by a guile; lest that might be derogatory to his omnisciency: and therefore knowing they were desirous to take him, he goes to meet them into the garden of Gethsemane. And as soon as ever he came into the Garden, What befell unto Christ in the Garden. John 12.27. Mar. 14.35. Luke 22.42. Matth. 26.38. Prou. 18.14. Ecce hostem invenit; behold his enemy was there as soon as he; for he began presently, Cantristare, & pavere, & moestus esse; To be troubled in soul, saith Saint john; to be in anguish of mind, saith Saint Mark, and to be in an agony, saith Saint Luke, and to have his soul exceeding sorrowful unto death, saith Saint Matthew. Alas, what shall we say to this? for the spirit of man will sustain his infirmities but a wounded spirit who can bear? yet behold his Spirit, his Soul is sorrowful unto death: no doubt but his Apostles saw it, yet like a barrel full, and wanting vent, he must needs burst forth, and confess it; Spem vultu simulat, premit altum corde dolorem. he doth not here Aeneas-like, dissemble his grief with a feigned countenance; his sorrow is greater than can be contained; for it is unto death, that is, not only extensively such as must continue for the space of seventeen or eighteen hours, even until death itself shall finish it; but also intensively, such and so great as that which is used to be at the very point of death, and such as were able to bring death unto me, were I not reserved to a greater and a heavier punishment. And therefore he kneeled down, and fell grovelling upon his face, and said, Father if it be possible, let this Cup pass from me; Matth. 26.39. and there praying, he fell into a dreadful agony, his thoughts were troubled, his spirits affrighted, his heart trembled, his pores opened; Et totus sudore defluit; and he sweat great drops of blood, that streamed down to the ground: and so panting, he prayed, and sweeting still he prayed, and the more he was afflicted, the more he prayed, and fainted, as it were in the bathe of his own blood; weeping, not only with his eyes, but even with all his members, Bern Ser. 3. as Saint Bernard saith: And therefore the end of his Passion must needs be mournful, when the beginning of it is so fearful; and the cause of this agony must needs be supernatural, when it proceeds so contrary to the course of nature: for it was in a cold season, in the open air, (and they were fain to make a fire within doors,) without any exercise, without any man near him to offer him violence; and therefore naturally he should be inclined to a cold chilly operation, rather than to a bloody sweeting agony; yea not only to sweat some cold, thin, faint sweat, which is called sudor diaphoreticus, but in such abundance of great drops (saith the Evangelist) that they were able to die his garments with crimson red; according as the Prophet Esay saith, (though properly in another sense, yet in some respect may be applied to this) Wherefore art thou red in thine apparel, Esay 63.2. and thy garments like him that treadeth in the Winefat: And as the Christian Poet Hovedemius saith, Sudor fluit undique rivis, sanguineae manant tanquam de vulnere guttae. Cum cor sentit amoris gladium, Cruor carnis rubricat pallium. When through love, his hearts-vaine bled, It died his garments crimson red. And that these drops did not only distillare, drop out, but decurrere, run and stream down so fast to the ground, from all the pores of his body, as if they had issued out of most deadly wounds. Wynton in Ser. sup. Thren. It is well observed, by our learned Bishop of Winchester out of Saint Hierome, and the Chaldee paraphrast, that the greatness of his sorrow melted him, so as if he had stood by some burning furnace, which was able to cast him into that sweat, and to turn that sweat into drops of blood: and it appears the rather, because the Prophet jeremy saith in the same place, that a fire was sent into his bones, and that might well melt all his marrow, and cause the blood to distil from his flesh, and to trickle down to the ground: O happy garden watered with such tears: thou must needs surpass the garden of Eden, that was watered with four goodly rivers; for this blood of Christ, doth speak better things, Heb. 12.24. and bring forth better fruits, than the blood of Abel: for that cried out of the earth for vengeance, against his brother; but this cryeth for mercy unto all the earth; even to his enemies; Father forgive them, Luk. 23.34. for they know not what they do: and whereas our fruitful Land, (the Land of our hearts) was made barren, for the sin and iniquity of our forefather, to bring forth thorns and thistles (sins and wickedness) yet now being watered with these heavenly showers of his blood, he maketh it very plenteous, to abound in all grace and godliness. But alas, Quest. what was the cause that should make him so supernaturally to sweat so strangely, to kneel so devoutly, and to pray so earnestly; that, if it were possible, that hour might pass from him? Thomas Aquinas answereth, Resp. that the cause of all passions is to be considered; either 1. Ex parte obiecti: In regard of the object. Or, 2. Ex parte subiecti: In respect of the subject. That as in the conception of gold in the bowels of the earth, there is Aestus solaris, & ignis subterranius; A concurrency of the heat of the Sun from above, with a sulphurous fire from below; So in the Passion of our Saviour Christ, we must know, that in respect of the object, he saw the Divine wrath from above, ready to be poured forth for the sins of men; and in respect of the subject, he saw the Church which was his body, so justly punished by this wrath of God; and all that punishment to alight on him which had undertaken to satisfy God's justice, and to free his members from everlasting torments. And therefore no doubt but the clear sight, The cause of Christ his agony in the Garden. and the deep consideration of that Cup, which he was so sheerly to drink up, was the cause that made him both so vehemently to pray against it, and also in the vehemency of the fear of it, to be in such perplexed agony, as thereby to sweat the drops of blood. CHAP. II. Of that fearful Cup, what it was, which our Saviour was to drink of, and that he so much feared and prayed against it. What was the Cup which our Saviour was to drink. But what was this Cup which he was to drink of? we cannot easily determine. For, Some think this prayer, this fear, this agony proceeded only from the weakness of his humanity, that was now, though not disunited, yet unassisted of the Deity; and that they were chief effected, through the fear of that death, which so nearly approached; and therefore though they were uttered, as proceeding from Passion, or at least humane affection, yet were they presently seasoned, and as it were corrected, with more deliberate consideration: when he said; Not my will, but thine be fulfilled. But, To these men I answer; that, although Christ took our infirmities upon him, as well the spiritual Passions of the soul, as the corporal infirmities of the body: i. e. all such as are only miserable, but not damnable; penal, but not culpable; or those that are painful without sin; but not those which are sinful without pain; as both Damascen, Saint Augustine, and Aquinas, have most excellently observed; yet we say that these affections in Christ, do much differ from ours, in three respects. That the Humane affections of Christ, differ from ours, in three respects. First, In respect of the object; for we many times fear, where there is no fear, and we do love the things which we should despise; but he only feared the things that are to be feared, and loved the things that are to be loved indeed. Secondly, In respect of the manner, for will we will we, these affections will invade us; and when they have once taken hold upon us, we do many times fear, and love, and hate, if not against reason, yet surely beyond, and beside all reason; and so, that as we cannot guide them; so we cannot leave them, when we would: but CHRIST is angry, rejoiceth, feareth, loveth, when, and where, and so much as just reason directeth him: for these affections master us, but he mastereth them: and therefore Saint Augustine saith, that, Aug. in Johan. potestate non infirmitate turbavit seipsum; These affections are rather signs of his omnipotency then arguments of his infirmity, because he mastereth their willingness to oppress him, when they cannot find any weakness in him to be oppressed. Thirdly, In respect of the effects, for our passions and affections blind us, so that we cannot see the light of truth; in whom we love we see no sin, our love is blind; and in whom we hate, we can see no goodness; for, malitia corum exaecavit eos: the malice of the wicked blindeth them, saith the wise man; and as the Poet saith of wrath, (Impedit ira animum ne possit cernere verum.) That it blindeth our eyes, and disturbeth our senses, so as we know not what is what; So might I say of fear, of love, and of every other vehement passion; Non modo memoriam excutit, Plutarch. in l. de Fortuna Alexand. sed & quoduis constitutum, & quemuis conatum impedit; It doth not only disturb our memories, but it hindereth all our purposes, and endeavours; so that in respect of these, we forget many times and are hindered oftentimes to do those things, which ourselves most of all desire to effect: Psal. 55.5. and therefore the Psalmist according to the vulgar Latin, saith, Timor & hebetudo mentis venerunt super me, & contexerunt me tenebrae; Fearfulness and trembling came upon me, and then darkness hath environed me, or, an horrible dread hath overwhelmed me; and the reason hereof is truly rendered by the Philosopher; Avicen rer. nat. lib. 6. c 5. Quia potentiae naturales intensae, mutuo se impediunt: The natural powers stretched to the highest strain, do mutually disturb and hinder each other, to discharge their right functions; and therefore exceeding joy swalloweth up grief; and so of all the rest: Arist. aethic. l. 7. c. 14. the more intentive we are to see any thing, the less able we are to hear any other thing; according to that vulgar saying: Pluribus intentus minor est ad singula sensus. The sense intent to many things, To each one truth it never brings. But in Christ they could never divert him from his desire, they could never darken his understanding, nor any ways hinder the execution of his Office: Neither concourse of many, yea, of most contrary passions, and affections; as love and hatred, joy and grief, and such like, any ways mitigate or stupefy the sharpness, or livelihood each of other; but that even now when he most feareth this deadly Cup, he exceedingly rejoiceth at the benefits that he seethe shall accrue thereby. And therefore though I easily grant that nature itself abhorreth death, the soul and body being ever loath to part, and every thing desirous of life; yet that death should be thus feared, thus prayed against, thus melt our Saviour Christ into such a bloody sweat; I cannot willingly yield. For, john 8.20. First, Desiderio desideravit; With a longing desire did he wish this hour, and he calleth it his hour; as if in that hour he were to enjoy his longing; and he makes no more account of his death then of his dipping in the water; Luke 12 5. for be calleth the same a Baptism, John 2.4. saying, I must be baptised with a baptism, and how am I troubled till that be ended? i. e. How am I pained and grieved, john 11. not because I must undergo it, for that is my chiefest desire, but because I must stay yet a while; Mine hour being not yet come, before I may do it: and therefore to this end, Quasi ambiens mortem; as one that would ever keep himself in his enemy's sight, or as one desirous to be dissolved, he goeth up unto jerusalem, he raiseth Lazarus from the dead, that the wrath of the jews, john 13.27. being stirred up by this present miracle, he might be the sooner condemned unto death; he biddeth judas to do quickly what he meant to do, not commanding the Act, but as desiring the speediness of the Act, as Caietan saith, and knowing, that his hour was at hand; and his enemies near, he saith unto his Disciples, Come, let us go meet them, because they were not so desirous to take him, Matth. 26.46. as he was to be taken by them: And therefore I cannot see, how so much fear of death, as to cause such an agony, and such a greedy desire of death, can stand together, especially in such a person, whose Passions cannot invade him beyond the limits of his own Commission; but that we must ascribe fare greater matters to be the causes of this great and fearful agony. Seconly, We see his Saints and servants not only willing to die, but also running with Ignatius unto the beasts; and singing (with the Salamander) in the midst of the fire; and therefore shall we think that this heavenly Physician, which healed others, would not heal himself; and which strengthened others, to call, and cry for death, would thus vehemently pray and cry only for fear of death? But to this it is answered, The Saints at their death were supported by God. that the Saints were supported by the power of his grace, and they were enabled by the help of his Spirit; and therefore no wonder though they desired it; but Christ though he was both God and Man; yet was he now lest destitute of t●e help both of God and Man; for all his friends forsaked him; and the Godhead himself, which was himself, did now sequester and withdraw all his help from this poor, destitute and distressed man, jesus Christ: and therefore no marvel that he being wholly left to himself; nay, not himself, but the Humanity itself, should be thus moved and troubled at the sight of death. I confess, that although Martyrs' non eripuit; God did not deliver his Martyrs from death; yet nunquam deseruit; He did never forsake them at their death; Whether Christ was wholly destitute of all assistance from the Godhead. but distilled still into their hearts abundant comforts of his heavenly Spirit; and it is most true that very much of the influence of God's comfort, and of the comfortable beams of the Godhead; were now restrained from the assistance of the Manhood of Christ (as hereafter I shall more fully show unto you) yet I say that all the Divine comforts were not detained from him; for then the Humanity could not have endured so great an agony, had he not been somewhat sustained by the Deity. Nay be it so, Winton. in Pass. Ser. sup. Thren. 1 p 3. (as some would have it) that his soul was even as scorched heath-ground: without so much, as any drop of dew, of Divine comfort; yet I say he was not deprived of his reasonable soul, he had all the powers and faculties of reason, and understanding, in a fare more excellent measure, than any other man whatsoever; and these faculties were not disturbed, nor any ways darkened with the vehemency of any Passions, as I shown unto you before; and therefore I cannot see how the fear of a natural de●th only, could so exceedingly affright him, as to make him so earnestly to pray against the same: for we find that even natural men, not knowing God, and therefore not guided by the light of God, do, and have by the light of Humane reason, made light account of death: and yet you see Christ, a man of perfect knowledge as man, so much as man could have; is here grievously troubled, and vehemently affrighted at the consideration of that Cup which he was to drink of: and therefore that Cup did contain a great deal more than that little draught of natural death. And, Heb. 5.7. That Christ was heard, and therefore delivered from what he feared. Thirdly, The Apostle unto the Hebrews, saith, That when Christ offered up prayers and supplications, with strong cry, and tears, unto him that was able to save him from death; he was heard in that which he feared; or, for his piety, as the original hath it. Now this must be referred unto his fervent prayer, and those bloody tears in the Garden: for we do not read, that in any place else, he did offer the like prayers and tears unto God: and therefore, seeing he was heard. i e. so heard that he obtained his request; Prae reverentia; for his modesty, or for the respect that God had unto him, and was delivered from that which he feared; it must needs be, that it was not his own natural death that he so much feared, and so earnestly prayed against it: for, from this he was not delivered, but he suffered, died, and was buried. Psal. 75.9. And therefore, as the Prophet David saith, In the hand of the Lord there is a Cup, the wine is red, it is full mixed, as for the dregs thereof, That Christ was to undergo the punishment of all others. all the of the earth shall drink them and suck them out: So I say of this Cup of Christ, it is a Cup of many ingredients; it is full red, and it hath many dregs: and although in this good servant, there was found no sin; yet seeing he was contented to undergo the punishments of all bad servants, and to suffer the just deserts of all the ; therefore he must drink and suck up the very dregs of this Cup: and yet, if we duly observe it, we shall see, that he was heard in that which he feared: for though he drinks it up shear, yet it shall clearly pass from him: and his prayer was no more, for he prayed not, that he might not drink of it, but that it might pass from him; even as a man that drinketh a cup of poison, and yet thereby is not poisoned: And so it did with Christ; he drank up all; and yet it did him no hurt at all; for though it made him sweat the drops of blood, though it grieved him, and pained him, and made him cry out, Matth. 27.46. My God, my God, why hast thou forsaken me? yea, though it cast him into a sleep, and laid him dead in his grave, and there sealed him for a time; yet presently within the space of forty hours, or thereabouts, he revived, and awaked, as a Lion out of sleep; or, as a Giant refreshed with wine, and then he smote all his enemies upon the che●●e-bone, Psal. 78.66.67. and put them to a perpetual shame; And through that short and momentary death of his, he purchased unto his Church everlasting life. And therefore seeing this Cup which Christ feared, was not only that little draught of natural death; that was but the least drop thereof, but was a Cup of many ingredients; Let us (so fare as we may gather it out of the word of God,) observe and learn, what those ingredients might be, which were contained in that Cup; that so we may the better know what he suffered, and what he prayed against. CHAP. III. Of diverse particular things that were in that Cup which our Saviour drank of. ANd if we diligently search into the particulars, we shall find, that therein might be; The difference betwixt fear and sorrow or grief. First, Somethings that he grieved at, which troubled him. And Secondly, Somethings that he feared, which he prayed against. For, there be great differences betwixt 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, grief, and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, fear: and betwixt the causes of sorrow and fear; for the object of sorrow and grief, may be as well evil past, as the pain present; but the object of fear, is only evil to come; or that which is present; but as yet not wholly passed over; fear always going before the pain, sorrow and grief following after: and yet I say that the same things now in Christ might, and did work, both fear and grief; because he foresaw those things that were to come, as present; or as already past; and therefore he feared them as things to come, and he grieved for them, as if they had been already past. Of the first sort there were somethings, 1. In respect of himself. 2. In respect of others. What Christ grieved at. 1. In respect of himself, he foresaw these two things. 1. The greatness of his pain and shame. 2. The deferring of his death and punishment. 2. In respect of others, he foresaw likewise these 2. things. 1. The small account that they would make of so great a work. 2. The greatness of that punishment which they must suffer for this smallness of their account. And would not these things grieve a man? What Christ feared. Of the second sort there were especially three things, 1. The weight of sin. 2. The malice of Satan. 3. The wrath of God. And would not these enemies, so many in number, so mighty in power, and so terrible to behold, make a man to fear, to tremble and to sweat? And yet from all these he was delivered, and so as the Apostle saith, He was heard in that which he feared. But to speak of these a little more particularly. What Christ foresaw in respect of himself. First, his punishment. First, He foresaw that he should endure; Supplicium quo nullum maius, & opprobrium quo nullum vilius; A punishment, than which there could not be greater, and a shame, than which there could not be viler: The first (which was but the least thing that grieved him) yet it caused a colluctation of the flesh with pain, Aristot. 3. aethic. with death; because the flesh naturally is desirous to escape them both: Et omnium terribilium terribilissimum est mors: And of all terrible things, death is the most terrible thing, saith the Philosopher; and therefore the very remembrance of the same, Secondly, His Shame. The Shameful handling of Christ was more grievous unto him then all his corporal sufferings. must needs bring a terror unto flesh and blood. And the second, (which was the shameful things that were to be done unto him: to be scorned and scoffed, accounted as wicked, taken by the wicked, and condemned with the wicked, and so shamefully handled, shamefully deemed, shamefully dying) did a great deal more perplex and grieve him then the former; any man wishing rather to dye, then to suffer shame; shame being a greater punishment, unto the mind and soul; then any torture can be unto the flesh: Nature always relieveth the part most distressed. for nature (clean contrary to the course of the world, which always taketh part with the strongerside, and layeth help upon them that are mighty) useth always to assist the weaker part; as it appeareth plainly in the letting of blood in the arm, or in any other place: for then nature, as it doth still send the blood; Quasi agmine facto; as it were on heaps from all the parts of the body thither, until the said rapture be stopped up again; and so likewise, when the heart of man, which is the seat of fear, gins to be troubled with any vehement or horrible fear; then will nature presently collect the blood about the same, for to assist it, whereby the face is left pale, and all the exterior parts, as it were void of life: and when the face of man, which is the seat of shamefastness and honesty, is aspersed with shame and reproach, then presently the blood relinquisheth all the interior parts, and gathers itself unto the face, as to that part which now hath most need to be sustained, whereby we truly say, that Pallor timentium, rubor erubescentium est signum: To blush is the sign of shame, and to be pale, is an argument of fear. And therefore, though the fear of his punishment, and of death did nearly touch him, yet to show that the consideration of this most shameful handling of him, did more perplex him, his blood did not collect itself unto the heart, (though the same was much affrighted;) but leaving the heart, as it were destitute of all help, it flew into his face, as unto that part, which for shame of their espiteful usage of him, had most need to be assisted, and from thence, as the precious ointment that was poured upon Aaron's head, ran down unto his beard, and from thence unto the skirts of his clothing; So this precious blood of Christ, gushing out chief at his face, it plentifully trickled down to the ground. Secondly, The deferring of his suffering much grieved our Saviour. As the consideration and foresight of these things did much grieve him; so the dilation and deferring of them, did not a little trouble him: for as the expectation of death, is many times more grievous unto the affrighted flesh, than death itself; so was the dilation of that good, which was to proceed from his death, a great deal more grievous unto him, than many deaths: for he was most greedy of our salvation; and as the Horse made ready unto the battle, and hearing the Trumpets sounding, Virgil. l. 4. Aeneid. (Stare loco nescit, micat auribus, & tremit artus, — & fraena faerox spumantia mandit:) doth fame and foam, and cannot stand, but still striveth to go forward; so Christ, having this baptism to be baptised with, he was exceedingly pained, until that was ended: Quia spes quae differtur, affligit animam; Because (as Solomon saith) hope deferred, or expectation prolonged, languisheth the soul; and therefore as jonas sa●d, Irascor usque ad mortem; I am exceedingly angry, even unto death; that is, because death comes not to me; for I do seek for death, and it flies from me; so Christ was grieved unto death; Ambr. 7. in Luc. Non ex metu mortis suae, sed ex mora redemptionis nostrae; Not for any fear of his own death, but by reason of the delaying of our deliverance, from everlasting death, as Saint Ambrose saith. What Christ foresaw in respect of us. Secondly, As he foresaw these things, in respect of himself, so in respect of others he foresaw. First the neglecting of his blood. First, The small account that many men would make of this his so great a suffering; he saw how few would embrace it, and how many would contemn it; and therefore when he considered with himself; Quae utilitas in sanguine suo: What profit might accrue from his blood, knowing that the least drop of it, was of sufficient value to save the whole world: and yet (by reason of the iniquity and incredulity of men) that all of it, being spilt and shed, it should notwithstanding save but a remnant; and a small company of men; it could not choose but grieve and vex his righteous soul to see his blood spilt in vain: for would it not grieve any man to pay an infinite price to save a base slave from death, and to see that villain presently cast himself to death, and with all his strength and wit to seek the death of his Redeemer? this was the case of Christ; for he was willing to redeem us with his own most precious blood: and yet he saw the wicked would trample this benefit under foot, & account the blood of the covenant as an unholy thing, Heb. 10.29. and make none other use of it, but most fearfully to swear by it, and abuse it; and so bringing upon themselves swift damnation: and therefore seeing every sin grieves God, this must grieve him most of all? O than beloved brethren, seeing, as it grieveth the Husbandman, to see his ground well manured, still continuing barren; so it is a grief to Christ, to see his blood grow fruitless, and that it is a joy to him, (by our conversion) to see the fruits of his labours; O let us never cause him to say; Esay 49.4. In vacuum laboravi; I have laboured in vain, but let us truly repent us of our sins, and faithfully lay hold of his death, that so both the Angels and this Lord of Angels may rejoice. Secondly, He foresaw the great punishment and adversity, that should light upon many men, and upon many sorts of men, for, The dispersion of the Apostles. Zach. 13.7. and by means of this his sufferings and his cruel death. As, First, Upon his own Disciples and decrest Apostles; for, I will smite the shepherd, and all the sheep shall be scattered, saith the Prophet: Here judgement gins at the house of God: 1 Pet. 4.17. These sheep must be scattered, and so they were; for all of them did perfidiously forsake him, and the stoutest of them did plainly forswear him, and yet he warned them of it, he told Peter of his infirmity, but he vaunted of his magnanimity, Matth. 26.34.35. he told him that he should deny him thrice, but he said he would rather die then deny him at all: and he willed them all to watch; but they all gave themselves to Sleep; and therefore Saint Hillary saith, Hillarius l. 10. de Trinitate. that Christ, Non pro se tristis erat, neque sibi orat, sed pro illis quos movet orare pervigiles; was more sorry for them then for himself; and prayed not so much for himself, as he did for them whom he commanded to watch and pray. And Saint Ambrose saith, Ambros. l. 10. in Luc. Quod discipuli dormiunt, & nesciunt dolere pro quibus Christus dolebat; That his Disciples Slept, and knew not how to grieve, for whom Christ did so much grieve, to see he did so much for them, and they so little regarded him, so little regarded their own souls, that had he not prayed for them, that their faith should not fail, Satan had not only sifted them all like wheat, but he would have also blown them away like chaff from off the face of the earth. Secondly, Upon that cursed Nation of the jews: he foresaw how that their glorious Temple, Psal. 48.2. which was the joy of the whole earth should be subverted, their houses ruinated, themselves slaughtered, The rejection of the jews. and die, some with cruel famine, and some with the raging Sword, — Ante orapatrum — Solimae sub maenibus altis. Perhaps in their mother's arms, or before their parents faces, under the very walls, and in the spacious streets of jerusalem, which should be made an heap of stones: and therefore Saint Ambrose, Ambr. l 10. in Luc. Aug in Psal. 88 and Saint Augustine say, Quod tristis erat pro persecutoribus; That as heretofore he wept over jerusalem, when he considered of her subversion; so now it grieveth him, that this wicked Nation, whom he had chosen as peculiar unto himself, of all the Nations of the earth; should by their nesarious handling of him, pull down such fearful punishments upon themselves: because indeed it grieveth God, — Quoties cogitur esse ferox; Whensoever, by our sins we do compel him to pour out the Vial of his vengeance upon ourselves. The condemnation of all those that would not believe in him. Thirdly, Upon all the rest of the generation of men, that would not lay hold upon this his precious death: for he knew full well, that not the least drop of his blood should fall to the ground, but it should bring forth fruit, either to satisfy God's justice, and to pacify his Father's wrath against all believers in him; or else to kindle his indignation against all contemners of him; for whosoever will not lay hold on the benefits of his Passion, for his salvation, he shall be sure to be accountable unto God for all his sufferings, to his further condemnation; because thy sins did cause them, and for thy redemption he endured them. Heb. 6.6. And because he saw so many millions of men, that would rather (as we do) Crucify again this Son of God, and make a mock of him, and so tread him under feet, rather than lay hold upon his death, by the hand of faith; therefore it much grieved him that this great price, which he so lovingly offered for our redemption, should through our own negligence and wickedness; so fearfully redound to our further and greater condemnation. And these be the things he grieved at; the greatness of which grief to see his own miseries, so unjustly inflicted upon him, and the punishment of the wicked so justly imposed upon them; combating with the greatness of his joy, to see hereby the wrath of his Father appeased, The things which our Saviour feared. and the eternal salvation of his Church purchased, might very well bring him into his grievous, sweeting, bloody agony. And yet, Secondly, Those things which he feared, were more grievous things to behold, and more intolerable things to endure then these. For, First, He saw the weight of sin, or of that punishment which every sin deserveth, which he was now to undergo; and this he knew to be most insupportable; Zach. 5.7. for every sin is like a talon of lead that presseth down the bearer, even as a Cart is pressed that is full of sheaves; the very earth itself is not able to bear the weight of sin, Rom. 8. Psal 37. but groaneth under the same unto this day: and therefore the Prophet David saith, that his iniquities were like a sore burden, too heavy for him to bear: But upon Christ was laid the iniquities of us all; and he was to make a full satisfaction for them all: and he saw that no sin could be pardoned without great sorrow, without great pain; for as no sin is committed, but that first it is in the mind and soul, before it proceedeth out of the body, and the rule of justice requireth: per quae quis peccat, per haec & torqueretur: Cypr. de laps. & ut inde inciperet paena, unde incipit crimen; That by which a man sinneth, by that he should be punished, and this punishment should there begin where his sin began: therefore seeing we ourselves were neither able nor willing to sorrow sufficiently for our sins, he began to be troubled and grieved in mind, and to be exceedingly sorrowful for us: and so Aquinas saith, Christus non tantum doluit de amissione vitae temporalis, quantum de peccatis omnium aliorum. Christ did not grieve so much for the loss of his own life, as he did for our sins: and so Saint Ambrose saith, Ambr. de fide l. 2. c. 3. Mihi compatitur, mihi tristis est, mihi dolet, quia pro se nihil habuit quod doleret: He pitieth me he is sad for me, because he had nothing, he did nothing that he should be grieved for himself: and therefore he bewailed and was grieved at; Non supplicia sua sed vulnera nostra, Not so much his own death, as our sins: and because, as we not knowing the greatness of sin, do not know the greatness of that sorrow that we own for sin; so Christ, knowing both, and being to undergo the sorrow of all sins, Thren. 2.13. he did exceedingly sorrow and grieve; Magna ut mare contritia tua; and his grief was like an Ocean Sea, bottomless and boundless. And therefore what marvel if he did exceedingly fear, sweat, and prostrate thus himself upon his face, to pray to be delivered from such a grief, such a burden? for as the Poet saith, — Gemit sub pondere currus. The strongest pillars must needs bow, if you lay more weight upon them than they are able to bear. Atlas en ipse laborat. Secondly, He saw the malice of Satan, and his full leave and licence, not as it was to job, with limitation, do what thou wilt, but save his life; but without restriction, the whole power of darkness was let lose to use all his violence, and to afflict him what he could; and this our Saviour intimateth, when he saith, That the prince of this world cometh, john 14.33. and calleth that hour, the hour of the power of darkness: And he knew his power to be very great, and his malice to be nothing less than his power; and therefore he might well fear and pray against the same. Thirdly, He saw the wrath of God so infinitely kindled against every sin of man, and (as it is agreed upon by all Divines) he saw now God sitting in judgement upon the world, for so the words of our Saviour showeth; Now, that is, even at hand, Is the judgement of this world, and the prince of this world shall be cast out; john 12.31. and himself bearing the sins of all men, standing before this judgement seat of God, and to undergo all the punishments due to man, that so he might satisfy the justice of God for us: and he knew that it was a fearful thing to fall into the hands of the living God; Deut. 4.24. for the Lord our God (saith Moses) is a consuming fire; and therefore, as the Prophet saith, My flesh trembleth for fear of thee, and I am afraid of thy judgements; so what marvel is it, if the manhood of our Saviour Christ, seeing the Majesty of God, and the greatness of his fury against sin; and itself now to answer for all sins, was brought into this fearful agony? and was thereby moved, so earnestly to pray to God: First, Against eternal malediction in the behalf of his Church. Secondly, Against the insupportable burden of corporal castigation, in respect of himself. For, First, He saw that eternal damnation was due to us for our transgressions: and he now in us and for us, stood to be arraigned, and we in him stood to be punished; and therefore as he said to Saul; Saul, Saul, Why persecutest thou me? when his Church only, and not Himself was persecuted; so here he saith; Let this Cup pass from me: i. e. from me and mine, from me and all my Church, which is my Body, which is my Self: for this is Vox Ecclesiae in Christo, The voice of the Church uttered by Christ; or else Vox Christi in Ecclesia, Galat. 2. The voice of Christ, spoken in the behalf of his Church; Rom. 6. Coloss. 3. because now the Church was comprised in his Body, in which it was crucified, buried, and raised together with him, as the Apostle teacheth. Secondly, He saw that his Humanity, That God would lay no more punishment upon him than his manhood should be able to support. which was to suffer the just punishments of all sins, inflicted by the malice of the Devil, for the satisfying of the wrath of God, was but flesh and blood; frail, and weak: and therefore he might well fear and pray that God would not lay heavier punishments upon him, than his patience and obedience could endure; and so the meaning of this prayer, let this Cup pass from me; should be this, viz. let it not oppress me, for so the words immediately following seem to show, Not my will but thy will be fulfilled: as if he should have said, my desire is not, that it should so pass from me, as that I do not drink of it at all, and so not fulfil thy will, but that I drinking of it, to fulfil thy will, may notwithstanding be not oppressed, not subverted, not wholly swallowed by it, that it may so pass from me as a Cup of deadly poison, that is wholly drunk up, and yet is at last quite voided without the final fall or death of the drinker. And these are the things that he feared, and he was heard, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉; in that which he feared, saith the vulgar Latin; or, prae reverentia; for the reverence and respect had of him, as Oecumenius, and Saint Chrysostome do interpret it: God laying on him but supportable pains, and delivering his Church from insupportable punishments. And this was the beginning of his sufferings, in the Garden of Gethsemane. CHAP. FOUR Of the treason of judas, of the flight of all his followers, and of the taking and binding of jesus Christ. Three special things that happened in the Garden after his agony. AFter that our Saviour had thus prepared himself for death by Prayer; we find three special things that befell him in that very Garden of Gethsemane. 1. The Treason of judas. 2. The flight of his followers. 3. The taking and binding of him. For the first, we shall the better understand it, if we consider these three points. 1. What Christ had done for judas. 2. Why judas betrayed Christ. 3. How he betrayed him. First the treason of judas. First, Saint Augustine collecteth the sum of those favours, that Christ had conferred on judas, as the healing of his father from his leprosy, and his mother with whom he is said to have often committed most odious incest, A brief catalogue of those benefits that Christ did for Judas. from the palsy; the choosing of him to be one of his twelve Apostles, the appointing of him to be his purse-bearer, and to keep all the wealth he had; the preserving of his life, when he with the rest of his fellows, were well-nigh drowned in the ship; Aug. Ser. 28. ad fratres. the concealing of his theft and falsehood, which our Saviour often knew, to salve his credit; the giving unto him of his blessed Body and Blood; the washing of his feet; the forewarning of him of his fact, that he might pray for grace; to preserve him from the Devil: and many more benefits of lesser note, which should have eternally obliged him unto Christ. Quest. But here it may be demanded, why our Saviour, knowing him to be so wicked, and that he would betray him, would choose him to be his Apostle. Resp. I answer that Christ did it for diverse reasons, as specially these. First, That it might be no prejudice, or cause of upbraiding good men, that wicked men should be of the same calling, Why Christ did choose Judas to be his Apostle. or profession: for it is usual in the world, to twitte us, with the wickedness of our fellows; none so covetous, none so contentious, (say the people) as you Preachers be; alas, if some be so, we cannot help it; there was a Cain in Adam's house, and a Cham in Noah's Ark, and here a judas among twelve Apostles; and therefore among so many of us, what marvel that there should be many evil? but do you look, that you condemn not the righteous with the wicked, or grieve the good, by upbraiding them with the faults of the bad. Secondly, to show unto us, Nazian. orat. 4. de theol. that men may be called to eminent and holy places, & yet be castaways: because it is not the excellency, or the Sanctity of the calling, but our holy and upright conversation in our callings that makes us acceptable in the sight of God. Thirdly, To testify Christ his innocence, that had always his enemy, to behold his conversation. Fourthly, For our example, to be patiented, Aug. li. 18. c. 49: de Civitat. to suffer wicked men amongst us. But again, it may be demanded, why he made him his Purse-bearer, knowing him to be a thief? To this Aquinas answereth, Thom. in john 12. that God useth to commit his spiritual graces, to his best servants, and his temporal gifts to those that are more worldly minded, to see if by any means, he may gain them, to serve him: Why Christ made judas his Purse-bearer. for the worldlings will serve God many times when God blesseth them with all manner of store; therefore Christ knowing judas to be a covetous wretch, he made him his steward, and committed to his hands all their wealth; to see if this might move him to be true and faithful unto him: All this Christ did for him; and yet as the Proverb is, Improbus à nullo flectitur obsequio, save a thief from the Gallows, and he will be the first that will seek to hang thee; so judas had put all these blessings in a riven dish, and as the Leopard is said to be most savage unto them that do most good to him, so doth judas here, first betray his Master, that was his best friend, and had done most good unto him: but we must consider, Secondly, why judas betrayed Christ? Why Judas betrayed Christ. The Evangelist showeth briefly, that because the ointment which was poured on Christ, was not sold for 300. pence, and put into his bag, he went unto the high Priests, Lex talionis. and sells Christ for 30. pence, decorum pretium, a goodly price to have for the Lord of heaven and earth: and therefore clean contrary we read that 30. Iewes were sold for one penny; but for judas we see how the desire of money is the root of all mischief. What a horrible sin is covetousness. — quid non mortalia pectora cogit, auri sacra fames? Or as Iwenall saith, Iwen. Sat. 14. — quae reverentia legum, quis metus aut pudor est unquam, properantis avari? What will not covetousness cause a man to do? what fear of Law, what love of Virtue, what shame or honesty can you find in covetous wretches? Boet. 2: 5. Nam saevior ignibus aetnae, feruens amor ardet habendi. For, it made Achan hide the wedge of gold, to the loss of his own life; it made Achab a murderer of innocent Nabaoth, it made Polymnestor kill his Nephew Polydorus; and here it makes judas to betray his own Lord and Master jesus Christ, yea, and to be the foremost man of all the wicked company, to show withal, that as the old distich saith, Non audet stygius daemon tentare quod audet Effraenus monachus, plenaque fraudis ánus: Jerem. 24.2. None is so bad as wicked Priests: for they are like jeremies' figs; either exceeding good, or extreme evil; either most faithful for Christ, or most fervent for Antichrist. Thirdly, the Evangelist tells us how he did bring to pass his wicked fact; for he gave them a sign, that whosoever he should kiss, That there are five kinds of kisses. the same was he: and we find that there are five kinds of kisses; the first a whorish kiss; as Solomon saith of the Harlot, that she caught a young man, and kissed him: the second, a chaste kiss; Prou. 7.13. Gen. 29.11. as jacob kissed Rachel: the third is a kiss of courtesy, as our Saviour said unto Simon the Pharise, Thou gavest me no kiss; the fourth, is a Symbolical kiss, for a sign of love, as the Apostle saith, Luc. 7.45. Greet one another with an holy kiss: the fift is a treacherous kiss, 2 Cor. 13.12. as joab kissed Amasa, and presently killed him whom he kissed: and thus judas kissed Christ, for he had said, Whomsoever I shall kiss, 2 Sam. 20. the same is he, hold him fast: Where observe, First, That he gave them a sign, to know him; Why judas gave them a sign. because it was night when they took him; and because james that was called the brother of the Lord, and was afterward Bishop of jerusalem, was so like him, Ignat. in ep. ad Joh. si vera ep. Ignat. that it was very hard to know the one from the other; and therefore, lest they should mistake him, and take ●ames or some other for him, he gave them a sign to know him. Secondly, That this sign was a kiss, Why the sign that Judas gave was a kiss. that he might the more cunningly work his purpose; Nam doli non sunt doli, nisi astu colas; for deceits are no deceits, unless they be cunningly carried, and that if this way failed, he might as he thought, have still retained his place and credit; because he had but dutifully saluted him: And therefore he comes and kissed him; saying, Aue Rabbi, Master, God save you; but herein we see, 1. His arrogancy. 2. His iniquity. First, His arrogancy, that he would presume with those lips, under which was the Poison of Asps, to kiss those lips, in which was found no guile; john Baptist thought himself unworthy to untie the la●ched of his shoes: and judas will presume to kiss his mouth: and so all wicked men are ever more presumptuous than the godly; and they are bold and impudent, when the Saints do fear and tremble. Secondly, His iniquity is herein seen, that in two words he uttereth forth two lies, for he saith Aue, God save you, to him, whom he desired to perish; and he saith Rabbi, Master, to him whom he refused to follow; and so you see sweet words, from a poisoned heart; a praying for his life, and a betraying of him to death: Ille mihi tam exosus est, quam inferni portae, Qui aliud animo occultat, aliud ore profert. An Act so horribly base, that the very Heathen man could say, he hates him as the gates of Hell, that will say one thing and do another thing. And yet behold how our Saviour deals with this wicked Traitor, he kisseth him with the kisses of his mouth: How our Saviour sought to reclaim judas and to bring him to repentance. and what greater sign of love: and whereas he might have angrily and justly reviled him for his treachery, he doth mildly and kindly salute him, by the name of friend; and what better name could he use; for Father, Wife, or Children, are but vain names, unless they be friends. O then, Si honoras dulcis domine, Inimicum, ámici nomine, Quales erunt, amoris carmine Qui te canunt, & modulamine? sweet LORD, if thou callest him friend that betrayed thee, how graciously wilt thou honour them, that do serve thee? but he goeth on to recall him to repentance; for in saying, Wherefore camest thou, he showeth his compassion towards him; because they be, Verba miserentis, non querentis; Words of pitying him, as if he had said, all ●s poor wretched man, what dost thou mean to do? to run from God unto the Devil? for Christ knew well enough to what end he came: and therefore he addeth, judas, betrayest thou the Son of man with a kiss? judas is thy name, a name Honourable and Noble among the jews; and wilt thou now so stain it, that it shall be for ever so odious among all Christians, that not any one of them will be called by it, but distain it as a most infamous appellation, even for ever: Et tradis, and wilt thou prove a Traitor, to betray, yea and to betray the Son of man, and that with a kiss? for if thou wouldst needs betray him, why so hypocritically with a kiss? O signum sacrilegum, Aug. Ser. 3. post. pal. fer. 2. de pass. ex Bosq. O placitum fugiendum, ubi ab osculo incipitur bellum, & per pacis indicium pacis rumpitur sacramentum; O most horrible, and a most hateful fact, when War is begun with a kiss, Tuta frequensque via sub amici fallere nomen; tuta frequensq, licet sit via, crimen habet. and peace is broken, under the colour of Peace! to prove the proverb true, Quicquid id est, timeo Danaos & dona ferentes; Whatsoever mine enemy doth, yet still I fear him; and I will love rather the wounds of my friends, than the kisses or gifts of my foes lest they prove like the kisses of judas, or the mutual gifts of Hector and Aiax, to be the chief instruments of their destruction. Esay 5. ●. But, quid debuit; Nay, quid potuit ultra facere, quod non fecit? What could Christ do more to recall this judas to repentance, than he did? O that he had had the grace, to understand it, and to make a right use of this blessed Sermon of our Saviour Christ; judas, betrayest thou the Son of man with a kiss? for, he desired not the death of a sinner, but rather that he should repent, and live. Yet nothing could prevail to do him good; Nothing can reclaim an obstinate sinner. Te saevae progeviere ferae: He was so hardened in his wickedness, that nothing could bring him to repentance; to show the fearful case of those men, that notwithstanding all our preaching will still go on in their old usual sinful courses; and never turn until with judas they come, (as it is said of him) into their own places i e. the pit of destruction. And therefore, as Caesar said, Etiam tu Brute; So our Saviour seeing not a stranger; but, Hominem pacis suae; judas, one of the twelve Apostles, his companion, and his own familiar friend, which did also eat at his Table, yea, and dipped his hands in the same dish with him, Magnificare supplantationem, to lift up his heel against his Master, his Maker, his Redeemer, Aug. Ser. 117. Et officio sanguinem fundere, and to betray him so treacherously with a kiss; yea, and also to contemn this his gracious Sermon, as to make no use thereof: this must needs be a grief and a sorrow unto him, especially if we consider how he doth always grieve more at our destruction, than he doth at his own sufferings, and most grievous Passions. Now the practice of judas, to betray his Master with a kiss, What we should learn from the consideration of this Treason of judas. should teach all Masters, not to trust every servant too fare; for as all is not honey that is sweet, nor all gold that glistereth: So is not every man a faithful servant, that saith, Hail Master, God save you: And the reward of judas, to hang himself, to destroy himself, to damn his soul, and with that little gain he got, to buy a field of blood for others, and to purchase Hell for himself, should teach all servants, to take heed that they betray not their masters, and all men to beware of covetousness. Secondly, judas had no sooner betrayed him, into the hands of sinners; but all his followers presently fled: his best beloved john was now dejected, and the stoutest Peter did follow aloof, & all the rest did basely hide their heads, and withdraw themselves clean away. Not long before he had fed them with his own body, and refreshed their spirits with his most precious blood; and yet now they all forsake him which should support him; and he was left alone in the hands of the barbarous soldiers: well he might look (as the Prophet saith) for some to have p●tty upon him; but look while he would, there was no man to help him, no, Zach. 13.7. nor yet to pity him; for, I will smite the shepherd, and all the sheep shall be scattered: And what a grief it is to a man, to see himself destitute of all friends, and forsaken of all his familiars; as if heaven and earth had conspired to leave him helpless; let any man judge. Thirdly, judas having given this sign, than the whole cohort, the whole company of armed soldiers, consisting of 1000 men, as Vatablus saith, or of 55. footmen, and 56. horsemen, as others think, comes in the midst of the night, with swords and staffs to take him, and to lay hold upon him; which they might have peaceably taken in the day time, teaching in the Temple, but that as Saint Ambrose saith, Ambr. in Mat. 26. Factum congruit tempori, & personis; The fact, and the time, and the persons do well agree; because that a work of darkness, done by the children of darkness, was fittest to be done in the time of the greatest darkness: and when the soldiers had apprehended him, they presently bound his hands, and perhaps shackled his feet with chains; Ecce trahebatur passis priameia virgo crinibus. Virgil. Aeneid. 1. because judas had willed them before, to hold him fast; and because they would hereby fore-shew, that he should die, they never using to bind any, but those whom they undoubtedly purposed to crucify: and especially, because the Holy Ghost would hereby signify, that as Thiefs are wont to be bound, so our Saviour Christ was contented to be bound, not for his own, but for Adam's theft; he was bound for us, that we might be loosed from the bonds of sin: And being thus bound, they drew him by the hairs of the head, as Leo seems to affirm, when he saith, Leo Ser. 7. de pass. Trahunt volentem trahi, & sinentem sibi fieri quicquid sacerdotum instinctu, popularis furor audebat; They drew him, that was willing to be drawn, and contented to suffer them to do unto him whatsoever pleased their malicious rage. And it may be, they dragged him through the brook of Cedron, Psal. 109. and so made him to drink of the brook in the way, as the Psalmist saith: And thus you see how they bond him which came to loosen them; Cyril l. 11. in john c. 37. as Saint Cyrill saith. O Lord jesus, let this thy binding satisfy thy Father's wrath; that we be not bound, hand and foot, and cast into that utter darkness, where is weeping and gnashing of teeth. And so much for the sufferings of Christ in the Garden of Gethsemane. CHAP. V Of the sufferings of Christ before Annas, Caiphas, Herod, and Pilate. SEcondly, What Christ suffered before his judges. Having heard some part of Christ's sufferings which he underwent in the Garden of Gethsemane; we are now to see, what he suffered before his judges, First, before Annas. and first before Annas: for when they had bound him, they brought him first unto Annas, saith the Evangelist: but what was done here, it is not fully agreed: for Saint Augustine, and the common received opinion is, Origen. tract. 35. in john. that he was examined here before Annas, and strooke upon the cheek by the high Priests servant, and denied the first time by Saint Peter; Tolet. annot. 8. in John. but Origen, Tolet, jansen▪ and others think that here was nothing done unto him, but that the soldiers brought him to Annas, in ludibrium, to be mocked and scoffed at; and that he being the chief of Sanhedrim, i. e. of the 72. Elders of the jews, & father-in-Law to Caiphas, & to be high the Priest the year following, might assent unto their act; and perhaps give them some money for their pains in taking of him, and for their observance of him, to bring Christ unto him. And I will not discuss which of these is truest, but receiving the last as most probable, Secondly, what he suffered before Caiphas. I will pass to see what was done unto him in Caiphas house: and here I find four special parts in this Scene. 1 He is examined by the High Priest. 2. He is strucken by the base servant. 3. He is denied by his own Apostle. 4 He is most falsely accused by many false witnesses. First, Annas examineth Christ of two things. Here the judge of all the world stands to be examined by a wicked man, and he demands of Christ two special things. 1. Of his Disciples. 2. Of his Doctrine. First, of his Disciples, he asked perhaps how many he had, First, of his Disciples. and where they were, or what was become of them; and to this our Saviour answered nothing, because he thought it enough for them to have himself, Christ would not reveal his servant's faults to shame them. one for all: and though he might have justly said, the one hath sold me, the rest have forsaken me, and the stoutest of them will, as thou mayest see by and by, forswear me, that he knew me not; yet he had rather say nothing then say evil of them: because, it is not good to speak evil of the teachers of the people; Theodor. li. 1. cap. 11. and therefore Constantine was wont to say, that if he saw a Priest offend, he would rather cover it with his Gown, then suffer the same to be revealed unto the people; Ne inde Laicus peccare licenter aggrediatur: Lest others knowing the same, might thereby take the more liberty of sinning. Secondly, He is questioned about his Doctrine: and to this our Saviour answereth; and, prefixing two special notes of a faithful teacher, First, To teach publicly, for, I spoke openly in the world, and not in any secret corners, as one that hated the light, which is a great suspicion of evil; john 3.20. because, every one that doth evil, hateth the light; Secondly, To do it in the Church of God, for, I taught in the Temple, and in the Synagogue, and in those places that are appointed for God's service; He saith nothing in particular, that might commend or discommend the same; but biddeth him ask those that were there, about him, what he said: for, it may be he saw some standing there that were his hearers, and could testify unto him what he taught; and he knew it was not the part of a wise man, either to praise or dispraise himself. Nec te collaudes, nec te culpaveris ipsum, Hoc faciunt stulti, quos gloria vexat inanis. And if he had spoken any thing to justify himself and his doctrine, he knew that must be to small purpose; Quia illi quem pro latrone traxerunt, detraxerunt fidem; because in bringing of him there, as a thief and a seducer of the people, they had made him of no credit, whatsoever he had said: and therefore he saith, he were better to ask of them which were of better credit with him than he was, what he taught; for these do know what I have said. You see the wisdom of our Saviour, and the mildness of his answer. Yet this served not. For, Secondly, Our Saviour having thus meekly and discreetly answered unto the demand of the High Priest; his servant strooke him on the cheek; it is likely with his fist, as hard as he could; and it is thought, this servant that smote him, How Malabus useth our Saviour Christ. was Malchus, whose ear Christ had formerly healed; a poor beggarly slave, which showeth his great ingratitude; that like Aesopes' Snake, he would render unto Christ, evil for good, 2 Cor. 11. and strike our Saviour upon the cheek, a thing noted by the Apostle to be most disdainful; and therefore Saint Chrysostome saith, Chrysost. him. 82. in john. Alapa nihil ignominius, nihil contumeliosius; Nothing can be more disgraceful, then to be smitten on the cheek; Chrys. hom. 2. de incomprehen. dei not. and yet I read not of a word that the High Priest said to this wicked slave; but suffered him to do this wrong to this innocent man: a greater fault in the Master then in the servant; because the Master is bound to restrain the wickedness of his servants, as much as possible lieth in him: but we see the indulgence of the Masters, doth encourage and embolden wicked and most graceless servants, to wrong and abuse the dearest Saints of God: they are ready to do all wickedness, swear, steal, kill, and what you will for their Masters; & as the Poet saith; Seu ver●are dolos, ceu certae occumbere morti: and therefore their masters bear with them; and our Saviour suffers at the hands of both. Neither is this all that he suffereth here. For, Thirdly, He is denied, by his first, and chiefest, stoutest Apostle; our Saviour foretell him, Of the manifold infirmities of Saint Peter. that he might prepare himself by prayer against this temptation, (Quia tela praevisa minus nocent) that he should deny him thrice, and yet for all his boasting, that although all men should be offended, because of him, yet would not be be offended. He doth here accumulate, and heap one sin upon another; for, First, He fled with the rest, and left our Saviour all alone. First, he fled. Secondly, He waxeth cold, Secondly, he waxeth cold in love. not only through the coldness of the night, but also through fear, which driveth away the blood, and causeth the same to hide, and to congeal itself, as it were in some secret corners, as the Poet saith: Gelidusque, per ima cucurrit ossa, tremor; Virgil. Aeneid. 2. A trembling fear makes all the members cold, and especially through want of love and affection unto Christ; Nam si amore in deum corda inflammarentur, perparum aut nihil vis frigorum corporibus esset nocitura; Frigora ne possim gelid● sentire profundi, Qui calet in c●pido pectore, praestat amor. Ouidius ep. Leand. Heron. For, as carnal love driveth away all cold, as Leander saith unto Hero, So much more he that burneth with the heavenly love of Christ, will scarce feel any outward cold: and therefore Christ saith unto his beloved spouse, My head is full of dew, and my locks with the drops of the night; and yet because he loved her, he patiently bore it all: but Peter, it may be, hearing the wicked servants relating, how one had cast him down to the ground, another had thrown him into the brook of Cedron, and a third had smote him upon the cheek; then gins to wax pale, and fearful, and to forsake his first love; and therefore he had need to warm his hands at the high Priests fire, when his heart was cold in the love of God. Thirdly, he denieth and forsweareth his Master. Thirdly, He denied Christ, with a lie, with an oath, with a curse and that presently, at the voice of a Woman, a silly wench, not any of the greatest Ladies, but a poor seruing-maide that kept the doors. O quantum mutatus ab illo Hectore? What, dost thou Peter, deny Christ? who then will confess him? for thou saidst, Matth. 16.16. that he was the Son of the living God, and dost thou now swear, thou knowest not whence he is? Why Christ suffered Saint Peter for to fall. And yet Christ, though to humble him now that was so arrogant before, and to teach us to be afraid to fall; for if so great a pillar fell, how much easier may we be hurled down if we be not wary? & to erect our hope, that if with this Apostle through infirmity, we do fall, we should not despair with judas, but still upon our repentance trust in God; Matth. 14.31. yet as formerly, when he walked upon the water, and began to sink; Christ upheld him, with an outstretched arm; so now, when he walked through the paths of death, and was well-nigh swallowed in the gulf of perdition; Christ looketh upon him with the eyes of mercy; and saveth his soul by his compassionate grace: for he causeth the Cock to crow, Numbers ●2. 28. the dumb beast like Balaams' Ass to reprove the iniquity of the Apostle; and as not respecting his own indignity, so much as his servant's infelicity, How mercifully Christ preserveth Saint Peter. he looketh back on him that had forgot himself, and thereby reviving his memory, to think upon his master's words, he sent him out to weep bitterly, that so he might restore him mercifully. Fourthly, He is falsely accused, How Christ is falsely accused of his enemies. and charged with the things that he never knew, that he never said: for they sought false witnesses; for true witnesses they could have none: and there came many witnesses against him, but they could not agree, some saying one thing, some another: yet, at last comes two sons of Belial, children of their Father the Devil; that perverting our Saviour's sense, and changing his words, said, they heard him saying, that he could destroy that Temple made with hands, Mark 14.58. and build another in three days; then the high-Priest adjured him by God, to tell them what he was; and when Christ did meekly and mildly say the truth, he furiously rend his and said, he blasphemed against God, as if God could, or would blaspheme himself, than all the foolish Clerks of this wicked Priest did say, Amen. — Et quae sibi quisque timebat Vnius in miseri exitium conversa tulere. And approving what they knew not, How all consent to crucify Christ. as a just reward for saving many of their wretched lives, they all consent to put him to an accursed death: and then followeth their acclamation, Crucify him, crucify him; their saying is doubled and redoubled, he must be put to death; there is nothing else will satisfy these bloodthirsty men; and therefore, he is now to be kept by the base Sergeants, and the most barbarous Soldiers, as a condemned man; and to make themselves merry, as at a banquet of Wine, or as if they had been at an interlude play, What grievous things Christ suffered after he was condemned by Cayphas. to pass away this tedious night, they do eterchangeably sport at him; and first they mock him; secondly, they beat him; thirdly they spit in his glorious face, and so make that face, which the Angels desire to behold, to become so deformed by reason of their blows, and spitles that it seemed as in a leprosy, Esay 53.4. and as having neither form nor beauty; fourthly, they hoodwink him; fifthly, they beat him with their hands and fists; sixthly, they scoffingly say, prophesy unto us who hath strucken thee. O sweet jesus Christ! Quis cladem illius noctis, quis funera fando Explicet aut possit lachrymis aequare dolorem? Who is able to express thy bitter sufferings, to declare thy heavy thoughts, and to show forth all thy grief, which thou endurest throughout all that long and tedious night? And yet, though he could have easily stayed their fury, and have suddenly strucken them all stark dead, with the least word of his mouth, he opened not his mouth, but he did patiently suffer whatsoever they did violently offer unto him: and when they had done what they would, they consulted and consented to send him unto Pilate. How and whereof Christ was accused before Pilate. And here before Pilate they do accuse him of two special things. First, Of his impiety against God, because (as they said) they found him, perverting the Nations and people of the jews, and teaching them strange and pernicious doctrines; breaking the Sabbaoth, condemning their traditions, and no ways observing Moses his Law. Secondly, Of iniquity against man, no less than high Treason against their sovereign Emperor, because he denied to pay tribute unto Caesar, and said that himself was King. And the more to induce Pilate to believe them & to incense him against Christ, they said that he began in Galilee; because Galilee had brought forth many seditious and rebellious persons, Act. 5. as judas Galileus, Theudas, and others; and because Pilate had formerly showed that he could not endure the Galileans, How fully they seek to incense Pilate against Christ. not only because they were under the jurisdiction of Herod, which till that time was a professed enemy unto Pilate, but especially because they had so provoked Pilate, that he caused the blood of many of them to be mingled with their sacrifices. And so they join subtlety and iniquity both together, for a subtler way they could not invent, and a greater iniquity they could not effect: How false was their accusation of him. for he truly explained Moses, wherein their sophistical Rabbis and Pharisaical Doctors had most falsely corrupted him; and he did not only bid them give unto Caesar what belonged unto Caesar; but he paid tribute unto Caesar, both for himself and for his servants: and therefore as they had most maliciously accused him, so herein they have most falsely slandered him unto Pilate. But as the darnels may pass for wheat, until they be sifted; so falsehoods may carry the colour of truth, until they be discussed; and therefore Pilate examineth the matter, and in the carriage of this business he doth something well, and in many things ill: as I have showed at large in my treatise of the resolution of Pilate, Resolution of Pilate. pag. where I refer my Reader, for his fuller satisfaction in this point. Now Pilate having played his part, What was done to Christ before Herod. and understanding (as I shown you before) that he was of Galilee, he sends him unto Herod; and there the Evangelists say, that Herod and his men of War, set him at naught, Vbi Iesus non respondebat, ibi ut ovis silebat, hoc est, sicut agnus innocens non apperuit os suum; ubi vero respondebat ibi sicut pastor docebat. Aug. in Johan. and mocked him and arrayed him in a gorgeous robe; and Christ, though they questioned with him in many things, yet answered nothing: and therefore they derided his silence, and exposed him to the greater laughter: and the Soldiers that had formerly imbrued their hands in the blood of the innocents, do now most impiously batter and buffet the Son of God; and they disgorge their filthiest foam upon his most glorious face: and to increase their own sport and his grief, Induunt eum veste alba, they arrayed him with a white glittering, and a gorgeous raiment. And so, The mystery of clothing Christ in white, expressed. against their wills they do herein after a mystical manner, sufficiently testify, both the excellent dignity, and the most innocent probity of the man: for as Cicero saith; Color albus praecipue decorus deo est; That the whitest colour is most agreeable to the highest God: Cicero l. 2. de legibus. he appeared many times in white, but never in any other colour; and therefore, not only the Wise man saith, Let thy garments be always white, but also the very Saints of Heaven are said to be clothed in long white robes, Reuel. 4. and Iwenal saith, Sufficiunt tunicae summis aedilibus alba; that white robes are fittest for the greatest Peers, even for Kings and Caesar's, saith jansenius. And the white colour is the chiefest note of joy and innocency: for the Poet wishing for joy, saith, Sumatur fatis decolor alba meis. Cicero pro milone meminit, A literae salutaris, C. autem tristis. And as the ancients by letters did express joy or grief, life or death: as Υ to show the pattern of our humane life, the lower part signifying youth, which is uncertain which way it will go; and the upper part on the right side, the way of virtue, and on the left side the way of vice: and therefore Persius saith of this Letter, Et tibi quae sameos deduxit litera ramos Surgentem dextro monstravit limit callem. Which one translateth thus. The branches of the letter first in Samea found, How the Ancients by letters and colours did use to express diverse things. Of man's life doth show the high way and ground: And Θ which hath a dart in the middle, was the Character of death, and therefore was wont to be set by the judges, as a mark upon the heads of those that were condemned to die, whereupon the Poet saith: O multum ante alias infaelix litera Theta: And so Tau was the letter of life, so intimated by Ezechiel, and so expressed by the Gentiles, and used as a mark on them that were to be preserved alive; even so they did use to express the same things by diverse colours, as white to be the sign of innocency and absolution; and black to be the token of guiltiness and condemnation: whereupon Ovid saith: Ouid. Met. l. 15. Mos erat antiquis niveis atrisque lapillis, His damnare reos, illis absoluere culpa. The fashion was in ancient times, By black or white to express our crimes. And therefore certainly these things, that they should cloth him in white, before they send him unto Pilate back again, — Non sine numine diwm, Eueniunt.— do apparently show that they were directed herein by divine providence, and declared plainly against themselves, that Christ, should rather be absolved, as an innocent then condemned for a malefactor. Yet all this would not serve, but as he was posted from Annas to Caiphas, from Caiphas to Pilate, from Pilate to Herod; so now he must be returned to Pilate once again. And although the former Scenes were Tragical enough; yet were they nothing to these that follow; for now gins those doleful Acts, which prove that saying to be most false; — Nullum caruit exemplo nefas, No villainous deed doth want the like; How no age did ever parallel this villainy done to Christ but precedents may be found as bad as it: for if you ask the days of old, and search all the Stories of the whole world, since the day that it was first created; yet shall you never be able, to show me such indignities offered to any man, as was here done unto the Son of God; for now Pilate by the approument of Herod, and the message of his own wife; who, as the Poet saith of Cassandra, (Tunc etiam fatis apperit Cassandra futuris Ora dei iussu, nequicquam credita Teucris.) did now begin to Prophesy; nay, How Pilat's wife justified Christ. to testify of the truth of Christ his innocency; and therefore presently sent, and earnestly advised her husband, to have nothing to do with that just man; yea and shown a very good reason for it; because she had suffered many things that very day, because of him: I say Pilate hereby perceiving his innocency, and fearing his Deity, and therefore seeking to lose him, deviceth a cruel way to satisfy the jews, and to justify Christ, and so to let him go: Bosq. de pass. dom. pag. 8●0. for stripping him of all his clothes, he caused six hangmen, six varlets, saith Saint Hierome, to scourge him, and whip him while they could; whereof two whipped him with rods of thorns, and when they had wearied themselves; another two whipped him with ropes, Costerus med. 24. or whipcords tied and knotted like a Carters whip; and when they were tired, the other twain scourged off his very skin with wires, How grievously Christ was scourged. or little chains of iron: and the number of his stripes, (as some report it) amount to 5400. or as others say, to 5370. or at the least according to the number of the Band of Soldiers, to 660. a scourging able to kill any man, and would have killed him, How he was Crowned with thorns. but that he was preserved by the Godhead to endure, and to suffer a more shameful death: and when he was thus scourged, the Soldiers plaited a Crown of thorns, and put it upon his head; a goodly Crown for the King of Kings: for I read of many sorts of Crowns, as of the Triumphal, Laurall, Naval, Mural, and such like, but never till this, did I read of a Crown of thorns; for this shameful and this doleful Diadem, was made like a Crown to delude him, Osorius de Passione domini. and it was made of thorns to torment him; for it bored his head with two and seaventy wounds, as Osorius saith: and then they put upon him a purple robe, and scoffingly s●i●, Hail King of the jews; Squallentem barbam, & concretos anguine crines vuln●raque illa gerens, quae circum plurima muros accepit patrios. Virgil. l. 2. Aeneid. and spitefully smote him with their hands. And after they had thus lashed him, almost unto death, and most cruelly divided those Azure channels of his guiltless blood, they bring him out, it may be; by the hair of the head, & expose him to the public view of the scornful company; and Pilate saith unto them, Ecce homo; Behold the man: Behold, I say, not your King, to provoke you the more against him, nor yet the Son of God, which you say he maketh himself to be; for if he were so, he might have easily rescued himself out of his enemy's hands: But behold a poor, silly, miserable, distressed man, and see how he lieth disfigured with wounds, weltering and panting in a crimson River of his own blood; and let this sufficient, yea, more than sufficient punishment, suffice to satisfy your rage against him: Quia homo qui in homine calamitoso est misericors, meminit sui; Because a man pitying an afflicted distressed man, doth thereby show he is mindful of himself, who may fall into the same case, that another man is fallen into. That we should ever contemplate, how Christ stood before the people in his Robes and Crown of thorns. And therefore, let us behold in contemplation, the countenance of this man: Behold, the fairest among men, being both white and ruddy, the chiefest among ten thousand; his head being as the most fine gold; his eyes as the eyes of Doves, by the Rivers of waters; his cheeks as a bed of spices, and his lips like Lilies dropping sweet smelling Myrrh: And see how lavish and prodigal are these profane and sacrilegious Cannibals of his most divine and sacred blood, and how he stands here before these wicked judges, to be judged for us, wicked men; his strength fainting, his heart panting, and his hands bound, that he could by no means wipe off those floods of tears and blood that trickled down his cheeks, and flowed from all the pores and passages of his precious Body: And let this consideration move us to compassionate him, to condemn them that did it, and especially to detest that (that is our sin) which was the only cause of all this his doleful sorrows. Parcere prostratis scit nobilis ira leonis: at lupus & turpes instant morientibus ursi, & quaecunque minor nobilitate fera est. Ouid. They urge a threefold argument to move Pilate to crucify Christ. 1. Their Law. Levit. 24. But to return unto the jews, that most envious and malicious people, the more Pilate did to appease them, the more they were enraged against him: for seeing how Pilate sought to lose him, they had taught that unstable multitude of ungrateful people, for all the good works that he did unto them, healing their sick, restoring their dead, and feeding their souls with the food of life, to cry out with one consent, Away with him, away with him; crucify him, crucify him: And the chiefest of them do with a threefold argument urge Pilate, to condemn our Saviour Christ. First, That they had a Law, and by their Law he must die, because he maketh himself the Son of God; so the ignorant and the arrogant Pharises, and the Doctors of their Law, do accuse the Author and the Publisher of the Law; not knowing that ancient rule, Eius est absoluere, cuius est condere legem, He may lawfully abolish, which hath the power to establish any Law. Secondly, They threaten him, that if he let him lose, 2. The friendship of Caesar. he is no friend to Caesar; a most forcible, though not infallible reason: for who would not then, as the case stood, have almost condemned any man, rather than to be accused by so many audacious impudent men, of high Treason against Caesar? Thirdly, They do engage themselves for him, saying, 3. Their engaging for him. Let his blood be upon us, and upon our Children; Do thou the deed, let him be condemned, and if thou fearest any thing, we are willing to undergo the danger; let the vengeance of his blood light on us, and on our Children for ever. Then Pilate having attentively heard, did most diligently consider all these things. And First, Musing whether he was the Son of God or not, He began to fear, both for what he had already done, in scourging and deluding him, and what he was presently to do, Discite iustitiam moniti, & non temnere divos. To pass sentence upon the Son of God; for he assured himself, the Gods would revenge all wrongs, especially done against themselves: Mezentius felt it for a lesser fault than this, Flectere si nequeo superos Acharonta movebo. for he was thrust to Hell, for saying, The damned spirits should help him, if that the Gods would not assist him; And therefore he desires Christ to tell him, Quo sanguine cretus, From whence he was: But to this our Saviour gives him none answer; for to what end should he answer? because he had already made known unto them that he was the Son of God, and that his Father and he were all one: And this was the chiefest motive, that moved them to convent him, and persuaded them so earnestly to seek for to condemn him. Neither would he answer, saith Athanasius, Athanas. de passione & cruse. Ne si respondisset timiditate & formidine mortis, id fecisse videretur; Lest if he had done so, he might be thought to have done it for fear of death, and to preserve his life: Why Christ would not answer Pilate, whence he was. Or (as others think) he would not answer, least by his eloquence he should have escaped death; insomuch that Pilate, who unjustly condemned him, justly admired this, that he which was wont to open his mouth in Parables, and to teach others the way unto eternal life, would not at this time open his mouth to speak one word for himself to save his life. Secondly, Pilate being much afraid to be thought an enemy unto Caesar, Mark 15.15. and being most willing to please the people, as the Evangelist noteth, he determined to deliver him to be crucified: And these were the motives that caused Pilate to condemn our Saviour Christ; and these cause many a man to sin, when we fear man more than God; What moved Pilate to deliver Christ to be crucified. and are desirous rather to please the people, then to discharge our consciences: from which two fearful things, good Lord deliver every faithful soul. Thirdly, Because Pilate knew, that for envy the jews delivered him to be crucified, and his own conscience by many arguments testified unto him, how unjustly he condemned that just man; Math 27.24 The poor shift of Pilate to excuse himself. therefore that it might happen unto the jews according as they had concluded themselves, His blood be upon us, and upon our Children: He taketh water, and washeth his hands, saying, I am innocent from the blood of this just person; See ye to it: And then he gave sentence that it should be as they required, that JESUS CHRIST should be presently CRUCIFIED. The sentence of Christ's condemnation. Ah senseless sinful man, a man void of wisdom, to commit such an horrible sin against thy God, and to condemn life to death! Alas, what availeth it thee, to wash thy hands in water, and to defile thy heart with blood? for, how shalt thou answer this? not only to condemn an innocent, Sed & ijsdem labijs illum condemnare quibus pronuntiaveras innocentem? But also with the same lips to condemn him as guilty, which even now had pronounced him guiltless: Surely God may say to thee, as to all those judges that follow thy steps, to make a long speech to justify themselves, Luke 19.22. and in few words to condemn the innocent, Out of thine own mouth will I condemn thee, O thou evil servant; and I will justly condemn thee to eternal death, because thou hast unjustly condemned an innocent man to death. O consider this, ye that forget God, and ye that be called Gods on Earth; cleanse your hearts from all evil, and let not your hands deal with wickedness; so shall you be innocent from the great offence. And so you see what the judge of all the World suffered, before these petty judges of this World. CHAP. VI What Christ suffered in Golgotha, the place where he was crucified. having passed sentence upon Christ to be crucified, the Soldiers take him, and laying his Cross, a heavy Cross upon his shoulders, as Isaac carried the wood wherewith himself should be sacrificed, Gen. 22.6. 2 Sam. 11.14. or as Urias carried the Letters of his own death, they compelled him to carry it so long as he was able to stand under it; then meeting Simon of Cyrene coming from his perambulation in the fields, they make him carry that Cross of Christ unto the place of execution: and placing the same in Golgotha, which was the place where Adam was buried, Ambros. l. 5. Ep. 1●. (as Saint Ambrose thinketh) they nailed and fastened Christ unto it, upon that very day of the week that Adam was created; Two things considered upon the Cross. and (as is thought) he was hanged upon this Tree, upon the very same hour of the day, as Adam did eat of the forbidden Tree. And here we must consider two especial things. 1. The grievous things that he suffered. Tantum distentus sum, ut corpore nudo in modum tympanica pellis distento, facile possint omnia ossa mea dinumerari. Bern. de pass. c. 7. 2. The gracious words that he uttered. For the first, they stretched his body, as Saint Bernard saith, and then they nailed him to the Cross; which was a grievous torment unto any, but especially unto him, because his body of all other men, was the most tender; as being only shaped of a Virgin's substance, without any commixture of the male nature: and yet the most sensible parts of this tender body, must be bored and mangled by his cruel enemies; for his feet, that afore were washed with Mary's tears, must now be teared with iron nails; and those blessed hands, Bosquier. de passione Domini. p. 847. in fol. that had wrought so many wondrous works; must now be fastened Unto this wooden Cross; and there he must hang until he die; Horrendum dictu, A most odious and a most grievous death, and that in four respects. First, Because it was an accursed death, so esteemed by man, 1. An accursed death. and so denounced by God himself; where he saith; Cursed is every one that hangeth upon a Tree: Deut. 21. Gal. 3.13. Tripartit. hist. l. 1. c. 9 2. A shameful death. And therefore Constantine the Great and good, made a Law, that no Christian should be crucified upon a Cross. Secondly, Because it was an ignominious and a shameful death, inflicted chief upon those slaves and servants, that either falsely accused, or treacherously conspired their Master's death, and it was never imposed upon free men, unless it were for some heinous and notorious crimes, as robbery, murder, sedition, rebellion, or such like. 3. A painful death. Thirdly, Because it was a most painful death, for that they were fastened to the Cross, not with any little nails, but with big purposely made nails, that might hold them sure and fast enough unto the Cross; so big were the nails that pierced Christ his hands and feet, that being found, they were found sufficient to make a bridle and a Helmet, Socrates. Hist. l. 1. c. 17. as Socrates saith; and then the whole weight of their bodies, hanging by these parts, made their pain intolerable, and killed them at length without any deadly wound: And therefore Cicero that most eloquent man, which wanted no words to express any thing else, when he came to consider of this accursed death, was brought to that pass, Cicero. Orat. 7. in ver. to that nonplus, as to say, Quid dicam in crucem tollere? What shall I say of that cruel and most painful shameful death of the Cross? 4. A slow and a lingering death. Fourthly, Because it was a slow and a linger death, for that (as the Poet truly saith) Morsque minus penae quam mora mortis habet, To be long in pain, is worse than death; a soon dispatched riddance out of pain, being a great favour unto a languishing life; and although in other deaths, they should be quickly dispatched, and soon rid out of all their pain, yet here they hanged, either till their blood distilled by little and little out of those wounds that were made in their hands and feet, or till they died with the extremity of hunger; unless in pity their tormentors would by violence hasten their much desired death, by a butcherly breaking off their legs; and so dismembering of their tortured bodies, as they did unto those two thiefs, that were crucified with our Saviour: And this was the death, the accursed, base, servile, ignominious, and most painful death, that our Saviour Christ was put unto. It is reported of Aristides, that he dying by the bite of a Weasel, said, Aelian. de var. Hist. lib. 14. c. 4. that his death would have been more pleasant, & more acceptable unto him, if he had died more honourably, by the claws of a Lion, or a Libbard, and not by the teeth of such a contemptible beast: And what a grief was it unto the Son of God, to be put unto this, I know not whether more shameful, or more painful death? And beside, it is worth the observing, All circumstances do aggravate the grief of Christ upon the Cross. that they crucified him then, and at that time, when he had delivered their Fathers out of the Land of Egypt, out of the House of Bondage: In commemoration of which benefit, their Passeover was to be celebrated, and a great concourse of people was then ever present at jerusalem. And further, they did not only exclude him out of their City, and put him to death without their gates, as Saint Paul noteth, but they did also consort him with the wicked, and crucified him betwixt two thiefs; so cruelly they did deal, and so basely they did esteem of him. Secondly, After they had thus nailed him unto the Cross, in stead of the comfort of pitying him, which we use to show unto the vilest Malefactors in such extremities, and which is some kind of satisfaction unto the sufferer, he finds his friends forsaking him, not daring to say, Alas for him; How they scoffed at Christ upon the Cross. and he seethe his enemies deriding him in the midst of his sorrows, and shaking their heads at him, and saying, O thou dissembling and disloyal wretch, thou savest others, but thyself thou canst not save; thou canst destroy the Temple, and build it again in three days; but thou canst not come down from the Cross, to preserve thy life: for if thou be'st the Son of God, come down from the Cross, Why Christ came not down from the Cross. and we will believe in thee. But to this Saint Ambrose answereth, O stulte & caece grex sacerdotum, nunquid impossibile erat ei, de paruo stipite ligni descendere, qui descendit è caelorum altitudine? O foolish, blind, and senseless Flock of Priests, do you think it impossible for him to come down from a little piece of wood, which came down from the height of Heaven? Non venit ut se liberare, qui subseru●tute non erat, sed ut nos de seruitute redimeret. Ambros. in 27 Math. or do you think, that your bonds, or nails, or fastening of him to the Cross, were able to detain him there; when as the Heaven an● all the Host of Heaven, were not able to hold him from descending, from this ascending to the Cross? for he came not to free himself from death, but to deliver himself to death, t●at he might free us from eternal death: And therefore he patiently suffered all, all pain, all contempts, and all disgraces; yet they still went on, from one degree of scoffs unto another, for when he in a most disconsolate state, cried, Eloi, Eloi, Lamasabachthani, They do in a most barbarous scoffing manner say, Stay, and see if Elias will come to help him: And thus was he flouted and derided by all that beheld him, by the Soldiers, by the High Priests, by them that passed by, yea, by the very Thiefs that were hanged with him. And what is this, but to add an unspeakable sorrow unto an insufferable pain; and so (as Solomon saith) to grieve him more and more, that was already too much afflicted at the heart? How they gave him vinegar to drink. Thirdly, When he most lamentably, in the midst of this hot and grievous conflict with Satan, sin, and the wrath of God, cried, I thirst; they most despitefully give him vinegar to drink; a sweet drink for a dying man, to augment his grief, but not to quench his thirst. How they divided his garments. Fourthly, They take those blessed Garments, wherewith he had wrought many a Heavenly miracle, and before his face they divide the same among the wicked, and most barbarous bloody Soldiers. And How Christ being dead, they still raged against him. Fiftly, When he was quite dead, their malice still remained alive; so that he might justly say, — Nec mors mihi finiet iras, Saeva sed in manes manibus arma dabant. They did most furiously rage's against his harmless Ghost, for though they saw that he was already dead, yet still they persecute him; Et miles validis ingentem viribus hastam, In latus contorsit. And one of those immane and bloody Soldiers, pierced his side with such a mighty spear, that it made so deep a wound, as that Thomas might well put his hand into the same: And thus did our Saviour suffer in Golgotha, in the Fields of Caluarie. divers observable things to be considered. First, Of all sorts of men, jews, Gentiles, Princes of the people, Priests, Soldiers, Masters, Servants, Friends, Strangers, Young, Old, Male, and Female. Secondly, In all the things, wherein it was possible for a man to suffer, as first in his friends, for they all forsook him, and not one of them assisted him, when he was thus persecuted by his foes. Secondly, In his good name, for they loaded him with lies, and accused him of blasphemies. Thirdly, In his outward goods, which we call goods of Fortune; for, though he had nothing but his , yet they stripped him of his garments, and left him stark naked, but what had been abscene for themselves to see, in the sight of all men. Fourthly, In all his senses; for his holy ears heard nothing but shameful revile, his bright eyes saw nothing but cruel enemies, his feeling could perceive nothing, but sharpness of nails, his smelling, but their stinking spitals, and his taste but gall and vinegar. Fiftly, in all the members of his body, How Christ suffered in all the members of his body. for his head was wounded with a crown of thorns; his face was defiled with their filthy spittings, and most shamefully buffeted with their sacrilegious fists; his eyes dazzled with blows, and amazed to see their outrageous cruelties; his hands and feet nailed unto the Cross, his heart pierced with a spear; and in a word, his whole body was so pitifully rend and torn with whip & scourge, that we may truly say, Totum est pro vulnere corpus; That from the sole of his foot, unto the crown of his head, Esay 1.6. there was nothing whole in him, but wounds, and swellings, and sores, most full of grievous pains. And in all this his great and grievous sufferings, we must know them to be the sharper, in respect of the tenderness of his body, and the senciblenesse of his spirit; because (as Aristotle saith) Quo complexio nobilior, & quo mens dexterior, Aristot. l. 2. de anima. c. 9 co tenerior esse solet caro: The more noble our complexion, and the more quick and nimble is our apprehension, the more sensible is our flesh of the least pain and correction; but the flesh of Christ of all other men must needs be the most tender, The tenderer our flesh, and the quicker our spirits, the more sensible we are of pain. because (as I shown you before) he was solely begotten of a pure Virgin, and his mind must needs be most intellective, and most apprehensive of all pain, because he was of that age which is most sensitive; and therefore the sufferings of Christ, in all respects must needs be most insufferable. And yet all this was but the least part of his sorrows, not near the half of his sufferings; for he was to wrestle with the wrath of God, that was due to us for our sins; yea, he was to tread the fierceness of the wrath of God: Reuel. 15.5. And there can be no conflict in the World so great, as to grapple with an angry God; for the Prophet David speaking hereof, Psal. 76.7. saith; Thou, even thou, art to be feared, and who can stand in thy sight when thou art angry? The Earth trembled and quaked, Psal. 18. v. 7. & 15. the very foundations also of the hills shaken, and were removed, because he was wroth; yea, the springs of waters were seen, and the foundations of the round World were discovered, That the sufferings of Christ were a great deal more than are expressed by the Evangelists, or then can be conceived by any man. at thy chiding, O Lord, at the blasting of the breath of thy displeasure: And if his anger and displeasure be so great, O who can endure the height of his fury? who can overcome by suffering the fierceness of his wrath? And therefore, to show how unspeakable, and how dangerous a t●ing it is for any man to define, what the unspeakable sufferings, and the incomprehensible feelings of Christ were, both in the Garden of Gethsemane before his judges, and especially upon the Cross in Mount Caluarie; the Fathers of the Greek Church in their liturgy, after they had recounted his bloody sweat, his shameful crowning, his spiteful handling, and all the other particular sufferings which are recorded by the Evangelists, they do most excellently conclude, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉; By thine unknown sorrows, and by those infinite sufferings, incomprehensible to us, though most sensibly felt by thee, Have mercy upon us, and save us O Lord our God. And in all this, he truly suffered, not imaginarily, as some have imagined, Sed vere languores nostros ipse tulit; But he truly bore our infirmities, and carried our sorrows: Not as the Priests of the Law, Levit. 10.17. which were likewise said to bear the sins of the people; i. e. typically in the figure, but truly in the fact, he bore the punishment of them all; and that, not in outward appearance, as malicious Martion held it, Tertull. contra Marc. l. 4. 8. Aug. de haeresibus ad Quodv. heres. 46. and afterwards the Manichees maintained it, as Saint Augustine saith; but as he was a man, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, physically and truly, so he endured and suffered all these sorrows Vere, & sicut verus homo, Most truly, as being a true natural man, as Aquinas saith; He did most sensibly and feelingly suffer them all: for it was not with him, as it was with the three Children in the third of Daniel, Dan. 3 27. who were cast into the fiery Furnace, and yet came out, not having their hair singed, nor their coats changed, nor the smell of fire had passed on them; but as Plutarch reports of Coriolanus, he can yet show his wounds that he suffered, and make demonstrative expressions of his sorrows, fare beyond the apprehension of any man to conceive them. But if any man demand, how Christ being God, could suffer any pain, seeing the Deity is subject to no passion; Heinsius. P. 81. Heinsius answereth, that Christ suffered not in respect of the divine nature, which he had as God, but in respect of his humane nature, which he had as he was Man; for though the Deity was in the sufferer, yet was it not in the suffering, How the Godhead suffered not, but sustained the manhood that it might suffer. though it was in the Body of Christ's passion, yet was it not in the passion of Christ's Body; but (as I shown unto you before, Page 438) the humanity only suffered, and the Deity sustained it, that it might suffer; because the impotency of the one, required the omnipotency of the other; Christ being a man, that he might suffer, and being a God, that he might be able so to suffer, such insufferable things: And therefore we say, that Christ in respect of his Deity, remained still entire, untouched, invulnerable, impassable; and that very then when his humanity suffered, and was dead, the Deity lived impassibly, and rend the veil of the Temple, sealed up the Sunbeams under a signet of Cimmerian Clouds, caused the Earth to tremble, the Centurion to aver that Christ was the true and essential Son of God, and raised up the interred Carcases from their graves: And we say, that it was the humane nature of Christ, that stood and suffered upon the Cross, and in the anguish of its passion, breathed out that doleful complaint, even to the Godhead hypostatically united unto it, as well as to the Father, and to the holy Spirit, saying, My God, my God, Math 27.46. why hast thou forsaken me? And although the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, the distance betwixt these two Natures be so great, and the disparity be so evident, as that the one was passable and mortal, the other impassable and immortal; yet are they so combined and united in our Saviour Christ, that although he is not one nature, yet is he but one person, one Christ, one Redeemer; and when the humanity suffered, and was buried, yet was it not, neither could it be possibly cast off, or forsaken by the Deity, unto which the links and ligaments of God's love, had so strictly and eternally obliged it, by an hypostatical and indissoluble union. Thus Christ though he was God, yet as man, Dixit multa, gessit mira, pertulit dura, dura verba, duriora verbera, durissima supplicia; He bore and suffered an incredible pain, and unsufferable sorrows; Esay 53. so great and so grievous, that Esayas may well call him virum dolorum, No sorrow like the sorrows of Christ. a man of sorrows, and jeremy may well demand, si fuerit dolour, if ever there was, or if ever we heard of any sorrow like unto the sorrow of Christ: and yet for all these pains and sorrows; these incredible sufferings both of body and soul, he bore them patiently, he endured them quietly, and as a Father saith, Perdidit vitam ne perderet obedientiam; he would rather lose his life, then fail in his obedience; but as the sheep before his shearer was dumb, so opened he not his mouth; not for all the pains, that he endured, not for all the sorrows that he sustained; so great was his Humility, according to the greatness of his Majesty. But, CHAP. VII. Of the gracious words that Christ uttered upon the Cross. Of the seven gracious words that Christ uttered upon the Cross. FOr the second, that is, the gracious words that he uttered, while he stood crucified upon his Cross; as all the Annals and Records of time can never show his parallel in his sufferings, never man suffered as he suffered; so in all the books and writings of men, in all the words that were ever uttered by voice, we shall find not one saying equalizing any one of the sayings of Christ: Never man spoke as he spoke, john 7.45. his own enemies confess it; and as his words were ever gracious; so never more gracious than now upon the Cross: For, First, In the mids of all his sufferings, the first words that he spoke, were not against any man, but an earnest suit for his greatest persecuters; Pater ignosce illis, i. e. illis qui dixerunt crucifige; Father forgive them, for they know not what they do. The first words Christ spoke upon the Cross. A lesson never to be forgotten; to teach us all to be ever ready, not only to forgive, but also to pray for our enemies; for here we see Christ prays for them, which mock and persecute him; and therefore we must do likewise, if we will be Christians: And this may serve also for our exceeding comfort; Bernard Heb. poenos. How effectual was the prayer of Christ? for if he thus prayed for them that not only crucified him, but also cursed themselves; saying, His blood be upon us and upon our children; Yea, if his prayer was so effectual for his persecuters, that it brought 3000. souls of them unto his Father at the hearing of one Sermon of Saint Peter, Act. 9.1. and made Saul that most violently breathed out slaughters against his Church, to serve him most faithfully while he breathed upon the earth; and caused that very Soldier (as some do think) which pierced his heart, to be connerted by his Spirit, and to become a Christian, Chrysost. in Matth. hom. 88 Matth. 27.44. a Professor, a faithful Bishop, and a constant Martyr of Christ; then what may we think that he will do, or how powerful will be his prayers for them that serve him, for them that love him? Secondly, The second saying of Christ upon the Cross. After that the thiefs had most contemptuously mocked and flouted him, as Saint Matthew testifieth; one of them seeing and considering not only how undeservedly he was condemned, but also how patiently he endured all his pains, and how piously he prayed for his greatest enemies; Luke 22.42. he began to relent, and to repent him of his former reviling of him, and to conceive some hope of some favour from him, and said; Lord remember me when thou comest into thy Kingdom; our Saviour presently answered, This day shalt thou be with me in Paradise; a most sweet and comfortable answer, Verse. 43. unto a most comfortless malefactor: No sooner had he requested, but he obtained pardon, and was acquitted from the death of his soul, though he suffered the death of his body; yea, and when he desired but to be remembered, he was granted presently to be admitted unto everlasting happiness; for, This day (saith Christ) shalt thou be with me in Paradise; and from a malefactor on the Cross, thou shalt be translated to be a Martyr in Heaven. To teach us, To give to them that ask, and from them that seek, never to turn away our face; and to assure us that if we pray to God, we shall be heard, we shall be helped. The third saying of Christ upon the Cross. john 19.26, 27. Thirdly, After he had thus kindly dealt with his foes, he turns himself unto his friends, and saith unto his Mother, Woman behold thy Son; and to his beloved Apostle Saint john, he saith, Behold thy Mother; to show that as never man so pitied his foes, so never man so loved his friends as he did; and to teach us by his example, neither in prosperity, nor in adversity, to forget that duty which we do owe unto our Parents. The fourth saying of Christ upon the Cross. John 4 34. Fourthly, When he had gone over those in particular, he said, I thirst, not so much for any drink, as for the health and salvation of us all; for this was meat and drink unto him, to do his Father's will, to pacify his Wrath, and to satisfy his justice, and so to bring many sons unto glory; to teach us that if Christ in the mids of his sorrows did so much thirst for our health, how much more should we hunger and thirst after righteousness, and after the salvation of our own souls, and not (as we do) thirst and whither away for thirst, after the pride and pomp of these worldly vanities? The fift saying of Christ upon the Cross. Fiftly, Having showed his love to his foes, to his friends, to all mankind, he returned unto himself, (for as yet he seems to have forgotten himself, and his own pain, through the vehemency of his love which he bore unto others) and not only perfectly seeing, but also sensibly feeling, the incomprehensible pain and sorrow, that through the fierceness of God's wrath, was throughly inflicted upon him, and which he had already so long sustained for our sins; he lifts up his eyes, and sends forth those words with a doleful voice, Matth. 27.46. My God, my God, why hast thou forsaken me? Not that he was or could be forsaken of the Godhead, so hypostatically united unto it, but to show unto us, what infinite sorrows he then suffered above all that we can conceive or think; and to teach us in all distress, to have our chief recourse to God; & in all humility, to expostulate with his Majesty, why he should create us, to forsake us; for so with Christ, we may be sure to be heard and relieved in what we fear, and in good time to be delivered out of our distress. The sixth saying of Christ upon the Cross. Sixtly, When Christ saw that the Scripture, in every particular thing that was written of him until his death, was fulfilled, he said, Consummatum est, All is finished; john 19.30. not only to declare unto us that by his death, the royal Law was fulfilled, and the redemption of all mankind was now fully effected; but also to teach all Christians, to finish the course of their life according to the will of God. Seaventhly, The seaventh and last saying of Christ upon the Cross. Luke 23.46. When he considered and understood all things that were to be done of him, to be fully ended, he saith; Father, into thy hands I commend my spirit; to teach every man, especially in affliction, to cast himself in sinum divinitatis, even into the arms of God's protection, and so to rely wholly upon God, as upon a sure foundation, and as at all times else so chief when we see death approaching near to us, to commend our souls into the hands of God, even as our Saviour did. Many worthy observations to be considered in the manner of Christ his crucifying, john 19 23. Thus Christ suffered, thus he preached, and thus he prayed upon the Cross; and in this time of his suffering, it is observed. First, That as he bowed the Heavens and came down to be incarnate and made flesh; so here he boweth his head, to embrace us, and to kiss us with the kisses of his lips Secondly, That his arms were extended and stretched out, Psal. 22.16. to receive all men throughout the compass of the whole world into his grace and favour again. Thirdly, That the nails were fixed through his hands and feet, not only to show that hereby thy hands are enlarged to do good works, and thy feet are set at liberty, John 20.25. that thou mayst run the way of God's commandment; but also to teach us how the remembrance of his Passion should be so fixed in our hearts, as that nothing in the world should be able to root it thence. Fourthly, That he was unstripped of his garments, and his body extended naked upon the tree, john 19.23. to show that he forsook all to redeem us, that all things are patent and open in the eyes of God, and that we poor sinful men are miserable and naked of all goodness, until we be clothed with the righteousness of jesus Christ. Fiftly, That his side was opened with a spear, to make way for the effusion of his blood, to satisfy for our sins, john 20.34. and to make room for us to come nearer to his heart; and to hide ourselves with Moses, Exod. 33.32. in foramine Petrae, in this sluice of his side, in this hole of the Rock, until the anger of God be overpassed. And, Many other points of great moment, I might here show unto you, as the darkening of the Sun for shame and sorrow to see the Son of God put to such a shameful death; the quassation and trembling of the Earth, and cleaving of the Stones, for horour to bear her Maker dying, and to condemn the most cruel hardness of a sinner's heart, that seeing the Stones renting, will not relent from his sins: and the cleaving of the Temple from the top to the bottom, to show that the Leviticall Law should be no longer a partition wall betwixt the jews and the Gentiles; and that the way to Heaven is now made open to all believers, but that to speak all I might of this point, would enlarge a Treatise into a Volume; That it is impossible for an● one man to express all the particulars of Christ his Passion. and that indeed the Wit and Learning of any one man, is no more able to express all the mysteries and most excellent points that we might collect and learn from the Passion of Christ; then one poor Fisherman is able to catch all the Fishes in the Ocean Sea: And therefore commending all unto your meditation, to muse upon the particulars of this great work, that was once done that it might never be forgotten: I will end this point of his Passion; and proceed unto the third part of my Text, which is the necessity of his suffering. For thus it behoved Christ to suffer. PART. III. Part. 3 CHAP. I. Of the necessity of Christ his suffering. THirdly, Having heard the chiefest particulars of the sufferings of Christ, we are now to consider the necessity of his suffering, expressed here by Christ himself, in these words, That there is a threefold necessity. Thus it behoved Christ to suffer. Touching which we must consider that there are three kinds of necessities. The first is an obsolute necessity, as when a thing in regard of the nature of it, cannot be otherwise; so the Sun moveth, and the fire burneth, as we see, necessarily: because it is the property of their nature so to do, as it is for every light thing to ascend, and for every heavy thing to descend downwards towards the centre. The second is, a necessity of constraint, That Christ suffered, because he willingly gave himself to suffer. as when a malefactor is constrained, and must necessarily suffer, whether he will or not; because the sentence of the Law hath passed over him, and his strength is not sufficient to save himself. And in these two senses our Saviour Christ was not of necessity for to suffer; because God might, if he had would, have used a 1000 other ways to have saved man, without the death of his only Son: and there was neither Law to enjoin him, nor any force that could compel him, for to suffer; for he saith Abba Father, all things are possible unto thee; and, Mark 14.36. he could pray to his Father, and have more than twelve legions of Angels to have assisted him: And therefore no absolute necessity, that he should suffer, Sed oblatus est quia voluit; But he was offered up for us, because he would; he gave his soul an offering for sin, Esay 53.10. & he yielded up himself into the hands of his enemies; he could but he would not be rescued; and he gave Pilate power against himself: for unless he would, he needed not to have suffered; justice could not seize upon him, because he was a Lamb without spot; and constraint could not compel him, because all things were possible unto him, and he had all the Angels at his command: and therefore as the Prophet Esay saith, that he did bear the burden imposed by his Father, Esay 63.6. so he did assume the same himself; & S. Paul saith, Rom. 8.32. that as God gave Christ for us, Rom. 8.32. So Christ gave himself for us: and our Saviour saith; No man taketh my life from me, Gal. 2.20. but I have power to lay down my life, and I have power to take it up again: and so it was, that he himself laid down his life, john 10. as a man layeth down his garment; for it is observed by the Evangelists, Crucem sustinuit voluntate non necessitate. S. Hieron. in Esayam. c. 53. john 19.30. that when he would die, he seeing that impotent man could not take away his soul, he bowed down his head, and gave up the Ghost, as calling and yielding unto the stroke of death; which otherwise durst not for fear, to approach him: and so Christ shown his power in weakness: for though it be a great infirmity to die, yet so to die is an argument of infinite Majesty: Nazian. & Bern. Ser. 4. Hebdom. paenosae. and Saint Hierome doth well observe, that the Centurion hearing his prayer with a loud voice, to show that he was fare enough, and free enough from the touch of death; and seeing him, Statim spiritum sponte demisisse, tradidisse, (saith Saint john) emisisse (saith Saint Matthew) and presently to have yielded, Et quod emittitur voluntarium est, quod amittitur necessarium. and most willingly to have sent forth his Spirit out of his body, as Noah sent his Dove out of the Ark; Commotus signi magnitudine; being troubled with the greatness of that wonder, he said forthwith, truly this man was the Son of God: So wonderfully strange was this his yielding unto death; Hierom. q. 8. ad Hedib. Aug tract. 119. in john. and so Saint Augustine largely expresseth the same: to show unto us that the laying down of his life, was no imposed punishment against his will, nor any forcible invasion of death upon him, but a voluntary sacrificing of himself for sin, and a tendering of his death to satisfy God's wrath for our sake. The third is not an absolute, not a primative, not an imposed necessity, but a voluntarily assumed necessity, of conveniency; in respect of the end, as armour and weapons are necessary for him that goeth forth to fight: or a necessity by consequent, presupposing the decree and ordinance of Almighty God: and thus it was necessary that Christ should suffer, because it was the best and most convenient way that God in his wisdom saw fittest, In what sense it was necessary for Christ to suffer. Esay 53. to perform that great work of man's salvation; and because God had promised that the Messiah should suffer, should be slain: and therefore Christ saith unto Peter, that if he were rescued out of the hands of his enemies, How then shall the Scriptures be fulfilled, which said, that thus it must be? for God had decreed, Dan. 9.26. Matth. 26.54. Esay 53.14. ordained, and reueiled in his Scriptures, that Christ should die. CHAP. II. The instrumental and efficient causes of the sufferings of Christ. But because the necessity of every thing dependeth upon the causes that do necessitate the same, as every man must die, Of the causes which did necessitate the sufferings of Christ. because he sinned against his God, and every compound body must be corrupted, because they are all composed of elementary substance, and endued with repugnant qualities, therefore we must understand the causes which did necessitate Christ to suffer, if we would truly know how and why it behoved Christ to suffer. Now for the causes of Christ his suffering, I find them to be manifold, and especially, 1. Instrumental. 2. Efficient. 3. Final. First, The Instrumental causes of Christ death, I find likewise to be fourfold. 1. The envy of Satan. 2. The malice of the jews. 3. The covetousness of judas. 4. The desire of the people. First. First, the envy of Satan. Satan whom he had often vanquished and dispossessed of men's souls and bodies, was most obstinate in malice against him, and thinking now to have fit opportunity, having as it were leave to do what he would or could do unto him, he entereth into the heart of judas (saith the Evangelist) and so, john 13.27. no doubt he did into the hearts of many of the rest, and together with them, he complotted all this most exquisite torments of purpose to be revenged on him, job 1. and to see if by this means he could bring him, as he saith of job, to curse God and die, that so he might have him as a prey, which otherwise he feared would destroy him: And this our Saviour intimateth saying, I was daily with you in the Temple, Luke 22.53. and ye stretched forth no hands against me, but now this is your hour and the power of darkness; i. e. now is Satan let lose, Four special things enraged Satan against Christ. now he hath leave to rage, and now I am set as a Butt for him to shoot all his shafts at me. And we find four special reasons that might move Satan the more infinitely to rage against him: As, First, the goodness of the man. First, the goodness of the man, for the better any man is, the more cruelly is Satan ever bend against him: The things that he possesseth are in peace; but the more godly we be, the more we shall be persecuted of him: and therefore Christ being without sin, he would do his best, to heap upon him all sorrows. Secondly, the rebukes he had received from Christ. Secondly, The manifold checks and rebukes that he had formerly suffered at the hands of Christ, for so the Evangelists tell us that Christ had often rebuked the unclean spirits, and commanded them to hold their peace; and therefore he envied him, and hated him, and would now be revenged on him; such is the nature of the wicked when they are reproved. Thirdly, the victories of Christ. Thirdly, The many victories that Christ had formerly over Satan, as in the Wilderness, in a single combat, and when he dispossessed him out of those miserable creatures whom he tormented. Fourthly, the loss of his servants. Fourthly, The loss of those his slaves, which Christ had already freed from his subjection, and of all those he feared Christ would free, if he should not now subdue him. Haec secum. Nec dum causae irarum saevique dolores exciderant animo. And therefore considering all these things, and knowing that sometimes; Victis redit in praecordia virtus; The conquered have happened to become conquerors, he resolveth with himself like a desperate man, either to kill, or to be killed: and in that resolution, una salus victis nullam sperare salutem. he cometh forth, having great rage against our Saviour Christ; and therefore (as the proverb is) He must needs go whom the Devil drives: So he must needs suffer, which like job, hath Satan for his tormentor, especially being as he was, so enraged against our Saviour Christ; and having now leave to impose upon him the most exquisite torments that he could device. Secondly, The jews did malign him, 2. The malice of the jews against Christ. and even hated him unto the death: And as the Psalmist saith, Astiterunt reges terrae, The Kings of the Earth stood up; and the Princes took counsel together, against the Lord, and against his Christ; Psal. 2. So we find that the Scribes and Pharisees, and the Herodians hunted after him, as for a Partridge upon the Mountains; they watched all his ways, and sought to entrap him in all his words, and to take him, that they might condemn him. Thirdly, judas for very grief, 3. The covetousness of judas. Mark 14.5. that he had lost the price of that Ointment, wherewith the Woman anointed Christ, and which he had valued at three hundred pence, went out as I shown you before, and sold Christ for thirty pence, and then betrayed him into the hands of sinners. Fourthly, Christ being treacherously betrayed, 4. The desire of the people violently apprehended, and most falsely accused, by the Sons of Belial; the High Priests for very malice that they bore against Christ, and for fear that the Romans, if they let him escape, would come and take away that rule and authority that was left them; thought him worthy to die, and delivered him unto Pilate, and did teach the ignorant, ingrateful, and unconstant multitude, most earnestly to desire the death of Christ, saying, Crucify him, crucify him; and therefore Pilate for fear of the Priests, and to please the people, when he had scourged Christ, condemned him, and delivered him to be crucified. And yet all these were but instrumental causes of these manifold sufferings of Christ, there were other more efficient, and fare greater causes than all these: For, Secondly, The efficient cause of Christ his death, The efficient cause of Christ his death. Esay 53.10. was God himself; for so the Prophet Esay saith, It pleased the Lord to bruise him, and to put him to grief; to bruise his body with tortures, through the malice of the jews towards him, and to strike his soul with grief through the mercy of God towards us. And so the Prophet jeremy speaking of these sufferings in the person of Christ himself, saith, That they were sorrows and sufferings; Quae fecit mihi Deus, Lament. 1.12. That God himself laid all this punishment upon Christ. Whereby God hath afflicted me: God who is termed, A devouring fire, and an overflowing torrent of wrath, doth now make our Saviour Christ, as the only Butt to shoot at him all the shafts of his fury; he openeth him, and poureth into him all the vials of his indignation; and as job complaineth, That the terrors of the Lord did set themselves in array against him: So Christ when he saith; Mar. 14.34. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉; My soul is encompassed with sorrows on every side, sheweth how God had set himself against him; yea, though God afflicteth sometimes in mercy, even as a Father when he correcteth his dearest Child; yet is he here said to have done this, In the fierceness of his wrath: And therefore how could Christ choose but suffer? for when God will smite, who is able either by strength or wit to escape out of his hands? Why God afflicted Christ. But here it may be well demanded, what moved God's wrath to be thus kindled against Christ? for God hateth nothing but sin; and in Christ there was no sin, neither was any guile found in his mouth: And therefore seeing God never doth as Annas did, to cause Christ to be smitten, without a cause; why should God be so much displeased, as thus grievously to punish his only Son, in whom he was always well pleased, and with whom he was never in any ways offended? Dan. 9.27. God afflicted Christ for us, and not for himself. To this we must answer, with the Prophet Daniel, that the Messiah must be slain; but not for himself: for he took upon him the person of us all; and if a man that oweth nothing, becomes a surety for a debtor, if the principal becomes bankrupt, the surety shall be compelled to make a plenary satisfaction, and he must pay that which he never took: And therefore Christ undertaking the payment of our debts, and to discharge us from God's wrath to come, Esay 53.4, 5, 6. He took upon him our infirmities, he was wounded for our iniquities, and broken for our transgressions. Luc. 22.64. And so if the tormentors should say, as once they did, Prophesy unto us who it is that smote thee; We may quickly become Prophets, and most truly answer for him, that our sins smote him, our iniquities whipped him, our pride crowned him with a crown of thorns, our drunkenness gave him that vinegar to drink; and in a word, our sin, our grievous sin, what sin soever it be, did thus heinous murder Christ, and fast nailed him unto the Cross: Quia solum peccatum homicida est, Our sins crucified jesus Christ. For alas it was not Pilate, nor Caiphas, nor any one of that complicie of confederate Agents, that were the efficient cause of his death; for they were but the instruments and executioners only of that punishment, which our sins, the sins of each man had laid upon him; and the Executioner cannot be said properly to be the cause of that man's death, which by the Law is adjudged to die: but to say the truth, our sins have killed the Son of God. And therefore as Nathan said unto David, 2 Sam. 12.7. Thou art the man that did the deed; So I may say to every sinner, Thou art the man, for whose sins, God in the fierceness of his wrath, did thus punish and afflict his only Son. O that this would make every one of us, to cry out with jonas, Propter me haec tempestas, I am the cause of all this troubles, jonas 1.12. of all this stormy winds and tempest; Take me and cast me into the Sea: And as David, ●hen he saw the miserable death of the people for his sin, was vexed at the heart, and cried unto the Lord, saying; Behold, I have sinned, and I have done wickedly, 2 Sam. 24.17. but these sheep what have they done? So I wish that every one of us would see it, and say it; It is I Lord that have sinned, but for this innocent Lamb, this harmless Dove, alas, what hath he done? And I hope this would make us to hate and detest our sins, when we consider that they were the only murderers of the Son of God. You see then, that as in the Law it was ordained that a man should bring his Beast to the door of the Tabernacle, and should put his hand upon the head of it, when he offered the same for a offering unto God, to show unto us, that the man himself had indeed deserved to die, Levit. 1.4. and that the Beast was only slain for his offences: So here our Saviour Christ was put to death, not for any cause of his own, but as Saint Peter saith, 1 Pet. 3.18. The just suffered for the unjust; he was wounded for our sins, and crucified for our transgressions. But then again it may be demanded, Quest. What moved Christ to undertake our debts. Resp. why should he undertake our debt, and make satisfaction for our sins, when as we had no ways deserved any kindness at his hands, and could by no means requite so great a benefit. I answer, That it was requisite and necessary, that he should suffer for our sins, to fulfil the truth of God, because he had promised that the seed of the Woman should break the Serpent's head; Gen. 3.15. Dan. 9.26. and that the Messiah should suffer for our sins, and be broken for our transgressions. Esay 53.5. And the Father promised this for none other cause, The love of God to mankind, moved God to do all this for us. but this; Because he loved us: For God seeing us in such a miserable state, as we had made ourselves by sin, was moved with compassion over us, and was contented to give his only begotten Son to be crucified for us, rather than we should be eternally separated from him. So our Saviour saith, God so loved the World; i. e. So admirably, so exceedingly, and so incomprehensibly, John 3.16. That he gave his only begotten Son; that is, to die for us, That whosoever believeth in him, should not perish, but have everlasting life: And so Saint Paul saith, God setteth out his love towards us, seeing that while we were yet sinners, Christ died for us. And surely it was a fare greater argument of his love, to give his Son to die for us, then if he had forgiven our sins, and acquitted us without any satisfaction at all; And therefore Saint Paul speaking of this love of God, calls it, Too much love, as the vulgar Latin reads it: Deus propter nimiam charitatem, God through his great, Ephes. 2.4. or too much love, wherewith he loved us, hath quickened us with jesus Christ. And this great love of God will appear the greater, if we consider, that this Son of God, which he gave to die for us, Omnis in Ascanio Charistat cura parentis. was not only his only begotten Son, which was very great, that having but one only Son, he would give that one, to die for us; but was also such a Son, in whom only God was well pleased, and with whom he was never offended, as I shown unto you before. And as the Father shown, Tantam charitatem, so great love, in giving his Son to die for us; so the Son shown the like equal love, in being so willing as he was to suffer for us: for in the beginning, or in the volume of the Book it is written of me, (saith Christ) that I should fulfil thy will O God; Hebrews 10.7. and I am content to do it: That is, I am as willing and as ready to fulfil it, as thou art to conceive it; yea, I am grieved, I am pained, till I have fulfilled it: For it is meat and drink to me (saith Christ) to do my Fathers will. And therefore once again, behold the great love wherewith Christ hath loved us: Surely (saith Saint Bernard) Dilexisti me magis quam teipsum, quia pro me mori voluisti; Thou hast loved me more than thou didst thyself, because thou gavest thyself to die for me: For greater love than this hath no man, John 15.13. that a man should give his life for his friends; especially for his enemies; Rom. 5.8. as he did for us, Cum inimici essemus, While we were yet sinners, ●nd regarded neither him, nor our selves: Bern. de Caena Domini Ser. 13. And therefore Saint Bernard doth most truly say, that he did this, Tanto dignantius quanto pro minus dignis; So much the more wonderfully worthy of love, by how much the less worthy we were of his love. And in very deed, there is no man breathing, No Creature able to express the great love of Christ to mankind. that is able to express how great was the love of Christ towards mankind. But my conscience is my witness, (O my Saviour) what I have done to thee, and thy Cross doth witness what thou hast done for me; for thou wast God and I a man, and yet thou a God wouldst be made man for me; yea, to become exiled, poor, and base for us, that were the vilest of all Creatures, poor, and base miserable sinners: And not only so, but also to die a most cruel, bitter, and a shameful death, to deliver us from eternal death. O what couldst thou have done more for us, that thou hast not done? The like example cannot be found in any History; Rom. 5.7. for one will scarce die for a righteous man: It may be they will ride and run to save a good man's life; but to die for another, we shall scarce find any that will venture it. Titus Liu. Decad. 1. l. 2. Val. Max. l. 5. c. 6. It is true that the Curiatij and the Horatij are reported, to have adventured their lives, for the liberty of their Country: And so Decius, Curtius, and Codrus did freely offer themselves to death, for to preserve their people's life; but they did this either for ambition, to be honoured for their facts, and to be numbered among the Gods; or else in desperation of their lives, to be rid out of their grief, when they saw none other help of their miseries; but Christ when there was no necessity to compel him, did all this, and fare much more than I have showed, for us; And that not only, Sine nostris meritis, sed cum nostris demeritis; When we deserved no good, Bern. Ser. 15. in Cant. but especially when we were worthy of so much evil at his hands, as was due to most deadly enemies; as Saint Bernard saith. CHAP. III. Of the final causes why Christ suffered, both in respect of Men, and in respect of God himself. AND so you have seen the instrumental causes of Christ his death; and you heard the efficient cause, why God punished Christ; for us, and for our sins; and why for us; because he loved us with a great, exceeding, incomprehensible love: And how this should teach us, that as our hearts do hate judas & Pilate, and all the rest of our Saviour's bloody persecutors, which were but the Instruments of his death; so much more should we loathe and detest our own sins, and wickedness, which were the main principal cause, that moved God thus severely to punish him. And now it resteth, The final cause of Christ his death. that we consider the final cause thereof; and I find that to be twofold. 1. In respect of Men. 2. In regard of God. 1. In respect of Men. First, In respect of Men, I find it likewise to be twofold. 1. The saving of all the Elect. 2. To make the reprobate without excuse. Math. 20.28. For the first, Our Saviour faith, That he came to give his life a ransom for many, and to save those that were lost; And so Saint Paul saith, Gal 4.4. That Christ was made under the Law, to redeem them that were under the Law; and that jesus Christ was sent into the World to save sinners. Now we must know, that as Bellarmine noteth, there are diverse kinds of redemption; as, That there were diverse kinds of redemption. First, By Manumission, as when the Lord did willingly of his own accord let his slaves go free. Secondly, By permutation, as when one prisoner was exchanged for another. Thirdly, By force, as when by their friends they were rescued out of the hands of their enemies. Fourthly, By a ransom, as when a price, thought counteruaileable to the prisoners, was paid for the deliverance of the Captives. And thus Christ redeemed us: for we had sold ourselves (or rather given away ourselves; because we do it for such trifles, for nothing, that it deserves not the name of a sale,) under sin; and we had passed away ourselves unto Satan, and he would never suffer us freely to be freed out of his hands, neither was there any force nor friends that could any ways restore us unto our former dignity; and therefore Christ came to repurchase us; that is, to buy us back again unto God: And though we fell ourselves for nothing, yet Satan like a cunning Merchant, that knows well the worth of Souls, would not part with us at any reasonable rate; and therefore Christ was fain to pay for us, not gold, or silver, or any such like corruptible thing, 1 Pet. 1.18. but his own dear and precious blood: So dear was he fain to pay for us, so dear it cost him to redeem our souls. And so Christ came and offered himself, How dearly it cost Christ to redeem us. upon the Altar of the Cross, as a sufficient sacrifice to pacify his Father's wrath, and to satisfy his justice to save our souls; yea, the souls of all them that believed in him from the beginning of the World to this present day, That the blood of Christ was the price to save all men, as well before his coming, as now after his coming. Gal. 4. and so forward to the final period of all flesh: For, It was not the blood of Goats, or Calves, that was the true propitiatory Sacrifice, for the sins of the Fathers that lived under the Law; but it was the blood of jesus Christ, that was only figured and signified by these Leviticall shadows, by the Paschall Lamb, by the Brazen Serpent, and by whatsoever else that was given them as a Schoolmaster to bring them unto Christ, which purged their consciences from dead works, to serve the living God: For he is said to be the Lamb slain, that is, slain in the figure, Reuel. 13.8. slain in the purpose of God, and slain in the virtue of his passion, to every one that believeth him to be slain for him, from the beginning of the World: And therefore, all those that went before, and all those that came after, cried; Hosanna to the Son of David. Math. 21.9. For as the looking to the Brazen Serpent, was the only means to save all those people from death, which were bitten by the fiery Serpents, whether they were before it, or behind it, Numbers 21.9. or on either side of it, near it, or fare from it; so the believing in the death of the Son of God, was, and is the only means to preserve all men from the sting of sin; aswell those that went before him, Et unde mundi Philosophus erubuit ibi Apostolus thesaurum reperit, & quod illi visum est slultitia, Apostolo factum est sapientia Quest. That the merit of Christ's suffering, depends upon the worthiness of ●he person. Resp. as those that do come after him: And therefore, Quod est grande ludibrium impijs, est grande mysterium pijs; The death and passion of jesus Christ, which is foolishness unto the World, is the sole comfort and consolation of all Christians, as Saint Augustine doth most sweetly comment upon those words of the Apostle, God forbidden that I should rejoice in any thing save in the Cross of jesus Christ. Gal 6. But here it may be demanded, how the sufferings of Christ being but of short continuance, should be of that worth and dignity, as to be a sufficient price for our eternal deliverance, and to make a plenary satisfaction for the sins of the whole World. To this I answer, that the merit of his suffering, depends not upon the quantity of pain, or the continuance of time, but upon the worthiness of the sufferer; and that in two respects: Heb. 7.26. 1 Pet. 1.19.2.22. First, Of his Innocency; for he was holy, harmless, and undefiled; a Lamb without spot, in whose mouth was found no guile: And therefore, justum est, saith Saint Augustine; It is a most just and a righteous thing, Aug. l. 13. c 14. de trinitate. that the debtors should be set free, because he which owed nothing, did pay all our debt. Maxim. quadragess. Ser. 1. Secondly, Of his Excellency; for he was not only a most innocent man, Quem nullum maculavit delictum, But he was also a most omnipotent God, as the Apostle showeth, when he biddeth us, Acts 20.28. To take heed unto the Flock, which God hath purchased with his own blood: And therefore, as the Father is infinite, which was provoked, so the Son is infinite, which made the satisfaction; that for an infinite offence, there might be an infinite atonement; and so the person dying, being both God and Man, his death must be of a greater value, than the deaths of all the men of ten thousand Worlds: And therefore Saint Cyprian truly affirmeth, Modicam guttam sanguinis Christi propter unionem hypostaticam, pro redemptione totius mundi sufficisse; That the least drop of the blood of Christ, by reason of the union of the Deity unto the Manhood, That the sole sufferings of Christ, is fully sufficient to satisfy for all sins. to make but one person of Christ, is of full sufficient vain, to make satisfaction for the sins of the whole World. And this doth sufficiently confute all those that join the afflictions of the Saints, with the sufferings of Christ, as a part, or the accomplishment of the price of their redemption, as if with Christ alone there were not as the Prophet saith, Psal. 130.7. plenteous redemption: for though the Apostle saith, I rejoice in my sufferings for you, and fill up that which is behind of the afflictions of Christ in my flesh, for his body's sake which is the Church; Coloss. 1.24. yet this is not to be understood of the propitiatory sacrifice for sin; for so Christ only suffered all that was to be suffered for our sins, as both the Prophet Esay, Chap. 53.4.5.6. and the holy Apostles of our Saviour Christ, Saint Paul, and Saint john, Esay 53.4.5.6. Heb. 9.26. 1 john 2.2. do most fully and sufficiently declare; He, that is, He 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 by himself, hath purged our sins; and as David only entered the lists against Goliath, Heb. 1.3. when all the Israelites were but mere spectators; So did Christ alone undertake the combat against Satan, and hath trodden the Winepress alone, Esay 63.3. as the Prophet speaketh: and therefore Christ said, All is finished, that is, not only all that is written of me, is now fulfilled, Ille solus sordes omnium potest abluere. Aug. hom. 108. de tempore. or all the ceremonies of the Law are now ended; but especially all that is to be suffered for the sins of men, is now fully accomplished: But the sufferings of the Saints do profit the Church, not by way of satisfaction for their sins, but by way of example and consolation, to strengthen them in their faith, Aquinas par. 3. sum q. 48. art. penult. and to confirm them (saith the Gloss) In gratia dei, & in doctrina Euangelij; In the grace of God, and in the doctrine of the Gospel: and they are called the rest of the afflictions of Christ, How the sufferings of the Saints do profit the Church. not because the sufferings of Christ were imperfect, or not sufficient to satisfy for all sins, but because of that sympathy and fellow-feeling that Christ hath of all the sufferings of his Saints; in which respect he saith unto Saint Paul unconuerted, Saul, Saul, why persecutest thou me? Act 9.4. because he accounteth all evil or good done unto them, to be as done unto himself; and therefore though we should rejoice in our afflictions, Rom. 5.3. because he doth account us worthy to suffer for the name of Christ; yet seeing the suffering of all the miseries that can befall a man, cannot make us worthy of this glory of Heaven, as Origen saith; Act. 5.41. we should wholly rely upon the all-sufficient merits of Christ his sufferings, for the salvation of our souls; because all sacrifices ended in this selfe-sufficient sacrifice, which was not only the abolishment of all other oblations whatsoever, but was also the most perfect and most absolute holocaust, yea and the one only hylasticall and propitiatory sacrifice that was to be offered for the sins of the whole world. Suet. in vit. Aug. Caesaris. Suetonius tells us that when Augustus Caesar either out of Humility or Policy, desired that the Senate would adjoin two Consuls with him for the government of the State; the Senate answered, that they held it a diminution of his dignity, & a disparagement of their own judgement, to join any one with so worthy a one, as Augustus was: and surely it would much more derogate from the worth of our Saviour's sufferings, and show us to be merely fools, if with the invaluable sufferings ●nd sacrifice of Christ, to satisfy the wrath of God, we would join the momentaric affliction of any man. The sufferings of Christ comforteth and confi●meth all Christians. And as this Doctrine of his suffering for the satisfaction of all sins doth confute all them, that join the afflictions of the Saints, with the sufferings of Christ, for the making up of the price of our redemption; so it doth sufficiently confirm and comfort all those that do most faithfully put their trust in Christ. For though our sins be very great, and though we have sat in darkness, and in the shadow of death; yet seeing Christ hath suffered for us, both what God in justice could require, and what our sins could justly deserve, we should not despair, we should not fear; because the blood of Christ, as the Apostle noteth speaketh better things than the blood of Abel, Heb. 12.24. that, crying for vengeance, this, for pardon unto his brethren. And as it serveth to confirm us against despair; so it may be applied to assure us of whatsoever we need: Rom. 8.32. for so the Apostle reasoneth, he that spared not his own Son, but gave him for us all to death; how shall he not with him also freely give us all things? he that loved us so dear, as to give us his only Son, what will he think too dear for us? and therefore if we want any thing let us ask of God, James. 1.5. and he giveth unto all men liberally whatsoever he seethe fit and convenient for them. How the death of Christ maketh the wicked without excuse. Secondly, As our Saviour died thus, to satisfy the wrath of God for the sins of all men, and to bring his Saints unto everlasting glory; so he did it to make the wicked without excuse; because they tread under feet the Son of God, and account the blood of the covenant, as an unholy thing, and will not lay hold and believe in jesus Christ. But if any man should demand whether Christ suffered and died for all men without exception, or for those elected Saints only, which he had chosen unto salvation; or whether he died sufficiently for all, and effectually only for his elect, (which in my mind is but a poor distinction; because it is most certain, that his death and suffering, if it had pleased God to give them that grace to apprehend it, and by a lively faith to apply it unto their souls; is of sufficient value to ransom the sins of all men and devils) and many other such like questions about the generality and efficacy of Christ's death, See the Delights of the Saints▪ par. 1. pag. 30. I refer him to my Treatise of the Delights of the Saints, where I have handled this point more at large. And so you see why Christ suffered in respect of men. Secondly, He suffered all this in respect of God, for the praise and glory of his own blessed Name; for as God hath made and created all things, so he hath redeemed all men, for his own sake; that his wisdom, his power, and his goodness might be known unto men, and so praised and magnified of men for evermore. And therefore this should teach us to do what lieth in us to glorify the Name of God for all these great things that Christ hath done, and hath suffered for us. CHAP. FOUR Of the useful application of this Doctrine of the sufferings of Christ: what we ought principally to learn from the consideration thereof. ANd as generally this suffering of Christ, The consideration of Christ's sufferings should work in us four special effects. out of his mere love to man, should move us all to praise the Lord, and to serve him; so more especially, it should work in us, these four special things. 1. To move us to compassion, 2. To make us thankful. 3. To cause us to love him. 4. To work in us a readiness to suffer any thing with him and for his sake, that suffered all this for us. First, to move us to compassion. job 10. For the first, the Prophet David musing of God's great love towards mankind, saith, O Lord, what is man that thou art so mindful of him? And to this holy job answereth; saying, Thou hast made me as the Clay, vers. 11. & vers. 9 and thou wilt bring me into the dust, and I shall be consumed as a rotten thing, and as a garment that is motheaten. And yet to save this poor, contemptible thing, Christ took upon him our nature in the womb, and undertook our death upon the Cross; yea, and whatsoever he suffered as man, he suffered for man; Omnis creatura compatitur Christo morienti, sol obscuratur, etc. Solus miser homo non compatitur, pro quo solo deus patitur. Hiron. in Mat. and therefore, how can we behold his head resting upon a pillow of thorns, his hands pierced with iron nails, and his heart bleeding for our sins, and not to be moved to a godly sorrow, for those our horrible sins that caused all his sorrows? It is reported in the Gospel, that when our Saviour suffered, the Sun withdrew his light, as being ashamed to see so woeful a spectacle, the earth quaked and trembled, as it were for fear to see her Creator put to death, and the stones did cleave in sunder; yea, wicked judas that betrayed and sold our Saviour, when he saw the indignities that were offered unto him, did repent, and grieve, that he had betrayed that innocent blood: and therefore what strange hearts have we, worse than judas and harder than stones, if we can behold the torments of his Passion, and not be touched with compassion? The naturalist telleth us that the Adamant stone is of an impenetrable hardness, Plinius l. 37. c. 4. and yet he saith, that if it be steeped in the warm blood of a Goat, it will be mollified: and therefore if the blood of Christ, which is fare more excellent than the blood of Bulls, or of Goats, cannot intenerate our hard hearts, we are worse than the Adamants, and no better than the Devils: That Christ should bleed for us, and we not weep for our own sins. Secondly, To make us thankful. For the second, Our Saviour having suffered all this for sin, to save sinful men, and to eternize mortal men; He hath broken the head of the Serpent, he hath wounded the great Leviathan, and by the merit of his Passion he hath subdued Hell, conquered the grave, rebated the sting of death, taken away the force and guilt of sin, and removed those Cherubims, and that flaming sword which was placed to affright us, and to keep the way of the tree of life, Gen. 2.2. and he hath blotted out the hand-writing of ordinances that was against us, and laid open unto us, the gates of eternal life; and therefore now we should all say with the Psalmist, What shall we render unto the Lord for all his benefits that he hath done unto us? Psal. 116 11. for we must not think it enough to weep in commiseration of Christ his pain, but we must be also thankful for Christ his suffering. The whole world knoweth what great love he hath showed to us, and what bitter Passion he hath suffered for us; and therefore vae tacentibus de te domine; Woe be unto them, whose ingratitude hath silenced them from praising thee; Sed faelix lingua, quae non novit nisi de te Sermonem texere; but most happy is that tongue which can praise thee, O Lord, though it should be able to speak of nothing else; because not only nothing can be carried better in our minds, nothing can be sweeter in our mouths, nothing more melodious to our ears, as Saint Augustine saith, then deo gratias, to ascribe all praise, and to render thankes unto the Lord our God; but especially, because (as Saint Bernard saith) no sacrifice can be more acceptable unto God, for who so offereth me thankes and praise, he honoureth me; and nothing can be more offensive unto Satan, then to praise the Lord; for though thou watchest, he careth not; because himself never sleepeth; though thou fastest, he regards it not; because himself never eateth any thing; but if thou be'st thankful unto God for his great love to thee, then is Satan grieved; because thou being a silly worm on earth, dost perform that here in the valley of misery, which he being a glorious Angel in Heaven, could not perform in that seat of Majesty; and therefore as the Prophet David saith, Psal. 107.15. that he would rise at midnight to praise the Lord for his righteous judgements, so with the Prophet David I wish to God, that men would praise the Lord for his goodness, especially for this great goodness, and declare the wonders that he hath done, and especially this suffering, this great suffering, that he underwent for the children of men; and that they would praise him from the ground of the heart. And because, virtus nisi cum re vilior alga; That we should show our thankfulness to Christ by our works. Luke 2. Matth. 2. thankfulness consisteth more in works then in words, therefore let us not only with the Angels sing, Glory be to God on high, but let us with the wise men, present our gifts unto him, gold, to cloth the naked, and to feed the hungry soul; Frankincense, to maintain the preaching of God's Word; and Myrrh to be prepared for our death, Macrob. Saturnal. l. 2. c. 4. that we may live for ever with him. Macrobius tells us that a certain soldier of Augustus Band, that had often adventured his life in Caesar's cause, being to appear before those judges whom he feared, he desired Augustus for to assist him; and the Emperor presently wished him, to choose whom he would, and he would appoint him for his advocate: but the Soldier replied, O Caesar, I appointed no Deputy, when your life was in danger to be lost, but I hazarded mine own life, and received all these scars (which he then shown in his body) to preserve you from all hurt; and do you now appoint another to plead for me? what, have I done so much for you, and will you refuse to do so small a kindness for me? even so beloved brethren, Christ did not only hazard his life, but gave himself to death, and suffered scars and wounds, and the shedding of all his blood, of his dearest blood for us; and shall we do nothing for him? Matth. 25 40. O yes, beloved, let us ever do what lieth in us, for the poor members of jesus Christ; for, whatsoever you do to any one of them you do it unto me, saith our Saviour. Thirdly, to teach us how dear and how truly we ought to love our Saviour Christ. For the third, as Christ hath so dear loved us, as to suffer all these things for us, so we should truly love Christ again; and we should the rather love him, not only because he hath done all these things for us, but also because he requireth nothing for all these things, but love: he exacts no tribute, he requires no homage, he expects no requital but love; O then let us not say with the unclean spirits in the Gospel, What have we to do with thee, Mark 1.24. O jesus thou Son of God? but let us rather say with the Church, Cantic. 2.5. in the Canticles, Stay me with flagons, and comfort me with apples, Bern. in Ser. de pass. dom. for I am sick of love: and as thy love to me, Erat talis & tantus ut nesciret habere modum; was such and so great, that it could not contain itself within the compass of any bounds, so my love to thee, is and shall be such and so much, as I shall be possibly able to express. Fourthly, to make us willing to suffer with Christ. For the fourth, Saint Bernard tells us that in the Passion of Christ, there are three things especially to be considered. 1. The Worke. 2. The Manner. 3. The Cause. And he saith, that Christ shown; first, in the work, singular patience, secondly, in the manner, admirable humility▪ and thirdly, in the cause, inestimable charity; and therefore if we would truly honour God for the giving of his Son, we must labour what we can to imitate Christ herein. First, In patience, Quia crux non ad impotentiae documentum sed ad exemplum patientiae suscepta est; Because (as Saint Augustine saith) the Cross of Christ is as a Schoolmaster, to teach patience unto all Christians: And so Saint Peter saith, 1 Pet. 2.21. Christ suffered for us, leaving us an example, that we should follow his steps. That the sufferings of Christ is an example to teach us how to suffer. 1 Mac. 6.34. In the first of the Maccabees, and the sixth, It is said that Antiochus being to fight with judas, Captain of the host of the jews, He shown unto his Elephants the blood of Grapes and Mulberries, to provoke them the better unto the fight; and so the Holy Ghost hath set down unto us what injuries, what contumelies, what torments our Saviour Christ did bear, and how patiently he did bear them, to encourage us to endure whatsoever calamnities shall betide us, during this our pilgrimage here on earth: for we see our Saviour Christ; Sine peccato venit, & tamen sine flagello non exijt; Though we do all know, that he came into the world without sin, yet you do see, he went not out of the world without sorrow, without suffering; and therefore, Chrys. in 27. Matth. Quae nobis erit contumelia, post quam haec Christus passus est? What if we suffer reproaches, poverty, shame, death? what matter, what shame is that to us, seeing Christ hath suffered all those things for us? nay, what a shame is it unto us, if we will not be ready to suffer any thing for his Names sake, that hath suffered so much for our sins? But we must note that our suffering with Christ, We suffer with Christ two manner of ways. is two ways to be considered. First, What we voluntarily assume, to be made like unto Christ. Secondly, What is maliciously imposed, and we patiently suffer for the Name of Christ. In the first sense, Saint Gregory tells us, that duobus modis crux tollitur, aut cum per abstinentiam affligitur corpus, aut cum per compassionem animi, affligitur animus; We take up our cross two manner of ways, either when through abstinence, fastings, 1 Cor. 9.27. watchings, praying, we bring our bodies unto subjection, that they bring not our souls unto destruction; That as members of the same body we should willingly suffer when we see others suffer. or else through a compassionate fellow-feeling of others miseries, we make ourselves copartners with them in all distresses: and therefore we should ever crucify and mortify all the inordinate lusts of our flesh, all our wanton and lascivious cogitations; and we should with all diligence, fight against them, as they do fight against our souls; and as members of the same body, we should all suffer inward grief, when we see any man endure outward pain. In the second sense, we ought patiently to suffer, whatsoever God in his wisdom, or men in their malice shall lay upon us; and that not only because we cannot avoid them, but because we are contented to undergo them; for if the mind resisteth when the body suffereth, we rebel in what we can, and we do only suffer what we cannot help; and God respecteth not so much the sufferings of the Martyrs, though their torments were almost intolerable, as their meek patience in suffering: and therefore it is noted in our Saviour Christ, Esay 53 7. That God respecteth our patience in suffering, more than our suffering. that he was carried as a Sheep to the slaughter, and as a Lamb that was dumb, and opened not his mouth; to teach us (as Saint Gregory saith) that it is not the sword, or the flame that makes a Martyr; but the patiented and willing mind of him that suffereth any thing, for the name and truth of Christ: Quia sine ferro & flamma Martyres esse possumus, sine patientia non possumus; Because we may be Martyrs without the pain of sword or stake, Cyprian de duplici Martyrio. but we cannot be Martyrs without patience, though we should suffer by the sword, or be burned at the stake, as Saint Cyprian doth most excellently declare: And therefore seeing Christ hath suffered for us, and hath suffered for our example, to teach us how we should suffer for his sake; That we should be most ready and willing to suffer any thing for the Name of Christ. though the world should rage's and swell, and lay upon us all the weight of miseries that it could heap upon us; poverty, reproaches, banishment, imprisonment, death itself, or any kind of death, fire, sword, or whatsoever, yet let us patiently suffer whatsoever shall be imposed upon us; and let us say with holy job, Though the Lord should kill us, job 13.15. yet will we trust in him: for seeing he suffered so much for us, to save our souls from eternal death, it were a shame, if we should be unwilling to suffer any thing for him and his truth's sake, that it might be well with us, and our children for ever, and that we might have for ourselves eternal life. Secondly, Matth. 12.29. As we are to imitate Christ in patiented suffering unto death, so we are to learn of him, true humility; to be meek and lowly in heart, throughout all our life. Thirdly, We should embrace that Queen of virtues, Divine charity, that as Christ in love, That as Christ loved us, so we should love him, and love one another for the love of Christ. and for the love of man descended from Heaven, and suffered all this for us; so we should, for the love of him, suffer any thing, rather than to swerve a nayles-bredth from him, and do what good we can unto all our neighbours: for if we love him, we must needs love one another; And yet it is a lamentable thing to consider what strifes and contentions, what hatred and heartburning reigneth, not only betwixt the children of this world, but also betwixt Christians in the Church of God. I pray God we seek not our own, rather the things that are jesus Christ's, and make Religion to be a colour to make way for us to execute our own greedy minds and desires, to commit all wrong and oppression. It was said of old, when the Pope sent his Bulls to fulfil his own will, that in nomine dei incipit omne malum; How the want of love is the cause of many mischiefs in the world. I only pray it may never be so with any Christian soul, that we make not the truth of God, (with all reverence be it spoken) as a Packhorse to support our vile desires. I am sure, if there were more love and charity among Christians, less faults, less errors would appear to be in the Church of God, then now there seems to be: 1 Cor. 13. for charity suffereth all things, believeth all things, and is ever willing to make faults and errors lesser than they be; whereas the want of love will make the worst of every thing, every error to be an Heresy, and every infirmity to be heinous impiety; nay, want of love will make sins where God made none, We ought to love all men, and to hate all vices, in whomsoever they be. and make virtues to be vices; whereas perfect charity will never hate the man, though he be full of iniquity: and therefore my conclusion of this point is, that as Christ hath loved us, and gave himself for us so let us love Christ, and love one another for Christ his sake; and he that doth these things shall never fall. Part. 4 PART. FOUR CHAP. Of the manner of Christ's suffering, how he suffered all that I have showed, so as the Prophet's foretell, and as the Apostles had seen the same with their eyes. The incomprehensible manner of Christ his sufferings. FOurthly, Having heard of the person suffering, Christ; of the chiefest things that he suffered, which are recorded by the Evangelists, and of the necessity of that suffering in respect of those causes which did necessitate the same; we are now to consider the manner how he suffered, expressed in the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, so to suffer that is, so humbly, so lovingly, so meekly, so patiently, and so, every way in respect of himself, as that neither the tongues of men nor Angels are never able, by any like to express it, by any words to declare it, That all predictions touching the Messiah, were all accomplished in jesus Christ. or by any apprehensions or thoughts of man to conceive it. And so, in regard of men, as the Prophets had foretold, and the Apostles had already seen; for so it pleased Almighty God before the coming of the Messiah, to foretell almost every thing that should happen throughout all the whole life of the Messiah, even from the first moment of his conception, unto the very last act of his Ascension, that so all men might believe in him, in whom they saw all those predictions fulfilled, & none other; for the Prophet Esay had said, that a Virgin should conceive and bear a son: Esay 7.14. Mich. 5.2. Hos. 11.1. Esay 9.1. Micheas said, that he should be borne in Bethlehem-Iuda, Hoseas foretold of his flight into Egypt; and to be brief, the place of his dwelling, in the borders of Nepthali; the manner of his living, Healing all manner of infirmities, Cap. 53.4. and preaching the glad tidings of salvation, and almost every one of the least particulars that should happen unto him at his death; Zach. 2.9. as how he should be sold and betrayed by his own Disciple, Psal. 41 2. how all his followers should fly from him, how craftily and maliciously he should be apprehended, Esay 53.10. how falsely he should be accused, how basely he should be handled, buffeted, whipped, and spitted upon, how unjustly he should be condemned, and how cruelly he should be fastened unto the Cross, to die an accursed death, and as most accursed, betwixt the wicked, and how he should be generally mocked, his garments taken from him, and have Gall to eat, and Vinegar to drink, and what not? all was fore-shewed that should happen unto the Messiah: and therefore it behoved Christ so to suffer, because it was prophesied that he should so suffer. And as the Prophets did fore-shew how the Messiah should suffer, so the Evangelists and Apostles testify how Christ did suffer all and every one of those things that were written of him; for they were eye-witnesses of the same; 1 john 1.1. and soothe ey testify unto us; that which was from the beginning, which we have heard and seen, and our hands have handled of the Word of life, that testify we unto you; i. e. that all the things that were written of him which was promised from the beginning, we have seen them fully accomplished & fulfilled in him which lived and conversed amongst us, and which we preach unto you, jesus Christ. S. Matthew recollects 32. several Prophecies that he saw fulfilled in our Saviour Christ; Saint john adds many other, and so do the rest diverse more; So that whosoever would with the men of Berea, search the Scriptures, from the first Book of Moses, unto the last Prophet Malachy, and mark out all the things that were spoken of the Messiah, that was for to come, we shall, if we do but look, find them all recorded in the writings of the Apostles and Evangelists, to be most fully fulfilled in the person of jesus Christ. A sufficient condemnation to all jews, that still look for another Christ; for why should not they believe their own Prophets? they said the Messiah should suffer these things; Christ suffered them so, as they were prophesied; who then can be the Messiah, but he, in whom all these prophecies were fulfilled? but Saint Paul tells us why they will not believe in him; Why the jews believe not in Christ. Rom. 11. because partly blindness is come upon them, until the fullness of the Gentiles be come in: And now Lord, if it be thy will, open their eyes, that they may see this truth, and circumcise all infidelity from their hearts, that they may believe thy Son jesus Christ to be the Saviour of the world. And as this condemneth all unbelieving jews, so it confirmeth all true Christians in the faith of Christ: and I wish to God, that as the seeing of all these things fulfilled in Christ, makes us all to believe in Christ; so the suffering of all these things for us, would make us all to praise this our Lord jesus Christ for his goodness, to fear him in all our ways, to love him with all our hearts, and to serve him truly and faithfully all the days of our life; O blessed God grant this unto us, for jesus Christ his sake, To whom with thee, O Father, and the Holy Spirit three distinct persons of that one individed essence, be ascribed all praise and glory, both now and for evermore. Amen. A Prayer. O Most blessed God, that hast given thy dearest, and thine only Son, not only to be made man, subject to all infirmities, but also to suffer all miseries, throughout his whole life, and in the end to be put unto a most shameful, painful and accursed death, by wicked men, for sinful men, that he suffering what we deserved, we might be delivered from thy wrath; we most humbly beseech thee in his Name, and for his sake, to forgive us all our sins, to accept his death as a plenary satisfaction, to acquit us from everlasting death, and to give us thy grace, that for this, and all other thy loving savours unto us, we may be truly thankful, and most dutifully obedient to please thee, and to praise thy blessed Name, for ever and ever, through jesus Christ our Lord. Amen. JEHOVAE LIBERATORI. FINIS. The Fift Golden Candlestick, HOLDING The Fift greatest Light of Christian RELIGION. Of the Resurrection of CHRIST. MATH. 28.4.5.6. And for fear of him, the Keepers did shake, and became as dead men: And the Angel answered, and said unto the Women, fear not you, for I know that you seek jesus, which was crucified; He is not here, for he is risen as he said, come see the place where the Lord lay. OUR blessed Lord God, The coherence of this Treatise with the former. and loving Father, out of his excellent providence, and secret love to Man, hath so tempered all the accidents and whole course of man's life, with such proportion and equal counterpoise, that ever and anon joys and sorrows are mixed together; as we may easily see in our blessed Saviour, for upon Mount Thabor he was transfigured in glory, Math. 17.2. that his face did shine as the Sun; and upon Mount Caluary, he was disfigured in sorrow, that confusion went over his face; and that in him there was neither form nor beauty; and upon Mount Olivet, even now, Esay 53.2. Luke 22.43. Verse 44. an Angel comforting him, and by and by an agony affrighting him; so upon the Cross, even now he cries as destitute of all help, My God, my God, why hast thou forsaken me? yet by and by after, as assured of comfort, he saith; O my Father, into thy hands I commend my spirit: Math. 27.46. Even so it is with us all; Nocte pluit tota, Luke 23.46. redeunt spectacula mane; Heaviness may endure for a night, but joy cometh in the morning: To day we may be sick at the point to die, to morrow we may be restored to life again; to night in prison and in distress, to morrow at liberty and advanced to dignity: And this we see plain in my Text; for the last day was a day of clouds and darkness, a day of grief and sorrow, for the passion and suffering of the Son of God: But behold, this day is a day of joy and gladness, a day of jubilee, for the most glorious resurrection of this Omnipotent Son of God; for as it behoved him to suffer for our sins, (as you heard) so it behoved him to rise again for our justification, saith the Apostle: And so this Angel testifieth that he did; Rom. 4.25. He is not here, but is risen, as he said; Come see the place where the Lord lay. And In these words we may observe, The division of the Text. 1. The persons here mentioned. 2. The action of each person plainly expressed. First, The Persons mentioned, are especially of three sorts. 1. Keepers. 2. Women. 3. Angels. Secondly, The actions expressed, are 1. Of the Keeper's watching Christ. 2. Of the Women seeking Christ. 3. Of the Angel, 1. Terrifying the former. 2. Comforting the latter. And from all this, we may see these three things. 1. The malice of the jews. 2. The devotion of the Women. 3. The Office of the Angels. And the main sum of all is, The Resurrection of Christ. PART I. CHAP. Of the malice of the jews against our Saviour Christ. FIRST, The malice of the jews against our Saviour Christ, is seen, in that they did not only spitefully oppose themselves against him, throughout all his life, and most unjustly deliver him to a most shameful death, but also maliciously watched him in his grave, that he might not rise, (to show the right property of the wicked, not only to throw the righteous down, but also to keep them down, and to trample them still under feet) and to hire the Watchmen to belie both themselves and his Disciples, that the truth of his Resurrection might not be known and believed for our salvation. O miseri, quae tanta insania ciues! O wretched men that you are; what, is your rage as strong as death? nay, stronger than death? and longer than death? For the man is dead, and he is buried; And yet, Vos excandescitis ira, Your rage is implacable; you set armed Soldiers to watch and ward over this dead, harmless man: And so we find what the Scripture saith of the wicked, to be true in you, Malicia eorum excaecavit eos; Wisdom 2.21. Your malice and your wickedness have blinded your eyes. Nay, but this deceiver said (saith some of them) That after three days I will rise again. A deceiver indeed; Sed pius seductor, How wicked men are deceived. But of them only that deceive themselves, either, First, By relying too much on his mercy, and not thinking of his justice; or, Secondly, By fearing too much his justice, and forgetting all his mercy: or, Thirdly, By not believing his power, either to save the penitent believers in him, or to punish the wicked contemners of him: for of all these and the like, the Prophet saith; The Lord will deceive you, (that is, suffer you to deceive yourselves,) He will make his Arrows drunken in blood, Deut. 32.42. and he will cause his Sword to go through your sides: But them that truly trust in him, he will never deceive, nor suffer them to be deceived in him; For, our Fathers hoped in him, Psal. 22.4. and were not confounded. But what if you had seen him rise again? what would you have done? would you have believed in him? no surely: for you know he rose, his Disciples testifies it to your faces, and your own Soldiers says it; and you are fain to hire them to say the contrary: What then would you have done? would you have crucified again the Lord of life? Yes, no doubt; such is the malice of the wicked, that the death of the godly, decies repetita placebit, is never often enough inflicted. O therefore good Lord, thou King of Heaven, Give me any head, save the head of a Serpent; and any malice, save the malice of an enemy: For death itself cannot hide me from these, but they will rage's and rail on my very Ghost. And so much for the malice of the jews. Part. 2 PART II. CHAP. I. Of the number, and the names, of these Women that came to seek our Saviour Christ in his Sepulchre. SEcondly, The devotion of the Women is here commended, in that they are said to come early, while it was yet dark, to seek jesus, john 20.1. for to imbalm him: And for the better understanding of this point, these three especial things must be considered. 1. Their number. 2. Their names. 3. Their action. First, Saint Matthew here seems to say, they were two; Why three Women went together unto the Sepulchre. Marry Magdalen, and the other Marry: but Saint Mark saith plainly, that they were three; and that (as we may gather) for three special reasons. First, For decency, because it was not so fit to see a Woman gadding all alone: for it is neither customable nor commendable for Matrons, like Dina, to walk single. Secondly, For mutual society; Quia vae soli, For woe to him that is alone, especially at so unwonted a season as the night, so dismal a place, as the grave; and in so heavy a case as death. Thirdly, For the better confirmation of the truth; for that in the mouth of two or three witnesses, every word shall be established: And therefore there went three of them. And, Secondly, They were all three called by the same name, Haymo in postil in die resur. Marry; Et uno nomine censentur quia una voluntas, And they had but one name; First, Because they had but one will, they had the same desire, What it signifieth, that all the three Women were called by the same name. they all desired, and all sought, but only jesus Christ that was crucified▪ And, Secondly, Because they all signified the same thing, i. e. the Church of God in general, or every Christian soul in particular. For the first, the Scripture saith; Vae duplici cord, Woe to him that goeth two manner of ways; that hath two tongues, two hearts, two affections, one to seek for God, and another to seek the World; because such, in seeking both, do lose both: for the World they cannot keep, though they seek never so much after it; and God, for seeking the World, they shall never find: And therefore these three Women h●d but one heart, one will, one desire; they all seek for jesus that was crucified. For the second, they all signify the same thing; for Maria in the Syriach Tongue, signifieth Dominam, a Lady or Mistress; and Mara in Hebrew, signifies bitterness: So is the Church of Christ, and so is every Christian soul, a Mistress for her affections, and bitter for her afflictions. How the Church is to rule her Children. First, The Church ruleth over her Children, and the Soul over her desires; she makes all her affections yield obedience unto reason, and reason itself to faith: for where humane reason faileth, there divine faith attaineth to the height of many mysteries. Math. 8.24. How the Church was ever subject unto afflictions. Secondly, The Church is like that Ship that was tossed to and fro, with the mighty waves, and billows of the raging Seas; never at rest, until it arriveth at the Haven of eternal happiness: The story of the Church doth make this plain. Sanguine fundata est Ecclesia, sanguine crevit, Sanguine succrevit, sanguine finis erit. And so is every Christian soul, full of sorrows, full of bitterness; we may see ourselves as in a glass, if we look into the state of these three silly souls seeking Christ; for they are bereft of him, whom their souls loved: And therefore, as the Spouse saith in the Canticles, Cant. 3.1. In my bed I sought him, whom my soul loved, I sought him, but I found him not; So these Women seek him, whom their souls loved, and not in their beds, but in the Garden; for they range, and rage, and run up and down like as it were a Lion, or a Bear rob of her whelps, and yet they find him not; they see the nest, but the Eagle is flown away, and the Watchmen can tell no tidings of him: And therefore they stand apalled, all woe-begone with grief, their hearts are all sobby and swollen, like the lower ●allies, that drink up the drops of Heaven, and for want of tears, to express their griefs, (having emptied their bottles afore by continual crying) each one of them doth now lamentingly say; Quis dabit capiti meo aquam? Who will pour water into the Cistern of our heads, that we may pour out our plaints like a Nightingale rob of her brood, and mourn like a Turtle for the lost of our dearest Lord? For he being taken from us, our life is loathsome to us; Sat mihi posse mori; It were well for us, if we could ●ie; Lament. 3.15. for as our names be Marah, bitter, so he hath filled us with bitterness, and made our souls drunken with wormwood. This is the state of these Women; and this is the state of every Christian soul, Tears must be her meat day and night, whiles they say unto her, Psal. 137.4. Where is now thy God? for how shall we sing the Lords song in a strange Land, and whiles we are as strangers from the Lord? And so you see, why all three were called by one and the same name. And yet we find, that they were all distinguished; for the 1. Was, Marry Magdalen. 2. Was, Marry the Mother of james. 3. Was, Marry Salome. And this showeth either three special properties, How the three Maries were distinguished, and known the one from the other. both in the Church, and in every member of the Church, or else the different gifts and faculties which God bestoweth upon his servants, to every one as pleaseth him. For, First, Mary Magdalen was so called, à Castello Magdalo, from a Tower which was lofty and strong; Marry jacobi was the Sister of the blessed Virgin, and the Mother of james, an Apostle and follower of jesus Christ; and Mary Salome, was so called, either of her Husband, or of a Village named Salome, which signifieth peaceable: And therefore by these three Women, Three special properties signified, by the three women. these three Maries, are signified, three special properties. 1. Fortitude. 2. Faecundity. 3. Peace. So is the Church, so were these Women, and so is every Christian soul. For, First, Solomon saith of the fortitude of the Church, 1. Fortitude. Cantic. 4.4. Sicut turris Dauid collum tuum; Thy neck is as the Tower of David, that is as high as Heaven, and so strong, as that the gates of Hell can never prevail against it: And in these Women here, Math. 16.18. we find a peerless pattern of Christian fortitude; for though they were the weaker Sex, yet I find them stronger in affection then Men; for the Apostles ran, and outran these Women, How fearless the Women were in seeking Christ. yet was their devotion sooner spent, and themselves sooner out of breath: for they stayed not, but these Women, as they had formerly come unto the grave, so now they stand longer at the grave; for so it is said of Mary Magdalen, Quod stetit, That she stood still, and stood to it: And so no doubt they did all, not like Peter, who fearfully following afar of, john 20.11. and warming his hands in the High Priests Hall, benumbed his heart for want of faith; Math. 26.58. nor yet like joseph of Aramathia, who secretly for fear of the jews, begged of Pilate the body of jesus: but like t●e stoutest Heroickes steeled with a manly resolution, they fear not death itself; And as the Poet saith of that valiant Scaeva, Lucan. l. 6. Qu●m non mille modi mortis, etc. So these fearless Women feared not a thousand sorts of death: So should every Christian soul be unwearied to seek, and undaunted to profess our Lord and Saviour jesus Christ; For whosoever will be ashamed of him here on Earth, Mark 8.38. he will be ashamed of him before his Father which is in Heaven. 2. Faecundity. How these Women labour to increase the number of true believers. Secondly, For the faecundity of the Church, she is like Sara that bringeth forth more fruit in her age, than she could do in her youth; her seed is as the sand of the Sea, which cannot be numbered: So these Women, they run and tell his Friends and Disciples, that Christ is risen from the dead; and so by this means, they do what lieth in them, to increase the number of God's Children; and so should every man do; when he is confirmed, to strengthen his brethren: for it is our duty to incite all others to believe in Christ, and to declare Christ unto them, That they also may have fellowship with us, 1 john 1.3. in the fellowship which we have with t●e Father, and with his Son jesus Christ. 3. Peace. How peaceably the women came to seek for Christ. Thirdly, For the peaceableness of the Church, the Scripture saith, th●t it is a vision of peace, the Daughter of peace, and the Mother of peace: So these Women, they came peaceably, not armed like the Soldiers, but harmelesly like Noah's Dove, with nothing in their hands but sweet flowers, nothing in their mouths but sweet words; john 20, 15. good Sir, If thou hast taken him away, then tell us where thou hast laid him, and as the Church saith, Vbi pascit, ubi cubat in meridie; That we may know where he is, where he lieth: So should every Christian man lay aside all bitterness, all maliciousness, and put on the garment of meekness, and gentleness: for seeing God is a God of peace, and the Church a vision of peace, a City at unity within itself; that man can never be the Son of God, which is not the Child of peace. Every Son of God, must be the Child of peace. And so you see, that as these Women, so every man or woman that seeketh Christ, must be valiant, fruitful, and peaceable. And yet, Secondly, As these Women, though they had each one of them all these graces in a good measure, yet each one of them had not these, or the like graces in the like measure; for as Mary Magdalen was less fearful, so Mary jacobi was more fruitful than the rest: How God bestoweth his gifts diversely unto men. So God distributeth his gifts and graces even as pleaseth him, to one he giveth the gift of prophesying to another the gift of healing, to john the gift to speak of his Divinity against Ebion; to Mark the gift of handling his humanity against Martion; to Saint Peter the gift to work mightily in the conversion of the jews; to Saint Paul in the conversion of the Gentiles, to some he gives the gift to be famous Orators, excellent in persuasions, like Apollo; too others to be judicious expositors of more positive instructions, as beneficial unto the Church, though perhaps more prejudicial unto themselves; to some he gives the gift like Mary jacobi, to be fruitful in number, to preach often, and to bring forth many Sermons; too others like Mary Salome, to be more peaceful, yet no less faithful than the rest; to do it seldom, yet to do as well as their fellows. And so in all the rest of God's graces, he gives not the same gifts to all persons; for Lactantius was good to confute the Gentiles, but he was not so good to confirm the Christians; Origen was famous in the mystical interpretation, but not so judicious in the literal exposition of the Scriptures: Saint Augustine most excellent to discuss controversies, to confound Heretics, and most judicious to interpret all positive points; but he was not so millifluous in his exhortations; so among the practitioners of Religion, some are faithful to suffer, some are painful to work, some zealous to pray, some are desirous to hear, some like Mary Salome, blessed peacemakers, others like Mary jacobi, painful inlargers of God's Church, and others like Mary Magdalen, faithful sufferers for God's truth; all good, but not all the same gifts: for as among David's Worthies, all reached not to the first three, so among the Worthies of Christ, all have not the same measure of grace. That every man should be contented with the gifts that God doth give him. And this should teach us, every man to be contented with those gifts, and with that measure of grace as God hath given him; and every man to labour according to the grace he hath received in his own element, whereto he is most inclined, and not in other men's strain, whereto perhaps he is more affected: for the fruits of affectation, can never be so sweet unto the palate of an other, as are the fruits of our special inclination. And this should teach us all, so to affect one grace, as not to reject the other; so to magnify one man, endued with such gifts, as not to vilify another, enabled with some other gifts: for this were to receive the faith of our Lord jesus Christ, james 2.1. with respect of persons; and it is not in man to have what gift he pleaseth, but it is God that distributeth and disposeth of his graces, even as it pleaseth him. CHAP. II. Of the action of these Women, which was a right seeking of our Saviour Christ. Three properties required to make every action good. THirdly, The action of these Women is here expressed, according to those three essential properties of every good and godly action. 1. The matter just. 2. The manner lawful. 3. The end pious. All men are ever seeking for some thing. First, The matter and substance of their work, is said by the Angel to be an inquisition, a seeking; ye seek (saith he) and so we do all seek: for since Adam, like a griping Usurer, who extorting more than his due, loseth principal and all, desiring to be as God, lost both God and himself; the whole World is at a quare, and in a continual seeking: but most of us do seek amiss. For, Some seek for wealth. Some seek for wealth, Quaerenda pecunia primum; And they prefer that before the health of their souls: And therefore surely they may well fear, because they carry two heavy burdens upon their backs; the one is deliciarum putredo, the rust of their covetous desires; and the other is Curarum magnitudo, The greatness of worldly cares; Quorum unumquodque ad subigendum navigium sufficit, Whereof each one is able to sink a Ship: the rust of our riches to be a witness against us, and the cares of this World to choke us, and drown us in perdition. Some seek for vainglory, which is an intolerable drunkenness of the mind, as Saint Chrysostome saith: Some seek for vainglory. And I fear that many of ourselves in seeking Christ, do seek for this; and we seek for it after the basest manner; for as the old Monks were proud of humility, so many of us would be accounted most learned, by showing no learning at all: And therefore I think, that the Prophecy of Esay is now fulfilled, Like people, like Priests; for in the Primitive Church, the Priests were better than the People; and in the times of Popery, the People were better than the Priests: Ideo non potuit dici, uti est populus ita est sacerdos, Therefore it could not be said, As is the People, so is the Priest; because the People were not half so bad as the Priests: but now they are all alike; the People for fancy will hear but whom they like, and believe but what they list; and the Priest for advantage, will speak but what may please. O Lord deliver me from the number of these men, and into their council, let not my soul come. Gen. 49.6. And so some seek for pleasure, where the best Ale is, where the strongest Wine is, and where the fairest Woman dwells; some seek for honour, some for pride, some for revenge, some for one thing, and some for another thing; Et nemo Christum quaerit, And so seeking their own, they seek not that which is the Lord jesus: And therefore these seekers may all fear, least finding these things, they lose themselves. But these women seek for a better thing, they seek for God; The godly do only seek for God. and so doth every man; for though we found all other things that we seek for; yet all things cannot content us, until we find our God; for the heart of man being as a triangle, and the whole world being round, and a round thing cannot possibly fill a triangle; therefore it is impossible that any thing should satisfy and content the heart of man, but only the blessed Trinity; and therefore Saint Augustine truly saith, Aug. in confess. Irrequietum est cor nostrum, donec revertatur ad eum, That as the heart of man proceeded from God, so it can never be quiet until it be with God: and therefore all seek for God, but all do not seek aright: because they seek him not in Christ, john 14.6. for none cometh unto the Father but by me: And therefore these women seek for jesus: and so likewise many seek for jesus, and yet find him not; for so the Scriptures say, they shall seek me, but they shall not find me, they shall call upon me, but there shall be none to answer; and so the Church saith, In my bed I sought him whom my soul loveth, I sought him but I found him not; because she sought him amiss, in her bed, Many seek for God but not aright. at her ease, she sought him drowsily at home, and not carefully both at home and abroad: so many shall seek jesus, but shall not find him; because they seek him amiss; for some fain unto themselves a false jesus, and seek not the true jesus, which is able to save their souls: and therefore these women go one step further, and seek jesus of Nazareth (as Saint Mark saith) the true flower of jesse; and because many seek for jesus of Nazareth; and yet fail of their felicity, as those that sought him for their bellies sake, to be fed by him, Many seek Christ amiss. but not to feed him in his members; to be cleansed by him, but not to serve him; as those nine lepers that came with reverence to be healed, but gave him no thankes when they were cleansed: therefore these women proceed to the highest staff of jacobs' ladder, and seek not only jesum Nazarenum, i. e. jesum floridum, jesus in prosperity, for prosperities sake, but they seek jesus that was crucified; for all those that can be contented to eat the sweet bread in the Passeover, and not to taste of the sour herbs, or with Saint Peter to build Tabernacles on Mount Thabor, and to forsake and forswear him in Mount Caluarie, i. e. to profess his Name in the times of peace and delectation, and to start aside like a broken bow in the days of persecution, How we ought to seek for jesus if we would find him. they may well seek Christ, but they shall hardly find any benefit by Christ, because this is to seek their own, and not to seek that which is Christ jesus. And therefore as these women sought jesus that was crucified, and the Apostle saith, God forbidden that I should glory in any thing save in the cross of jesus Christ, i. e. in the power of his Passion, and in the benefit which I reap from the sufferings of Christ. Quia non siluestris arbor sed virtus crucifixi salus nostra; Because it is not the wooden Cross, but the grace and virtue of him that suffered upon the Cross, that is the cause of our salvation; so let every one of us, seek jesus that was crucified, & rejoice in nothing but in that Cross, that Passion of jesus Christ; and though this be to the jews a stumbling block, and to the Grecians foolishness, yet to them that believe both of the jews and Gentiles, It is the power of God unto salvation: Rom. 1.16. So you see what they sought for jesus of Nazareth, that was crucified. Secondly, For the manner of their seeking of him, it is here many ways expressed. First, They seek him early, while it was yet dark, First, that we seek for God betimes. saith the Evangelist, they came in that time unto the grave, when by course of nature they should have been in their beds, and so they take away from nature to give to grace; and perhaps all that night, they gave no sleep unto their eyes, nor slumber unto their eyelids, for musing of him, who neither slumbreth nor sleepeth; but their eyes, like the morning watch, did continually watch for the morning, that they might seek him early whom they loved so entirely. So should we seek Christ betimes, Eccles. 12.1. in the days of our youth, else if we never seek him until we have given over seeking all things else, we may justly fear to miss him; because it is just with God, that they which never sought him in their youth, should never find him in their age. Secondly, They seek him earnestly, Proverb. 2.4. Judg. 15.18. Secondly, that we should earnestly seek for Christ. even as salomon's Scholars sought for wisdom, or as Samson sought for drink; that is, with all diligence, for they came often unto the grave, they inquired often for him; Et discipulis recedentibus, mulieres non recedebant; And though Saint Peter the Disciple that is said to love Christ best, and Saint john, that is said to be best beloved of Christ departed, and went their ways, yet would not these women go, but still stayed to seek him, until they should find him; for as Wormwood is good for ill stomaches, Marcus heremita l. 2. de legi spirituali. saith Mark the Eremite) because it stirreth up the appetite unto a desire of meat; so the sorrow and bitterness of these women, for the less of Christ, did the more eagerly stir and provoke them to search and seek for Christ: so should we most earnestly seek for Christ as for hid treasure, till we find him. Thirdly, They seek him mournefully, with watered eyes; john 20.11. Thirdly, That we should seek Christ sorrowing till we find him. and with heavy hearts; for so john saith, that Mary stood without at the Sepulchre weeping; and surely not without cause do they deplore his absence, in whose presence is the fullness of joy; for the loss of him is more than the loss of all the world: and therefore they seek him sorrowing; so should we; for if we put on mourning robes, and weep for our ordinary friends departed, how should we weep and wail, Luke 2.48. Bernard. Ser. 2 de alt. & bass. cord. Fourthly, that we should seek for nothing but for Christ. when Christ for our sins is parted from us? Fourthly, They seek him only; for we do not find that they inquired for any thing, so as for him, nor any thing beside him, nor any thing after him, saith S. Bernard; so should we seek for Christ, and for Christ alone; for as the Poets say of the Clitorian well, Clitorio quicunque sitim de fonte lavarit, Vina fugit, gaudetque meris abstemius undis. Whosoever drinks of it, will never drink Wine after it; so the Scriptures say of Christ, Whosoever eateth his flesh, shall never hunger, john 6. and whosoever drinketh his blood, shall never thirst; therefore as jacob said, Gen. 45.28. when he heard that joseph was alive, I have enough; so will every Christian say, I have enough, that I have jesus Christ. Fiftly, that we should never leave seeking Christ till we find him. Psal. 105. Fiftly, They seek him continually until they find him; to teach us, that we should seek the Lord and his strength, and seek his face evermore. Thus these women sought him, and thus we should seek him; and thus we are taught to seek him; and I think, never people more faithfully taught than we be: and yet alas, I fear that as Pliny saith, There be certain trees, which he calleth, Indociles arbores, Plin. l. 14. in praem. quia in alienas non comeant terras; Indocible trees, because they will grow no where, but where they are bred; so there be too too many of us, that will not be taught to seek after God; but as they are bred of the earth, so they will seek for nothing but earthly things. To what end the women sought for Christ. Thirdly, For the end of their action, and the very depth of their intention, it is here said to be, not as the Soldiers sought him in the Garden of Gethsemane, to crucify him, but to imbalm him; not because they could add any sweetness unto him, which was 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, wholly delectable, and, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, sweetness itself (as Nazianzen calls him;) but because they would show their love and affection unto him: So should we seek him, to imbalm him, i. e. to pray unto him, and to praise his Name; Quia aromata mulierum significant preces sanctorum; Because their balms signifies our prayers, saith a Father: And therefore we should seek for him with these women, to imbalm him with our prayers: and finding him, we should say with King David, Let our prayers be directed in thy sight, as the incense, and the lifting up of our hands, as the evening sacrifice: Psal. 142.2. And so you see the devotion of these women, here, accompanied with every circumstance of a most just and holy action. But here it may be some will ask, Quest. how came these women now so devout, so zealous, and so religious, to seek, Marry Magdalen was a sinful woman. and so earnestly to seek for jesus that was crucified? for not long before, one of them was most sinful for life, and most hateful for her lust; prostibula, an unchaste Lady, nay a common Courtesan, and a most public Publican, living in all kind of lascivious luxury; how then comes she so suddenly so devout? Alas beloved, they run fare that never turn: It is true, that she was plunged in sin, and possessed of Devils; and all that while, she neither sought God, nor confessed Christ; but when she was converted, and had her eyes opened, than she hated her sins, and forsook all wantonness, and began to seek Christ; and most earnestly to love her Saviour. I, but how came she to forsake the one, and to follow the other? or how came she then, and not before then to do it? I answer, that as Adam never sought God, Resp. How we can never find, nor seek after God, until God seek after us. until God first sought him, and cried, Adam where art thou? so this daughter of Adam, this lost sheep had never sought for this now lost shepherd, had not this shepherd formerly sought for this long wand'ring sheep; for it is most certain, that all our power and ability to come to him▪ proceeds from him; his Spirit must spirare, breathe upon us, before we can aspirare, aspire to him: and his hand must move the golden Cymbell before we can yield any pleasant note: And so Saint Bernard saith, Bern. de delig. deo. Nemo domine te quaerere valet nisi qui prius invenerit: No man, O Lord, can seek for thee, but he who hath first found thee, i. e. when thou hast first found him. And we have examples enough for the illustration, God is the first author of our conversion. and apparent proofs for the confirmation of this truth. For, First, When Saint Peter denied Christ, Peter never repent, until the Cock crowed, & Christ looked on him, i. e. looked outwardly, and moved him inwardly to go out, and weep bitterly: and the poor blind man, that was blind from his birth, john 9.1. had never seen Christ, had not Christ as he passed by, seen him, and had compassion on him; so Saint Paul had never asked the Lord, What wilt thou have me to do? had not the Lord said first, Saul, Saul, why persecutest thou me? john 6.44. Secondly, Christ saith expressly, that as No man cometh unto the Father but by him, i. e. as he is a Mediator betwixt God and man; so, no man cometh unto him, i. e. to believe in him, to be his Saviour, except the Father, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, doth draw him; and so the Church saith, Cant. 1.4. Draw me and I will run after thee: where you see, grace is promised, and then the action is performed: So when the Spirit said unto Esayas, Esay 4.6. Cry, he knew not what to cry, until the Spirit had first taught him; so when the Spirit said unto Ezekiel, Ezech. 2.1.2. Son of man stand upon thy feet, the Spirit himself did set him upon his feet, before he could stand; and so the Prophet jeremy saith, Lam. 5.1. Turn us, O Lord, and we shall be turned; and so the Apostle, after he had said, Work out your own salvation with fear and trembling, lest that any man should mistake him, and think that he hath any manner of power of himself to do the same, he showeth immediately that all such power is from God; Phil. 2.13: That we can do no good but what God worketh in us. because it is God that worketh in us both 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, to will and to effect: and so Saint Augustine saith, Da domine quod iubes, & iube quod vis: Give us, O Lord, power to perform what thou commandest, and then command what thou wilt: and so I might heap a cloud of witnesses, to prove, that neither this woman could, nor any other man can turn to God, or perform the will of God, until God himself doth enlighten them, assist them, enable them, and draw them to do it. That God compelleth not his servants to do any good. And yet we must not so understand it, as that he doth it violently by way of coaction, but sweetly and gently by way of insinuation, for he draweth us, Levi spiritu non dura manu; by an inward sweet influence, and not by any outward extreme violence; for the will is no will if it be compelled; and therefore as Satan cannot force us to sin, but only by way of suggestion; so God will not compel us to grace, but only by way of inclination, and a sweet secret operation of his Spirit upon our wills and affections, How God worketh our willingness to do good. without which notwithstanding, as I shown you before, we shall never be able to seek for Christ to come to God; and therefore to express both the necessity of such help, and the manner of Gods working it in us; our Church excellently saith, Lord have mercy upon us, and incline our hearts, not to compel them, but incline them to keep this Law: Why the wicked seek not God. And therefore hence it is apparent, that the reason why all men do not seek for Christ, and serve their God, is, because God in justice leaves them, and doth not thus incline their hearts to seek for him; for if he did it, how could they withstand it? Rom. 9.19. for who hath ever resisted his will? If then you will say the fault is in God, Ob. that all men do not seek for God; because he doth not move and incline their hearts to seek after him. I answer, that this is a false conclusion, Sol. laid upon no good foundation; for in the actions of the wicked he doth not drive them to sin, nor hath the least finger in their iniquity; but he only leaveth them to their own inventions; and so the Prophet saith, Thy destruction is from thyself; Hosea 13.9. and he is a debtor to no man, that he should be bound to sustain him: and therefore, if to the one, he showeth favour, and doth incline his heart to leave his sins, and to seek for Christ; Illi facit indebitam misericordiam; He doth it freely out of his mercy: if to the rest he doth not this, he cannot be reproved of any fault, Quia illis facit debitam iustitiam; because he doth but justly leave them. And therefore I cannot sufficiently wonder at those men, eminent in place, and excellent for words, that lessening this help and favour of God, which is the α and ω, the beginning, continuing, and finishing of all the good things that are in the Saints of God; would, I know not for what cause, ascribe more power and ability unto man, then is in any of themselves. And yet, I may cease my wondering, because as the Sodomites groped for the doors in the clear day; Gen. 19.12. and the jews notwithstanding all the invincible, and unanswerable apparent arguments to prove the coming of the Messiah, would never believe it to this very day: So that subtle Serpent, still striveth to darken our eyes, many times, that we cannot see the clearest light; And so you see the action of these women, and how they came to be so full of zeal and devotion. Two special observations from the former doctrine. Out of which we may observe these two special points for our instruction. That many Women have been found most zealous, and religious in the service of God: First, that many women were made Instruments of great goodness. for though Satan hath much blemished the beauty of this Sex, by making them his often Instruments to work mischief, as Eva to seduce Adam, Dalila to entrap Samson, jezabel to infatuate Achab, and many others, to further many Heresies; so hath God much honoured them, in making them partakers of great mercies, and often instruments of his glory; as Mary to conceive him, Elizabeth to prophesy of him, Hanna to rejoice to see him, Marry Magdalen to anoint him, Martha to entertain him, and these three gracious Women to be the first seekers, and the first seers of him after death, and the first witnesses of his Resurrection unto life. I might reckon many other women that trusted in God, and were famous in their generations, and as Lamps shining in the world, whereof some were faithful Martyrs of jesus Christ, some bountiful entertainers of the servants of Christ, some able to convert their unbelieving Husbands, and some to instruct their Households in the fear of God; as that elect Lady, unto whom Saint john writeth: And I might speak of Sara, 2 Ep. john v. 1. Rebecca, Deborah, judith, Abigail, Bathsheba, Hester, Dorcas, Loyse, Phoebe, Claudia, Maxima, Monica, Pulcheria, Gorgonia, Trasilla, and many more. But seeing, when it was granted to no man to be the father, God vouchsafed to accept a woman to be the mother of Christ, this only thing is sufficient to show, how abundantly he loved, and how worthily he deserveth the love of women. Wherefore elect and blessed Ladies, dear and Christian women, let us bless that God, which hath so honoured and blessed you; let us remember that honour is deceitful, and beauty is vanity, Prou. 31.30. but the woman that feareth the Lord shall be praised: and therefore imitate not that graceless jezabel that painted her face with diverse colours, Esay. 3. and defiled her mind with heinous sins, nor those daughters of jerusalem, which the Prophet Esay describeth, and who took such delight in their tinkling ornaments, and trumperies of vanities, and did love to sit at ease in Zion; but imitate that good daughter of Zion, whose beauty and glory is within, Psal. 45.14. and those Elect Ladies, and blessed women, whose praise is in the Gospel. And if at any time heretofore, you have followed jezabel, and those dainty Dames in transgression; do you now and ever hereafter follow Mary Magdalen in your true conversion, for she loved much, because much was forgiven her, Luke 7.47. and she lived most strict and religiously in her age, because she had lived so loosely and so dissolutely in her youth: for as Dyonisius and Egesippus do record, she betook herself to a most solitary life, sequestered from all worldly pleasures, in the mountain Balma, full thirty years together; in all which time she gave herself to meditation, fasting, and prayer; and as josephus writeth, could never endure any company; for now she had given a perfect bill of divorce unto all wantonness, and had disrobed herself of all her sumptuous weeds and alluring paludaments, and chose rather to suffer a short affliction, and to endure a hard penance with the Children of God, Heb. 11.25. then to enjoy the pleasures of sin for a season. Secondly, That we should never despair of any man's conversion. That seeing the grace of God to move and incline our hearts must be the first agent in the conversion of our souls, and that God hath his own times and hours, and moments, to call us into his Vineyard, some at the sixth, some at the ninth, and some at the eleventh hour, we should not despair of the conversion of any one; for as to commit sin is the death of the soul, so to despair, is the stepping down to the lowest Hell: Isidor. de summo bono. and therefore seeing God is multus ad misericordiam, of much mercy, to forgive many sins, and of great mercy, Esay 55. to forgive great sins, let us never despair of the eternal and omnipotent mercy of God; for though thy sins were as heinous as Mary magdalen's, yet one word of Christ's mouth is able to cast out all Devils; though they were as odious as Peter's, yet one look of Christ's favour is able to work grace and repentance in thy soul; and though they were as many as Manasses, and as red as scarlet, yet one drop of the blood of Christ, is able to wash them all away, and to make thy crimson soul as white as snow; and therefore return, O Shunamite, return, and call to God for grace; say unto the Lord, that it is time that he have mercy upon thy soul, yea, the time is come. And so much for the devotion of the women. Part. 3 PART. III. CHAP. I. Of the Angel's service unto Christ, and how terrible they be to the wicked. THirdly, The Office of the Angels is here plainly expressed; for though Saint Mark saith, he was a young man, yet Saint Matthew saith, he was an Angel: for Angels many times assumed outward forms, The Angels often appeared like men, but were never made men. to perform some offices, and deposed the same again, after the finishing of their work, and so they used those forms as one useth his garments, to put it on and off at his pleasure, and not as our Saviour did: for Christ really united himself to the form that he assumed, and assumed it, never to depose it: and therefore they are said only to appear like men, but Christ is said to be made many. This Angel then being sent to comfort, and not to astonish these women, he took upon him the form of a man, which is a form most customable, that he might not affright them, and he took the form of a young man, which is a form most amiable, Aug. in Psal. 104. that he might delight them: and he is called an Angel, Ab officio, non natura: In respect of his office, not of his nature; Nam ex eo quod est, spiritus est, ex eo quod agit, Angelus est; For in that which he is, he is a Spirit, in that he is sent as a Messenger he is an Angel, saith Saint Augustine: and therefore he is a Spirit, ab essentia, in respect of his being; he is a young man, à forma, in respect of the form wherein he appeared, and he is an Angel, ab officio, in respect of that duty and office which he was now to discharge: The office of the Angel here expressed is threefold. And I find the same here to be threefold. 1. In respect of Christ. 2. In respect of the Keepers. 3. And principally in respect of the Women. First, The Angels are excellent in all things, but for three things most excellent. First, Purity of substance, Matth. 18.10. for they always behold the face of God, into whose presence no impure thing can approach. Secondly, Readiness of obedience, for the Prophet speaking of their service saith, He road upon Cherub, and did fly, Psal. 18.10. he came flying upon the wings of the wind. Thirdly, Ferventness of charity, for, Heb. 1.7. he maketh his Angel's Spirits, and his Ministers a flame of fire; whereby they burn in love, not only one towards another, but also towards us poor miserable men; for they rejoice at our conversion; Luke 15.10. and being converted, they become our Guardians in our conversation; Psal. 91.11. to preserve us in all our ways, that we dash not our foot against a stone. And these three things were shadowed in those Cherubims, 1 Kings 6.23. made by Solomon to overshadow the mercy seat, for they were made of fine gold, to note their purity, 2 Chron. 3.12. with their wings spread, to note their celerity, and with their faces looking one towards another, to note their charity. And yet for all their excellency, when God brought his first begotten Son into the world, he commanded them all to do him service, saying, Worship him all ye Angels; and so they did: Heb. 1.6. for when he was to be conceived, the Angel brought tidings unto that blessed Virgin; when he was borne, How the Angels always did service unto our Saviour Christ. the Angels told the same unto the shepherds; when his life was sought for by Herod, the Angel revealed the same unto joseph, and warned him to fly into Egypt; when Herod was dead, the Angel bad joseph return into the land of jury; when Satan had left tempting him, the Angels came and ministered unto him; when his soul was exceeding sorrowful unto death, the Angels attended to comfort him: and here, when his Body was to be raised from death, the Angel descended to roll away that mighty stone which his adversaries had laid upon his grave; Non propter impotentiam Christi, sed propter obedientiam Angeli: Not that Christ was unable to do it himself, (for he that is able to shake the earth, and of the stones to raise up children unto Abraham, shall we think him unable to lift up a stone?) but to declare his sovereign authority over these creatures of sovereign dignity; he needs but say unto his Angel, Do this and he doth it: And therefore if the Angels which never offended him, be ever so ready to do him service, how much more willing should we be to serve him? for to whom much is given, Luke 12.48. of them much shall be required; and we know he gave more to us for he gave his Son unto us; and he did more for us, for he died for us; and he shown more love towards us, for he was made one with us, than ever he did unto the Angels: and therefore I say no more, but we are obliged to the more thankfulness. How the Angels punish wicked men. Secondly, The Angel here descended, to affright and terrify these wicked Keepers; and therefore the Keepers at the sight of him, Intus timent exterius concutiuntur, ut ferè exanimes redduntur; Caietan. in Math. c. 28. were astonished, and became as dead men: for though they have a charge to cherish the godly, and to preserve them so, Psal. 91 11. in all their ways, that they dash not their foot against a stone; yet they are likewise charged to punish the wicked, and to dash them in pieces against every stone; and therefore they consumed Sodom, Gen. 19 Exod. 12.29. 2 Kings 19.35. they plagued Egypt, they destroyed 100 80. and 5000. men, in the host of the Assyrians; and here the very countenance of one Angel doth so terrify these wicked men, that they are astonished and become as dead men: and no marvel, for his countenance is admirable, it was like lightning; and his garment white as snow; their voice is terrible, as the voice of God; and I heard thy voice, (saith Adam unto God) and I was afraid: Gen. 3.10. for as it is Vox suaviter dulcis & dulciter suavis; a voice like the sweet and melodious voice of Harpers, harping with their harps unto the godly; so it is Vox mirabiliter terribilis, & terribiliter mirabilis; a voice like the sound of many waters, that is, wonderfully terrible unto the wicked, it shaketh the Cedars of Libanus, Reuel. 19.6. and terrifieth the very hearts of the ; and their power is incredible, Ye Angels of his, (saith David) that excel in strength. Psal. 103.20. O therefore senseless, godless men, will ye not fear him, that as he hath his army of little ones, that are able to destroy the greatest Potentates of the world, as the frogs, flies, and caterpillars subdued Pharaoh and all his kingdom; so he hath his Army of great ones, Reuel. 10.1. of these mighty Angels, as the Apostle calls them, to fight against you, poor silly worms of the earth? Alas, if their countenance be so admirable, their voice so terrible, That it is impossible to escape the hands of any destroying Angel. and their power so incredible (as I shown before,) what shall you do, when they shall have a power super added, a power given them to destroy the earth, & a shaking blade put into their hands, not only to keep the way of the tree of life, but also to cut down the wicked like grass, and to cast them forth into eternal death? O consider this you that forget God, lest he tear you in pieces while there is none to help you: for this is a doleful and a fearful case; Psal. 69.23. a most grievous curse pronounced by David, To have those things which should be for your advantage, an occasion of falling, to have those glorious Angels which are appointed by God to save and preserve you, if you serve God, to be transmuted by your sins to destroy and consume you: and therefore, Kiss the son, lest he be angry, for if his wrath be kindled, yea, but a little, blessed are all they that trust in him. Thirdly, This Angel here descended in respect of the women, and that for two special ends. 1. For their consolation. 2. For their instruction. CHAP. II. How the Angel comforteth these women diverse ways. FIrst, How the Angel comforteth the Women. The Angel comforteth these women many ways, but especially, 1. By the manner of his apparition. 2. By his kind and friendly allocution. For, First, He appeared unto them, not in a black mournful robe, but in a garment white as snow, which signifieth purity, and is the ensign of joy and felicity; and he assumed the shape of a young man, Mark 16.5. Haymo in postil. super Euangel. die pasch. whose form must needs be amiable unto all men; and he sat on the right side, which signifieth a successive happiness unto their intentions: All good signs, all signs of comfort. But, Secondly, As these dumb shows, do a little consolate their affrighted souls; so his gracious speech, doth wholly expel all fear and sorrow from their afflicted hearts: for he said unto the women, Fear you not, for I know that you seek jesus that was crucified, Wherein is intimated three especial things. 1. Whom we ought to fear. 2. Who ought, and who ought not to fear. 3. How we ought to fear. That we need not fear men, Angels, devils. First, We need not fear Men, Angels, Devils: for that is the meaning of the Angels words unto the women; you need not fear the jews, you need not fear me, you need not fear the very Devils; Matth. 10.28. for they are but your fellow servants, and the greatest of all these can (and without the leave and permission of God they cannot) but confiscate your goods, Rom. 8. and cast your bodies into the fire; for when they have done so, they can do no more, saith Christ; but God can cast both body and soul into Hell fire: and therefore as we should hate nothing but sin; because nothing but sin makes us to be hated of God; so we should fear none but God; because, if God be with us, none can hurt us, nothing can harm us. Ob. But against this it may be objected, that we should fear our superiors, as Kings, Magistrates, Parents, Preachers, and such like; therefore others besides God, are to be feared. Sol. I answer, that our superiors have a power and authority over us: but first it is potestas data, non innata; a power given them from above, and not inbred in themselves; for (as our Saviour saith unto Pilate) there could be no power in man, except it were given him from God: john 19.12. and secondly, it is potestas limitata; a power limited, so fare as God permitteth and no further; for God saith unto them, as he doth unto the sea, Hitherto shalt thou go, and no further, here shalt thou stay thy proud waves: and therefore I confess that they are to be feared, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, in respect of that concessed and received power which they have from God; and so indeed we fear not them but the power and authority of God in them: but not absolutely; because they have not absolute power; In what sense and how fare parents, and magistrates are to be feared. but God hath all and absolute power, a power both of body and soul: and therefore God only is to be feared absolutely, in all respects. But then, Secondly, It may be said, that obiectum timoris malum; The object of fear is evil; for we love and desire the good, and we fear only that which is evil: And therefore, how can it be, that we should fear him, which is the chiefest good? I answer, That it is true, that the object of fear is evil, and that evil to come; for what is past, we call 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Heaviness, which is the relic and the effect of that evil which we have suffered: but that which is to come, we call 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉; Fear. And yet I say, that we may fear that which is good in two respects. First, We may fear that which is good, In what sense we may be said to fear God, which is the chiefest good. Ne bonum à nobis per malum auferatur, Lest that good be taken away from us, by reason of our evil; So the body feareth death, lest by that death it should be deprived of the fruition of the soul: So we fear God, th●t is good, lest that for our evil he will leave us, and deprive us of the fruition of his most blessed Society. Secondly, We may fear that which is good; Ne per bonum propter malum, malum nobis inferatur, Lest that which is good, should inflict some evil upon us, for our evil: So the Malefactor feareth the judge, lest the uprightness of the judge, should cause punishment to be inflicted upon him, for his evil deeds; So we fear the good God, lest he should punish us for our evil: And so in very deed, the thing that we fear, is not his goodness, but the just desert of our own wickedness: For to speak properly, God, as he is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, a lover of man, and the chiefest good, cannot be feared; but he is only to be feared as he is a just judge, 2 Thess. 1.8. which rendereth vengeance to them that know not God. And therefore, though the object of fear be evil, yet in t●ese respects, we ought while we live on earth, (for in Heaven there is no fear, 1 john 4.18. because perfect charity expelleth fear) to fear God the chiefest good: And blessed is he that always feareth; for he that feareth the Lord, will do no evil; But as the banks of a River do bound in the waters from overflowing, so doth the fear of God hedge in our affections, that it suffereth not our souls to sin; whereas the banks being broken and trodden down, the waters then Velut agmine facto, Will rush in heaps, and soon cover the whole face of the plains: So the fear of God being once rejected, Blood toucheth blood; Hosea 4.2. as the Prophet saith, and all sins and wickedness will be committed even with greediness. Secondly, The Angel doth herein denotate, who ought, and who ought not to fear; for he saith unto the Women, Fear you not; because you seek jesus of Nazareth that was crucified; which is all one, as if he said, They that seek Christ, or go about to do the will of Christ, to honour him, to imbalm him with their odoriferous prayers, and the sweet swelling flowers of pious and religious works, as you do, they need not fear; no evil can happen unto them, because God is unto such a most loving Father, that will do them good, and not evil all the days of their life: but they that seek to press him down and to trample him under feet, like the Tyrants, or to suppress his truth, like the Heretics, or seek him not crucified, but to crucify him again, and to make a mock of him, by their wicked sins, as the Apostle saith; Heb. 6. ●. They may well, with these cursed Keeper's fear, and tremble; because God will be unto such a most just judge, Rom. 2.6. that will render unto every one according to his deeds. And so you see, who need not fear, those good and godly Saints that seek for Christ, that live like Christians; for the more godly we are, the less we need to fear: If we had no sin, we had need of no fear; for in Heaven among the Saints, there is no fear, because there is no sin; Sin brought fear into the World. but there is perfect love, and perfect love expelleth fear; because fear is the defect of love, and the effect of sin: for if Adam had never sinned, Adam needed never to have feared; but when he had once transgressed, then as soon as ever he heard the voice of God, Gen. 3.10. he feared: For so he saith, I heard thy voice in the Garden, and I was afraid. But they that go on in sin, and drink iniquity like water, they may well fear and tremble, and the more they sin, the more they should fear; Psal. 5.5. Heb. 10.31. The more sinful we are, the more we ought to fear. because the Lord hateth all them that work wickedness, and it is a fearful thing to fall into the hands of the living God: And therefore Saint james saith, That the Devil's fear, and tremble; and no doubt but their fear is exceeding great, because their sins are great. And therefore, Fear not, O jacob my servant (saith the Lord) but rejoice O ye Righteous, and be glad all ye that are true of heart: For the more you fear, the less you need to fear; the more you fear your selves to fall to sin, the less you need to fear my wrath to punish you for your sins; this blessed fear to sin, expelleth fear of vengeance: But goe-to-now you careless wicked wretches, weep and howl▪ james 5.1. for your miseries that shall come upon you: For seeing you have no fear to sin, you should fear and tremble at the consideration of that punishment which you must suffer for your sins: for so our Saviour saith, Luke 12.5. You should fear to have both body and soul cast into Hell fire; As if he said, Though you fear not to sin, yet you may and should fear this punishment for sin. Thirdly, The Angel (perhaps) herein, How, or after what manner we ought to fear God. would intimate how we ought to fear; for there is too little fear, and this proceedeth, Ex carentia fidei, through want of faith; and there is too much fear, and this springeth, Ex superabundantia spei, through too much confidence and excess of hope; and both these sorts of men Tum sperando tum desperando miserè pereunt, By hoping vainly, or fearing desperately, do miserably perish: And therefore the Angel might well dissuade these Women from both these kinds of fear, and say; Fear you not: Too little you do not, for I see you affrighted; and too much, you may not, you need not, because you seek jesus that was crucified; but in a mean, and a middle sort, you may, and you should fear: for, Blessed is the man that always feareth; Because there be three states of a Christian man. 1. Of grace. 2. Of laps. 3. Of recovery. and, Fear must be wanting in none of these. For, That God ought to be feared in every state. 1. Of Grace. Rom. 11.20. 2. Of Laps. Luke 23.40. First, In the state of grace, we must fear to lose the goodness of God: for so the Apostle saith, Thou that standest by faith, be not high minded, but fear. Secondly, In the state of laps, we must fear to feel the justice of God: for so the good thief said upon the Cross, Fearest thou not, seeing thou art in the state of condemnation? Thirdly, In the state of recovery, God must be feared, 3. Of Recovery. Psal. 130.4. for his double favour; for so the Prophet saith, With thee there is mercy, that thou mayst be feared: That is, Mercy to forgive, that we may be afraid to offend. And thus Saint Bernard saith, In statu gratiae time, ne non digne opereris ex ea; In the state of God's favour fear, lest thou turn the graces of God into wantonness; as the false Steward, that wasted his Master's goods, and the slothful servant, that hide his Lord's Talon: Luke 16.1. In statu lapsus time, quia reliquit te custodia tua spiritus Deus, Math. 15.18. & 25. & Angeli Dei; In the state of sin fear, because God hath forsaken thee, and the Angels of God have no charge of thee: In statu restitutionis time, quia deterius est recidere quam incidere; In the state of restauration fear to relapse, because recidivation is fare more dangerous than the first transgression. And so you see the meaning of this Angels consolatory words unto the women, james 2.19. Fear you not; That is, not me, not men, not devils: for they fear themselves, and tremble, and they cannot hurt you, because you seek jesus that was crucified, and you walk in the light, therefore you cannot stumble; for he that walketh in the light, john 11.9. stumbleth not, saith our Saviour: but you may, and should fear God, with a filial fear; that is, To stand in awe to offend his blessed Majesty, for this expelleth all sin and wickedness from us, and continueth the love and favour of God unto us. And so much for the Angels comforting of these weak and comfortless Women. Every benefit requires a duty. Secondly, This Angel doth not only comfort and show benignity unto these Women; but he doth also instruct them, and require a duty from them, Quia beneficium exigit officium. Because every favour shown, requires a willingness to have our service performed; and as Aristotle saith, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉; Aristot. aethic. l. 5. 5. It behoveth the party gratified, to be proportionably serviceable to him that did him kindness, so that every good turn in nature is obligatory, and whatsoever benefiteth, ipso facto bindeth: And therefore this Angel setteth down unto these Women, two especial lessons. The first of Theory, which they must know. The second of practice, which they must do. CHAP. III. How the Angel informeth the Women of the Resurrection of Christ many ways, and how the ubiquity of Christ his Body is here confuted by this Angel. FOR the first, In the lesson of Theory, The Angel showeth the resurrection of Christ, three manner of ways. this Angel showeth unto these Women the Resurrection of Christ, and that as you may see three especial ways. 1. By way of Negation, He is not here. 2. By way of Confirmation, For he is risen. 3. By way of Illustration, For he is risen, as he said, and as you may see; Come see the place where the Lord lay. First, The Angel saith, Christ is not here; that is, That this assertion of the Angel quite overthroweth that doctrine of the ubiquity of Christ's Body. in respect of his corporal presence: for otherwise as he is God, he was there, and in all other places of the World; but as he is a man, consisting of a true natural body, defined and measured with quantity, and bounded with the limits of his trinary Dimensions, breadth, length, and thickness, and all other properties of a true body, he was gone, and was not there: And therefore this only place of Scripture, if there were none other, is sufficient to disprove all the ubiquitaries in the World; for if his body was in every place, how could the Angel say, that he was not in that place? It is true, that Christ may be said to be every where, and that the Virgin's Son may be said to have created the World, Bonauent. l. 3. sent. dist. 22. q. 2. but how? Non per proprietatem naturarum, sed per communicationem proprietatum, Not by the propriety of Natures, but by the communication of properties, and that not as transfused, the properties of the one Nature into the other, but as predicated of whole Christ in respect of the personal union of the one Nature with the other: For though the Apostle saith, Coloss. 2.9. That in him dwelleth the fullness of the Godhead bodily; yet we must note a difference between Divinitatem communicari humanitati, To communicate the Deity, and all the divine properties unto the humanity, Bellar. de incar. Christi. l. 3. c. 16. Et divinitatem inhabitare in humanitate, And to have the Divinity, and all the divine properties to dwell in the humanity, How Christ may be truly said to be every where. and so to dwell, not as he doth in us, by his grace, but by a personal union unto his Nature: And therefore as a House, by reason of a man's dwelling in it, cannot be said to go or to speak, but the man dwelling in the House may be said to do the same; so the body of Christ, by reason of the inhabitation of the Deity, cannot be said to know all things, or to be everywhere; but the Godhead that dwelleth in that body, may be, and is every where: for though the humanity of Christ subsisteth in the person of the Son of God, (and in that respect may be said to be every where, In what sense the manhood of Christ may be said to be every where. because that having no subsistence of it own, it subsisteth in a person that is every where,) yet in respect of its Essence, being a finite creature, it is no ways capable of the divine properties: And therefore though Christ personally may be said to be in all places, or the Body of Christ virtually, respectu virtutis seruatricis, that is, in respect of his saving virtue, as the Sun, which is essentially in Heaven, but virtually in all inferior bodies, may be said to be every where; yet the Body of Christ locally, or the manhood of Christ solely considered, must needs be in one place: Otherwise how could his manhood be contained within the straits of the Virgin's womb, if his manhood was every where? How could his body be nailed to the Cross, wrapped in clothes, laid in the Sepulchre, if that his body was so spacious as that no limits could contain him? Or how could the Angel say, Bellar. de incar. l. 3. c. 12. He is not here, if he was every where? Surely this would evert all the Articles of our Faith, that we do profess touching the humanity of our Saviour Christ, and make Christ indeed to be no Christ at all. Secondly, The Angel confirmeth his assertion of Christ's not being in his grave, by a sufficient reason: For he is risen; for if he had said, Luc. 24.6. But he is risen, (as Saint Luke saith it) it had been a further affirmation of his Resurrection; but saying, For he is risen, it is likewise a confirmation of his former assertion, He is not here: And the reason is natural, and in nature it is unanswerable. He is risen, and gone to another place, therefore he cannot be here, in this place; he is alive on Earth, and therefore not dead here in the grave: And therefore, Why seek ye the living among the dead? why seek you Christ where he is not? A doctrine surely to be well observed, Not to look for Christ where he is not, either in respect of 1. His spiritual 2. His corporal presence. First, For his spiritual presence, we know where he is, Gregor. moral. l. 18. c. 15. In sinu matris Ecclesiae, In the bosom of our Mother the Church: For where two or three are gathered together in my name, Matth. 18.20. there am I in the midst of them; And therefore, If thus we would find Christ, Luke 2.44. let us not with joseph and Mary seek him among our Kinsmen, and Acquaintance, and worldly Friends; Nam quomodo, That Christ is no where to be found but in the Church. O bone jesus, inter cognatos meos te inveniam, qui inter tuos minimè es inventus? For how is it possible, O sweet jesus, saith Saint Bernard, that I should find thee among my Kindred, when thy Mother could not find thee among thine own Kinsmen? (and I would to God, all the Bernard's of our time would think on this,) but let us with the Church in the Canticles, Lyra ad loc. cant. 1.8. follow the footsteps of the Flocks unto the Tents of the Shepherds; that is, Vestigia fidelium ad sedes doctorum, The footsteps of the faithful to the seats of the Doctors and Teachers of jesus Christ: There he was found by his Mother, and there he is still to be found of his Children. And, Secondly, For his corporal presence, we know where he is, That Christ is no where corporally but in heaven. Act. 3.21. sitting at the right hand of God in Heaven, not in Earth; for, the Heavens must contain him until the restitution of all things: Indeed Marry Magdalen, and the rest of these Women here, thought him to be in his grave; but as yet he had not ascended into Heaven, and they knew not what was become of him: And therefore their ignorance may be excused, for seeking Christ where he was not; but we know where he is, and therefore our negligence and preposterousness must needs be condemned, and ourselves shall be found void of all excuse: Si quaeramus in tumulo, Aug de tempore Serm. 133. quem adorare debemus in coelo, If we seek him not where he is, and not still look for him where he is not. Our Saviour tells us, (and I cannot here omit it,) That there should arise false Prophets, and they should say unto you, Lo here is Christ, or lo there is Christ; but he adviseth us to believe it not: And surely we have many such false and deceitful Prophets, even all the patroness of transubstantiation, that teach us to seek for Christ where he is not: Look Doctor Sheldon in a Sermon preached before the King, entitled, Christ sitting on his throne and not in popish secrets, where this is largely handled. Aug. l. de unit. eccl. cap. 3. Aquinas in cat. sup. Matth c. 24. for I do assure myself, (as Master Doctor Sheldon hath most learnedly and largely proved) that the prediction of Christ, concerning the practice of those pseudochristians, whereof he speaketh Matth. 24.26. saying, that they should say unto us; behold, he is in the secrets, is principally to be understood of these men. For, Although diverse of the ancient interpreters, as Origen, Saint Augustine, Aquinas, and others, do expound those words of Christ mystically, of the private conventicles of heretics, that do challenge unto themselves only the spiritual presence of Christ; and I confess this to be true, yet I say, that this is not all the truth; nor yet the chiefest intention of our Saviour Christ: and it is no marvel that the Fathers attained not unto the full meaning of our Saviour's words; because, every prophecy is, as a riddle, or a book sealed up, hard to be interpreted, as Ireneus saith, contra heres. lib. 4. cap. 43. but I say, that Christ forewarneth us to take heed of such, as would pretend to teach him, the true Christ to be personally present, in most hidden and secret places, wherein I beseech you to observe these three particulars. That Christ warneth us to beware of them that would seem to teach the true Christ. First, that I say, Christ forewarneth us to take heed of such as pretend to teach the true Christ; for he saith, that these false prophets shall prevail so fare in their persuasions, as that the very elect shall be in danger to be seduced by their subtleties; and therefore this doth plainly prove to me, that they shall not deny the true Christ, nor pretend to preach any other Christ, (for if they did so, the elect might be said to be more in danger of persecution than seduction) but that they should with lying arguments, out of Christ's own words, and in Christ his own name (as they will profess in the latter day) teach and seek to prove him, the true Christ, to be in secrets; that is, in those places, That Christ warneth us to beware of them that teach his bodily presence any where, but in heaven. where he is not. Secondly, that I say, Christ forewarneth us to beware of such as teach him, the true Christ, to be personally and corporally present in those secret places wherein they avouch him to be; for Christ bidding us, not to believe, that he is in such secrets, setteth down these two reasons to show why we should not believe it. First, That Christ useth two special reasons to prove that he will never come bodily to any secrets, till the day of judgement. because that as the lightning cometh from the East and shineth unto the West, so shall the coming of the son of man be: which is all one as if he had said; when they shall tell you that I am personally present in any place, believe it not, because I shall never come personally, (spiritually I do every day) until I come as a lightning, i. e. suddenly, gloriously, manifestly, which shall be his coming to judgement. Secondly, because that wheresoever the body is, thither will the Eagles be gathered together; for though Origen senseth the body, Origen. tract. 30 in Matth. to be the Church; the Eagles to be the Doctors; and their gathering together, to be their harmonious and joint-consent in truth; and though Saint Jerome, Theophylact and others, Hieron. in Matth. 4. and Theophylact. in Matth. 24. do by the body conceive Christ crucified, by the Eagles all the Saints, and by their gathering together, the applying of the merits of his passion, unto our souls: yet Saint Chryostome, Stella, Ferus, and Maldonate, and many more, even of our jesuites do interpret these words, of Christ his coming to judgement; and say that the body signifieth the personal presence of Christ, the Eagles the Saints, and their gathering together the meeting of him in judgement: and therefore by this reason, Christ doth plainly intimate, that they should not look, nor believe any personal presence of him in any secret places; because he is that body, or that carkeise, as both Theophilact and Beza use the word, unto whom all the Saints shall be visibly gathered together; and he at no time come bodily unto them, until they likewise come, and be gathered unto him. And in both these reasons (as you see) he speaketh of a personal presence of himself, publicly showed, and in this last nameth his body or carkeise; and therefore in his predictions, he forewarneth us to believe not them, which teach any personal or bodily presence of him in any secrets; for otherwise it had been to no purpose to bring these reasons of his not coming bodily, until he should visibly come to judgement, to dissuade us from believing any his spiritual coming: for his not coming personally till the day of judgement, doth no way prove, but he may as he doth come spiritually every day to be present with his Saints in many secrets; but his not coming personally till then is a sufficient reason, to dissuade us from believing any personal coming of him in secrets. And, That Christ willeth us to beware of them that teach him to be bodily present in many places at once. Thirdly, that I say, Christ forewarneth us to take heed of such as teach him, the true Christ, to be thus personally present, in many secret, unknown places, all at once; for the very word, which our Saviour useth, to express the subtleties of these false prophets, doth prove as much: for, First he showeth us, that they shall say, he is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉: in secrets: which is a word that signifieth, a most secret, unknown place; a little cupboard where they use to set their bread; and so the word, used to express the same in the vulgar Latin, in penetralibus, doth signify the most inward, and most hidden place of any place. Secondly, he showeth us, that those false prophets should tell us, that the true Christ is not only 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉: in some one secret place, but in penetralibus, in secrets, i. e. in many places, and in diverse secrets all at once. That the defenders of Transubstantiation teach all these points which Christ bade us herein to beware of. And I say, that I could never see, how this prediction can be more properly applied, to any heretics, old or new, then to the teachers and defenders of Transubstantiation: for, First, they persuade us to believe no other Christ, but only the true Christ to be there, under the forms of bread and wine. Secondly, they persuade us, that he is personally and bodily there, flesh, blood, bones, and all: Thirdly, they teach, that he is there in so secret, hidden, and invisible manner, as that it can no ways, by any humane sense be conceived, but only by a divine faith to be believed. And I am sure no false prophets in the world could, or ever can teach a more mystical and secret presence of Christ personally and bodily, than this manner is▪ and Fourthly, they teach, that he is thus wholly and hiddenly in many thousand places all at once, even wheresoever any bread in the Mass is consecrated, there is Christ personally in all such secrets; according to their ancient distich: Constat in altari, carnem de pane creari; Hic panis Deus est, qui negat hoc, reus est: The bread on th'altar, as we say, is turned by the Priest his breath, To be Christ's flesh; who ever saith nay, is guilty of his death. And therefore seeing the prediction of Christ concerning the practice of the false apostles, is so plainly seen to be fully accomplished in these deceived and deceitful teachers; I advice all men to follow our Saviour's council, believe them not, believe them not; for, though we do acknowledge, a true, real, sacramental presence of Christ, effectually and really working, How the body of Christ may be said to be truly and really in the Sacrament. by a true and lively faith in all the worthy receivers of that blessed bread; because, as the Angels are said truly and really to be, not only where they diffinitively are, but also where they do effectually work; and as the Sun is said truly and really to be, not only where he is locally fixed in heaven, but also where it doth virtually shine, and work here on earth; so the body of Christ may be said to be truly and really, not only in the heavens, where it is locally present, but also here in the sacred mysteries, where he effectually worketh in all the worthy receivers of the same; yet for any other real bodily presence of Christ, in the bread and wine, we utterly deny he is not here; for the same reason that the Angel useth to prove, he was not in his grave; because he was risen, and gone to another place; so we say, he is not here; because we know he is in heaven, where he sitteth on the right hand of God, and from thence he will not come personally into any hidden and secret place, until he comes apparently, like the lightning that cometh from the East, and suddenly shineth unto the West, as himself doth testify. And so much for the confirmation of this Angel's assertion, that Christ was not there, in the grave; because he was risen, and gone to another place; and so likewise of my application and inference thereupon, that we are not to believe Christ to be in the secret places of bread and wine; because he is ascended to another place, where he sitteth on the right hand of God: He that hath ears to hear, let him hear; for here I do profess, What the Author thinketh of transubstantiation. before almighty God, and before his son jesus Christ, that in all my poor reading (which I desired might be so much as my time and ability would give me leave) I did never find a point, more contrary to the truth, more derogatory to the honour of God, more destroying the nature of Christ, and more dangerous unto men in all the writings of our adversaries then is this incredible and impossible point of Transubstantiation: lo, I have told you what I believe. And here likewise we must further note, that (as I shown unto you before) Saint Luke saith, He is not here, but he is risen; to teach us▪ that these words are so excellently couched by the Evangelist, as they might serve, both for a confirmation of his former speech, he is not here; and also for an assertion and declaration of the chiefest matter that the Angel intended to instruct these women in: that is, the resurrection of Christ: for he is risen. CHAP. FOUR That the Messiah was to rise again, and why: Certain objections answered: and why he was to rise again the third day. THirdly, the Angel doth not only affirm, but he doth also illustrate and confirm this assertion of Christ his resurrection, by two infallible arguments. First, à priori, from those typical instructions, and Prophetical predictions, which foreshowed that the Messiah must rise again. Secondly, à posteriori, from those clear demonstrations that do prove this Christ to have risen again. For the first he saith; that, Christ was risen as he said i e. formerly by his Prophets, and lately by himself; for the resurrection of Christ was not only prefigured by Adam's sleep, by Isaac's laying upon the Altar, by josephs' imprisonment, by Sampsons' breaking of the gates of Gaza, and such like, but in a more plain and special manner, it was prophesied and foretold by Moses, David and others of the Prophets, which spoke of the resurrection of Christ, and so likewise by our Saviour Christ himself. Three special reasons showing, why Christ was to rise again. First, to manifest Satan's conquest. Secondly, to assure us of our deliverance. And the reason why the Messiah was to rise again is specially threefold. First, in respect of Satan, that his subjection might be manifested, for he had said, that the Prince of this world was to be cast forth, this Prince was conquered at his passion, but this conquest was manifested at his resurrection. Secondly, in respect of us men, that we might be assured of our deliverance from sin and Satan; and of our justification before God, by the 〈◊〉 virtue and power of his passion; for if Christ be not risen from the dead, our faith is vain, our hope is vain, our religion is vain, and we of all men most miserable: for in this only point, consisteth the greatest difference, betwixt us and the jews, and all other unbelieving Gentiles: Nam Christum esse mortuum ratio humana concedit, for they will yield that Christ was dead, humane reason might prove that unto us; Ambros. l. 24. c. 26. in Joh. sed eum esse suscitatum ex mortuis omnem fidem rationis excedit, but that he should rise again from the dead, they cannot think, they will not believe; because this exceeds the reach of reason: and therefore Saint Ambrose saith, that although sibi cur resurgeret rationem non haberet, he had no reason to rise in respect of himself, yet, there was great reason that he should rise for the confirmation of our faith: and so Saint Paul saith, Rom. 4.25. that he rose again for our justification; not that any part of the price of our redemption was unpaid at his passion, but that the evidence of our deliverance was not manifested until his resurrection: for as he died to deliver us, so he rose again to show that he had delivered us. Thirdly, in respect of himself, Thirdly, to show himself a most victorious conqueror of all his enemies. that he might show himself a victorious conqueror of all his enemies, and a trampler of hell, sin, and Satan under his feet; as of those that could detain him no longer in their hands: and that he might show himself to be the Son of God, coequal and coeternal unto his Father; for as he was to declare himself, truly to be the son of man, by yielding unto death; so he was to declare himself mightily to be the Son of God, by the resurrection from the dead; Esay 53. and as he should be led (by Esayas prophesy) as a sheep to the slaughter, when he was to be crucified; so he should come from the spoil, (by jacobs' prophecy) as a Lion's whelp, Gen. 49.9. when he was to rise from the dead: and therefore Saint Bernard saith, that he, Qui agnus extiterat in passione, factus est Leo in resurrectione, which stood as a lamb at his passion, to take away the sin of the world, became a Lion at his resurrection, to spoil all principalities and powers, and to make an open show of them. Collos. 2.15. But here it may be some will say, doth resurrection from the dead declare a man to have conquered death, hell and Satan, and prove him to be the eternal and omnipotent Son of God? 1 King. 17.22. Mark 5.41. Luke 7.14. john 11. why then the widow's son of Sarepta, the son of the Shunamite, the daughter of jairus, the widow's son of Naime, Lazarus, and all that did rise with Christ, and appeared to their friends in jerusalem, may be said to be the conquerors of death and the eternal sons of God: but this is most absurd, and therefore resurrection from the dead is no sufficient argument to prove the conquest of our enemies, and the divine omnipotency of our Saviour Christ. Sol. I answer, Quod hi resurrexerunt mortui, iterum morituri, that these men rose when they were dead, to die again, after they were raised; but Christ being raised from the dead, dieth no more (saith the Apostle) death hath no more dominion over him. Rom. 6.8. Secondly, I say, that all those were raised virtute aliorum, by the virtue and power of others, as the widow's son of Sarepta was raised by Elias, That all which were raised from death but Christ, were raised by others and died again. the Shunamites son by Elizaeus, and they did it potestate precaria non propria, by a power obtained by prayer, not proper in themselves; a power non innata, sed data desuper, not their own naturally, but supernaturally given them from above; and therefore though in their life time, they raised others, yet being dead, they could not raise themselves; but our Saviour Christ did not only raise others in his life time, but also being dead, laid in his grave, pressed with stones, sealed by the Priests, watched by the Soldiers, That Christ raised himself from the dead and sought to be detained by all the power of darkness; yet he, virtute propria ut victor prodijt de sepultura, as a most invincible conqueror, by his own proper power, raised himself to life; and by the strength of his own arm, he caused all things, Bernard. de resur. Christ. to make way unto himself. And this the Prophet Esay, in the person of Christ clearly expresseth; saying, Esay 63.3.5. I have trodden the wine press alone, and of the people there was none with me; and I looked, and there was none to help; and I wondered that there was none to uphold: and therefore mine own arm brought salvation unto me, and my fury it upheld me; for as no man could take away his life from him, he laid it down himself, as a man layeth down his garments; so though there was none to help him; yet was it impossible, that any, or all his enemies should keep away his life from him, he had equal power to take it up, as he had to lay it down at his pleasure: and therefore St. Peter saith, Act. 2.24. Ob. Act. 5.30. Act. 2.24. cap. 4.10. Ephes. 1.20. Rom. 8.11. Sol. that he loosed the sorrows of death, because it was impossible that he should be holden of it. But against this it may be objected, that the God of our fathers is said to have raised up jesus from the dead; and so in many places the suscitation and resurrection of Christ is ascribed unto the Father: and therefore Christ did not raise himself. I answer that this doth not show, he raised not himself; but it showeth that the resurrection of the manhood of Christ is the indivisible work of the blessed Trinity essentially, common to all the three persons; for as the Father raised him, so he raised himself, for (whatsoever the Father doth, I do, saith Christ;) and so the holy Ghost raised him: and therefore this rather confirmeth the truth of his resurrection, by his own power and virtue, than any ways seem to infringe the same. Neither was it only prophesied that he should rise again from the dead, but it was also more particularly showed, Hosea 6.2. that he should rise again the third day: for the Prophet Osee speaking of our Saviour Christ, saith; after two days he will revive us, and in the third day he will raise us up, and we shall live in his presence; and Christ himself more plainly saith, Matth. 12.40. that as jonas was three days and three nights in the Whale's belly, so should the son of man be three days and three nights in the heart of the earth. And the reason why he was so directly to rise again the third day, may be said to be, to fulfil all predictions, That God foreshowed Christ should rise again the third day. that were fore-spoken concerning him, that so the Scriptures might be fulfilled, as our Saviour himself doth testify: and so the Angel said, that he was risen, as he said: and he said that he should rise again the third day. And this he said, 1. Formerly in the old Testament. 2. Lately in the new Testament. First, by his Prophet Osee he said in plain terms, that in the third day he would raise us up, i. e. his Son united to us, or else our flesh assumed by his Son: but because as many of us do now hear the Sermon and hate the Preacher, praise his words, and never practise the matter, so did the jews then, hear the prophecies but kill the Prophets, retained the words, but never believed the true substance of the matter: therefore God did not only by these dead letters, but also by most lively figures, expressly show, that the Messiah, which should be slain, should in the third day be raised up: for, Typical testimonies showing that Christ should rise the third day. Gen. 22 4. First, Isaac going with his Father to be sacrificed, as a true type of that eternal Priest which was sacrificed for all men, until the third day was no better than a dead man; but at the third day he was revived, restored, and as it were raised again from the dead. Secondly, joseph being sold to Egypt, and sent by God to be a ruler next under Pharaoh, Gen. 41.1. (as Christ is under God his Father) that he might be a type of this eternal King, until the third year, was no better than a dead man, but in the third year, he was delivered and made governor over all the land of Egypt. jonas 2.2.10. Thirdly, jonas being sent into the land of Ninive, that he might be a type of that great Prophet which the Lord our God had promised to raise unto us out of our brethren: for three days was no better than a dead man, lying all that while in the whales belly; but after three days he was delivered out of the belly of Hell, and vomited out upon the dry land. All these foretell the resurrection of Christ: and therefore Christ to fulfil all these, did rise again the third day. Christ himself showed, that he should rise again the third day. Secondly, Neither did these preach louder unto the jews, that the Messiah which was to come, should rise again the third day, than Christ himself did unto his Apostles that he would rise again the third day: for as soon as ever Saint Peter, in the name of them all, had confessed that he was the Christ the Son of the living God; he did presently profess unto him and the rest, how he must be killed and raised again the third day: and therefore to perform his own words, spoken by himself, aswell as his Father's words spoken by the Prophets, he would be mindful of his promise, and rise again the third day; and this the Angels do excellently note, when they said unto the Women, Luk. 24.6. Remember how he spoke unto you, while he was yet in Galilee, saying, The Son of man must be delivered into the hands of sinful men, and be crucified, and the third day rise again. An exceeding comfort unto us all, that Christ will ever perform his word, fulfil his promise, and observe his time to a minute; for he is not as man that he should lie: and therefore we should ever give credence unto his words, for he will perform them all in their appointed times. But here it may be demanded, Ob. why God appointed and decreed this third day to be the definitive and set time of his resurrection, rather than the second, fourth or fifth, or any other day before or after? To this I answer, that God is liberrimus agens, Sol. That we are not curiously to search the reason of God's free actions. a free worker of his own affairs, and it is not for us to know the times and the seasons which the Father hath kept in his own power; but as he doth whatsoever pleaseth him, so he doth them whensoever it pleaseth him. Secondly, I say that we find very excellent reasons (that it pleased God to reveal unto us) why Christ raised himself the third day: that is, 1. In respect of his enemies. Christ raised himself the third day in three respects. 2. In respect of his Disciples. 3. In respect of all believers. First, His enemies, First, of his enemies. both in respect of the predictions of the Prophets, and the speeches of Christ himself knew, that the Messiah should rise again the third day: and therefore they hired soldiers, and appointed a guard to watch, Turtul. adverse. judaeos. c. 13. and to keep the sepulchre, that upon that day this jesus should not rise; lest if he did, he might be then thought to be the Messiah indeed: and therefore upon that day he did rise, that his enemies might be convicted by the testimony of their own watchmen, and be brought therefore, either to confess their faults, or to remain without excuse; if they knowing the truth, would notwithstanding seek (as they did) to conceal and suppress the truth. Secondly, Secondly, of his disciples. His friends and disciples upon the foresaid apprehensions, did expect his resurrection upon this third day; for so the two disciples travelling towards Emaus after they had said many things concerning him, Chrysost. hom. 9 in Matth. and that they trusted it had been he which should have redeemed Israel, they add this, as a most special observation, besides all the rest, Luk. 24.21. that to day is the third day since these things were done: and therefore to confirm their weak faith, and to comfort their disconsolate souls, he did rise again the third day. Thirdly, of all Christians. Thirdly, We were all to reap and to receive the fruits and benefits of his resurrection: and therefore chief (as he rose) so he rose the third day in respect of us all, i. e. to confirm our faith, and that especially in these four respects. The Resurrection of Christ the third day confirmeth our faith in four respects 1. Touching the quality of his person. 2. Touching the certainty of his resurrection. 3. Touching the manner of our restauration. 4. Touching the manifestation of our state and condition. First, Our Saviour Christ consisted both of a Divine and a Humane nature: Humane, that he might die; and Divine, that he might rise again: and to show his death, it was requisite that he should rise no sooner than the third day; because in less time than that, a man cannot well be said to be dead, but may be suspected to be in a sound or in a fit of an apoplexy, How the third day was the fittest time for Christ to rise in respect of the person of Christ. or some other feigned fit: and in respect of the Divine nature, it was impossible that he should be held of death any longer than three days; for it is the opinion of most, grounded upon experience, that in all dead carcases, and a wounded body especially, putrefaction and corruption beginneth the third day; so Martha saith of Lazarus, he hath been dead four days, and he stinketh: then no doubt but he began to stink the third day; but the humane nature of our Saviour Christ, in respect of its hypostatical union with the Deity, even then, when it lay in the grave, could not see, much less feel corruption; Psal. 16.11. Act. 2.24. as the Prophet David showeth: therefore it was impossible (saith Saint Peter) that he should be holden of the pains of death, i. e. be stayed so long by death, until putrefaction or other like penalties and consequences of death had seized upon him; and therefore as in respect of his humane nature, it was not convenient he should rise any sooner: so in respect of his Divine nature it was impossible he should be stayed any longer. Christ stayed while the third day, to show the verity of his de●th, ●nd no longer, to show the certainty of his resurrection. Secondly, Our Saviour was to show both the verity of his death, and the certainty of his resurrection: but if he had risen sooner than three days, the verity of his death might be called into question; and if he had promised after a long time to have raised himself again, (as Mahomet said, that after 800. years he would revive and revisit his Sarazens again) then might the falsehood thereof lurk in the length of time; and indeed if he had stayed in his grave any whit longer than he did, it might be easily objected and with some probability, by his adversaries, that there was no certainty of his resurrection, whether it was he that was crucified had raised himself, or some other that appeared in his name; or whether he had raised the same body that was buried, or had assumed some other body, like unto the same: because the countenance of a dead body is soon changed, and our memory and knowledge of such is soon stupefied, as we see these three days time, made most of them, that they knew him not, prima fancy, upon the first sight: therefore Christ to show the verity of his death, stayed while the third day; and he would stay no longer, to show the certainty of his resurrection. Thirdly, Christ rose the third day might parallel our creation. Christ in our redemption was to parallel our creation; and in many things this second Adam was to resemble the first Adam; for Saint Paul speaking of God's economy and dispensation of his grace unto us, showeth, how Almighty God purposing to redeem mankind, did so sweetly dispose of the manner of our redemption, that as by man came death, so by man came the resurrection from the dead: and so a due proportion and resemblance should be in many things betwixt the first and second Adam. But we find that the first Adam was form out of the earth, as from a sole mother without any Father, by the Word of God, and was both created and fallen in the sixth day, the day before the Sabbaoth: therefore the word God, Amb. l. 5 ep. 19 in the sixth age of the world, was made the second Adam, of a sole mother, without a father; and in the sixth day of the week, the same day wherein Adam was created, and transgressed, and about the same hour that the first Adam sinned by eating the fruit of the forbidden tree, was this second Adam crucified upon a tree, and in the same place (as some do think) wherein the first Adam was buried: and as the Father after his creation, rested upon the Sabbaoth; so Christ after our purchase and redemption, rested in his grave all the Sabbaoth; and then as his Father ●pon the first day of the week, had begun the world; so Christ upon the first day of the week did begin to renew the world, and caused, as Lactantius saith: Omnia cum domino dona redire suo; All graces to be renewed, all men that believed in him to be revived, and now to begin again to live a new life unto God with him. And this was prefigured in the Law, where Moses showeth, that the sheaf of their first fruits was to be brought unto the Priest, Levit. 23.11. and the Priest was to wave the same before the Lord, on the morrow after the Sabbaoth, which was the Sabbaoth of the Passeover; Vers. 15. to note unto us, that Christ which is the true first fruits that is offered unto God for us all, was to be waved and raised up the immediate morrow after the Passeover; that as Adam was created the last day, and then died, and so begat Ecclesiam morientium, a Congregation of sinners, all subject unto death; so Christ the first day of the week was raised up, and lives for ever, to beget Ecclesiam resurgentium, a Congregation of believers, that through him might live to God and with God for ever. Christ rose the third day to be a pattern of our condition. Fourthly, Christ by his example, was to set down a pattern and a sampler of our state and condition: and we are all to learn of him, and to do as he did, if we desire to be happy where he is; but here we see Christ had his three days and no more: and therefore we must have the same three days, and the same like to his, if we would be christian's like to him. Now these three days of Christ were thus distinguished: the first day was called the day of preparation, and this was the day of his Passion: the second day was called the Sabbaoth, and this was the day of his rest, and the third day was called the first day of the week, and this was the day of his resurrection; and so must our three days bear equipage, and prove to be like his, if we would be his. The first day is a day of Passion. The first is a day of preparation, a day of Passion, a day of clouds and darkness, wherein with strong cries, and tears, and prayers, we must commend ourselves unto the tuition and protection of God; for in this day we must strive and struggle against sin and Satan; we must suffer all their bitter darts against us, and we must fight till we die against them: and though this be a day of sorrow, yet we have some comfort in this day; for as this his first day, was the shortest of all his three days; so is our life but a day; give us this day our daily bread, and this day is but a span long, the shortest time that may be, like unto a dream, or a tale that is told: and therefore we should be the more ready, and willing to bear our cross; Our suffering is but short. because the time of our suffering is but very short. The second is a day of rest in our graves, The second day is a day of rest. The third day is a day of resurrection. where our flesh shall rest in hope, to be raised up at the last day. And, The third is a day of resurrection unto glory, the first day of the week, and the first beginning of a never-ending world. But as Christ could not have risen in glory, had he not rested in hope, neither could he have rested in hope, had he not suffered and died in faith; so cannot we attain unto a joyful resurrection upon our third day, unless we rest in hope in our second day; neither can we rest in hope in our graves the second day, unless we do valiantly fight and suffer unto death on the first day; for this is the order that Christ took, and the Disciple is not above his Master: and therefore if any bid us come down from the Cross let us stop our ears, like the Cockatrice, and let us bide on still with jesus, that so we may rest and rise with jesus: And so you see how, and why our Saviour Christ was to rise again the third day. But here it may be some will say (as they qui disputare mallent quam credere, Ob. which had rather dispute about his resurrection, then believe in his resurrection;) that he was not only to rise the third day, but also to remain three days, How Christ remained three days in his grave. and three nights in the heart of the earth: and yet we find that he was buried by joseph and Nicodemus about three hours before Sunset on Good friday; and rose again about four or five a clock on Sunday morning, which maketh not in all above thirty six, or thirty eight hours, or not above forty hours, if we cast it to the highest account: and therefore how could he be three days and three nights in the heart of the earth? To this Leo answereth, that Christ, Sol. Leo Ser. 1. de resur. lest his long absence should too much perplex the afflicted minds of his Disciples, Denuntiatam tridui moram tum mira celeritate breviavit, etc. Did so exceedingly shorten the fore-spoken three days space, that while the last part of the first day, and the first part of the last day is numbered with the second day, the time is only shortened, but the number of the days is not diminished: and so Saint Augustine saith, that the last part of the first day, is taken for the whole day, and so likewise the first part of the last day, is taken for the whole day. Ob. But then, though this taking of part for the whole might be sufficient to prove his being three days in the earth; yet this is deficient, to show how he was three nights as well as three days in his grave; Matth. 12 40. for our Saviour saith, He must be three days and three nights in the heart of the earth: whereas by this reckoning we find but two nights in all: and therefore to say what I think, Sol. I answer, that twelve hours was the jews perfect day, according to that saying of Christ, john 11.9. How Christ remained three days & three nights in his grave. Are there not twelve hours in the day? and the very same twelve hours in the opposite Region of the Heavens, is a perfect night, and we find that Christ remained in his grave, three whole twelve hours, cast it how you will: and therefore thus he may be truly said to be three days and three nights in the heart of the earth: Or else, I say secondly, that if we measure the time according to God's measure of a day in the beginning, i. e. from the beginning of the Evening, until the Evening returned again; as the Evening and the Morning was the first day, i. e. the Evening of the night, and the Morning of the day, was the first day: then I say, that under these parts of the first and last day, must be (as there in Moses it is) understood the nights also: Gen. 1.5. for as Moses reckoneth the Evening and the Morning of the day, for the day and night; so must we here understand these three days, for three days and three nights; and so Christ remained three days and three nights in the heart of the earth. And thus we see both by types and the predictions of the Prophets, and by the assertion of Christ himself, that the Messiah and Saviour of the world should be slain, and must rise again the third day, CHAP. V Of the jews reasons why they believe not jesus the Son of Mary to be the Messiah, and why they think he raised not himself from the grave. SEcondly, For the confirmation of this point, The question betwixt us and the jews. à posteriori, From the apparent proof of the fulfilling of the same truth in the person of any one that was slain, and did rise again the third day, The question is betwixt us and the jews; whether jesus the Son of Mary, whom they crucified and buried, and whom we preach and believe in, be the true Messiah or not, and whether he raised himself from his grave, yea, or no. To both these the jews answer no: Not the Messiah, not raised from the dead. First, Not the Messiah, because he came not down from the Cross, when he was fast nailed unto the same: for, If he be the King of Israel, (said the chief of them, their high Priests and Elders of the people,) Let him now come down from the Cross, Math. 27.42. and we will believe in him. Ah foolish Nation, a Nation void of understanding, and Children of your Father the Devil, Namque haud tibi vultus humanus, nec vox hominum sonat: For here you sing the same song, Math. 4.6. and you harp upon the same string as he did; If thou be'st the Son of God, cast thyself downward, saith the Devil; and if he be the King of Israel, let him come down from the Cross, say these Children of the Devil: Chrysost. hom. de cruse. So you see the one would have him to descend from the Temple, the other from the Cross, the one from serving God, the other from suffering for man; and both to descend, whereas God made man to ascend. Os homini sublime dedit caelumque tueri inssit.— And of all his Creatures, he made him only strait, God made man to ascend. to look up towards Heaven, and bids men always to have Sursum corda, Their hearts like their heads, lifted up, their thoughts in Heaven, and their conversations in Heaven: Phil. 3.20. And therefore whensoever we are enticed to descend from the height of God's service, or suffering upon our Cross, and to settle our affections here upon the base things of this World, let us know, it is the voice of Satan, not of God. Math. 27.42. I, but let him come down, and we will believe in him, saith this people; and let us enjoy the pleasures and the vanities of the Earth, and we will serve him, saith the generation of this World. Luke 16.31. But as our Saviour saith unto them, in another case, If you will not believe Moses and the Prophets, neither will you believe though one should arise from the dead; So Saint Bernard saith in this case, If now you will not believe in him that raised himself from the grave, you would never have believed in him, if he had then descended from the Cross. Greg. Hom. 21. in Euang. Quia plus erat de sepulchro surgere, quam de cruse descendere, & plus mortem resurgendo destruere, That it was a greater matter to rise from the dead, then to come down from the Cross. quam vitam descendendo seruare; Because it was a greater matter to raise himself from the grave, then to descend from the Cross; and a fare more excellent argument of invincible omnipotency, being dead, to destroy death, by rising again from the dead, then being alive, to save his life by descending from the Cross: And so I say to the base descending worldlings, if they will not stay upon the Cross, to suffer with Christ here, they are not worthy to be exalted to reign with Christ hereafter; and if they will not believe in him, and serve him for the hope of the joys of Heaven, they are not worthy to be received into the number of his servants; because such men love the World more than God, and will not love God but for the World's sake: August. de ver. Dom. Serm. Like unto the Woman, Quae non maritum amat, sed aurum mariti; Which love's her Husband's wealth more than her Husband; or not her Husband, but for his wealth's sake. Secondly, They say he raised not himself from the grave, but his Disciples came by night and stole him away: and if this be true, he could not be the true Messiah. Whether the Disciples stole away Christ from his grave or not. But what? his Disciples that forsook him, and forswear him while he was yet alive, and could, if he had would, have rescued himself out of the hands of all his enemies: Alas, poor men, durst they now, silly Fishermen, thrust themselves among the pikes of armed Soldiers, to steal away a dead carcase, that could neither help himself, nor them? No, no, they were readier to hide themselves in graves, then to adventure to take him out of the grave: And therefore Marry Magdalen, that knew his Disciples did not, nor durst not take him away, thought rather, (when she found him not in his Tomb) that they which left him no rest in his life, did also take him and toss him now out of his grave. — Sic multum terris iactatus & alto. And so left him not, neither in life nor death: Dementia insanabilis; So implacable was their rage against him. But though she was in the right, that his Disciples did not meddle with him, yet herein she was deceived; Ambros. in hunc locum lucae. Putando Christum sublatum esse de monumento, When she thought that the Soldiers had removed him, (saith Saint Ambrose;) because this victorious Lion; did Sampson-like, carry away the gates of Gaza, judg. 16.3. and burst open the doors of his Sepulchre, that his glorious Body might come forth; yet the Woman's weakness may be excused, Quia cum pietate societus est; Because her error proceeded of ignorance, and was accompanied with an upright conscience: but who can extenuate, or who will not aggravate that extreme folly, and horrible impiety of this wretched and malicious people? How the High Priests did what possibly they could to hinder the Resurrection of Christ. For they not only refused to receive him for their Saviour, and said; Nolumus hunc regnare super nos, We will have none of this man, we will have none other man but Caesar to be our King: But they did also persecute him, as a seducer, and crucified him as a false usurper, and then buried him without honour; There were no Widows to make lamentation, nor any of his friends that durst show it, and being buried, they locked fast his Sepulchre; Molemque & montes insuper altos imposuere, They pressed him down with a mighty stone, and they hired a band of armed Soldiers to watch him, that he should neither rise himself, nor his Disciples come and take him away: And therefore his Disciples that were so lately amazed at his passion, were now so stupefied at this obsignation, this sealing, and watching and warding of him, that they durst not once pass out of doors to look after his Resurrection, until these three Women, (which esteemed themselves more free from violence, and thereupon presumed first to see the Sepulchre) had informed them, that this one had chaste a thousand, and had put all that band of men to flight. Or if their hearts had served them, to adventure so great a danger, and that they had recollected more courage now after his death, than ever Peter the boldest of them had, during his life, (which all men will say, is most unprobable, because a living Dog is better than a dead Lion; Eccles. 9.4. and therefore Christ being alive, might animate the vilest cowardlike Thirsites, to be more valiant and adventurous for his defence, than now being dead he could do to the most heroic Achilles;) yet is it any ways likely, or could it possibly be, that his Disciples should come thither, break up the Monument, tumble away that great stone, take up his body, bestrip him of his winding sheet, lay all his linen , wherewith he was wrapped, so orderly by themselves, (a sign they had leisure enough, and were in no danger at all, or else they were very fools, that they did not suddenly snatch him away, and take some other time and place to bestrip him,) and then carry him away, never after to be seen or found, without the espial of some one or other, among so many that attended there? Ideo mentita est iniquitas sibi: But the jews answer, that as the foolish Virgins, (whereof our Saviour speaketh) so these foolish and sottish Soldiers, they all slumbered and slept; and than while their Argos eyes were sleeping, his Disciples came, those poor freshwater Soldiers, and their committed charge was stolen away. The absurdities following the High Priests saying. But then I reply, first, with Rhemigius out of Saint Augustine, If they all slept, Quomodo furtum viderunt? How can they tell his Disciples, and not others, took him away? Might not God take him as he did Enoch, or the Angels bury him and hide him, as they did the body of Moses? or how can they tell who took him away? for they slept; and therefore surely no credit to be given unto them: If they had said; We slept, and therefore we cannot tell what became of him, this might have some likelihood of truth: but to say, We slept, and his Disciples stole him away; this must needs be apparently false. Secondly, If they slept, why did the High Priests give them money, large money (saith the Text) for their negligence, and not rather punish them for their slothfulness? must men be so largely rewarded for evil doing? especially in so weighty a cause, as, not the loss of a City, or a Kingdom, but the loss of salvation to the whole race of mankind; all depended upon this one point; for if he rose again, he was the Saviour of the World; if not, he was but an impostor: Why then would they not watch? or if not, why not severely punished? and no punishment too great for so great a negligence? Thirdly, If they were awake, why did they hire them to say they were asleep? This may be answered: They knew money delivered him into their hands, and therefore they thought that money would conceal the truth from the people; for as the Poet saith; — Quid non mortalia pectora cogit auri sacra fames?— What wickedness is not done for money? How the love of money maketh many men to do any thing. These Soldiers had been Preachers to publish this truth unto the World, had not their mouths been stopped with silver; for as this opens the mouths of many, to bruit forth and to testify many lies; so it shuts the mouths of as many, to conceal and keep secret many truths; and therefore the high Priests did give large money to these Soldiers, to conceal this truth, and to belie themselves, to say that they were asleep. Well then, if they were asleep, how can they tell, what became of him, and why did the chief Priests give them such large sums of moneys for their negligence? or if they were awake, why did they hire them so dear to say they were asleep? To all this they must answer now to us, as they did heretofore in another case to Christ; We cannot tell: Math. 21.27. But then O foolish jews, if you cannot tell, why will you not believe that your Messiah is already come, and that God hath raised him from the dead? Saint Paul tells us why, Rom. 11.25. Because partly obstinacy is come upon them, until the fullness of the Gentiles be come in. O Lord if it be thy will, do thou open their eyes, that they may see the truth. CHAP. VI Of the testimony of the Angel, and the manifold apparitions of Christ after his Resurrection, to prove the truth and certainty of his Resurrection. YOU see then, how the jews are blinded, to destroy themselves; but on the other side, we do know, and believe, and teach this jesus the Son of Mary, whom the jews have crucified, to be the true Messiah and the Saviour of the World, not only because he lived without sin, and died without cause, (on his own behalf;) but especially because that he being dead, and laid in his grave, did declare himself mightily to be the Son of God, Rom. 1.4. by his Resurrection from the dead: And this Resurrection of him, we do most faithfully believe, and as constantly teach, for these three especial reasons and respects; and a threefold cord is not easily broken. That we believe the Resurrection of Christ, f●r three special respects. 1. In respect of this Angelical assertion. 2. In respect of his personal apparitions. 3. In respect of many other circumstantial demonstrations First, the Angel said unto the women, why seek ye the living among the dead? he is not here but he is risen, Et si non credideritis oraculo credite oculo, and if you will not believe us, believe your own eyes, Math. 28.1. Luke 24.4. for you may see the place where he lay. And this was spoken unto two women, as Saint Matthew showeth, and by two Angels, as Saint Luke saith; and therefore if Dives thought that the words of one man coming from the dead would be sufficient to make all his brethren to believe the torments of hell, First, The Angels testify the Resurrection of Christ. why should not the words of these heavenly Angels be alonely sufficient to make us to believe this divine truth of the resurrection of the Son of God? for the Angels though they be mutabiles natura, mutable in respect of their nature, yet are they now, confirmati per gratiam ne à veritate voluntatem averterent, so confirmed by grace, that they shall never evert themselves from the truth, Isidorus de summo bono. saith Isidorus. Secondly, as the Angels had testified, that he was not there in the grave among the dead, but was risen and alive among the living: so truth itself confirms this truth unto us, by those manifold apparitions that he made after his resurrection, That Christ appeared twelve several times after his resurrection. during the space of forty days, that before he ascended into heaven, he walked here on earth. And these (if I be not far deceived in my reckoning) were at least twelve times, according to the number of his twelve Apostles. First, he appeared unto Mary Magdalen apart; Mark 16.9. First, to Mary Magdalen and why. where we must observe, that he appeared first unto a woman, that no woman should thenceforth be any ways reproached by any man, for their first transgression, and seduction of man; quia ut culpam vire transfudit, transfudit etiam & gratiam, Ambros. l. 10. in Luc. 24. Beda in cap. vlt. Luc veterisque lapsus aerumnam resurrectionis indicio compensavit, because that as a woman was the first instrument of death, so she was the first messenger of life, and brought the first tidings of the resurrection of Christ, which is the surest argument of the salvation of man. And he appeared to this woman, first, August meditat. cap. 35. quia Dominum prae caeteris dilexit, ideo prae caeteris videre meruit, because she loved him above all, therefore she obtained to see him before all: She loved much, saith our Saviour, and she saw him first saith the Evangelist: and therefore no doubt, but he shown himself to her first, because she loved him most: whereby we see that with God there is no respect of persons, no difference of sects, but whosoever loveth him, man or woman, young or old, that person shall be respected of him; for I will love them that love me, saith the Lord, and therefore whosoever feareth God and worketh righteousness, whosoever love's him most, and seeks him first, he may be sure he shall be first found of him. And secondly, he appeared to this woman, first, because this woman was most memorious and mindful of him, and of all those mercies and benefits wherewith Christ had enriched her soul, Hieron. ep de quest. hedibiae. and therefore he was most mindful of her. But who this Mary Magdalen was, it is easier questioned then answered; for Theophylact, Stapulensis, and others, Ambros. l. 10. in Luc. 24. Albertus' in Luc. 7. do avouch that there were three Marry magdalen's; Saint Ambrose saith there were two: Albertus, Aquinas, in john 12. and Roffensis, de tribus Magdalenis, Whether there were more Marry magdalen's then one. do constantly affirm there was but one: and she they say, was a Noble woman, one of the blood-royal of the Tribe of juda, the daughter of one Syrus and Eucharia, a sister unto Lazarus and Martha, which divided the inheritance of their father betwixt them three; Lazarus had all the possessions that were in jerusalem; Martha had Bethany; and Mary had Magdalum Castrum, the Castle of Magdala, from whence she was called Mary Magdalen. For my part, I confess curiosity is to be avoided; yet the truth is to be embraced, and Mary's face is not like Moses face, so vailed with mysteries, but that we may without danger inquire who she is; and therefore to say what I think, I am of St. Ambrose mind, that (at least) there were two (if there were no more) Marry magdalen's: for Saint john saith, that Mary Magdalen stood at the Sepulchre weeping, joh. 20.1.11.18. and that jesus appeared unto her, and said touch me not: here is a Mary Magdalen all alone: and Saint Matthew saith, that Mary Magdalen and the other Mary came unto the Sepulchre, and were instructed by the Angels that Christ was risen, and therefore they departed and went away with joy; Matth. 28.1.9. and it is not said that Mary Magdalen stayed behind, but that both went (for he names but two) and as they went to tell his Disciples, jesus met them, and they came and held him by the feet, and worshipped him: and therefore no doubt, but there must be two distinct Marry magdalen's, for she whereof Saint john speaketh, was alone, and stayed by the Sepulchre weeping, and was denied to touch Christ, because (as Saint Ambrose saith) she doubted, Why Mary Magdalen was not suffered to touch Christ. and did not as yet fully believe the truth of his resurrection; but she whereof Saint Matthew speaketh, was accompanied with the other Marry, and returned with the other Marry, and met him in the way, and held him by the feet, and worshipped him, Christ suffering her to do this, because she believed him to be risen from the dead. Now which of these Mary magdalen's was the woman to whom Christ first appeared, Mark 16.9. Saint Mark plainly showeth, that it was she out of whom he had cast seven devils: a great sinner, and a great lover of our Saviour Christ, the chiefest sinner of all these women, and the first seeker of our blessed Saviour; for she came alone, while it was yet dark, before the day light, john 20.1. by the light of grace; but the other Mary Magdalen came with Mary the mother of james and Salome, at the rising of the Sun, Mark 16.2. long after her. A great comfort and a ra●e pattern for all sinners; her sins repent of, and relinquished, were no hindrance of her to see our Saviour first: but because her sins were great, we see her repentance was very great, The great care and diligence of this Mary Magdalen. her care was great, her love was great; for she wept and washed our Saviour's feet with her tears, and wiped them with the hairs of her head, a true token of inward sorrow; she poured a boxe-full of precious ointment upon his head as he sat at meat, an apparent argument of her outward works; she rose early, she sought him carefully, and she wept bitterly, not with those undiscreet women for Thammyse which was a brazen image with leaden eyes, that being melted with heat, did seem to weep, Ezech. 8.14. and so caused the women to sympathise in tears, and to weep (as is thought) for Adonis: but she weeps for Adonai, for her Lord and Saviour jesus Christ, a rare example of great piety; and therefore though she had offended much, yet because she sorrowed much, she loved much, she had much forgiven her, and much love showed unto her; for he which is first and last, did show himself first unto her: O that they which walk in her sins, would tread in the same steps of her repentance. Secondly, he appeared to all the women together, Secondly, to the three women returning homeward. as they returned homewards from the Sepulchre; to teach us, that never any truly sought for Christ, but with these women, they should be sure to find him. Thirdly, he appeared to Simon Peter alone, Thirdly, to Simon Peter alone. Chrysost. 1 Cor. 15.5. the first among the men saith Chrysostome: for when the women told the Disciples, that jesus was risen, Peter and john ran both unto the Sepulchre, and though john came there first, yet Peter entered first; to note unto us, not only that mystical truth, which diverse of the Fathers have observed, viz. that the Synagogue of the jews, like john that came first to the monument, but would not enter, had the first means to come to Christ, and yet refused to come unto him; for it commanded the precepts of the Law, and it heard the Prophecies of the Gospel concerning the incarnation and the passion of the Messiah, and yet quem long lateque prophetavit, praesentem vidit & recipere renuit, whom they long expected and much desired, and ran fast to see him, when they come unto him, or rather when he came to them, they quite rejected him, and would not believe in him; and the Church of the Gentiles, like Saint Peter that came last, yet entered first into the Sepulchre; though they had the last and the least means to come to Christ, yet would they first believe in Christ crucified, according as it was prophesied of them, as soon as they shall hear of me they shall obey me; but also that historical truth, (which Chrysostome observeth) that as Saint Peter first entered into the grave, so he should first see him that was laid and raised out of that grave, and that for these three especial reasons. Why of all the Apostles he appeared first to Saint Peter. First, lest that if he had appeared first to others, Peter should think Christ had rejected him, as he worthily deserved, because he had so unjustly denied Christ, Ideo Petro apparuit primum, therefore he appeared first to Peter, lest otherwise he should give offence to Peter, and seem still to be mindful of his offence, Idem hom 38. in 1 Cor. 15. saith Theophylact, and Saint Chrysostome. Secondly, because Saint Peter was a most faithful, and a most worthy witness, such a one as would so willingly and so manfully as he did in all places testify and lay down his life for the testimony of jesus Christ. Thirdly, because Saint Peter was the first and the chiefest Apostle whom he called first, and who confessed him first to be the Son of God: and therefore he doth appear first unto him, and biddeth the women tell his Disciples and Peter, i. e. and Peter especially, that he was risen, and went before them into Galilee. But when or where, or after what manner he appeared thus first unto Peter, because the Scripture doth not express it, we can no ways determine it, Theoph. in Mar. cap. 16. as both Theophylact and Gregory do observe: and therefore it being a question, plus subtilitatis quam utilitatis habens, Fourthly, to the Disciples travelling to Emaus. Luc. 24.13. Theoph. sup. Luc. that hath more subtle scrupulosity than any comfortable utility, I will peaceably pass it over. Fourthly, he appeared to the two Disciples journeying towards Emaus; the name of the one was Cleophas, and many think the other to be Saint Luke himself, who out of his modesty concealeth his own name, saith Theophylact: It is certain that they were none of the Apostles but some of the seventy two Disciples (as Nicholaus de Gorham well observeth;) for they came to jerusalem, and found the eleven Apostles gathered together: and therefore these two could not be any of the twelve; because they found eleven together, and judas was hanged, and Mathias not elected: and the manner how he appeared unto them, is largely and plainly set down by the Evangelist, and how he was known of them in breaking the bread: whereupon Saint Gregory hath left these two excellent moral notes and observations. First, that these two, To fly the world is the next way to find God. fugentes civitatem sanguinolentam statim inveniunt Christum, flying this bloody city, did presently find their Saviour; to show unto us, that while we live among the wicked, we shall live separate from God; but as Elias when he left jesabel was presently accompanied by the Angel, so these two, and all those that forsake the world, or shun the wicked, shall presently find their God. Secondly, That we shall sooner know God, by doing his will, then by the learning of his word. That they which knew him not by the expounding of the Scriptures, do know him by the breaking of the bread; to teach us, that we shall be more illuminated by him, for the doing of his will, then for the hearing of his Word: It is true, that the hearing of his Word, did inflame their hearts within them, and moved them, no doubt, exceedingly to love him, and to persuade him earnestly to stay with them; but their eyes were opened, and their understanding enlightened by the breaking of the bread: for it is most certain, that the practice knowledge is the surest knowledge in the World; and to practise any thing, is the chiefest way to attain unto the knowledge of that thing: And therefore David saith, He was wiser than his Teachers, Psal. 119. because he kept the Commandments of God. It may be his Teachers knew them as well, if not better than he, else how could they be his Teachers? yet herein he was wiser than they, because they perhaps knew them, and taught them, like the Pharises, and did them not, but he learned them, and kept them; The keeping of God's Law made David wiser than his teachers. and therefore he was wiser than his Teachers, because he kept the Commandments. And as it is the chiefest way for us to get the knowledge of any thing, by the practising of the same; so are they the only men which God chief doth illuminate, which do give themselves to the practising and performing of hi● will: Psal. 50.23. For, To him that ordereth his conversation right, will I show the salvation of God; saith the Prophet. So here Christ, though he would not let these Disciples know him, while they talked with him, yet Dignatus est cognosci dum pascitur; He vouchsafed to open their eyes, and to make himself known unto them, when they fed him. And therefore, if we would know God, and be known of God, let us not only hear his Word, and talk of his will, but let us also perform his will, and keep his Commandments; let us feed him in his members, and he will feed our Souls with that food which perisheth not. Fiftly, To the eleven Apostles together. Fiftly, He appeared unto the eleven Apostles, and all the rest of the Disciples that were with them, when the doors were shut, and standing in the midst of them, he said, Peace be unto you: to show, that he was The Prince of Peace, which had now purchased their peace indeed; and he demanded, why thoughts should arise in their hearts, to show unto us, that he was a God, because he knew the very secrets of their hearts; and then to show that it was himself, and none other, he showeth them his hands and his feet; and he did feed with them, and fed them also with the Word of God, opening to them the Scriptures concerning him, and opening their understanding, that they might understand the Scriptures. Sixtly, To the same company, when Thomas was with them. Joh. 20.24.26. Sixtly, Because Thomas was not with them, when he appeared unto them before, therefore he appeared to the same company again within eight days after when Thomas was with them, (saith Saint john;) and then he suffered his body to be handled, and he shown unto them the wounds of his body, which he kept (saith Saint Augustine) Non necessitate, sed potestate; Not for any weakness in himself, that he could not heal them, and whole up those wounds that he received, but through his power he reserved them. Why Christ reserved still his wounds. First, to show the greatness of his love, that would suffer so much of wretched, and for wretched men. Secondly, to show the greatness of man's malice, that would, Diomedes-like, so cruelly deal with so merciful a God. Thirdly, to strengthen the weak faith of his wavering servants, vulneribus corporis sanaret vulnera incredulitatis; That they seeing the wounds of his body, might thereby have the wounds of their unbelieving souls healed. Fourthly, to show the certainty of his Resurrection, when they saw he had the same Body, which was crucified and pierced by his enemies. But against this it may be objected, Ob. that Thomas was with the rest of his Apostles the very first time that he appeared unto them; for so S. Luke saith, Whether Thomas was with the eleven, the first time Christ appeared to them. that the two Disciples returning to jerusalem, found the eleven gathered together, and as they spoke, jesus himself stood in the midst of them: Therefore it seemeth strange, that Saint john speaking of this very selfsame apparition, which was the first immediate night after his Resurrection, (as both Saint Luke and Saint john do accord) should notwithstanding say, that Thomas was not with them; for Saint Luke saith, eleven were there, and as yet there were but eleven in all; because as I told you, judas was hanged, and Mathias was not elected. I answer, Sol. that Saint Luke putteth down eleven in a certain number, for all of them that were there; because there were eleven of them in all: And so he putteth all that were there, for all that were of them; As if in a Court where there be four appointed judges, I should say, I brought my cause before the four judges, though but three of them should sit when my cause was heard: Or else I say, that Saint Luke and Saint john may very well thus be reconciled; that when the two Disciples came, Thomas might be with them, and all the eleven might be together, and when jesus came, Thomas might be absent: for Saint Luke doth not say, that jesus found the eleven together, but that the two Disciples found the eleven together, and so they might be; and yet Saint john might say true, that Thomas was not with them, when jesus stood amongst them; because he might departed after they came, before jesus appeared unto them: for the Evangelist doth not say, how soon or how late Christ came, after the arrival of the two Disciples, but that he came that night; Thomas was there when the two Disciples came, but was gone before Christ came. as they were talking of him; and it is very probable, it was a good while after the coming of the two Disciples; for, before jesus is said to stand amongst them, it is said, that those two Disciples had told their fellows what things were done in the way, and how he was known of them in breaking of the Bread; all which declaration could not be delivered without some length of time, in which time Thomas, and others perhaps too, might take his leave for that night, and departed: And so I say, Thomas was there when the two Disciples came, but was not there when our Saviour came. Seaventhly, To Men together. john 21.2. Seaventhly, He appeared to Peter, and john and james, Nathaniel and Didymus, and two other Disciples, when they were a fishing at the Sea of Tyberias: And there he proved unto them the verity of his Deity by that miracle of providing Fishes for them for to eat; and the truth of his humanity by eating meat with them. Ob. But here it may be objected, that Saint john saith, this was the third time that he shown himself to his Disciples, C. 21. V 14. after his resurrection: Therefore how should it be the seventh time? I answer briefly, that Saint john speaketh of his public apparitions, to his Apostles and Disciples, and not of any of his apparitions to the Women, nor of any private apparition unto any particular persons; for so the words are, This was the third time that he shown himself to his Disciples; i e. Solemnly and publicly, making himself known unto them, which he did not unto the two Disciples going to Emaus: And so we find, that this was the third time that he publicly appeared unto all, or the most part of his Apostles. Eightly, To S. james. Eightly, He appeared unto james, the brother of the Lord; i. e. the Cosen-Germane of Christ, according to the Flesh; being the Son of Mary, that was sister unto the Virgin Mary, (as Saint Hierome saith, Hieron. in Catal. ) and not the Son of joseph by another Wife, (as some would have it;) and he was called james the just, in regard of his upright and innocent life: Saint Paul particularizeth this apparition unto james, 1 Cor. 5.7. as a most special appearance, saying that he was seen of james: but when this apparition was, we find not expressed; yet Saint Hierome saith, it was within a very short time after his resurrection; because (as he saith) this james at the receiving of the Passeover, vowed that he would neither eat nor drink until he saw Christ risen from the dead: And therefore, when Christ came unto his Disciples, Luke 24.41. he called for meat, and did eat before them, and gave it likewise unto james, that he might now eat, as Saint Hierome saith. Ninthly, Ninthly, to the eleven Disciples on Mount Tabor. Math. 28.10. Tenthly, To more than 500 brethren at once. 1 Cor. 15.6. Eleventh, To all his Disciples on Mount Olivet. Math. 28.16. Twelfthly, To S. Paul going to Damascus. He appeared to the eleven Disciples at one time upon Mount Thabor in Galilee; and this Saint Matthew intimateth, when he saith, that jesus bade the Women tell his brethren that he was risen, and that they should go into Galilee, and there they should see him. Tenthly, He appeared to more than five hundred brethren at once. Eleventh, He appeared to all his Apostles and Disciples upon Mount Olivet by jerusalem, when in the presence of them all he ascended up into Heaven. Twelftly, He appeared unto Saint Paul travelling to Damascus, as unto one borne out of due time, as himself confesseth. Thus he did appear unto his Apostles and Disciples, and faithful Servants, which were appointed afore of God, to be witnesses of his resurrection; and thus they have testified unto all men, those things which they have heard with their ears, which they have seen with their eyes, and which their hands have handled, of the Word of life: And if there were nothing else in the World, Two special things should make all men believe the testimonies of the Apostles. to move and persuade men, to give credit unto their testimony; yet me thinks the plainness of their declaration, and the smallness of their expectation of any manner of profit or reward in the World, for the testifying of these things, should be sufficient to make all men believe them: For, First, All the World may see, First, Their plainness. they sought not with any tricks of wit, to set a fair die upon a bad cloth; nor with any glozing speeches, fine sentences, subtle arguments, or any such like sophistical ways, to procure credit unto themselves, and to draw men to believe fabulous inventions; but their proceeding is plain, carrying nothing with it, but a declaration of simple truth, nakedly reported, without any manner of humane subtlety, to confirm it. And, Secondly, All the World may see, Secondly, their desire, what they aimed at by their testimony. they looked for no gain in the World, but the gain of Souls, no credit by their writing, no profit by their preaching, but only that men would believe the truth, to save their own souls: If the man whom they had affirmed to be dead, and to have risen again to life, had still continued with them, and had been in expectation to be some great Monarch of the world; it might be said, they avouched his rising from the dead, in hope to be raised by him to some eminent place in the world; but you see they look for no such thing, neither by their testimony to raise him to any humane honour, nor by him to be raised, or to be any ways rewarded in this life themselves, unless it be to be afflicted and persecuted unto death, for this testimony of jesus Christ. This was the best that they could expect: and therefore the testimony of these men must needs be faithful and true, to prove more then abundantly sufficient, that jesus is the true Messiah, and that being dead, he raised himself to life again the third day. And yet, CHAP. VII. Of many other circumstances that do infallibly prove the Resurrection of Christ, and so consequently this jesus Christ to be the true Messiah and Saviour of the world. The circumstantial proofs of the Resurrection of Christ. THirdly, Besides all this, there be many other circumstantial proofs and declarations of this same truth: God not desirous to make men believe so great a matter, as is the eternal salvation of all the world, without more than abundantly sufficient witness. And therefore, First, the great earthquake. First, At the very instance of his Resurrection, and descending of the Angels, (as Caietan saith) there was a very great earthquake, Caietan. in Math. 28. the earth either dancing for joy that Christ was risen, or trembling for fear that men would not believe this Resurrection of Christ. Secondly, the sudden courage of the Apostles. Secondly, The Apostles and Disciples hearts were presently changed; for whereas a little before they durst not peep out of doors, because they did but waveringly think that this was he, which should have redeemed Israel, they do now courageously compass the whole world, and confidently teach and avouch, there is no other name given under heaven, whereby men may be saved, but the name of jesus. Thirdly, Many that were dead, rose from their graves, Thirdly, the apparitions of the raised bodies. and appeared unto many of their acquaintance in jerusalem, to testify unto them, and to assure them of the Resurrection of Christ. Dives thought if one was sent from the dead, his brethren would believe him; and behold here are many sent, and yet the jews, the brethren of Christ, will not believe them. Fourthly, Pilate himself that condemned him to death, Fourthly, the testimony of Pilate. did testify of his Resurrection unto life, in a letter that he wrote unto Tiberius Caesar: and therefore Tiberius desired the Senate, to admit Christ into the number of their gods, for it was their custom (saith Tertullian) nisi homini deus placeret, Tertull. l. cont. gentes c. 5. deus non esset; That God should be no God, unless he were approved of men; and because they refused to receive him, (God not suffering the Ark and Dagon to stand together upon the same Altar, nor Christ and Beliall to be worshipped together in the same Temple,) Tiberius was incensed against the Romans, (God working all things together for the best for them that love him) that he gave free leave and liberty unto all Christians, to believe and profess the Name of jesus Christ. Fiftly, josephus, the most learned among the latter jews saith, Fiftly, the testimony of josephus. josephus' antiq. l. 8 c. 9 Sixtly, the sufferings of the Martyrs. that cum Pilatus eum in crucem agendum decrevisset, etc. After Pilate had crucified him, he appeared unto his followers the third day, according as the Prophets had fore-shewed. Sixtly, All Martyrs have most boldly confessed this truth, and have most constantly suffered in defence of this truth: Tertullian doth most excellently show the difference betwixt the Martyrs and Malefactors, saying; Mali apparere devitant, deprehensi trepidant, accusati negant, condemnati maerent; Evil doers are loath to be seen, being taken they tremble, being accused they deny it, being condemned they deplore themselves: but with the Martyrs there is no such matter; for they are neither ashamed of their profession, neither do they grieve at their apprehension; but if they be noted for Christians, they rejoice at it; if they be accused, they confess it, if adjudged to die, they deem it better than life: and therefore (saith he) Quid hoc mali est, cuius reus gaudet, cuius accusatio votum est, & cuius paena felicitas? What evil is this, when the guilty of the fact rejoiceth in his accusation, and is made happy in his condemnation? Zephan. 2.11. Seaventhly, the confession of Christ his enemies. Seaventhly, The very enemies of Christ, yea, and his greatest adversaries did confess and justify this truth of Christ; for as the Prophet said, that the Messiah should famish all the gods of the earth; so Christ did spoil them all, and stopped the mouths of all infernal spirits, that by their lying oracles, they could speak no more, but against their wills to confess that he was the Holy One of God, and that this Galilean had overcome them all, as julian that great Apostata, to his great cost at last, confessed, saith Nicephorus. Eightly, the heavy punishments of Christ's persecutors. Eightly, The great plagues and punishments that were presently inflicted, and have still to this very day continued upon all the persecuters and deniers of Christ, do sufficiently prove the Resurrection of Christ, and that Christ to be the true Messiah; for Pilate, being accused by the jews, was enforced to appeal from Vitellius the chief Governor of Syria, joseph. antiq. l. 18. c. 11. and to go to Rome, to defend himself before Caesar, who before Pilate came there, was dead; and therefore he had none other remedy, but to wander as a Pilgrim and a forlorn creature, till he ended his days in extreme miseries: so Agrippa suffered intolerable calamities: Cap. 17. so Herod the Tetrarch, was spoiled of his goods, deprived of his Kingdom, and banished from his Country: So Herod that killed james, Cap. 18. was miserably eaten up of loathsome worms, and to the jews was measured the same measure, as they had measured unto Christ before; for as they had sold him for thirty pence, so thirty of them were sold for one penny; and five hundred of them were nailed to Crosses in one day, in so much that nec locus sufficeret crucibus, nec cruces corporibus: there was not place sufficient for the Crosses, nor Crosses enough to nail them on: It were too too lamentable to relate more of those doleful Tragedies, which josephus, Eusebius, Euagrius, and others, have written of them, and what they suffered at the final ruin and destruction of jerusalem, and what heavy bondage (fare worse than that Egyptian slavery) they have endured to this very day: In aureo tractatu Rabbi Sam. de miserimo statu judaeorum. Hence it is that Rabbi Samuel, about six hundred years agone, writ a tractate in form of an Epistle, unto Rabbi Isaac, Master of the Synagogue of the jews, in Subiulmeta, a City of Morocco, wherein he doth excellently discuss the cause of their long captivity, their great blindness, and extreme misery: and after that he had proved t●at this punishment was inflicted upon them, for some great and grievous sin, he showeth that sin to be the same whereof the Prophet Amos speaketh; For three transgressions of Israel, and for four, Amos 2.6. non transferam eo: I will not turn away the punishment thereof, because they sold the righteous for silver. And though he saith that their Rabbis do understand this righteous to be joseph that was sold by his brethren unto Egypt; What Rabbi Samuel saith concerning jesus Christ. yet because the Prophet putteth this for the fourth sin, and the greatest sin of Israel; and because he cannot find any three sins of the sons of Israel before the selling of joseph: therefore he maketh the selling of joseph, to be the first sin of Israel, the worshipping of the Calf in Horeb to be the second, the abusing & the kill of God's Prophets to be the third, and the fourth to be the selling of jesus Christ: For the first, they served four hundred years; for the second, they wandered forty years in the Wilderness, until they that came out of Egypt were all consumed and brought to nothing, excepting only Caleb and josuah; for the third, they were held Captives seaventy years in Babylon; and for the fourth, the said Rabbi Samuel confesseth that they were held in most pitiful Captivity to this very day: because he was most unjustly sold, and most shamefully delivered to death, as he showeth in the seaventh Chapter of the said Tractate. Much and many more circumstantial proofs and demonstrations of his Resurrection, to show him to be the true Messiah, Why the Author did so prosecute the proofs of Christ's Resurrection. might be produced; but I hope these will serve, I say not to make us to believe this truth, (for to that end, I hope we need not bring any proof at all, because we do fully and undoubtedly believe the same already) but to show that our forefathers have not, or we do not believe these things without more than abundant and unanswerable proofs thereof; and to convince that malicious obstinacy and infidelity of all those, whether professed jews, or seeming Christians, which notwithstanding such an Army of arguments, and such a cloud of witnesses, will still continue blinded and hardened in unbelief. It were strange there should be any Atheists amongst us; yet I think it was not without cause, that Dr. Fotherbie writ his large and learned discourse against Atheism; and questionless they that deny God, will never believe in Christ; and therefore as that book shall be a witness against all Atheists in the latter day, to condemn them; so shall this which I have written, be an accuser of all those that will not believe in jesus Christ. CHAP. VIII. Of the place from whence our Saviour rose, both in respect of his body and soul. NOw having seen that the Messiah when he should come, was to rise again the third day, and that our Lord and Saviour jesus Christ is that true Messiah, because he did rise again upon the third day, I must yet entreat you to consider (that so you may have the full knowledge of this point) these two especial things. Arsatius in postilla ser. de resurrect. fol. 122. 1. The place from whence he rose. 2. The manner how he rose. First, We must understand that as Christ in respect of his humane nature, consisted both of body and soul; so his Resurrection must needs be considered, both in respect of his body and soul. First, The Resurrection of the Body, was that, whereby he raised the same from the grave, a dead carcase, to be a living and a most glorious body, never to die again. The place from whence Christ raised his soul. Secondly, The Resurrection of his Soul, must be from some infernal place, or else it must be a descension, and not a Resurrection of his soul: and therefore, as in our Creed we profess to believe that he descended into Hell; so we must likewise confess that he raised himself from Hell: but here unawares, I am fallen into an Ocean of contention. For, First, Some say this Article of our Creed, crept in by negligence, and therefore would have razed it out again: but, that would prove a want of God's providence, that would suffer his whole Church, to err so grossly in the chief sum of her Christian faith: and if such things might creep into our Creed, which is but the abstract of our faith, then much more might easily creep into our Scriptures, which is so large an expresser both of faith and manners; but the Spirit of Christ is always with his Church, to guide it into all truth, and the Church of Christ is the Pillar of truth, and a most faithful preserver of all truth: and therefore this opinion is most absurd. Secondly, Others still retaining the words, Four expositions of that article of Christ's dissension into Hell. cannot agree upon the meaning of the sentence; and of these I find four several expositions. The first is, that the soul of Christ suffered the pains of Hell upon the Cross. But this cannot stand: first, because we must bring in such a sense as will agree with the words after his burial; for that being dead and buried, he descended into Hell: and secondly, That Christ suffered not the torments of the damned. john 9 because (as that worthy Bishop of Winchester hath most excellently showed) there be eight special things in Hell pains, which the soul of Christ could not possibly suffer. As, First, An outward and inward darkness, for, Christ was Light, and in him was no darkness at all: saith the Evangelist. Secondly, Destruction of body and soul. Thirdly, The Lake burning with fire and brimstone, Matth. 10. Apoc. 20. Aug de civet. l. 13. c. 2. which is the second death, Et qua sicut nullorum est bonorum, ita nulli bona est; And which, as it is the place of none that is good, so it is good to none: and therefore either Christ was not good, or he tasted not of this second death: or if he did, than not upon the Cross; because the first death, must precede the second. Fourthly, The Worm of conscience, continually afflicting them for their sins; but, in Christ there was no sin; and therefore in him, there could not be any touch of conscience accusing him for sin. Fiftly, Rejection from the presence of God. Sixtly, Malediction. Seaventhly, Vengeance of fire. Eightly, Continuance for ever; All set down in this one sentence, Depart from me ye cursed into everlasting fire. Matth. 25. And neither of these can be laid upon Christ without great blasphemy; and therefore he cannot be said to suffer the pains of Hell upon the Cross, without great Heresy. That Hell in this article signifieth not the grave. The second exposition is, that he descended into Hell, signifies Christ his burial; because Sheol commonly signifieth the grave: but this cannot stand; first, because it were an absurd thing, in a brief rehearsal of the sum of faith, to have one Article twice repeated; and to have the plainest one, he was buried, expounded by a dark and enigmatical exposition, he descended into Hell,: secondly, because it is not said, that he was laid in Sheol, but he descended into Hell; which signifieth a voluntary motion, and therefore cannot signify his burial. That this article signifieth not the state of the dead. The third exposition is, that it signifieth the state of the dead: but this likewise cannot stand; first, because this exposition cannot avoid Lymbus Patrum: for if Hell signify the state of the dead, the place of the dead can neither be Heaven nor Paradise: job 11. secondly, because wheresoever Hell is named, as an opposition to Heaven, Psal. 139. & 8.9. it signifieth the place of the damned, even in the Old Testament, and in the New Testament; but descending, is a plain opposition to ascending; Matth. 11.23. as it is said, that Lazarus was carried up to Abraham's bosom: and therefore if Sheol should signify the state of the dead, it should have been said, that he ascended up into Sheol, which is most ridiculous. That the soul of Christ after the separation from the body, descended into the place of the damned. The fourth exposition is, that he descended into the place of the damned; for the words of the Creed, He descended into hell, must neither be allegorized nor confounded with the former words, but they must be understood as they are spoken: He descended into hell: And that for three special reasons. 1. Necessity requireth it, 2. The Scripture proveth it. 3. All antiquity confirmeth it. First, Necessity required, that he should descend into Hell: for man being environed with three dreadful enemies, viz. Three dreadful enemies of man. 1. Sin during life. 2. Death shortening life. 3. Hell tormenting after death. And the Resurrection of Christ, being the full conquest of all our enemies, he must overthrew Sin, Death, and Hell, or else we do but vainly boast of releasing us from sin, or despising death, if the right and power of Hell do still remain over us: and therefore Christ must overcome Satan, and destroy his Palace, before we can be freed from his prison. And this Christ hath done three ways; 1. By subduing Satan, Christ destroyed Hell three ways. Matth. 12. 2. By tying Satan, 3. By spoiling Satan, For our Saviour testifieth; saying, When a strong man, armed, keepeth his palace, the things that he possesseth are in peace, Luc. ●2. 29. but when a stronger than he cometh, he taketh his armour from him, he bindeth him and then he spoileth his house: And therefore Christ entered into H●ll, the palace of Satan, as a conqueror, he tied him as the stronger, The conquest of Christ was not only by suffering, but also by trampling Satan under feet. and he spoilt him as the right owner of that which he unjustly detained from him: and this is showed by the Apostle, where he saith, that Christ spoiled powers and principalities, and made a show of them openly, triumphing over them in his own person: for this triumphing cannot be upon the Cross (though there it was obtained) because the conquest over Satan, was not to be by resisting, much less by suffering the pains of Hell; but by treading his adversaries under his feet, that so he might be truly called a conqueror: And therefore we must not think, that all his conquest was, at length to repel them, and with mighty fear, and strong cries to escape them; when the Apostle saith, He spoiled them and made an open show of them: but it was a binding of them, and a trampling of them under feet; and the same was manifested to be thus fully accomplished at his Resurrection. And this necessity, not only of suffering upon the Cross, Irenaeus l 3. c. 20 but also of conquering Satan in his own house, Irenaeus showeth, saying, Si homo non vicisset inimicum hominis, non iuste victus esset inimicus; If man had not overcome the enemy of man, That the Scripture proveth the soul of Christ, to have descended into the place of the damned. the enemy of man had not been justly conquered. Secondly, The Scripture proveth the same thing; for the Prophet David, speaking in the person of Christ, saith, My flesh shall rest in hope, because thou wilt not forsake my soul in Hell, nor suffer thine holy one to see corruption; but here to take the soul for the body, or hell for the grave, (as some do,) I see no reason; Quia cum Scriptura dividit species, Tertul. de carne Christi. c. 13. carnem & animam, duo ostendit; For when the Scripture speaketh of soul and body it must needs signify both, saith Tertullian: and therefore David in his prediction, and S in't Peter in his exposition, speaking both of the soul and body, two names, and two natures, and naming a distinct place for either of them, they must needs signify two distinct and diverse things, and most clearly show unto us, that when his body was laid in his grave, his soul descended into Hell. That all antiquity teacheth the same truth. Luc. 10. Euseb. l. 1. c. 23. Ignatius ad Trall. Thirdly, The whole classie of antiquity confirms the same: for Thaddaeus, one of the seaventy Disciples, taught the Citizens of Edessa, how Christ was crucified, and descended down into Hell, and broke down that wall that was never battered down before. Ignatius confessed, how he suffered 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, and descended alone into Hell, and broke down that Rampire wall, which had stood from the beginning of the world: Athanasius in that Creed which we do profess, saith, that Christ suffered for our salvation, descended into Hell, and rose again the third day from the dead; this is the Catholic faith, which except a man believe faithfully he cannot be saved. Saint Augustine saith, Aug. ep. 99 that Christ in soul was in Hell, the Scripture doth sufficiently declare; so prophesied by the Prophet, so understood by the Apostle, and so expounded unto us: and therefore, Quis nisi Infidelis n●gauerit fuisse apud inf●ros Christum? Who (saith he) but an Infidel will deny Christ to have been in Hell? Saint Hillary saith, Hilarius de trinit l. 2 & in Psal. 138. that because the Law of humane necessity was such, that when our bodies were buried, our souls were to descend to Hell; Ideo istam descentionem dominus ad consummationem veri hominis non recusavit; Christ himself did not refuse to descend into the same place; Pope Leo saith as much; and Fulgentius is as plain as any of them all. Fulgent. ad Tras. l. 3. ●e resurrect. dom. I might reckon many more, but my purpose is not to say what I could in this point: only I say that he descended into Hell, not to suffer, for that was finished on the Cross, but for the subjection of Satan, and the deliverance of men; not of those that were in Hell, but of us, that we should not go to Hell; for how can we be delivered if Satan be not destroyed? how is he destroyed, if hell be not vanquished? Zach. 9.11. for that is the Palace of his pleasure, and the horror of our souls, the pit wherein there is no water: but for as much as this is the condemnation of man, and the Law of humane necessity, that the body should to the grave, and the soul to hell for sin, it remained for the full effecting of our Redemption, that Christ should thither descend, whither man fell by desert of sin; that is, into Hell, where the soul of the sinner was wont to be tormented, and to the grave where the flesh was wont to be corrupted, that by the death of the just, temporally dying, Fulgen. quo supra. Athanas. de incar. hath the like saying. eternal life might be given to our flesh; and by the soul of the lust descending into Hell, the torments of Hell might be abolished, saith Fulgentius. And so I believe this for mine exceeding comfort, that now I need not fear any enemy; because Christ suffered for my sins, destroyed all mine enemies, descended into Hell, vanquished the Devils, and rose again the third day: to make an open show of this his most victorious conquest, and blessed be his name for the same. CHAP. IX. Of the manner how Christ rose, and of the particular application thereof unto ourselves. SEcondly, we are to consider the manner how our Saviour rose, and many other particulars concerning his resurrection, but chief we should observe that his resurrection, was 1. in respect of the place: from the dead 2. in respect of the time: early 3. in respect of his person: it was 1. true 2. perfect 3. glorious I will not stand upon these particulars: The application of the resurrection unto ourselves. Rom. 10.9. but to apply all unto ourselves, that we may reap some fruit by all, I must entreat you to remember what the Apostle saith, If thou shalt confess with thy mouth the Lord jesus, and shalt believe in thine heart, that God raised him from the dead, thou shalt be saved; for as I told you before, that the resurrection of Christ is the only main, unanswerable argument to prove Christ to be the true Messiah, and the Saviour of the world; so here you see the Apostle putteth the true belief in our Saviour's resurrection, as the only chiefest point that is necessary and sufficient for our salvation: and therefore it is not without cause, that the doctrine of the resurrection should be insisted upon, to be preached and manifested by us, and to be learned and believed by you. That it is not the Theoric, but the applicative knowledge of Christ's resurrection that will help us. But here we must know, that it is not the bare Theoric, and intellectual knowledge, that Christ is raised from the dead, at that time, from that place, and in that manner, as I have showed unto you before, is sufficient for our salvation; for so the devils know it, and believe it too; and yet they receive no fruit nor benefit thereby; but it is the practice, experimental and applicative knowledge and belief in the resurrection of the son of God, that is effectual for the salvation of man. Philip. 3.10, 11 And therefore Saint Paul prays, that He may know Christ, and find in himself the virtue and power of the resurrection of Christ; for as the rising of the head doth ever cause the rising of all the parts of the body, which is united unto the the head; so the resurrection of Christ doth ever work a resurrection of all the members of Christ; for so the Apostle teacheth us; Rom. 8 11. If the spirit of him that raised up jesus dwell in you, he that raised up Christ from the dead shall also quicken, and so raise up, your mortal bodies, by that spirit which dwelleth in you. That the resurrection of Christians is twofold. And we find this resurrection of us that are his members to be two fold, 1. from sin, and from all the vanities of this world. 2. from death, and from the corruption of the grave. First, if we be the members of Christ, then certainly we are risen with Christ; risen I say, from the death of sin, unto the life of righteousness; and if we be risen with Christ, then doth our hearts wish and desire those things that are above, where Christ sitteth on the right hand of God, Coloss. 3. saith the Apostle; and therefore whosoever walloweth in sin, and delighteth in the things of this world, it is certain that he hath not as yet any part or portion in the resurrection of jesus Christ; for if we be the members of Christ, we must also rise with Christ, and we must rise as Christ hath risen; for otherwise we would all rise, That the resurrection of Christ is a pattern to teach us how we should rise from sin and from the company of sinners and many do rise, but not as Christ rose, and therefore such risers, — tolluntur in altum ut lapsu graviore ruant.— the higher they rise the greater is their fall. But we must rise as Christ hath risen, and that is, as I told you before: First, in respect of the place, from the dead; First, from the society of the wicked. so must we rise from the dead works of sin, and from all those that are dead in sin: Christ left the dead in their graves, and walked among the living, and I would to God we could leave the company and society of those that do still lie wallowing and stinking in the graves of sin, and join ourselves unto those that live the life of grace: for, as he was a mad man possessed of a devil, that had his abiding among the tombs; so are all they no better than mad men, and possessed of devils, that have their conversation with those that are dead in sins: and therefore I advice all that would live with Christ, to follow the council of the Apostle, not to be companions of them that are dead in sin, but as Christ rose and left the dead, so do you rise and leave these dead and deadly sinners. Secondly, in respect of the time; Secondly, to rise quickly from sin. Eccles. 12.1. Christ rose speedily without delay, he rose early before the morning watch; so should we rise from sin, and as Solomon saith, Remember our Creator in the days of our youth, before the evil days come, when we shall say we have no pleasure in them. And yet it is a fearful thing to consider how many men do put off and delay their repentance, and amendment of life until our latest days: for we serve the world, and follow after the lusts of our own flesh while we are young, and we put all the burden of serving God, upon our weak and feeble and decrepit age: we sacrifice the flowers of our years to sin and Satan, the finest, the fairest, That God will hardly accept late services tendered unto him. and the fattest beasts; but to God we think it is enough to give the blind, the halt, and the lame, the withered and wrinkled, and barrenest times of our life: but God will have none such, for he refuseth such sacrifices in his Law; and therefore surely he will not easily receive such in the time of the Gospel; for as there were three payments of first fruits among the jews; the first was primitiae spicarum, the first fruits of their ears of corn, and this was paid early about Easter; the second was primitiae panum, the first fruits of their loaves, when their corn was converted into bread, and this was somewhat early too, about Whitsuntide; and the third was primitiae frugum, the first fruits of all their latter fruits in general, and this was very late, about the fall of the leaf in September; and in the two first payments, which were offered early, God accepted a part for himself; but in the third payment, which came late, God would have no part at all; even so, if we offer the first fruits of our young years, early unto God, he will accept it for himself; but if we give our best years unto Satan, and offer the last years unto God; I say no more, but he will not easily receive them: and no marvel, quia labore fracta instrumenta, etc. for to what end, and with what face can any man bring those instruments to work in God's vineyard, which are blunted and broken in the service of the world? or with what honesty can we offer that unto God, which we would be ashamed to offer unto a man? for who would offer a lame horse, a disordered clock, or a torn book unto his King? and yet our flesh is our beast, the course of our life is our clock, and the history of our actions, is our book; and shall we offer our flesh unto God, when it is lame and tired with excess of wantonness? shall we commend our lives unto him, when as the whole course of the same is out of order? or shall we present the story of our actions unto him, when as a thousand sins of our own (for which we should be sorrowful) and a thousand blessings of God (for which we should be thankful) are quite defaced, and torn out of our memory? or if we should offer such unto God, why should we think it strange, that he should reject them? Because late service is seldom true service. quia temperantia in senectute non est temperantia, sed impotentia intemperantiae: for continency, abstinency, temperancy, and such like in old age, are no virtues, but a disability to be vicious; so to leave good fellowship when thou art sick, and many other sins when thou art old, is not a leaving and forsaking of thy sins, but thy sins have l●ft thee, like parasites in adversity; Nullus ad amissas ibit amicus opes. If thou couldst have cherished them any longer, longer they would have continued with thee. And therefore, seeing it is good for a man to bear his yoke in his youth. (as jeremy saith) because age is unfit for burdens; let us not be like the persecuters of the jews, which laid the heaviest yokes upon the ancientest men; let us not reserve the weight and burden of our repentance, until our latter age; but if we would have God not to remember the sins of our youth, let us remember God in the days of our youth; and specially seeing we know not whether God will hear us in our age or not, because we would not amend our lives in our youth; and because indeed whatsoever is done then, is commonly done amiss; let us herein imitate our Saviour Christ, to rise early from the bed of sin, and to say with that Princely Prophet, O God, thou art my God, Psal. 63.1. early will I seek thee. And there be two main reasons, Two special reasons to move us speedily to forsake all sin. that should move us to rise hastily and speedily from sin; 1. The nature of sin. For, 2. The uncertainty of our life. For, First, Sin in the Soul, is like a stain in a garment; the longer it remains in it, the harder it is taken out of it. Vidi ego quod fuerat primum medicabile vulnus, Desertum longae damna tulisse morae: For as in the diseases of the body, the longer they be uncured, the more the body is indangered; or as we see in a fire, Flamma recens, parua sparsa recedit aqua, A little water quenches a spark, but much water will hardly quench great flames: Even so it is in the maladies of the Soul, Ecclus. 5.7. the longer we continue in sin, the harder we can leave sin; And therefore, let us make no tarrying to turn to the Lord our God, Math. 2.16. but as Herod dealt with the Infants, so let us deal with sin, kill it while it is young. It is recorded of Roffensis, that when Henry the eight sent to him for his consent and approbation to suppress some superfluous Abbeys, he told him, that on a time the Axe sent unto the Trees of the Forest, only for so much wood as would make it but a handle, and in requital, it would p●re and prune off all rotten and fruitless branch●s that did nothing else but cumber the Trees, and hinder the livelier branches to bear forth better fruit; the request seeming reasonable, was unquestionably embraced, and most willingly granted unto the Axe: but the success answered not the expectation of the Trees; for instead of pruining the corrupted branches, it soon wasted stock and root, until it made way for the Blow, uncontrolably to pass through the midst of the Forest: And so I fear (saith Roffensis) your Majesty will proceed with the possessions of the Church: So he did; and so doth sin deal with every Man; it demands but little, but it still incroacheth, until it destroyeth our souls: And therefore we should withstand sin at the first, and never suffer it so much as to enter into our souls. And we should follow the council of the Bridegroom, Cant. 2.10. Arise my Love, my Dove, my fair one; Make haste, as the Angel said unto Lot, Gen. 19.22. to save thyself, and come away. O come, come with me from Lebanon, my Spouse, with me from Lebanon, Cant. 4.8. look from the top of Amana, from the top of She●ir, and Hermon, from the Lion's dens, and from the Mountains of the Leopards. Secondly, We ought to make haste to rise from sin, and to begin betimes to serve the Lord, by reason of the shortness and uncertainty of our life; for as Hugo Cardinalis saith, The way that we are to pass, is long; the place that we are to go unto fare, and our time short; and we know not how soon God will call for us: And therefore, we ought to work the work of God while it is day; john 9.4. For the night cometh, when no man can work. That we should strive to be first in God's service. And here we must further observe, that as he rose early, so he rose first of all; for, He is the first fruits of them that sleep: To teach us, that we should also strive to be the first in all goodness: but we are loath to do this; we will do as others do, we cannot abide to be singular: such is our Nature; we strive with the Pharisees to be first in honours, Nec quenquam iam fere potest Caesarue priorem Pompeius ve parem.— We would fain be the first in reputation, but we never strive to be the first in performing the duties of Religion: It was otherwise with josua, who called all Israel together, and persuaded them all to serve their God, or if they would not, he told them plainly, That he and his House would serve the Lord: josua 24.15. And I would it were so with us; for it is our greatest honour to be the first in God's service. Thirdly, In respect of his own person, Christ rose. First, Truly, without hypocrisy, not feignedly, but certainly: So should we; for woe be unto you hypocrites, Matth. 23.13. and woe to him that goeth two manner of ways; that holds up his hands, and lifts up his eyes to Heaven, and yet hath his heart full of all unrighteousness: for though with men things are judged as they seem, yet God seethe our hearts, and we deceive ourselves, if we think to deceive him. It is observed in Nature, that the Fox nips the neck, the Mastiff the throat, the Ferret the liver, but God careth only for the heart: for he saith, Son give me thy heart; Ecclus 2.12. That we should raise ourselves truly, and not hypocritically from sin. and he is said to be a searcher and a tryer of the hearts: And therefore, we must not make Saint Paul's show of godliness, to be Saint Peter's cloak of wickedness, to rise from sin in show, and not in truth; for these rise like Samuel, feignedly, not truly, by a Witch, not by God: It is that Witch hypocrisy, worse than the Witches of Thessaly, that raiseth them up a little to deceive the World, and to make us believe they are true samuel's, whereas indeed they be very Devils. Our Saviour bids us to beware of such, 2 Tim. 3.5. that have jacobs' voice and Esaves hands, the words of Saints, and the works of jews; And I bid them beware of Satan, 1 Pet. 2.16. for being raised up by him, and not by the power of Christ, he will at last unmask their hypocritical faces, and then he will cast them down, and destroy them; for though it is reported, that in a certain battle some lost their liuings for running away, which notwithstanding were bestowed upon others, that fled ten leagues further; yet it is not so with God: for, 2 Cor. 5.10. He will render unto every man according to his work. Secondly, Christ rose totally without partition; That we should raise ourselves from all sins. for he left no part behind him: So should we rise from all sins, or else all is but in vain: for we read that Herod at the preaching of john Baptist, did raise himself from many sins, but from his dearly beloved Herodias, he would not rise; so many men can be persuaded by the Preachers to forsake many sins▪ but from their bosom, darling, usual, customary sins, they will not rise. And ●urely every man is naturally inclined to some sins, more than to others; as some men to good-fellowship and drunkenness, some to wantonness, and these could willingly be contented to refrain (as they do sometimes) from all, or most other sins; but from these, their naturally beloved or usually practised sins, they cannot, they will not abstain: It is their infirmity, and they cannot leave them: and therefore as Naaman the Syrian said unto Elizeus, 2 Reg 5.18. only in this thing the Lord pardon thy servant; so say these men, but in a worse manner, only in this sin the Lord be merciful unto me, and I will strive to raise myself from all other sins whatsoever. Aulus Gellius. attic. noct. l. 12. c. 1. It is reported by Gellius that Phavorinus, seeing a mother sharing her duties betwixt herself and her nurse, said; Quodnam est hoc contra naturam imperfectum, & dimidiatum matrum genus? What a strange halfe-kinde of mother against nature is this, to bring forth, and presently to cast forth from her the fruit of her own womb? such halfe-kinde of Christians have we now a days, that will scarce perform half their duties: it were well, if they were like Naaman, Act. 26.28. or like Agrippa, almost Christians; if they were so, and could go in sincere practice, as the young man in the Gospel went in proud profession, all these things have I done from my youth up; Matth. 19.20. yet because with that young man they want one thing, all the other things will avail them nothing; for to be behind in no gift, as Saint Paul speaketh, is the general description of every truly renewed Christian: and we know that as on what part soever of a man a Lion catcheth hold, he will hold it fast, and draw us by that part unto himself, or we must suffer that part to be torn off, from ourselves; and what gate soever the enemy findeth open, he can through that one gate lead in all his Army into our City: even so Satan, cares not where he may have hold of thee, so he may have hold of thee; and he cares not by what door he may enter into thy soul, so he may enter in by any door; for as one leak may sink a ship, one wound may kill a man, so one sin especially practised may slay the soul: and what availeth it whether covetousness or prodigality, preciseness, or profaneness do reign in us? whether on the right hand, or on the left hand, by over-going or under-going, we be deprived of salvation? for though the bypaths of iniquity, which do mislead a Christian, be very many, yet they all meet in one place: for the issues of them all, Prou. 16.25. are the issues of death, saith Saloman. And therefore if this roaring Lion hath catcht hold of thine eye, that by wanton looks, looks full of adulteries (as Saint Peter speaketh) it maketh thee to offend, pull it out and cast it off, 2 Pet. 2.14. that thou mayest free the rest of thy self, from eternal destruction; and so of all other parts, do as our Saviour bids thee, free thyself from Satan; Et redime te captum quam queas minimo, and free thyself as soon as thou canst, and as well as thou canst; for thou wert better shake off that one sin, then that Satan by that one sin, should take thee into Hell fire: and as they use to do in besieged Cities, where the assault is sorest, there they place the stoutest men; so do thou against sin and Satan, strive most to hinder him, where he striveth most to enter: for so David saith, that he refrained from his own wickedness, i. e. even from that sin, that he was most of all inclined unto; and so let us wholly and perfectly rise from all sins. Thirdly, Christ rose constantly without apostasy, That we should so rise from sin, as never to fall to sin again. Reuel. 1.18. i. e. he rose gloriously, never to die again, for Christ being raised from the dead, dyeth no more, death hath no more power over him: and so his epithet is, he that was dead, & is alive, and liveth for evermore: So should we rise from sin, never to sinne again, not like Lazarus that rose from his grave and died again, rise now from sin and immediately fall into the same or the like sins again: but as we must obey Christ his voice, saying, Come unto me, Matth. 11.28. so we must obey his voice, saying, abide in me; John. 15.4. and as William the Conqueror is said to have sunk all his ships, when he arrived here in England, because he would take away all hope of flying back; so must we sink all sins, that we may never swim or ride on sin again, drown them in the seas, dash them against the walls, and so shake hands with all sins, that we never return to any sin again; for, Why Novatus thought sins of recidivation should not be pardoned. though it was an error in Novatus to deny remission unto sins of recidivation; that is, when a man relapseth and falleth again into the same sin, because the Apostle saith, It is impossible that they which were once enlightened, (& so raised from sin) if they fall away, should be renewed by repentance; and Saint Peter saith, Heb. 6. It had been better for them never to have known the ways of righteousness, 2. Pet. 2.21. then after they have known it, to turn away from the holy Commandemrnts; and because we never read that either Christ raised the same men twice, no not the widow's son, whom he pitied, nor yet Lazarus whom he loved, nor that the Saints ever fell into the same sins again, after they had them once remitted, as David never committed adultery again, Peter never denied his Master again, Paul never persecuted the Church again, after they had these sins once remitted; though I say this was an error in the Novatians, because the Apostles speak of falling away from Christ, by a final apostasy, and not of falling again into sin through our carnal infirmity; and because the comparison of Christ raising the dead, with the raising of us from sin, doth not (as no other comparison doth) in all things hold equipage; and because the other men's not falling into the same sins again, doth but show that they had a great measure of grace to preserve them from falling, and not prove a denial of renewing grace unto us, if we should fall again; and they are set down for our imitation, that we should strive to stand, and never to fall, and not for our desperation, if we do fall into the same sins again; yet I say, That relapsing into sin is very dangerous. that this relapsing into sin, this returning with the dog unto his vomit, and with the swine to her wallowing in the mire, is exceeding fearful and dangerous: for as vulnus iteratum, etc. nature is tired with the continual assault of the same diseases, and at last is forced to yield unto them, if it cannot by some means expel them, and as the same sore often wounded, is very hardly cured; so the same sins still assaulting our souls, will without doubt (if they be not extinguished by grace) make our last end, worse than our beginning. And therefore, it were well for us, if (when we have risen from sin) we would ever pray to God for grace, that we might never fall into sin again: for otherwise, as the old Proverb is, Conteritur annulus usu. Gutta cavat lapidem, non vi, sed sape cadendo, Sic homo fit Daemon, non vi sed saepe cadendo; scilicet in peccatum: often sinning, makes the greatest sinners. But if the relapsing into any particular sin be so dangerous, O then what a fearful thing is the falling back from our most holy profession? surely, What a fearful sin Apostasy is. it is the most remarkable thing in the description of the sin against the holy Ghost, and the most apparent sign, of eternal destruction: behold the punishments of Apostates that are left for our examples: Lot's wife was turned into a pillar of salt, and the children of Israel, that in their hearts were turned back again into Egypt, had their carcases left in the wilderness: and no marvel, for this is a transcendent sin; and I know no sin so great as this; Herod's bloody murders, even of infants, and Nero's savage cruelty, even against the Saints, and the most barbarous acts of the most inhuman heathen Tyrants, did never sound so odious in mine ears, as that horrid name of julian the Apostata: for that must stand as a rule infallible, 2. Pet. 2 21. that they are fare better which never knew the way of righteousness, than they which once knew it, and then turned aside from the holy commandment. Beloved, It hath pleased God to bring us out of Egypt, and to us that walked in darkness, and in the shadow of death, Esay 9.2. hath the glorious light of the Gospel shined, and the truth of Christ is amongst us; O let us not love darkness more than light, let us not return from light to darkness. I know there is a continual opposition, and a mighty war, betwixt truth and falsehood, fare greater than that betwixt the house of Saul and the house of David, and each one of them seeketh to prevail against the other; and I hope I need not use any argument to prove that we are in the truth: It was the Corinthians fault, after they were baptised, believed Christ, and professed Christ a long while, all on a sudden (like the men that sailed into the midst of the Ocean, and awaking out of a dream, made a great question whether they were in any ship or no) they began to doubt whether there was any resurrection or not: and I hope we will not be like any of these herein; after we have it so dearly purchased with the blood of Martyrs, so truly preached by the painful servants of Christ, and so long preserved amongst us by the free grace of Christ, now to question, whether we be in the truth or not; for that is beyond all question: God hath brought it to us, we have preached it to you, and you have believed it, and professed it gloriously and christianly before the face of the whole world: and therefore I will only show you two special points to be our help and furtherance in our warfare against error. Two special points to be considered. The First, shall be to preserve us in the truth. The Second, shall be to suppress falsehood, that it prevail not against the truth. For the first, I desire all men to consider. 1. Who we be that teach you. 2. What they are that seek to seduce you. First, we are plain men, that compass not sea and land to enlarge our Monarchy: Who we are that teach the people. we labour not so much to get your wealth, as to save your souls: for as the Apostle saith, we seek not yours, but you: and I hope most of us (if occasion served, you should see it) would seal our words with our blood: for as there were 7000. men in Israel, that bowed not their knees to Baal; so I assure myself there are many thousands in England, that would lay down their necks, and lose their lives, rather than they would departed a nails breadth from the truth of that doctrine which we have taught: And I boldly say it, if Satan should be let lose, to persecute the Saints of God, I do unfeignedly wish, my dearest bones might first burn to give light, unto all them that desire to walk in this truth. Who they be that seek to seduce our people. Secondly, consider what they be that seek to seduce you; and I doubt not but you shall find most of them, to be either such as were nuzzled in errors a cunabulis, even from their cradles, by their seduced friends, popish children, of popish parents, sent and bred in the mysteries of iniquity; and should we look for these to be otherwise then they be? or else to be such as through discontent to see some hoisted up unto Moses chair, which are scarce worthy to sit at Gamaliels' feet, and themselves that have good parts in them, Acts 22.3. through want of friends, or means, to be quite neglected, have gone from us, either because they hoped for better fortunes in other soils, or because they were loath to endure their mean fortunes among their own friends; because noble spirits had rather beg where they are not known, than any ways be base where their worth is seen: I confess a fault in neglecting them; and it is too common amongst us; but will you be contented to hazard your souls upon their persuasions that hazarded their own through discontent? I hope better things of you, and I assure myself, that as you are in the truth, so you will continue in the truth unto your death. For the second, how we shall suppress falsehood, Vide, The Misery of man. page. 109. that it prevail not against truth. I refer you to my first treatise of the Misery of man, p. 109. where I have set down my best ad●ice in this case. But here it may be, some will say, Quorsum haec? to what end is all this spoken, to insinuate fear into the hearts of men, where there is no fear? I answer, that his gracious Majesty not only by his Royal authority in maintaining true Religion, but also by his Divine pen, by his own pains, defending the truth of our Religion, and his wise Councillors, whose Counsels are like the great deep, too great for me to dive into them, too high for you to attain unto them, do not only free us from all fear of idolatry and superstition; but do also assure us of a most happy continuance of our most true Religion, in a fare more glorious manner than our mean capacities can perceive: and yet there is one great, powerful, and politic one, under whose wings many are sheltered, and he intrudeth himself into all places, Country and City, Court and councel-chamber, and laboureth by all means to put out our light, and to darken the Gospel of jesus Christ, and to bring in idolatry and superstition into our land again; and that is the prince of darkness, the devil and Satanas, that entered into Paradise, That Satan always laboureth to bring men into idolatry & superstition. to deceive our forefathers, that ventured upon the Son of God, and said, mitte te deorsum, if thou be the Son of God, cast thyself downward, and will suggest it into every man, if thou wouldst be the child of God, mitte te retrorsum; then must thou return backward, and be as thy forefathers were: There is no doubt of this; if he could send none from Rome hitherto corrupt us; yet while he hath room for any in hell, he will never leave to labour by his wicked suggestions, to corrupt us himself; he will enter into our chamber, he will creep into our bosoms, and he will seek by all means for to deceive us; we are not ignorant of his devices: And therefore I say, let him that standeth take heed lest he falleth: and let us pray to God for grace, 1. Cor. 10.12. that as he hath raised us from sin, and superstition; so he would preserve us from relapsing or falling back into any of these sins again. And thus you see how Christ raised himself from death, and how we should raise ourselves from sin. And here we must further note, that as the consideration of Christ's resurrection should make us conformable unto him, That the resurrection of Christ is a cause of great joy unto us. by our resurrection from all sin; so it should be most comfortable unto us, both in respect of Christ and our selves, quia resurgens Christus tantum attulit letitiae, quantum morions attulit doloris, because Christ at his resurrection brought us more joy and comfort, Bernard. de passione domini c. 46. p. 1236. k. than he did sorrow and grief at his passion, saith Saint Bernard: and therefore we should all of us, plus gaudere propter resurrectionem gloriosam, quam dolere propter passionem ignominiosam, now say with the Psalmist, sing we merrily unto the Lord our God, that hath turned our sorrow into joy, that we might sing one of the songs of Zion: and woe to that man that doth it not, Gregor. hom. 21. in Euangel. quia indignum valde est si in eo die laudes debitas tacuerit lingua carnis, quo videlicet caro resurrexit autoris, because it is a great indignity that our tongues should be silent, from giving praise to God on that day whereon our Saviour rose from his death, saith Saint Gregory. And as we should rejoice at the consideration of the resurrection of Christ from the dead; so we should likewise rejoice for the resurrection of our own souls from sin; for as Tobias said, what joy can I have, so long as I sit here in darkness? so may we say of every sinner, what comfort can he have whiles he life's in sin? or what fruit can he have of those things, Rom. 6. whereof he must be ashamed, as the Apostle saith? And so much for our resurrection from sin. That the resurrection of Christ is an assurance of our resurrection to eternal life. Secondly, if we be the members of Christ, we shall assuredly rise from our graves, and from death, unto the resurrection of everlasting life: quia ut Redemptor noster suscepit mortem, ne mori timeremus, ita ostendit resurrectionem, ut nos resurgere posse confideremus; for as our redeemer died, that we might not be afraid of death, so he rose again, that we might be sure of our resurrection unto life; for if the head be risen, then surely the members, in their due time, must rise, and follow after; but Christ our head is risen from the dead (as I have abundantly showed unto you before,) and therefore it must be that we which are his members, shall also rise and follow after. And lest any man should say, sperare de se non debet homo, quod in carne sua exhibuit Deus homo, that man should not hope for that to himself, which that God and man performed in himself. S. Gregory answereth, that solus in illo tempore mortuus est, & tamen solus minime resurrexit, although he died and was laid in his grave all alone, yet he did not rise again alone, but he was accompanied with many others; to show unto us, that as he died not for himself, so he rose not for himself, but for us that are his members. And therefore, though here we suffer all the miseries of this world, though our bodies be but semen terrae, & esca vermium, the dust of the earth, and the food of worms, and though these bodies of ours should be cast into the seas, and be eaten of fishes, and those fishes should be caught, and should be eaten of men, and those men should be burnt to ashes, and those ashes cast into the seas, yet we m●y assure ourselves, to our continual comfort, and to our refreshment in all miseries, that God will collect us and raise us up at the last day, and give unto every soul his own body, and then make us like unto the glorious body of jesus Christ. And so much for the first lesson, 1. Cor. 15. the lesson of Theory, which these women, (and so likewise all men and women) must learn, and know: That Christ is risen from the dead, and therefore that we should rise from sin, and shall rise from our graves to eternal life. CHAP. X. What the women are commanded to do, and why: and what special lessons we may learn for our instruction. FOR the second, i e. the lesson of practice, How the Angel teacheth the women what they should do. this Angel showeth unto these women what they should do, saying, ite, go your ways; why stand you here? and go quickly, without delay, for it is the Lords business, Why the women were to tell the Disciples that Christ was risen. and cursed be they that do the work of the Lord negligently; & dicite discipulis, and tell his Disciples that Christ is risen from the dead: Tell his Disciples, first, quia vos ad praedicandum inferior sexus, ad exigendum infirmior; because your sex is less able to preach, Ambros. in loc. less constant to persevere, saith Saint Ambrose: secondly, because women must not teach; for to teach, is a note of superiority, and women are bound to obey, and to learn at home of their husbands; and therefore I permit not a woman to teach saith the Apostle; thirdly, that as man did rashly believe the woman for his destruction, so he might now happily believe these women, for his salvation; et ecce & behold, he goeth before you into Galilee, Galilee of the Gentiles; because now the partition wall that was betwixt the jews and the Gentiles is broken down; and the calling of the Gentiles approacheth near: & quia transmigraverat à morte ad vitam, and because now he had passed from death to life, and was to pass from this vain and momentary life unto that joyful and eternal happiness, he saith, behold he goeth before you into Galilee, because Galilee signifieth transmigration, What we should learn from the Angel's instruction to the women. or a passage over from one place unto another. And so you see the sum of the Angel's injunction unto the women, what they must do: and from hence we may learn these special lessons for our instruction. First, to practise what we know. First, that we must join practice unto our profession, if we would be happy, for these two must never be separated: these things if you know, blessed are you if you do them, saith our Saviour: And yet it hath been ever the practice of Satan, to sever those whom God hath joined together: and therefore in former times, he put out the light of the Word preached, that men might not know what to do; & now when he seethe he can hide the light no longer, he gives you leave to know as much as you will, as much as Berengarius, who is said to know as much as was know-able; but he laboureth that you shall do nothing at all, but show yourselves just like the Grecians, Plutar. in Lacoon. which knew what was honest, but did it not; or like the Scribes and Pharisees, which said and did not, saith our Saviour. But we should consider, first, that this is one of the chiefest ends why God gave his Laws and his Commandments unto us; that we should do them: for had he given them only to be preserved, he might have locked them up in iron coffers; God gave his Laws not to be talked of, but to be kept. or had he given them to be talked of, he might have given them unto jays and Parrots. Secondly, we should know that the practice of Christianity is the only argument to prove us true Christians: by this, Christ proved himself to be the Messiah: Practise only proveth us Christians. for it is most true which jovinian said of the Arrians and Orthodoxal Bishops, I cannot judge of your knowledge & disputations, but I can easily discern your lines and conversations. Thirdly, we should remember that our actions are the best arguments, Sozom. l. 7. A good life converteth others. Basil. l. the 40. Mart. and the most unanswerable Syllogisms to convert infidels: Sozomenus tells us, that the godly life of a poor captive woman moved a King and many others to become Christians: and julian writing to Arsatius, saith, that Christiana religio propter Christianorum erga omnes cuiusuis religionis beneficentiam propagata est; the piety and the charity of Christians did wonderfully cause the Christian Religion to increase; Euseb. l. 9 c. ●. and Maximinus said, he could not choose but wonder to see how sedulous the Christians were in doing good. The bitter fruits of a bad life. Whereas on the other side, the lewd life of those that profess Christ, doth bring forth many sour and bitter fruits: First, It dishonoureth God more than any other thing; First, it dishonoureth God. his name is blasphemed through them among the Gentiles, which believe not God; and therefore God saith, why takest thou my Laws in thy mouth, whereas thou hatest to be reform? Secondly, It proveth them to be no Christians, Secondly, it proveth such livers no christians. because the profession of Christianity, is a profession of works, & not of words. Thirdly, It hindereth the unsettled minds, to embrace Christianity: for when they see men, like Tusser that wrote well of husbandry, but was himself the worst husband that lived, Thirdly, It hindereth others to become Christians. or like Erasmus Ruffian, that carried by the one side a good bottle of sack, and by the other side a fair guilded Testament; such as will hear much and talk more of Religion, and do none of the works of God; how shall not this dissuade the unstable hearts from ever embracing of Christianity? It is reported that Lynacrus reading the Sermon of Christ in the Mount, and considering the conversation of men in the world, said, either this is not God's Gospel, or we are not God's people; and I pray God, that the faire-seeming-shewes of hypocritical professors, and their most vile and abominable actions, be not the cause to kindle Gods fearful indignation against us all. And therefore beloved brethren; let us consider the Author of our profession, jesus Christ, who went about doing good: let us consider his holy Apostles, Act. 10.38. and all our blessed Ancestors, how sedulous they were in the practice of Religion, whereby they have gained a good report, & became glorious in the sight of God and men, and let us imitate them herein, to do good as they have done, and in all things to join practice unto our knowledge. All men not sit for all purposes. Secondly, We may observe from hence, that as these women were fit messengers, to tell the Disciples that Christ was risen, but not to preach the same unto the world; so many men are sufficient for inferior places, and to preach the shallower points of Divinity, points of morality, and popular exhortations, but are not fit, Ducere in altum, to launch forth into the deep, and to treat of the higher mystical points of Divinity; for as it is said of David's Worthies, 2 Sam. 23.19. that they reached not unto the first three, so it may be said of us all, that many men may receive a measure of God's graces, and yet not attain unto the measure of many others; God giveth not the like measure of graces unto all men. because God doth not give the same measure of graces unto all; but as in humane gifts, we find that some had their memory so good, that to their last times they could repeat whole orations, & some that in their younger years had their judgement so profound, that they could determine the hardest questions; Matth. 25.15. so in the delivery of the Divine talents, whereby Theophilact understandeth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, spiritual graces, some have five, 2. King. 2.9. some have two, some but one: to note unto us that God granteth, not only a superiority unto some above their brethren, in an higher kind of a different grace, but also in a greater measure of the same grace; as the Spirit was doubled on Elisha, if not in respect of his Master Eliah, (as some think not) yet surely in respect of the other succeeding Prophets; Dan. 1.20. & in the School of Nebuchadnezzars in chanters, though they were all no doubt exceeding great Clerks, 1 Cor. 14.18. yet Daniel, Shadrach, Meshach and Abednego were found to be ten times better than the rest; and among these, Daniel sleeping was found wiser than his fellows waking: so in the New Testament, john Baptist was a Prophet, and more than a Prophet, and Saint Paul spoke languages more than all the rest of the Apostles: God expecteth not the like fruits from all men. and therefore God doth not require all his servants, nay he will not have them all to adventure, or seek to bring forth the like measure of fruit: for he was not angry with the slothful servant, because that one talon had not gained ten talents, but because he hide his master's money, and had gained nothing at all. Thirdly, We may observe from hence, That we ought to follow Christ, and not to go before him. that as Christ went before these Women and his Disciples into Galilee, and they all followed after him; So we should suffer Christ to go before us in all our ways, and not to run ourselves before him, where perhaps he never went, nor will go: for it is the property of a Disciple to follow after, and not precede or go before his master: and therefore we must not go into those places where Christ went not; nor dispute of those points which Christ taught not; for this is to go before him, and not to follow him. Fourthly, We may observe from hence, That we must pass from all worldly vanities, before we can enjoy spiritual blessings. that as Christ passed from death to life, and from this world into Heaven; so must we, before we come to Christ, pass from our deadness in sin, unto the life of grace, and from the vanities of this worldly life, unto a spiritual and a heavenly conversation; for as there was no possession of the Land of Canaan, until there was a transmigration of the red Sea, out of the land of Egypt; so we can have no fruition of God's presence, until we have relinquished and passed over all the Egyptian vanities of this life, in our desires and affections, at the least. And thus you have heard the office of this Angel here expressed, to serve Christ, to affright the soldiers, and to delight these women, to teach them, to direct them, Reuel. 4.8. and to preserve them in all their ways; for as they never cease to serve the Lord, so they never cease to preserve the Saints, until they cease to serve their God: and therefore to use Saints Bernard's exhortation, Quantum debet hoc verbum inferre reverentiam, afferre devotionem, confer fiduciam? How ought this doctrine to move us, and work in us reverence for their presence, confidence for their custody, and obedience unto God for so great an argument of his benevolence unto man, as to give his Angels charge over us; Et quam cauté ambulandum, and how warily ought we to walk seeing the Angels of God are ever present with us, when all the men of the world are absent from us? It is reported of a godly Virgin, that being often solicited by a gallant unto unlawful lust; at last she yielded that if he met her at such a place he should have leave to work his pleasure with her; both came to the place appointed; and the place was full of people; then the maiden told him, that now if he pleased he might use her as he would: he answered that now for shame he durst not do it in the sight of so many men and women; then she replied, and thinkest thou that I dare do that in the presence of God, and his holy Angels, which thou darest not do in the sight of mortal men? and I wish every one of us did so; that is, to be ashamed to do those things in the sight of God and his holy Angels, Psal. 139.2. Velleius paterculus. which we are afraid to do in the presence of men: for they always see us, though we see not them; they are about our beds, and about our paths, and spy out all our ways: and therefore as Marcus Drusus, when one told him he could build him an house of such a form, as that no man might see what he did therein, answered; that he liked better of such an Architector as could build his house so, as that every one passing by might plainly see what was done therein; so I wish to God that every one of us would strive and labour so to live, as it becometh us to do in the sight of God and of his blessed Angels. And so we see the Resurrection of Christ fully and plainly shown us, to the eternal praise and glory of God, and to the endless joy and happiness of all Christians, through the said jesus Christ: To whom with the Father and the Holy Spirit, be ascribed, all power and dominion, both now and for ever. Amen. A Prayer. O Blessed God, which gavest thine only Son jesus Christ to suffer death for our sins, to descend into Hell to destroy our enemies, and to rise again for our justification, and so to declare himself mightily to be the Son of God, and the true Saviour of all men; We most humbly beseech thee to raise us from the death of sin, from all our sins, and to give us grace to believe in thee, to be thankful unto thee, and to serve thee in holiness and righteousness all the days of our life; that when we shall be laid to rest in our graves, we may rest in assured hope to be raised up by Christ, to live with him for evermore; through the same jesus Christ our Lord. Amen. JEHOVAE LIBERATORI. FINIS. The sixth Golden Candlestick, HOLDING The sixth greatest Light of Christian RELIGION. Of the Ascension of our SAVIOUR, and of the Donation of the HOLY GHOST. EPHES. 4.8. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Wherefore he saith, when he ascended up on high, heeled captivity captive, and gave gifts unto men. AFter that the blessed Apostle Saint Paul had by many arguments proved unto the Ephesians that they should earnestly study, The coherence of this verse with what goeth before. and most carefully labour to preserve the unity of the Church of Christ, he seemeth in the seventh verse to answer a certain objection that might be made, viz. seeing the graces, the gifts, and the offices which God hath bestowed upon his Church, are so many and so manifold, so diverse and so unequal, some having many graces, some but few, some one gift, and some another, how can it be that this unity can be so faithfully preserved? therefore the Apostle showeth that the diversity and inequality of gifts, is not only no hindrance, but is indeed a great furtherance to cherish and preserve the same. First▪ Because all these gifts do flow from the same fountain, jesus Christ. Secondly, Because they are all given and imparted for the same end and purpose; that is, to gather together the Church of Christ into the unity of faith. The first reason he proveth out of this Prophecy of David, who speaking of the Messiah triumphing over his enemies, saith, Thou art gone up on high, thou hast led captivity captive, and received gifts for men. And, The second reason he confirmeth at large in the verses following, where he showeth, that Christ gave some Apostles, and some Prophets, and some Evangelists, and some Pastors and Teachers, and all to this end; that is, for the perfecting of the Saints, for the work of the Ministry, for the edifying of the bo●y of Christ, till we all come into the unity of the faith, and of the knowledge of the Son of God. Two things contained in this verse. And therefore we find contained in this verse, two special points. First, A confirmation of the Apostles alleged reason: that all graces do flow from Christ in these words, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Wherefore he saith. Secondly, A Prophetical prediction of the Messiah; in these words, When he ascended up on high, he led captivity captive, and gave gifts unto men. That the Scripture is the best warrant for all Preachers. For the first, I mean not to stand long upon it; I will only note this one thing; that all we the Teachers of God's people, according to the example of this Apostle, nay of Christ himself, and of all Christ's true Scholars, should not teach any positive point of doctrine, unless we can either directly, or by necessary consequence prove and confirm the same out of the Sacred Scriptures; for whatsoever hath not authority from the word of God, Eadem facilitate refellitur qua probatur; may as well be rejected as received, Hieron. in Matth. c. 23. saith Saint Hierom; and whatsoever is therein contained, it requires absolute faith without doubting, because, as Hugo Cardinalis saith, Quicquid in sacris literis docetur veritas est sine fallacia; quicquid praecipitur bonitas est sine malicia; quicquid promittitur faelicitas est sine miseria; Whatsoever is caught in the Scripture, it is truth itself without fallacy, whatsoever is commanded it is purely good, without the commixtion of any evil; and whatsoever is promised, it is perfect felicity without the least jot of misery; and therefore Saint Augustine saith very well, that, Sicut contra rationem nemo sobrius, & contra ecclesiam nemo Catholicus, ita contra Scripturas nemo Christianus; as no man that is sober will speak against reason, no man that is a Catholic will kick against the Church, so no man that is a Christian will contradict any thing that is said in Scriptures. For the second, that is, the Prophecy of David, we may observe these three things. 1. The Glory. 2. The Victory. 3. The Bounty. of the Messiah, and the Saviour of the world, jesus Christ. Or else, 1. The Ascension of Christ. 2. The Subjection of our Enemies. The whole Treatise divided into three parts. 3. The Donation of the Holy Ghost. First, The Glory of Christ, or his Ascension is set down in these words, When he ascended up on high. Secondly, The Victory of Christ, or the subduing of our enemies is set down in these words, He led captivity captive. Thirdly, The Bounty of Christ, or the sending down of the Holy Ghost, is set down in these words, He gave gifts unto men. The first part hath two Branches. Branch. 1. BRANCH. I. CHAP. I. Of four sorts of ascenders, and how each one of them ascendeth. TOuching the first, that is, the Ascension of Christ, I will by Gods help handle it two ways: First, by way of explication of the words; Secondly, by way of application of the same unto ourselves. And in the first respect we must consider these three points. Three points to be considered, touching the ascension of Christ. 1. The person Ascending, who he is. 2. The Action or Motion of the person, going up. 3. The Place, where he is gone, on high. Thou art gone up on high. First, the person ascending. First, For the person ascending, the Psalmist saith in the second person, ascendisti in altum, caepisti captivitatem, accepisti dona Be-Adam; Thou art gone up on high, thou hast taken captivity, and thou hast received gifts for the sons of Adam; And the Apostle here in the 3. person, saith, When he ascended up on high he led captivity captive, et dedit dona, and he gave gifts unto men. Who is that thou, or this he? who is this King of glory, that hath ascended up on high? and what a strange thing is this, to find such difference in the Scriptures? john 3. he received gifts, saith the Prophet; he gave gifts, saith the Apostle. Haud bene conveniunt. We may say with Nicodemus, How can these things be? for the difference betwixt the Prophet's saying, he received gifts, and the Apostles saying, he gave gifts, I shall reconcile it hereafter, when I shall come to speak of the 3. point, i. e. the bounty of the Messiah: and therefore it resteth now that we should discuss only of the person, who he is that is here meant to have ascended; for Bonaventure saith, that there be four sorts of ascenders. 1. Angels. That there be four sorts of ascenders. 2. Devils. 3. Men, both good and bad. 4. The God and Man Christ jesus. First, Gen. 28.12. To what end the good Angels do ascend. jacob saw the Angels ascending and descending upon a ladder, whose foot was on earth, and the top thereof reached unto heaven, carrying up our prayers and supplications, and presenting them unto God, as Raphael did the prayers of Tobias, and bringing unto us the gifts and graces of God, as Gabriel did the Message of salvation unto the blessed Virgin; not in respect of any office of Mediatorship, that they should execute betwixt God and Man, but in respect of that service which they are to do unto man, at the command of God; and therefore they are said to ascend and descend along the ladder; that is, through jesus Christ, for he is that ladder by whom we ascend and climb up to God, and through whom we receive all blessings from God: He is the Way, the Truth, and the Life; john 14.6. the two sides of this ladder are his two natures, the staffs are the proprieties of each nature, and the knitting of them together is that indissoluble union of these two natures in the unity of his Person. Now when jacob saw this vision of Angels ascending and descending upon this ladder, dormivit supra lapidem; Who they be that shall see the Angels descending, for their comfort. it is not said that he laid his hard head upon a soft pillow, but that he laid his tender head (for he was but a young man, and as yet never used to any hardness) upon a hard stone; to signify unto us, that not those which lay their hard hearts, and stiff necks upon beds of down, and lie wallowing in all the pleasures of this world; but those rather which sleep in sorrow and grief for their sins, and lie upon the hard and rough stone of true repentance, spending their time with john Baptist in austere conversation, shall see the Angels of God descending down to comfort them, and ascending up to carry their souls like Lazarus into Abraham's bosom. Secondly, Satan said in his heart, Esay 14.13. I will exalt myself above the skies, and I will be like unto the most highest: and of this fastidious and proud ascender, Rupertus Tuicensis writeth excellently and largely in his books De victoria verbi Dei, Bern in Psal. qui habitat. Ser. 12. and Saint Bernard saith, that this wicked spirit doth emulate and imitate those heavenly Angels, but most lewdly: quia ascendit studio vanitatis, How wickedly Satan doth ascend. descendit livore malignitatis, because he ascendeth in a vain desire of dignity to be equal with God, and he descendeth with an odious heart full of wrath and malignity to destroy silly men: & sic mendax ascentio, & crudelis descentio est, and so his ascending is but a lying vanity, and his descending a cruel indignity: Gregor. in lib. 1. reg. c. 17. pag. 279. c. or else as Saint Gregory saith, they are said to ascend and descend, quia ad expugnanda al●a, per caeleste desiderium corda subvenire, & de innocentis vitae sublimitate nos deponere appetunt, because they seek to overtop the Saints of God, and to deject their desires from the sublimity of heavenly things, and to bring down their hearts and affections to be fixed on the things of this base and wretched world: and therefore, pro inani suo ascensu tam immane praecipitium sortitus est, for such vain ascending he hath obtained a most fearful tumbling of himself into the bottomless pit of hell; Such is the reward of pride. But seeing their ascending and descending is to subvert us, and to cast us down to hell, we ought to be very thankful unto him (i. e. jesus Christ) at whose command the good Angels do ascend and descend, and continually attend upon us, Bernar. de ascen. ser. 4. p. 199. to defend us from them, (as Saint Bernard saith,) and to preserve us in all our ways, that we hurt not our foot against a stone. Thirdly, men are said to ascend, and that both the good and the bad. How wicked men do ascend. First, ascendere malos, est de malo ad peius proficere, the wicked are said to ascend when they grow worse and worse, and go on from one wickedness to another, until they come to the height of all impiety: Greg in l. 1. reg. c. 15. p. 444. f. to. 1. so the children of the first age after the flood, swelling up with pride, did lift up their hearts on high, and would build them a tower, whose top might reach to heaven; Gen. 11 4. Esay 14.13. Ezech. 28. so the King of Babel said, I will ascend into heaven, and exalt my throne above the stars of God; so the King of Tirus said, I am a God, and sit in the seat of God in the midst of the sea; so will that man of sin, that child of perdition (whensoever he cometh) sit in the Temple of God as God, and show himself that he is God, if not directly by verbal profession, yet apparently by real usurpation, when he shall undertake to forgive all sins, to bind all consciences, to dispense with all laws, to dispose of all kingdoms, to command all Angels, and solely to open and shut heaven and hell at his pleasure; and so do all the children of pride, ascend up on high to the very height of all sin; and this sin makes them like unto Lucifer the King of pride: and as the Poet saith, Matrona incedit census induta nepotum. How pride spoileth many one. It makes many a father and mother to wear their children's portions upon their backs; it makes many a woman not with Eve to hide their shame, but with jesabel to hide their faces, which should be their glory, under shameful complexions of their own composure, so that God himself, if he did not know their hearts, might hardly know those veiled faces. Nec tamen admiror, si vobis cura placendi, Cum videant comptos secula nostra viros; And it makes not only women to deny themselves and their age to please men, but it maketh men also to deny their sex almost, to please women, and to spend more time in powdering their hairs and perfuming themselves, than they do in the service of God, or of the Commonwealth, and German-like to go in all attires, unlike to men: yea this sin, as it made the inhabitants of heaven, to become the citizens of hell; so it maketh many a Saint to become a Devil, and of the sons of God to become sons of Beliall: for as the Poet saith of beautiful persons, Fastus inest pulchris sequiturque superbia formam. You shall hardly find a fair man or woman that is not proud; so I may as truly say, Fastus inest iustis sequiturque superbia sanctos. There be not many Saints, but we may fear they are a little proud of their sanctity; for in our best goodness, if we be not carefully watchful over our own souls, Satan will seek to make us dote in admiration of our own worth, and then presently he will stir us up to proceed to the extenuation of others, and to say with the Pharisee, To be proud of goodness is the worst pride in the world. I thank God I am not as other men, or as this Publican. And of all ascenders and lifters up of themselves, there is none so bad as these; for as no devil to the holy devil, when he transformeth himself into an Angel of light; so no pride like this, to be proud of grace; and the devil rejoiceth as much to make a Saint proud, as to make a profane man wicked. Matth. 24 15. And therefore as our Saviour saith unto the jews, When you see the abomination of desolation standing in the holy place, then fly to the mountains; even so, when you perceive in yourselves the least conceit of your own worth and goodness, then do you presently fear this lifting up, and fly to the mountain of heaven for grace, to escape the desolation of such high conceits: for as Orpheus had his wife Eurydice granted him out of hell, upon condition that he should not look upon her until he had passed out of the confines of hell. But, Flexit amans oculos, & protinus illae relapsa est; He was so fare in love with her, that he could n●t contain from looking back, and so she was presently taken back again: even so, if we, Narcissus-like, stand gazing upon our own worthiness, we shall find our best deeds but like the apples of Sodom, externally splendide and fair to the eyes, but being handled by God, or throughly tried by the touchstone of God's Law, we should find them hollowly defective, and every way impure in his sight. Indeed it is Satan's usual course, either to hinder us to do well, and to cause us not to fast, not to pray, not to give alms, not to do good, or else if we do them, to do them that we may be seen of men, and to be proud of them; he will be sure to thrust at every side, and to thrust sore at us, that we may fall: but we must carefully watch him in all his assays, and especially in this, Optatus in parab. pharis. & public. because as Optatus saith, Meliora inventa sunt peccata cum humilitate, quam innocentia cum superbia; it is better for a man to sin and be humbled, then to be void of sin, i. e. of all the usual sins of the world, and to be proud of his innocency. And thus you see how the wicked do ascend in pride, and as Claudian saith, Satan lifteth up wicked men to throw them down. — tolluntur in altum ut lapsu graviore ruant.— They are lifted up on high, to have the greater fall: and therefore, perniciosa haec ascentio, imo magis descentio est, à jerusalem in jericho, this is a most dangerous ascension, nay rather descension from jerusalem to jericho, to fall among thiefs, and to be rob and spoilt of all that we have; for these have not the silver wings of a Dove, but the waxed wings of Icarus to help them to ascend, and they are not exalted up by God, because they are not humble and meek; but they are lifted up by the devil, because they grow great without goodness; and therefore as Icarus, (Icaria● nomine fecit aquas) fallen down and was drowned, so will the devil bring down the high looks of the proud: for as the jackedaw takes up a nut in her bill, and flying on high, lets it fall on a rock for to break it, or as the Eagle deals with the Oyster and Tortoise in like mann●r, (by which means Aescilus died, Valerius Maximus l. 9 c. 12. as Valerius Maximus saith, because the Eagle seeing his bald head, while in an open place he made his oration unto his auditors, thought it was a stone, and therefore letting fall the Tortoise out of her bill, that so falling upon a stone the shell might be broken, it fell upon his head and killed him;) so the devil deals with these men, he lifts them up as he did Simon Magus, to make them fly in the air and then, as he did to the said Magus, he throws them down to break their necks; and therefore it had been good for many they had never been thus lifted up. It is reported of one Gaufredus Monachus Clarevallensis, Bosq●ier, de monomachia. that having refused a Bishopric in his life time, he appeared after his death unto his chamber-fellow, and said that he did well in refusing that Bishopric which his friends would have had him to accept: quia si in numero Episcoporum fuisset, in numero damnatorum esset, because that if he had been of the number of the Bishops, he should now have been of the number of the damned, not that all Bishops must be damned, God forbidden, there have been and there are many of them exceeding good, learned, painful, and upright men, (though I must unfeignedly confess, I have seen some, not as I would wish;) but that if he had aspired to that dignity, by that unlawful means as (it is most likely) it was offered him; for otherwise it had been most lawful for him, both to desire it, and to accept it; for he that desireth the office of a Bishop, desireth a good work, saith the Apostle: or though he might lawfully have attained unto it, yet if he finding himself, though fit enough to be a Monk, yet unfit to be a Bishop, had accepted the same, then certainly it must needs have followed, that if more mercy were not showed than he deserved, he must needs be in the number of the damned: and it would be well for many, if they did not rise to fall; for of such ascenders, Bonaven. de ascen. ser. 4. p 199. Bonaventure saith, that quantum ascenderunt per ambitionem in mundo, tantum descendent per damnationem in inferno; by how much the higher they have ascenbed by their ambition in the world, by so much the greater shall be their damnation in hell: and so of these the Prophet David saith, in a mystical sense, though literally I confess it spoken of seafaring men, quod ascendunt usque ad Coelum, & descendunt usque ad Abyssos; that they are lifted up to the Heavens, and down again they fall into the bottomless pit: but they do not descend in the same manner as they ascend, for they do ascend most willingly, but they shall be cast down most violently into that place of utter darkness; Luke 12. Thou fool, this night they shall take away thy soul from thee; even as a Sergeant doth a prisoner into his goal against his will: and they do ascend by degrees, by little and little, and by the space of forty, fifty, or sixty years, but they shall suddenly fall away, like the lightning whereof our Saviour speaketh, I saw Satan as a lightning falling down from heaven; i. e. suddenly and fearfully they shall fall to ruin: Diabolus itaque & homo, Bernard. in flor. p. 2090. c. & homo, uterque ascendere voluit, sed praepostere, hic ad scientiam, ille ad potentiam, ambo ad superbiam, and so both the Devil and wicked men would each of them ascend, but preposterously; men to be wise, the devil to be great, and both to be proud saith Saint Bernard; for which they shall both fall down to hell. How the godly do ascend. Secondly, good men do ascend aswell as the evil and wicked; and though they do not ascend after the same manner, yet they do it the same way, (saith Saint Bernard) as the wicked do; Idem de gradibus humilit. p. 972. because as the same way leadeth unto the city, as goeth from the city, and by the same door we enter into the house, as we go out of the house; so if we would return unto the truth, and ascend up into heaven, we need not seek any other new way, but by which we have descended and fallen down from heaven, we must ascend and climb up into heaven; and as Cacus dragged his cattles backwards into his cave, so we, vestigia retrorsum, must retire back by the same steps as we have proceeded forward; but you know we fell by pride, we would be like God, Gen. 3.5. and therefore we must ascend by humility, we must know ourselves to be nothing, and worth nothing, this is the way, and there is none other but this; qui aliter vadit, cadit potius quam ascendit, and he that would by any other way ascend up to heaven, he doth surely fall from heaven; because it was enacted by the eternal Law of the God of heaven, that every one which exalteth himself, shall be humbled, The way to heaven is humility. and he that humbleth himself, shall be exalted: And therefore Christ, having not as he was God, any way whereby he might ascend, because nothing is higher than God, and God cannot be higher than he is, by his humiliation and descension he found how to ascend; for coming to be incarnate, and to suffer death, that we should not suffer eternal death; therefore God exalted him, and gave him a name above all other names; to teach us, that by humility only we may ascend to eternal felicity: Go thou and do thou likewise, humble thyself, if thou wouldst be exalted into heaven, and because thine humility is full of pride, lay hold upon the humility of jesus Christ, for that is only perfect; and therefore it is that only that can bring thee to perfection. Fourthly, we read, that Christ ascended and was lifted up; Christ ascended three special times. and that as we find three special times: 1. upon the Cross, when the jews insulted over him. 2. from his Grave, when the Devils trembled at it. 3. into Heaven, when all the host of heaven rejoiced at it, and said; Lift up your heads, O ye gates, and be ye lifted up ye everlasting doors, that the King of glory may come in; for this is he that hath trodden the wine-fat alone, and is worthy of all glory and honour for evermore. And so you see how many sorts there be of ascenders; and you see, I think, how fearful is the ascension of Satan and of wicked men: Bernard. de ascen. ser. 4. pag. 199. and how glorious is the ascension of the Saints. And we find that as S. Bernard saith, omnes cupidi sumus ascentionis, exaltationem concupiscimus omnes; we all desire to be exalted, we all would fain be lifted up to heaven; but who shall teach us the way thither, lest we should be seduced by him that fell from thence, and so seeking to ascend up into heaven, we should fearfully fall down into hell? Who (saith Saint Bernard) but he, john 3.13. of whom it is written that he ascended up on high, that ascended up above all heavens? we must learn the way of him if we would ascend to heaven; for he came down from heaven, and he is gone up into heaven, and now he sitteth in heaven upon the right hand of God. CHAP. II. That jesus Christ the Son of God, is he that is meant by the Prophet David and Saint Paul, to have ascended upon high. Quest. But who is he, of whom it is written, that he ascended up on high? for many ascend as you hear, but which is he that is here meant? I confess the 68 Psalm, Resp. Psalm 68 wherein these words are first written, is literally to be understood, not of any triumph for the slaughter of the host of Senacherib, which was done in the time of King Hezekias (as the jews do most fabulously dream) when the very Title of this Psalm, that ascribeth it unto David, doth sufficiently confute this vanity; nor yet for any of the victories of David, which he obtained against his bordering enemies, the Ammonites, Literally these words were spoken of the Ark of the Covenant. the Moabites, the Idumeans, and the Philistines, (as some would have it;) but of that great and glorious pomp, which was then done and showed, when King David with great joy and triumph did bring the Ark of the Covenant into the hill of Zion; and therefore these words, thou art gone upon high, Mollerus in Psalm 68 do signify that the Ark which formerly had laid in an obscure place, & was transported from one place to another, was now ascended and seated in a most illustrious and conspicuous place, even in the Kingly palace; and these words, thou hast led captivity captive, to signify those enemies which formerly had spoiled and wasted diverse Countries; but now being vanquished by King David, were led captive in this triumph, (for so it was the manner of those times, as Plutarch doth excellently declare in the life of Paulus Aemilius;) and the other words, thou hast received gifts for men, Plutarch. in vita Pauli Aemilij. do signify those spoils that were freely offered for conditions of peace, and were triumphantly carried about in this pompous show, for the greater solemnity of the same; and then, (as the manner was among the chiefftaines, when they triumphed, Bellica laudatis dona dedisse viris, to bestow warlike gifts upon worthy men) were bestowed on several men, in several manner, as Sigonius showeth; Sigon. l. 2. de antiquo iure pro. Yet I say that mystically this Psalm is an 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, or a triumphal song, penned by King David, upon the foresight of jesus Christ arising from the dead, and with great joy and triumph ascending up into Heaven; Mystically these words were first spoken of Christ ascending up into Heaven. and thence sending his holy spirit unto his Apostles, and Disciples; and, having overcome all his enemies, collecting by the ministry of his Preachers, his Church and chosen servants together, and so guiding and defending them here in this life, until he doth receive them into eternal glory: for so the authority of Saint Paul interpreting them, and all other Divines with one consent doth compel us to understand them, and to know that that pompous show and triumph of King David, was but the praeludium and type of this triumph of our Saviour Christ, whereof the Apostle speaketh in this place; and it was an usual thing for the Prophet David, in all his chiefest and most glorious acts, so to behold the Proto-type, that is, the Messiah, whose type he knew he was, and so to accommodate all his actions unto what the Messiah should do, that all men might perceive these things to be done, not through any humane invention, All the chiefest acts of David were types of Christ. but as he was moved and guided by the inward inspiration of God's spirit, and that for the instruction and edification of the whole Church, when by these outward perspicuous acts of David, as by certain visible lectures, all men might see, and read those things that should be done by jesus Christ: And therefore I say, that the person prophesied of, by King David, and here spoken of, by Saint Paul to have ascended up on high, is our Lord and Saviour jesus Christ, who having vanquished and overcome sin, death, Hell, and all our enemies, did most gloriously ascend up to Heaven in the presence of all his Apostles and Disciples, and thence sent the holy Ghost to replenish and fill their hearts with all spiritual gifts and graces: and this will more fully appear unto us out of the second point, which is the action or the motion of this person, set down in the word ascendit, when he ascended up on high. CHAP. II. A fuller declaration of the person ascending, and of the time, place, and manner of his ascension. Saint Paul collecteth two things out of the word he ascended. YOU have heard of the person ascending, who he is, jesus Christ: we are now to consider of his ascension, out of this word ascendit, when he ascended up on high: but first we must observe, that our Apostle out of this Word, he ascended, doth collect both the humiliation and the exaltation of Christ. First, the humiliation of Christ. First, his humiliation in the 9 v for that he saith, he ascended, what is it but that he descended first into the lower parts of the earth? wherein the Apostle would have David, when he forespoke of the glorification and the ascension of Christ into Heaven, to have foreseen his humiliation and descension from Heaven to be incarnate and made man. Secondly, the exaltation of Christ. Secondly, his exaltation in the tenth verse, he that descended is the same also that ascended fare above all heavens: for these two verses are read by a parenthesis, and are added by the Apostle, for the fuller explication of those hidden mysteries, that are included in the word he ascended. First, touching the descension, the Apostle setteth down two things, 1. The descent itself, that he descended. 2. The extent of his descent, into the lower parts of the earth. The first showeth us that he was first in Heaven, Christ first descended, i. e. was incarnate, before he could ascend. i. e. according to his Godhead, or else he could never have descended out of Heaven, and that he descended to be incarnate and m●de man before the man Christ could ascend up into Heaven; and therefore the Prophet David foreseeing the ascension of the man Christ, must needs foresee the humiliation of the Son of God to be made man. The second is a point more controverted: for first, some do expound the lower parts of the earth, to signify his mother's womb, because the descent of the Son of God, is nothing else but his incarnation, and that was done in his mother's womb; and because the Prophet David useth the like saying of himself, I was form beneath in the earth, i. e. in my mother's womb; In inferioribus terra. secondly, others will have this phrase to signify his abode & conversation here among men; thirdly, others will have it to signify the state and condition of the dead, as if the comparison were made betwixt those parts of the earth, wherein the living do inhabit, and that place wherein the dead are buried; and so they do expound that place of Esayas, that he was cut off from the land of the living, and so cast into the land of the dead, Esay 53.8. which they say, the Apostle understandeth by the lower parts of the earth: and, fourthly, others say, that he descended into the place of the damned, not to suffer, john 19.30. because that was finished on the Cross, nor to fetch any Fathers out of Limb, but to signify and to show, not only by words, but also by presence, that seeing by his death and Passion, the wrath of God was appeased, Satan was to have no more power over the Elect, which he held captive, that he was now made Lord of all, and that all power was given unto him, and a name above all other names; Collos. 2.15. and not only to declare the same unto them, but also to subdue them, and to spoil principalities and powers; and as my Text saith, to lead captivity captive: And this is the exposition of most of the ancient Fathers; for mine own part I am of Zanchius mind, La●ch. in Ephes. c. 4. that in the word descendit, all these four expositions may be comprehended because he descended, into his mother's womb, to be conversant here among men, into his grave, and into Hell; and our very Creed expresseth all these four; he was conceived by the holy Ghost, i. e. in his mother's womb, there is the first; he was borne of the Virgin Marie, and he suffered under Pontius Pilate, there is the second; he was dead & buried, there is the third; and he descended into Hell, there is the fourth; and these be the four degrees of his humiliation: That Christ descended into Hell. and this the Apostle seemeth plainly to understand by the antithesis, by the coherence, and by the scope of the words; because he saith, that he ascended to the highest part of Heaven, and therefore this also that he descended into the lower parts of the earth, is literally to be understood, that he descended into Hell; because no place of the earth, is lower than Hell. Secondly, Touching the exaltation of Christ, Saint Paul setteth down two things, 1. He describeth the Person ascending, he which descended. 2. He expresseth the action, he ascended. He which ascended is the very same person which descended. First, he saith, that it is he which descended that hath ascended, i. e. he which was made man, which suffered & was buried, he ascended; and who is he, but God the Son, the second Person of the Trinity? for so our Saviour saith, I went forth from the Father, and I came into the world, and again, I leave the world, and I go to the Father; and therefore it is the very self same Son of God, and none other, which both descended and ascended. And so by these few words, we find two great heresies quite overthrown; first, of them which say, he brought his body from Heaven, because the Apostle doth not say, he which ascended descended (though this be true, being truly understood) for he ascended God and Man, which so, did not descend, but as God alone; therefore he saith, he which descended, he ascended; secondly, hereby is overthrown the heresy of Nestorius, which said, our Saviour consisteth of two persons; for, if he which descended is the very same that ascended, than it is apparent that by his descension, That in Christ there cannot be two persons. i. e. by the assumption of our nature, he is no other person than he was before; but still remaineth one and the self same person, and that the humane nature doth add nothing unto the Son of God, for the constituting or perfecting of his person; for otherwise he that ascended had been another, and not the same which descended; for he had descended a simple person, and ascended compounded, he had descended an imperfect person, and ascended perfect, which is most heretical either to say or think: And this is the cause, why we affirm that the person of Christ cannot be said to be compounded of two natures, tanquam ex partibus, as of two parts, Christ still remaineth a most simple person, i. e not compounded. but as he was before the assuming of our nature, so also now he is still a most simple and a most perfect person, bearing our nature, as on ●●areth on his garment, but never to put it off again, because it is assumed into the unity of his person: and so Saint Augustine saith, that Christ descended like a naked man, and when he ascended, he ascended the same person, but clothed with our flesh: and therefore, as he is not another man that taketh on a garment, so the Son of God is not another person, because he took upon him the garment of our flesh: and if the humane nature assumed, did neither change, nor perfect, nor compound the person of the Son of God, because he which descended, is the very same that ascended and none other, then by the same reason it cannot be said, that Christ took man upon him, i. e. a humane person, as Nestorius taught. But therefore he understood not the same, How Nestorius was deceived about the person of Christ. because on the one side he held that true philosophical principle, that the actions are of the persons, and not of the natures; and on the other side, he held another principle (which is also true, if it be truly understood) that of contrary effects there must be contrary efficient causes: and he saw that in Christ there were diverse and contrary actions; and therefore he did thence conclude, that in Christ there must needs be diverse persons, whereof the one should be passable and the other impassable; and so he made that he which descended was not the same, but another that ascended; for he considered not, quod idem 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, potest diversa & pugnantia op●rari secundam diversas in eo naturas, that the same subsistent or person may work diverse and contrary acts, in respect of the diverse natures that are in it; as a man according to his soul doth understand, and according to his body he doth not understand, in respect of his soul he is immortal, and in respect of his body he is mortal; and so through his ignorance he hath abused these true philosophical principles (being truly understood) to deny the truth of the Scriptures, and to wrong the person of the Son of God; but the Fathers truly explaining the said principles, did confute his error and confirm this truth, that he which descended, is the very same that ascended, and none other. But from hence it is apparent, that the word descendit, is not to be taken in the same sense, as the word ascendit; for he descended as God, and God filleth all places; and therefore it is not phisically to be understood, of any local descent; but for his exinination and the assumption of our flesh: but he ascended as God and Man; and therefore must phisically be understood of a local ascent; and whole Christ is said to ascend, by reason of the communication of the properties and the union of both natures into one person. Secondly, the action or ascending of Christ. Secondly, Saint Paul having thus fully described, and shown the person ascending, i. e. he that descended, expresseth the very act or motion, in this word ascendit, he ascended up on high: touching which, we must consider these three especial points, 1. The time of his ascension: 2. The place of his ascension: 3. The manner of his ascension: All which are fully showed by Saint Luke in the first of the Acts. Acts 1.3. First, he saith, that he shown himself alive after his Passion, by many infallible proofs, for the space of forty days: touching which number, The time when Christ ascended. why he remained on earth just forty days, many men have collected many mysteries: Moses was in the Mount with God forty days; the children of Israel wandered in the wilderness forty years; Elias fasted forty days; Ninive had time of repentance forty days; our Saviour fasted forty days; and many other like examples might be found of this just period of forty days: Bosquierus de monomachia Christi. and I will not here search into the reason of these things; he that will, let him look into Bosquierus, but I will only note those two reasons, why he continued so long on earth after his resurrection, which Saint Luke setteth down unto us: First, to prove the certanity of his resurrection; therefore he saith, th●t he appeared unto them. Secondly, to instruct his Apostles, in faith, hope, charity, and all other points concerning the Kingdom of God, as Eusebius noteth; and the Evangelist plainly expresseth, saying, Eusebius l. 4. de praeparat. Euang. that he was seen of his Apostles forty days speaking of the things pertaining to the Kingdom of God. But here we must observe, that for this space of forty days, he was not with his Apostles and Disciples, after the same manner as he was with them before his Passion; for that now he was not continually conversant with them, but did only at some times appear unto them. If then you demand where he was for that space, while he was not with his Disciples, whetherin the Wilderness, as some do think, or in the terrestrial Paradise, which Bellarmine affirmeth to remain still though Pererius saith, it was quite abolished by the deluge, or in what place he secluded himself, I will no ways venture to determine: for I will always hold that excellent rule of Prosper; Quae deus occulta esse voluit, Prosper de vocat. gentium. non sunt scrutanda, quae autem manifesta fecit, non sunt negligenda, ne & in illis illicite curiosi & in his damnabiliter inveniamur ingrati; What God hath concealed, they are not to be searched, and what he hath declared, they are not to be neglected; lest that in the former we shall be found to be unlawfully curious, and in the latter most damnably careless. Secondly, For the place from whence he ascended, it is said, The place from whence he ascended. that he went from Galilee to Bethanie, from Bethanie to Mount Olivet, and from Mount Olivet, unto Heaven: Galilee signifieth transmigration, and Bethanie is interpreted the House of obdience, to show that as he descended by reason of our disobedience, to suffer for our sins, and to give us an example of obedience, thereby parare nos mansioni, to prepare us for Heaven, so by reason of his most perfect obedience, in fulfilling all righteousness, He ascended into Heaven; Parare mansionem nobis; Act. 14.12. to prepare a place for us: or else Bethanie may signify the House of affliction, to show that by many afflictions and tribulations we must enter into the Kingdom of God. And he ascended from Mount Olivet, because he would use no miracle, while the strength of nature served; and whosoever doth otherwise, The manner of Christ his ascending. Luke 24.51. tempteth God, rather than trust in God. Thirdly, For the Manner, Bonaventure observeth, that he ascended. First, Blessing his Apostles, as the Evangelist saith, While he blessed them, he was parted from them; which is an exceeding comfort unto us the poor distressed Ministers of jesus Christ; for though the world hate us, and curse us, and say all manner of evil against us, yet behold Christ parting, left his blessing with us, to defend us against all their malice: And he blessed them with his hands lifted up; to teach us, that in our prayers we do with Moses fight with God, we hold his hands, and suffer him not to strike us with the sword of vengeance; and this is the Victory which overcomes our God, even our prayers; and to teach us that when our mouth prayeth to God, we should likewise move our hands to do the works of God; and further to teach us that by this manner of praying with our hands spread and lifted up, Prudentius hymno. 6. we should profess Christ crucified, as Prudentius saith. Secondly, He was not suddenly snatched from them, as Elias, nor secretly taken away, as Enoch was; Sed videntibus illis; but in the presence of them all, his Apostles and Disciples, he ascended up to Heaven. Act. 1.9. Thirdly, That as he ascended, the clouds received him out of their sight: to show that he was the Lord of al● his creatures; he had already trampled upon the earth, walked upon the Sea, vanquished Hell, Bern. Ser. 2. de ascent. p. 192. and subdued all infernal things under his feet; and therefore now the clouds received him, and the Heavens are opened to make way for this King of glory to enter in. Fourthly, He ascended, in voce tubae, in the sound of a Trumpet, not on earth sounding Hosanna, but in Heaven crying Haleluiah: for God is gone up with a merry noise, and the Lord with the sound of a trumpet, Psal. 46.5. saith the Psalmist. So, You have heard how he went, and you shall see him coming after the same manner, saith the Angel. First, With the sound of a trumpet, that shall raise the dead: and this great trumpet of God is the voice of the Angels, a voice fearfully crying, Surgite mortui, & venite ad iudicium; Arise ye dead and come unto judgement; a voice that always made Saint Hierome to quake and tremble, whatsoever ●ee was a doing. Secondly, He shall come in the clouds, and we shall be taken up into the clouds; 1 Thes. 4.14. that as we see the clouds protect us from the heat of the Sun; so we may be overshadowed from the heat of the wrath of God, by that true cloud jesus Christ. Thirdly, He shall come, though unlookt-for by the wicked, as a thief in the night, yet so apparently, that he shall be seen of all the world, and with a great company of Angels; 2 Pet. 3.10. Et cum milibus sanctorum; and with thousands of his Saints, as the Apostle saith, for the chariots of God are twenty thousands, Psal. 68.17. even thousands of Angels, and the Lord shall be among them, as in the holy place of Sin●y. Fourthly, he shall come with a blessing to rejoice the hearts of his Elect, when he shall say unto them, Matth. 25. Come ye blessed of my Father, receive the Kingdom that was prepared for you, before the beginning of the world. And so much for the motion, or his ascending up. CHAP. FOUR The place into which Christ ascended. THirdly, We are to consider, terminus ad quem, the place whether he ascended; Quò (inquit Augustinus) nisi quô scimus, Aug. in Psal. 46. p. 174. b. 2. quô eum Iudaej non sunt secut●? Where is he gone, but where we know, and where the jews shall not be able to follow after? Quia in cruse exaltatum irriserunt, ideo in coelum ascendentem non viderunt; Because they mocked him being nailed on the Cross, therefore they saw him not when he ascended up to Heaven: and where is he gone, saith the Prophet David, but on high? for, thou art gone up on high, that is, above all Heavens, saith the Apostle. And therefore by this one little sentence, we find three damnable Heresies brought to death. First, Of them which said his body vanished in the air, Three heresies confuted. before he ascended into Heaven: for he ascended above all heavens. Secondly, Of them that said he ascended into the Orb and Circle of the Sun, because it is said, in posuit tabernaculum suum: Psal. 19.5. He hath set his Tabernacle in the Sun; which was the opinion of the Hermians, and the Passionists, as both Nazianzen and Saint Augustine do affirm; for here we see, he is gone above all Heavens: and therefore above the Orb of the Sun, and they mistake that place of the Psalmist, which is, in them hath he set a Tabernacle for the Sun, and not, he hath set his Tabernacle in the Sun. Thirdly, Of them which teach an ubiquitary Heaven, because he is ascended above such Heavens. Ob. But than it may be objected, that if he be ascended above all Heavens, then is he in no certain place, because (as Aristotle saith) Beyond Heaven, Arist. l. 1. de coelo. there is no place. Sol. I answer, that the Scripture maketh mention of three Heavens: That there be three Heavens. First, Of the Air, as the Fowls of Heaven. Secondly, Of the Celestial Orbs, as the Stars of Heaven. Thirdly, Of the Receptacle of the blessed souls, which is called the Kingdom of Heaven. And this we must understand to be either 1. Material. 2. Spiritual. 3. supersubstantial. Christ ascended above the material Heavens. First, For the Material Heaven: he is said to ascend above the same. First, In respect of Glory; because the Body of Christ is more glorious than any Material Heaven. Secondly, In respect of the Continency, because in nature, it is infallible, that contentum superius est continente, the thing contained must be higher than the place containing. Thirdly, In respect of his blessed soul; because the soul of Christ is more blessed then all things else whatsoever. Christ ascended above the spiritual Heavens. Secondly, For the spiritual heavens, i. e. all Angelical or Heavenly perfections, he is said to ascend above them all. First, In respect of perfection; because the body of Christ is more noble, and more excellent than any creature, not in regard of his corporal substance, but in regard of the hypostatical union, because it is united unto the Godhead. Secondly, In respect of his humiliation; because he hath vilified himself below all things; therefore he is worthily exalted above all things. Thirdly, For the supersubstantial Heaven, i. e. God himself, & the place of God; he is said, in respect of his person, to ascend into the same; not that the humane nature is ascended to the equality of the Godhead; for he is still inferior to the Father, and shall be still subject to the Father, as touching his Manhood; but that the person of Christ, God and Man, sitteth on the right hand of God; that is, doth rest and reign, exalted above all things, Vsque ad aequalitatem Maiestatis dei; To be in all things equal unto the Majesty of God, as Saint Augustine expoundeth it: Descendit enim quo inferius non decuit, ideo ascendit quo altius non potuit; For he descended so low, as it was not fit for him to go lower; and therefore he ascended so high, as it was not possible for him to go higher, saith Saint Bernard. And therefore Christ is ascended higher than all created things whatsoever. Christ higher than all created things. First, In respect of the place; because above all Heavens. Secondly, In respect of power; Psal. ●. 6. because God the Father hath subjected all things under his feet, i. e. as well things in Heaven, as things in Earth. Thirdly, In respect of Dignity; Heb. 1. because he is made more excellent than the Angels. Fourthly, In respect of this equality, even with God himself. And so we see how Christ in respect of his person, That Christ in respect of his manhood, is in the highest part of the imperial heavens. is above all Heavens; because he is an immeasurable and infinite person, which the Heaven of Heavens cannot contain: and therefore must needs be every where; but in respect of his humane nature assumed, he is in the highest part or place of the Imperial Heaven, which is the seat of the blessed souls; for if he were in no place, then much less should he be in the Earth, in the Sun, or in every place; but Saint Augustine doth most excellently show, Aug. in ep. ad Dardan. that Vbi corpus ibi locum esse necesse est; that wheresoever a body is, there must needs be place; because, if we take away dimensions and places from bodies, they shall be no where; Et sinusquam erunt, non erunt; and if they be no where, they shall not be at all: and Saint Peter doth as plainly show this truth, when he saith, that the Heavens shall and must contain him, Act. 3.21. (i. e. In respect of his Manhood, for in respect of his Godhead it cannot) until the restitution of all things: and so we profess in our Creed, that he sitteth on the right hand of God, from whence he shall come, (i. e. in respect of his humanity; for his Deity being every where, cannot be said to go or to come any where) to judge both the quick and the dead. And therefore it is most certain that the Body of Christ is in a place; that is, in the highest part of Heaven; which Oecumenius calleth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, The receptacle of him that is sent; Aug. l de fide & symbolo. c. 6. Cyril. in Levit. l. 9 Vigilius contra Eutych. l. 4. and this the Fathers, Saint Augustine, Cyrillus Alexandrinus, Vigilius, Theodoret, and others, have most fully showed and proved unto us: and that for these three special ends. First, That we might be assured, our Saviour Christ remaineth still a true and a perfect man in glory. Secondly, That we might know where to seek, and where to find our Saviour Christ: Nam pontifex noster non utique in terrà quaerendus, Orig. in levit. sed in coelo: For our high Priest jesus Christ is not to be sought for in Earth, but in Heaven, saith Origen: & therefore, as S. Augustine said of Mary Magdalen; Aug. de tempore Ser. 133. Quid quaeris in tumulo quem adorare debes in coelo? Why seekest thou him in the grave below, whom thou shouldest adore in the Heavens above? so much better might I now say unto many men; Alas, why seek you Christ here on Earth in Bread and Wine, and I know not where; when as he is no where to be found in respect of his Manhood, but in Heaven? there is the place where he sitteth on the right hand of the Majesty of God. Thirdly, That we might know, where we shall be; for so our Saviour saith, john 17.24. Father I will that they also whom thou hast given me, be with me where I am. Ob. But against this it may be objected, that Christ himself saith, No man ascendeth unto Heaven, but he that descended from Heaven, john 3.13. the Son of man which is in Heaven: And therefore how shall we have any hope, to ascend up unto Heaven? Sol. Saint Augustine answereth, that we are not therefore to despair, because he ascendeth alone, i. e. by his proper strength and power; for we shall be elevated and taken up by the power of Christ, who came therefore down from Heaven, that he might carry us up into Heaven, that were falling down into Hell: or as the same Saint Augustine saith, We ought therefore to be united unto him, That we must be united to Christ, if we will ascend where Christ is. that so it might be but one Christ which descended and ascended; he descended as the head of his Church, and he ascendeth with his whole body, which is his Church; he descended naked, and he ascendeth clothed with our flesh; and he descended as a husband without a wife, but he ascendeth married unto his Church: and so he and us is but one; one body, one flesh; Vnitas nos compaginat uni; Aug. in Psal. 122. p. 591. Our unity with him makes us one with him: and therefore they only shall not ascend, which are not, nor will not be made one with him: but our conversation is in Heaven, and our life is hid with Christ in God: and therefore he might well say, No man ascendeth, but he that descendeth, if you understand it of Christ mystically; that is, of him wholly, of him and all his members, because none but his members shall ascend into Heaven. And so you see the place where Christ ascended, into heaven: Rupertus de office diuin. c. 8. Quomodo autem sit in coelo corpus domini, curiosissimum est quaerere; But to inquire how the body of Christ is in Heaven, whether sitting or standing, whether naked or clothed, Aug. l. de fide & sym. which Clemens Alexandrinus denyeth, because the Saints in Heaven shall have no need of clothing; or how he ascended into Heaven, whether in a purple robe, as Fredernus' Nausea supposeth out of Esay, Esay 63.2. whose meaning is far otherwise then Nausea thinketh; and many other curious questions, they are fare fit to be buried in silence, then to be once determined by any modest Christian; because as Saint Augustine saith, Curious questions ought not to be discussed. Non est nostrae fragilitatis secreta coelorum discutere; sed est fidei nostra de dominici corporis dignitate sublimia & honesta sapere: It is not possible for our weakness to understand the secrets of Heaven; it is enough that by faith we believe and conceive worthy things, Idem quo sup. de fide & symb. and that holily and modestly concerning Christ. And so much for the explication of the first part, which is, of the Ascension of our Saviour Christ. Branch. 2. BRANCH. II. CHAP. V Of the application of this Doctrine of the Ascension of Christ unto ourselves, both in respect of consolation and imitation. The Doctrine of Christ's Ascension may serve for a double end. SEcondly, For the application of this Doctrine unto ourselves, you must note that it may serve for a double end. 1. Of Consolation. 2. Of Imitation. First, Our Consolation is likewise twofold. 1. That he is gone to Heaven. For, 2. That he is not unmindful of us on earth. For, Aug. in Act. First, Dum naturam humanam syderibus Christus importavit, credentibus coelum patere posse monstravit; Whereas Christ hath carried our humane nature unto heaven, he hath thereby showed, that now Heaven is open for all believers, saith Saint Augustine; O then how much should we rejoice hereat! because now only we see indeed, which before we only saw in hope, the Chyrography and hand-writing of our damnation blotted out, and the sentence of our corruption quite changed: for now we see that nature, Gen. 3.19. to whom it was said, Dust thou art, and to dust thou shalt return; to have gone to Heaven, and there to reign without end. Neither are we only made possessors of Heaven, but we do receive more ample, and more excellent things, by this most ineffable glory of Christ, than we have lost by that inveterate envy of the Devil: Nam quos diabolus de Paradiso eiecit, Leo in Ser. de Ascent. hos dei filius in coelo collocavit; For whom Satan hath cast out of Paradise, Christ hath brought them unto everlasting happiness. Secondly, As it is our comfort, that he hath given us possession of heaven, so it is as great a comfort unto us, That Christ in Heaven forgetteth not his servants here on earth. that he being in Heaven, is not unmindful of us, that are here on earth: Indeed Pharaoh's butler forgot joseph, when he ascended unto his master's favour, and so it is an usual thing in the world, for all great men, that have been raised up of nothing, to be most unmindful of their poor friends and acquaintance; they hold it a point of policy to know them not, or at least to look strangley and sternly upon them: whereupon it is most truly said, Asperius nihil est humili, cum surgit in altum: None so disdainful, none so proud, as they that have ascended up on high, from mean estate; but it is not so with Christ; for though he be gone up on high from the meanest among men to be equal with God; yet there he is not unmindful of us; but sitting on the right hand of God, he maketh continual intercession for us, and sendeth his spirit to comfort us; for though corpus intulit Coelo, he hath placed his body in Heaven, yet maiestatem non abstulit mundo, he leaves his spirit, which filleth all places here on earth: Mat. 28. vlt. for lo (saith he) I am with you until the end of the world, that is, to deliver us from all miseries, and to give us all those good things, that he seethe good for us: And therefore, though Abraham should forget us, or Israel be ignorant of us, or as Mardoceus said unto Queen Hester, if thou altogether holdest thy peace at this time, Hester 4.14. and dost nothing in the world for us, yet shall there enlargement and deliverance arise unto the jews from another place: even so, though we should fear men will forsake us and forget us, and do nothing for us, either to deliver us from any troubles feared, or to help us unto any good desired; yet this our good God, which neither slumbereth nor sleepeth, though he be ascended to heaven, yet he will defend us on earth, and he will lift us up out of the mire, if we put our trust in him, he will send us comfort out of some other place: Fear you not, but stand still, Exod. 14 13. and see the salvation of God which he will show unto you. Secondly, the resurrection of Christ is our hope, but his ascension is our glorification; Si ergo rectè, si fideliter, si devotè ascentionem domini celebramus, ascendere debemus cum illo; and therefore if we do rightly, if we do faithfully and devoutly celebrate and make a right use of the ascension of Christ, then must w●e labour and strive to ascend with him: That in heart and affection we should always ascend to Heaven. and if, by reason of the infirmity of our flesh, we are so detained and kept back, that we cannot ascend as we would to be where he is; yet let us endeavour to follow after, passibus amoris, et affectu cordis, with the best paces of love, and the most earnest desires of our hearts: And indeed it is not the lifting up of our eyes, nor the holding up of our hands, that is the right ascending into Heaven; for this may be, as it is many times mere hypocrisy, even as the witch of Endor lifted up Samuel to deceive Saul, so doth this witch hypocrisy cause many a one, to lift up their hands and eyes to Heaven, to deceive the world, and to make us believe they are true Saints, whereas in deed they be very Devils; but we must have sursum corda, our hearts lifted up; for this is that chieffest place of man, which both God and the Devil laboureth most of all to attain; Proverb 23.26. for God saith, Son give me thy heart, and lift up the same to Heaven; and so the Devil seeks but the heart, if riches increase, set your hearts upon them, and therefore the heart of man is called by Macarius' 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, the Throne of God, or else 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Throne of Satan; for if we lift up the same to God and set our affections on the things that are above, then is our hearts the Throne of God; but if our love and affections be on the things of this world, then is our hearts the seat of the scornful and the habitation of Devils. Psal. 1.1. And therefore, that we may the better learn how to ascend, and to lift up our hearts to God, I will desire you to consider these three things; first, terminum; secondly, modum, thirdly, signum. Three things to be considered touching our spiritual ascension unto Heaven. 1. The place from whence, and unto what we must ascend. 2. By what means we shall raise up ourselves unto God. 3. The sign whereby we may know, whether we have ascended any way towards Heaven or not. First, the place from whence we must ascend, is this world, behold saith Christ, I leave the world, and I go to the Father; so if we would go to Christ, we must leave the world, and never envy at the prosperity of them, quorum tectorum gloria attenditur, labes autem animorum non attenditur, whose outward glory we do see, but whose inward miseries we do not see. And the place where we must ascend is, in altum, unto the Kingdom of Heaven, where the eye hath not seen, 1 Cor. 2.9. and the ear hath not heard the things which God hath prepared for them that love him. Secondly, the means how to raise ourselves from this valley of miseries unto the height of Heaven, is by casting from us, all the things that may press us down, and assuming the things that may help us up: And you know that whatsoever is heavy presseth down, Nothing is so heavy as sin. and we know that there is nothing so heavy upon the soul as sin, this is like a Talon of lead: it makes the whole world to reel to and fro like a drunken man; Atlas en ipse laborat; and it was so heavy upon Christ his shoulders, Mat. 27.46. that in the Garden it made him to sweat the drops of blood, and upon the Cross it made him to cry out, my God, my God, why hast thou forsaken me? and therefore, if we would ascend to Heaven, then as Elias did throw down his mantle, 2. Kings 2.13. and as the blind man in the Gospel did cast offe his beggar's cloak when he would run to Christ, so must we cast offe the mantle of hypocrisy and disrobe ourselves of all the beggarly rags of sin, or else they will press us down to Hell. And as we know, sin is that weight which keeps us down, so we know wings are the best means to help us up; and therefore David prays that he had wings like a dove, Psal. 55.6: that he might fly away and be at rest; and Christ himself is said to have fled, super pennas ventorum, upon the wings of the wind; so must we; we must get us wings, if we will ascend to Heaven. But what are those wings that will carry us thither? Bern. in Ser. de asc. they must not be (like Icarus his waxed wings,) the wings of pride and ambition, but as Saint Bernard saith, they must be, What are the wings whereby we ascend to Heaven. 1. Meditatio Consideration. 2. Oratio Prayer. for, Meditatio quid desit docet, & oratio ne desit obtinet; Meditation showeth us what we want, and prayer obtaineth whatsoever we want: but we never know our estate, because we never consider in what estate we are, and we have not grace, nor goodness, because we ask not. Saint Augustine saith, these wings must be, 1. The love of God. 2. The love of our neighbours. And it is not unlikely that love should carry us up unto God, because God is love, and love brought down God unto men. Huc me syderio descendere fecit olympo, Hic me crudeli vulnere fixit amor. And therefore, no marvel that love should carry us up into Heaven, Aug. in Psal. 83. p. 376. d. 1. wherefore Saint Augustine saith, that by love we do either ascend to Heaven, or descend to Hell; quia amando Deum ascendis in Coelum, amando seculum descendis usque ad abyssum, because by loving God we ascend to Heaven, and by loving the world we descend down to Hell. Saint Gregory saith, these wings are, 1. The contempt of worldly things. 2. The desire of heavenly things. And this may well stand with Saint Augustine's saying, because (as the same Saint Gregory saith) tanto ab inferioribus disiungimur, quanto superioribus delectamur, by how much the more earnestly we love heavenly things, by so much we are ascended and sequestered from earthly things. And therefore if you would ascend, 1. john 2.15. Colos. 3.2. then love not the world, nor the things of this world, but set your affections on those things that are above: and because our life is just like a clock, that unless his weight be always winded up will soon stand, therefore we must be ever winding up our affections, and weaning them from these worldly things, and with Noah's dove never suffer the soles of our feet to rest, until our hearts and souls return to him that gave them us. Thirdly, for the signs whereby we may know, whether we have ascended or do ascend towards Heaven or not, I might show you many; How we may know whether our hearts ascendeth to Heaven or not. but now take this for all: if things above our heads show greater unto us than they did before, and things beneath us lesser; that is an apparent argument, that we ascend and grow higher and higher, for so Saint Gregory saith, if a man were aloft in the clouds, it would appear unto him, quam abiecta sunt quae iam alta videntur, how base are the things of this earth, which to a man on earth do seem so great; for than he should see mountains no bigger than Molehills; and the Sun which before, while he was on earth, did seem but instar pilae pedalis, like a football, he should now find it to be a great and immense glorious body; all bodies above him would seem greater, and all below him would seem lesser: even so, if our hearts and affections be ascended up to Heaven, then surely the things of this world do seem unto us, but as they are indeed damnum & stercora, Dung and dross, Phil. 3.8. or as nothing, and worth nothing, as Nazianzen saith; and the things of Heaven are the only desires of our hearts, and the delights of our souls: but if folia venti & lilia agri, the vanities and the pleasures of this world, the Titles of Honour, and the confluence of wealth, be the desires and delights of our hearts, then certainly we are fast bound in misery and iron, we are fastened and fettered here on earth, and it may be with Golden chains, but fast enough from ascending up to Heaven. I will not judge of any: by this rule, you may all judge yourselves, if you do highly esteem of the preaching and Preachers of God's Word; If you make much of them that fear the Lord, and love good men, and a good conscience, and make none account of this world, nor of the things of this world, then is your heart ascended up to Heaven; but if not, Nudus humi iaces: Thou liest poor and miserable, fettered here in earth, a slaue and captive of the Devil, and hast need to cry and call for Christ to lead captivity captive: which is the second part of my Text. And so much for the Ascension of our Saviour Christ. Part. 2 PART. II. CHAP. Of the victory and triumph of Christ over our enemies, of our deliverance from them, and of our restoring into the service of God again. SEcondly, Touching the victory and triumph of Christ, set down in these words, Thou hast led captivity captive; we must understand that this is taken two ways. 1. Passively. 2. Actively. And I say first Passively, because our enemies must be vanquished before we can be delivered: and therefore, How Christ overcame death, Hell, sin, and Satan. First, This phrase may be taken Passively, for the World, Death, and Hell, and all other enemies of Mankind, which Christ hath conquered and led captive, that they should not reign and rule over his servants any more. And thus Saint Augustine doth expound it, saying; Quid est captivauit captivitatem? vicit mortem; mortem procuravit diabolus, & ipse diabolus de morte Christi est captivatus; What is he led captivity captive? but he overcame death: for the Devil had procured death for sin, and now the Devil himself is captivated by the death of Christ. For, as Victors were wont to do, to lead in triumph those Tyrants that oppressed their subjects, or those enemies that they had vanquished, being fast bound with chains, with their heads and feet bare, for their greater shame and reproach; so the Psalmist alludeth unto the same, when he saith, Coloss. 2.15. Thou hast led captivity captive; and the Apostle doth more clearly express it, when he saith, that Christ having spoilt Principalities and Powers, hath made a show of them openly, triumphing over them in it. Quest. But here it may be demanded, how are they captivated, when as the Devil compasseth the earth, like a roaring Lion, seeking whom he may devour; And so doth the world still oppress us; 1 Pet. 5.8. our flesh lusteth against the spirit, and Death still reigneth over us all? I answer, that Christ hath destroyed their Power, Resp. he hath taken away their strength, and he hath quite subverted the Kingdom of sin and Satan, and taken away the sting of death: and yet they compass about, not as having any power over us but as a Lion tied will tear us in pieces, if he can catch us within his claws; so will sin and Satan, if we yield unto them; for though Christ overcame all our enemies, yet he hath not quite taken them out of our ways, but left them as it were alive, though bound, that we might still beware to come within their reach, if we would escape their teeth; and therefore we say that sin is so taken away, that it doth not reign over the Saints, though perhaps through their negligence, it doth often wound them; so Satan is bound, though like a bridled horse, he often fumes against us, and sometimes bites us too, 1 Cor. 15.54. if we beware not of him; and so death is swallowed up into victory, and the sting thereof is taken away, so that it can never hurt the Saints of God, though it lays them still into a sleep; because they shall all awake at the last day. But if sin and Satan and the lust of the flesh have such power over us, as that the sin is no sooner suggested, How the wicked are still in their enemy's hands. but we are presently delighted with it, and are led by the same, as an ox unto the slaughter, carried as it were by a silken thread, very easily to commit the same, without resistance; then certainly our enemies are not captivated, but do still rule and reign over us. It is a fearful and a doleful case, to live under the government and subjection of a Tyrant, who Dionysius-like will give men to be meat unto his horses, That it is a most lamentable thing to live under the tyranny of sin. or Nero-like will cause his servants to commit immane cruelties; and yet sin is worse than these; because it causeth us to do fearful and most odious Acts, and then it gives us as meat, like faggots to be eaten and devoured of Hell-fire: And yet behold the woeful state of a sinful man, for he is the slave of sin, bound for Hell, and subject to the Devil; and yet for all this, he rejoiceth as a fool that goeth to the execution place, and he cannot endure the man that speaketh against his Master the Devil, but his desire is, to live still in his captivity. And this showeth, that his enemies are not captivated; for if the world were subdued unto us, than could it not so easily command us, if sin were captivated, then could it not so often overcome us, and if Satan were bound, then could he not so easily prevail against us and therefore, though these enemies are so captivated, that they can no ways hurt the godly; because they have no power over them, to make them either to delight in sin, or to desire the vanities of this world; yet they are still lose, and they do still rule over the children of disobedience. And the beholding of the lives both of the Saints and sinners, will sufficiently show this truth unto us; that they are captivated, as that they are not able to touch the one, and yet so free and so powerful, The Saints are freed from all their enemies. as that they do reign and rule as Tyrants over the other. Behold an Usurer and a Drunkard, a Whoremonger, and such like, how Satan leads them as his slaves, and transformeth them from men to be very beasts; but if you look into the lives of the Saints; you shall see that neither the pleasures of sin, nor the vanities of the world, nor yet all the power of darkness can once move them, or at least remove them from their most holy purposes, because Christ hath overcome all their enemies, and hath led captivity captive. Secondly, This phrase may be taken actively for them that were held captive by Satan, and were delivered out of his hands by jesus Christ, and so freed from the bondage and the slavish service of sin, and reduced into the glorious liberty of the Sons of God: Rom. 8. and thus Saint Augustine expounds it, saying: Ipsos homines qui captivi tenebantur appellavit captivitatem; Christ delivereth us from Satan, and placeth us in his own service. That by captivity he understandeth those men that were Captives to the Devil; and so their captivity is happy, because they are taken for their good, even as Christ said unto Saint Peter, from henceforth thou shalt catch men; Captivati ergo quia capti, they are therefore captivated because they are catched, and put under the sweet and easy yoke of Christ: and so they are delivered and made free from the service of sin, whose slaves and captives they were before, and they are made the servants of Righteousness: and therefore in this captivity, in this service, and under this yoke; Non sunt milia plorantium, sed milia laetantium, There is none that weepeth, there is none that mourneth, but we do all rejoice and sing the songs of Zion: Psal. 68.17. Because the Lord is amongst us as in the holy place of Sinai. But they that are still so held by sin, and such slaves unto their lusts as that they do no works of Righteousness, they are not as yet freed by Christ, nor taken away from Satan; for they that are catcht by Christ and delivered from the bondage of the Devil, have taken upon them the yoke of Christ, and they do find that easy and light, that as a man is able to run, which is unloosed from his bands wherewith he was tied, and unburdened from that weight wherewith he was pressed down, so they are able to run the way of God's commandments, Psal. 119. when God hath set their hearts at liberty. And therefore they that find themselves unwilling or unable to do the service of Christ, surely they are not yet rescued from Satan, nor put under the yoke of Christ; We are not so freed from Satan, that we may do what we list. for here you must note that they are not so delivered from the captivity of Satan, as that being freed from him, they may freely go, and do what they list; but as the very phrase showeth, Thou hast led captivity captive; they are taken away from the captivity of Satan, and from the service of sin, and put under the yoke of Christ, to do service unto God, i. e. they are captivated and taken for the service of Christ: because this is the rule of war; Preserve thou me and I will serve thee; save me from the tyrant, and I will be thy servant. And therefore if they be not captives unto Christ, i. e. if they do no service unto God, they are still captives unto Satan, and Christ as yet, hath not led this captivity captive. And so all men may know hereby, whether they be captivated unto Christ or not: for if their understanding be captivated to yield unto the divine truth, many times contrary unto the rules of humane reason; He that serveth not Christ, is not freed from Satan. and if their desires and affections be only placed on heavenly things, to do what pleaseth God, and not what is pleasant unto flesh and blood, then are they taken into the service of Christ; but as that man can be hardly said to be taken into the service of any one, if he doth no service unto his Master, nor any thing that is pleasing or acceptable unto him; even so they cannot be said to be taken into the service of Christ, that apply no time to do the will of Christ. And thus you see how Christ hath vanquished and triumphed over all our enemies: he overcame the world, he bond the Devil, he spoiled Hell, he weakened Sin, he destroyed Death, he walked upon the Seas, he rose out of his grave, he contemned all honours, he ascended into Paradise, he opened the gates of Heaven, and he sitteth on the right hand of God, ruling and reigning until he hath put all his enemies under his feet. 1 Cor. 15.25. And so much for the Victory or Triumph of Christ. Part. 3 PART. III. CHAP. I. Of the special ends why Christ ascended into heaven, and of the gifts which he giveth to edify the Church. THirdly, touching the bounty of Christ, set down in these words, and he gave gifts unto men, we must first reconcile the difference betwixt the Prophet and the Apostle about the same; for David saith, thou hast received gifts for men, and Saint Paul saith, he giveth gifts to men: and I answer that if we understand it literally, David received gifts, which for fear of his power were freely offered unto him: and if we understand it mystically of Christ, we find the saying of both to be true; for the Apostle speaketh of the things which Christ doth, as God, sending forth the holy Ghost, and bestowing gifts on men; and the Psalmist speaketh of him according to that which the same Christ doth in his body, August. in Psal. 67. p. 289. a. i which is his Church. Thus no doubt (saith Saint Augustine) but as he is persecuted in his Church, so accepit in membris qua dona membra eius accipiunt, he received, and receiveth gifts in men; for whatsoever is done to them that believe in him, the same is done to him: or else we may say, that the Son of God as he was man, received those gifts from his Father, which he was afterwards to distribute, and to give unto his Church: for so we read, that he being exalted, and having received of the Father the promise of the holy Ghost, Act. 2.33. he hath shed forth this which we now see and hear; and so the original word which the Psalmist useth, signifieth to receive that which we must presently distribute, saith Mollerus: Mollerus in Psal. 68 and therefore the difference is soon ended, and the matter in both is true, he received gifts, and he gave those gifts to men: for we find (as Bonaventure tells us) that our Saviour ascended for four special ends. Christ ascended for four special ends. First, to receive his kingdom, as himself intimateth unto us in the nineteenth of Luke and the twelfth verse. Secondly, to make us the more earnestly to long for him; Quia abijt & occultat se Deus, ut ardentius quaeratur à nobis, because God doth therefore hide himself from us, that he may be the more earnestly sought of us, saith Saint Bernard. Bernard. in cant. Thirdly, to prepare a place for us; for though in respect of God's purpose, it was prepared for us before the beginning of the world; yet in respect of the effecting and bringing to pass the said purpose, it was specially prepared for us by Christ; because he removed all hindrances, and made way for us to enter into glory, 1. by appeasing his father's wrath; 2. by cleansing our consciences from dead works; 3. by opening unto us the gates of heaven; and, 4. by making continual intercession for us; As Bonaventure speaketh. Fourthly, to send down his holy Spirit unto us; joh. 16.17. for so our Saviour saith, It is expedient for you that I go away; Quia nisi dederitis quod amatis, non habebitis quod desideratis; for unless I go away, the comforter will not come unto you; but if I depart, I will send him unto you: Tertul. l. de carne Christi. for now (saith Tertullian) Graetum quoddam commercium inter coelum & terram existit celebratum, a most grateful exchange, and a friendly loving bargain was made betwixt heaven and earth, that to the inhabitants of heaven should be given the flesh of Christ, and to us on earth should be bestowed the comforts of Gods holy Spirit: and so the Spirit of God should remain with us on earth, and our, flesh should dwell with them for ever in heaven; and then all things to be common betwixt us eternally: and therefore he did not send his Spirit unto us before he had ascended into heaven, Why Christ would not bestow his gifts on men before his ascension. non propter impotentiam, sed quia habuerunt corporalem prasentiam, not in respect of any impotency that he could not do it, but because we had his corporal presence; and because as the rain doth not descend until the mist and dew do first ascend; so the gracious rain of God's Spirit, did not fall upon God's inheritance to refresh it when it was weary, until this fruit of the womb, which was as the dew of the morning had first ascended into heaven: but as when that little cloud like a man's hand, 1 Kings 11. did rise out of the sea, there was a sound of much rain, so when that humble flesh of Christ was ascended out of this world into heaven, than he gave gifts unto men. Aug. de verbis domini p. 63. b. 1. to. 10. But what are these gifts which he giveth, Saint Augustine saith, it is his holy Spirit: Tale donum qualis ipse est, such a gift as himself is: for he gave himself, and he gives a gift equal to himself, because the gift of Christ is the Spirit of Christ; but hear the Apostle saith, he gave gifts, and not a gift: and therefore though I do confess, that this holy and blessed Spirit is the author and fountain of all gifts, by whom we have remission of sins, subjection of our enemies, and all other gifts of grace and glory sealed unto us; yet I say that the Apostle herein meaneth not so much the spirit himself, as the gifts and graces of his Spirit. And therefore that we may the better understand the fullness of this point, of the bounty of Christ, we must consider these four special things. Four points to be considered. 1. What manner of gifts they are. 2. What gifts are here meant. 3. How he doth bestow them. 4. On whom he doth bestow them. First, that the gifts of God are free gifts. For the first, we must know that they were gratuita, free gifts; so the words, dedit, & dona, he gave them, and he gave them as gifts, do sufficiently declare: or otherwise, si praememeruisti tum emisti, & none gratis accepisti, if thou hadst done any thing to deserve these gifts, than hadst thou bought them, and not freely received them; and God had sold them, and not given them: and so they had been praemia, non dona, rewards for thy good deeds, and not gifts of his mere grace: but this point is so clear that I need not stand on it: Matth. 10.8. Freely you have received, saith our Saviour, freely give; for every one may take of these waters of life freely, and may have these gifts, Esay. 51.1. like Esayas milk, without money or money's worth. For the second we must note that the gifts of God are either 1. Temporal. Secondly, the the gifts of God are of two sorts. 2. Spiritual. First, The temporal gifts he gave unto all sorts of men, aswell before as after his ascension; for we must note that every thing which we have is a gift that we have received from God, All that we have is from God. because (as Saint james saith) Every good thing, and every perfect gift is from above, and cometh down from the Father of lights. Secondly, the Spiritual gifts of God are of two sorts, 1. To edify the Church. 2. To sanctify our souls. First, Those gifts which he gave to edify the Church, Ephes. 4.11. the Apostle setteth down in the eleventh verse, saying, He gave some Apostles, and some Prophets, and some Evangelists, The gifts that Christ bestoweth to edify his Church. and some Pastors, and Teachers, for the perfecting of the same, for the work of the Ministry, for the edifying of the body of Christ: wherein we see that by the gifts whereof the Apostle speaketh in these words, are understood either, 1. The Ministers of the Church: or, 2. The gifts wherewith the Ministers are endued: or rather as I take it, 3. Ministers endued and qualified with such gifts as are necessary for the gathering together of his Church: which are specially, The gifts 1. Of Tongues. Gifts requisite for Preachers. 2. Of Knowledge. 3. Of Charity. 4. Of Constancy and Perseverance. 5. Of Contempt of all worldly vanities. 6. Of perfect power. First, The gift of tongues, First languages and readiness of speech. i. e. that as by the confusion of tongues the world was divided at the building of Babel; so by the help of the Preachers tongues the world might be reunited and made one sheepfold in the building of God's Church. Secondly, that these men might not offend in their tongues. Thirdly, that they might be the better able to teach profound and heavenly doctrine, which they that want the tongues or languages cannot so easily attain unto. And fourthly, that none might be able to resist the words of their mouths, Luke 12.11. as our Saviour saith, I will give unto you a mouth, or tongue, which your adversaries shall not be able to withstand. Secondly, Knowledge. john 16.13. Perfecta virtus non est sine cognitione veritatis. Bernard. Secondly, the gift of Knowledge, whereby they might know all truth, not of politic and state matters, but of all truth necessary for this office; to edify the Church, which is the chiefest knowledge that we should aim at: or else all truth every way, because they should know him which is all truth, i. e. jesus Christ, and I desire to know nothing else: I will be contented to be accounted a fool in all things else, so he will give me this gift only, to know him alone. Thirdly, Charity. 1 Cor. 8.1. Hugo de S. Vict. misc. l. 1. tit 73. Thirdly, the gift of Charity, Quia quaerentes verum & non bonum, non invenient summum bonum; because knowledge without charity puffeth up, and the seeking to know the truth, and not labouring to be good, will never bring us to the chiefest good: and because of all men we are most hated and slandered, and have all occasions offered us to make us hate all wicked men; therefore God diffuseth this gift of love and charity into our hearts, that notwithstanding all our indignity, we do still love them better than they do love themselves, and do spend our whole time to do them good, and are ready to lay down our lives for the brethren. Fourthly, Constancy. Fourthly, the gift of constancy and perseverance; because as knowledge and every other gift without charity is nothing worth, so charity and all other works without perseverance will avail us nothing; Reuel. 2.10. because we must be faithful unto death, if we would have the crown of life: and therefore God doth give us this gift of Constancy, to continue so in our vocation that neither want, Rom. 8.39. nor contempt, nor life, nor death, nor any other thing shall separate us from the love of God which is in Christ jesus. Fiftly, contempt of vanities. Fiftly, the gift of contemning worldly vanities, for seeing it is the property of the world to esteem of us no better then of the scum and offscouring of the world: every one of us (except he be great in wealth and honours) is contemned of his own kindred, of his own people, in his own house where he dwelleth, and of those very men whom he teacheth, and for whom, as a burning light, he consumeth himself, that they should not be consumed with sin; therefore the Lord giveth us this gift and spirit, contemnere contemni, to despise all contempts, and to regard none of the vain and variable things of this wicked world. Sixtly, the gift of perfect power, Sixtly, Perfect power. that to the penitent and dejected, to the humble and contrite hearts, they might open the gates of heaven, and let them in, in despite of all the devils of hell: and that against the obstinate and rebellious sinners, Matth. 16.19. they might close and shut the same, that notwithstanding all their wealth and wit, their strength and power, they may be excluded out of the joys of heaven. And so these are the gifts, Ministers endued with these gifts which God giveth unto his Church, for the gathering together of his Saints: And indeed, What a great gift it is to bestow able ministers upon this Church. howsoever the world vilipendeth them and (as the Prophet saith) doth make but a jesting song of them, yet if we truly observe it, we shall easily find it, that among all the gifts of God, which he now giveth unto men from heaven, the sending of faithful and able Ministers endued with these gifts, to discharge their duties, is the chiefest gift, and doth obtain the chiefest place: for alas, without them, what were we? vnbaptized, still wallowing in our sins and filthiness; untaught, still involved in ignorance; ununited to Christ, still chained in the hands of Satan, without profession, without religion, without God. And therefore it was not without cause, Matth. 9.38. that our Saviour exhorteth us to pray unto God, that he would send forth labourers into his vineyard, for otherwise he knew that in a very short time it would grow wild, and in stead of grapes, to bring forth wild grapes, in stead of mercy and judgement, to bring forth cruelty and oppession, and in stead of piety and religion, to bring forth nothing else but idolatry and superstition. It is reported of Philip King of Macedon, that he sent unto the Athenians to send him all their Orators of Athens, and he would ever live in league and peace with them; and the wise Senators being ready to deliver those learned men into the hands of their mortal enemy, Demosthenes said unto them, that on a time the Wolves said unto the Sheep, that they conceived no ill thought against them, but only for retaining those dogs which were their deadly enemies, and oftentimes barked against themselves, which were their feeders; and therefore if they would deliver up their dogs into their hands, they should free themselves from their barking, and they would become their patroness and defenders: whereupon the sheep being glad to be rid of their dogs, and deeming themselves happy to be at peace with the wolves, they presently delivered up all their dogs unto the mercies of their enemies, and they were incontinently consumed; but within a very little while after, the wolves began to pick quarrels against the silly sheep, and in a short space devoured the whole flock: even so saith Demosthenes, if you deliver up your Orators, for the favour of King Philip, you shall speedily find, that he will deal with you as the wolves dealt with the simple sheep; whereupon they resolved to keep their Orators. Now Satan deals with our people, as King Philip did with the Athenians; The cruelty of Satan to destroy the preachers, and his subtlety to deceive the people. he tells them that the Preachers be the only dogs that he hates, the only men that bark (and often bite) against them, which by their tithes and offerings they do maintain; and therefore he persuadeth them to betray their Preachers into his hands, and to persecute them with their furies; and if they do so, he promiseth all peace and content unto them; but when he hath once prevailed to destroy our bodies, he will soon destroy their souls and bring them into hell fire: and therefore it were well for them, if with the Athenians they would beware of their subtle and cruel enemy, and make much of them which with the hazard of their own lives do continually watch for their souls. CHAP. II. Of those special gifts which God giveth unto his children, for the sanctifying of their souls, and principally of Faith, Hope, and Charity SEcondly, those gifts which he giveth to sanctify our souls are of diverse sorts; Gregor. Hom. 8. in Ezech. for as S. Gregorie ●aith of God's presence, gradus praesentiae divinae constituendi sunt, there are certain degrees of the same, quia licet omnia tangit; non tamen aequaliter omnia tangit; so we must conceive of the giving of God's graces, that although he giveth the same unto many men, yet he giveth them not a●ter the same manner unto all men: and therefore, we say that God's gifts are either, 1. Common, The graces that Christ giveth to sanctify our souls are twofold. 2. Special, or that God giveth these gifts two manner of ways, either, 1. After a general 2. After a special manner. First, the common graces and gifts of God, First common. or those graces which he giveth out of his general respect and love unto man, are given many times aswell unto the wicked as unto the godly: and therefore in that respect, all those that profess Christ jesus, & which have these general gifts, are promiscuously called and taken for the Saints of God herein this life, and cannot indeed be discerned or distinguished by any man, from those that are the true elected Saints: for God only knows who are his, and we may not so much as guess who they are; for we are prohibited to judge of them, because we cannot possibly know them. Secondly, the special graces and gifts of God, Secondly special. or those graces which he giveth out of a special respect and love to some men more than others, (for I can find no specifical difference betwixt the gifts that he giveth unto the elect, and those graces that he giveth unto many of the reprobates, but the same graces in a more perfect, & after a more special manner) are only given unto the elect, whereby they are preserved and kept in the favour of God, until their last breath. We cannot tell who are endued with the special graces of God's spirit. But to nominate which are those common graces and gifts which Christ after a general manner giveth unto all, or most of the professors of his name, and which are those special gifts which out of his special love he giveth only unto his elect; or directly to set down the specifical notes and differences, how to discern and know the one from the other, and to distinguish in whom each of these sorts may be found (as some have venterously attempted to do) seemeth unto m●● to be none other thing then to show who are elected, and who are not: for whosoever hath but the common gifts cannot be saved, and whosoever hath the special gifts of God shall not be damned. Yet I deny not, but by the diligent search into the nature and extent of these graces and gifts of God, and by the fruits and effects of the same, every particular man may know, whether he hath them yet or not: for the spirit of man (if man would search out his spirit) may know what is in man: and therefore, not that we should judge one of another, who hath these special gifts of God, and who hath them not, but that every man by searching his own heart, may know if he hath them, Every one ought diligently to examine what graces he hath. to his comfort; or, if he hath them not, that he may earnestly labour, by prayer to God, to attain them; I will a little speak of these special gifts and graces of salvation, and show how fare they do exceed those common graces of the only outward professors. The Schoolmen, all as it were with one consent, do distribute the gifts of the holy Ghost into these seven special graces; viz. 1. Wisdom. 2. Understanding. 3. Council. 4. Fortitude, 5. Knowledge. 6. Piety. 7. The fear of God. I need not, (and my purpose is not) to stand upon each of these. Aquinas and his followers, have excellently and largely enough handled each one of these excellent graces; but I mean to contract all into a fewer sum, and as Saint Paul saith, to show you a more excellent way: for though it be most true, that Saint Hierome and Saint Bernard say, Hieron. in Epist. Ber. de pass. dom. 42. Bellarm. de great. & lib. arb. l. 5. c 3. that as vices go by troops; so the graces of God do so assemble themselves and cohere together, that he which hath one hath all, and he that wants one, wants all, i. e. he that hath one in any measure of perfection hath the seeds of all the rest, (as Bellarmine saith) whereby as occasion serveth, he can put them, being but stirred up by grace, into execution. Forma est non omnibus una, nec diversa tamen, qualem decet esse sororum. They are not only like those divine sisters, like one another, but they are also linked and chained together like the indissoluble links of a golden chain; yet I say that the chiefest graces which I find, and the surest gifts to bring us unto life, are those three whereof the Apostle speaketh, Faith, Hope, and Charity, 1. Cor. 13. vlt. for as the Psalmist saith, he that doth these things shall never fall; so I may be bold to say, he that hath these gifts shall never fail. First, Faith is distinguished by the schools to be fourfold, 1. Hystoricall. 2. Of miracles. 3. Temporary. 4. justifying. The first is common to the devils aswell as to men: for the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 hath diverse significations, First, of Faith. as 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, I know to whom I have trusted. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, rely not upon the people; but commonly in Scriptures it signifieth to assent, as, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, with the heart we believe unto righteousness; 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Abraham believed God. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, and I partly believe it, james 2 19 saith the Apostle: and in this respect the Apostle saith, the devils believe; for we believe what we know; & daemons Deum & pagani credunt, and the very devils do know God, saith Saint Augustine, Aug. de cognit. verae vit. c. 37. and they know Christ, Acts 19.14. Mat. 8.29. and they know the Scriptures; for they alleged the same to Christ; and they know the Gospel, and have called it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, the way of salvation; and therefore they must needs believe, quia fides est cognitio eadenque certissima, in quantum intellectus determinatur ad aliquod cognoscibile, because faith is the most surest knowledge of things, and we cannot choose but believe what we do certainly know: And Saint Augustine comparing the confession of Saint Peter, thou art the Christ the Son of the living God, Mat. 16 Mar. c. 1. Aug. de unico bap. c. 10. and the confession of the devil, I know who thou art, even that holy one of God, saith; that although Saint Peter was commended, and the devil rebuked, Idem. tract. 10. in Ep. john. yet in utrisque non falsa sed vera, non detestanda sed approbanda est; the confession was true in both; and therefore the faith of the devils in respect of the object must needs be a right and a true faith. A doctrine to confound wicked livers, who as Saint Augustine saith, peiores et tardiores sunt quam daemons, are fare worse than the devils, for he believes and trembles, but the wicked even as Nero when Seneca dissuaded him from his villainies, and persuaded him so to carry himself, ut facta superi semper comprobent sua, as that the Gods might always approve his actions, answered like a dogged Atheist, stulte verebor esse, cum faciam, deos? thou fool, dost thou think, that I fear or believe, when I do these things, that there are any gods? so do they scarce believe there is any God; for if they did, I wonder that with the devils they do not tremble. Mat. 7.22. Tit. 1.1. 1. john 5.4. john 3.15. The second and third kind of faith; that is, the faith of miracles, and the temporary faith, which believeth for a time, and then falleth away, they are likewise common unto the wicked, aswell as unto the godly; for they do not only believe the Law and the Gospel, with an historical faith, but they may also do many miracles, as our Saviour testifieth. The fourth is only proper unto the true Saints of God, and it is called, fides electorum, the faith of Gods elect: a faith that overcometh the world: and a faith which cannot perish. If any man would know whether he hath this faith or not; he must look into these two things, 1. His works. 2. Perseverance. Greg. l. 2. ho. 22. in c. 40. Ezech. For first this is called, fides operans, a faith that worketh, and that worketh by charity; and therefore Saint Gregory saith, Quantum credimus tantum amamus, & tantum quisque operatur, quantum credit, that a true believer love's as he believeth, and worketh as he loveth; and Saint Augustine excellently saith, that credere in deum est credendo amare, & amando in eum ire; to believe in God is by believing to love him, and by loving him to be united and made one with God; so that, to have this true faith in God, is to love God, and to do the will and Commandments of God. And secondly, this faith is a continuing and persevering faith, such as will continue unto the end. These are the two main properties of the true saving faith. Secondly, Secondly, of Hope. Luther. in gall. de ●. 5. Exod. 25.20. Hope is a patiented expectation of the thing that we believe, and it is not only inseparably joined unto faith, each one having respect to other as the two Cherubims looking on the Mercy Seat, but it hath such great affinity with faith, as that the one can hardly be discerned from the other. Yet I find they differ in three respects, 1. Of order. 2. Of object. 3. Of office. for, How Hope differeth from Faith. First, though as the fire and the light in respect of time do appear together, so all graces are infused together; yet as the fire is before the light, because the light is caused by the fire, so Faith, saith Alexander de Hales, in respect of causality, Alexan. de Hal. p. L. 12. M. 3. ar. 2. because all graces flow from it, is the mother grace, and the root of all the rest; and therefore faith is the ground of hope, and doth always precede the same; in which respect Saint Augustine saith, Sicut in radice arboris nullae apparent pulchritudinis species, etc. As in the root of a tree there appeareth no show of beauty, and yet what beauty or goodness soever is in the whole tree, the same proceedeth from the root; even so (saith he) what virtue or goodness soever showeth itself in any man, it doth all spring from the root of faith. Secondly, Alsted. syst. theolog. l. 3. loc. 17. Obiectum fidei adaequatum est omne verbum Dei in genere, the object of faith is the word of God, the object of hope, is res verbi, the promise of God, and the goodness of God; faith believes there is a Heaven and a Hell, hope only looks for good things, and faith is of things past, things present, and things to come, but hope is only of things to come. Thirdly, the office of faith is to tell us what we must believe, but the office of hope is to tell us how we must patiently abide, and look for what we do believe. And we find hope to be either 1. Humane. Hope two fold. 2. Divine. The first is many times fallible, Plaut. rud. Nam multa praeter spem scio multis bona evenisse, & ego etiam qui speraverint, First, Humane hope. spem decipisse multos; for as many things do happen to many one beyond their hope, so their hopes do deceive many one, and as the Poet saith, Fallitur augurio spes bona saepe suo. They do deceive themselves by their own hope: and yet this is an exceeding great help unto men in all their actions; Spes seruat afflictos, and this is the chiefest stay unto afflicted minds: Nam Fortuna innocentem deserit saepe, spes nunquam: for when fortune forsaketh many times an innocent man, yet his hope will never leave him: but as the Poet saith, jam mala finissem Letho, sed credula vitam Spes fovet, & melius cras fore semper ait; Hope still doth promise better fortunes unto him; and therefore this is a most excellent virtue; though like other humane virtues it is defective in many points; as first, in respect of the things that they hope for, wealth, honours, and such like; So Alexander having given away almost all that he had in Greece, and being demanded what he left for himself, said hope; i. e. of more honours and kingdoms: and secondly, in respect of the cause from whence they do expect these things, from themselves or such like, but not from God; whereas indeed, that man is accursed which putteth his hope in man, quia de Creatore desperare est, jerem. 17.5. spem in creatura ponere, because that to hope in man is to forsake our God. But, Secondly, divine Hope. The second, i e. the divine hope which is wrought in us by the Spirit of God, is infallible: for whosoever hopeth in him, shall never be confounded; Psal. 22.4, 5, 6. Prou. 14.32. The wicked (saith Solomon) shall be cast away for his malice, but the righteous hath hope in his death; and what can be more than this? for many things do discourage us in death; for the dying man seethe his body is weak, his friends weeping, his Physician's despairing, and his conscience showing him the Catalogue of his sins: O wretched man that he is! who shall comfort him? yet he whose hope is in the Lord his God, doth even then see the heaven's open, and the Angels ready to receive him; and though he knoweth his body is to be laid in the grave, yet doth his flesh rest in hope: and therefore what can be sweeter than hope? O dear beloved, remember what the Psalmist saith, blessed is the man whose hope is in the Lord his God. But here you must know, that all kinds of hope in God, Every hope maketh not happy. makes not all men happy; for there is a bold and a presumptuous hope, a hope of wicked hypocrites that live in sin, and yet do hope for heaven. And therefore we must distinguish that there is a twofold hope in God, 1. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, an opinionative hope. 2. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, a true infallible hope. The first is the hope of wicked men, job 8. Prou. 10. Wisd. 5. and this shall melt away like a winter snow, for the hope of the wicked shall perish; they may look for much, but they shall have nothing. The second is the hope of the righteous, and this shall never perish, because it is grounded upon a good foundation; True hope springeth from the true fear of God. that is, the promise of God to them that fear him; for so the Psalmist saith, qui timetis Dominum sperate in illum, you that fear the Lord hope in him: And therefore if you would be sure to have the true hope in God, then fear the Lord; because the testimony of a good conscience must be the ground of hope; for so Saint Paul showeth, even by his own example, saying, I have fought a good fight, and I have kept the faith, there is the ground, and therefore is laid up for me the crown of righteousness, and there is the Anchor of his hope cast upon that sure foundation; and he that thus hopeth in God is truly happy. Thirdly, Charity is rectissima animi affectio, Thirdly, of Charity. the rightest affection of the mind, whereby we love God for his own sake, and our neighbours for God's sake; Aug. de doct. Christ. and as Saint Augustine doth observe, it is proper only unto the Saints of God, because as Saint Chrysostome saith, Chris. hom. de char. charity is optimum amoris genus, the best kind of love; and therefore Saint Augustine saith, that habere omnia sacramenta & malus esse potest, habere autem charitatem & malus esse non potest, a man may be partaker of all Sacraments, and be wicked, but to have charity and to be wicked is impossible: and Saint Paul saith enough in the praise of this most excellent grace: to write Iliads after Homer, were to commend it after him, and therefore i'll say no more but what Saint Augustine saith, charitas est quae vincit omnia, & sine qua non valent omnia, charity is that which overcometh all things, and without which all things will avail us nothing; because as the Christian Poet saith, Christicolas veros exprimit unus amor. It is love and charity alone that proves us to be true Christians. Well then, wouldst thou know thy state? whether thou be'st in the state of grace or not? thou needest not to ascend to heaven and search into the secret council of God, to see whether thy name be written in the book of life, but descend into thine own heart, and see whether thou hast perfect charity, both towards God and man: for if thou lovest God with all thy heart, The surest sign that we shall be saved. and thy neighbour as thyself, I dare assure thee that in all the book of God; I could never find yet a surer note, or a more infallible sign of our eternal salvation than the same; For hereby we know (saith the Apostle) that we are passed from death to life, because we love the brethren; and, hereby shall all men know that you are my Disciples, 1 john 3. (saith our Saviour) if you love one another: but if thou lovest not God, or if thou lovest not all men, say what thou wilt, do what you will, lift up thine eyes, hold up thy hands, and pray in every corner, yet I know no sign thou hast of saving grace. But here you must observe, that all kind of love towards God and men, will not serve our turn; for there is a general kind of love to God, which all wicked men in respect of their being, and that manifold good which they receive from him, do bear towards God; and there is a special love to God, in a most vehement, and a most excellent manner; and there is an inordinate love of men, either too much or too little, or not after the right manner; and there is a true, discreet, and a fruitful love to be showed towards them: and this is properly called charity; and therefore if we would be sure of God's favour, we must use no mediocrity in loving God, we must use no measure; Quia modus diligendi Deum est sine modo, because he is to be loved beyond measure, with all our hearts, with all our souls, and with all our strength, so as if we were ravished with the love of God; even as the Church saith in the Canticles, Stay me with flagons, Cantic. 2.5. and comfort me with apples, for I am sick of love. And so much for these three divine graces which Christ giveth us to sanctify our souls. Now after the holy Ghost bestoweth upon the Saint's faith to believe in him, hope to expect all happiness from him, and charity most fervently to love him, and all men for his sake, than he worketh many other graces in the hearts of his Elect, to preserve them blameless in the sight of God, and to defend them from the malice of that roaring Lion; as, a filial fear, never to offend him, and a special care always to please him; and beside and above all the rest he infuseth into their souls these two excellent gifts; viz. 1. Providence to foresee 2. Patience to endure all things. First, Moses in his last speech, and best song that he made unto the children of Israel, saith, O that they were wise, Deut. 31. that they understood this, that they would consider their latter end; that is, that they would remember things past, understand things present, and consider things to come; for this is the only difference betwixt man and beast, the one craves for the present time, the other forseeth and provideth for the times to come: and the want or neglect of this considerative foresight is the cause of many miseries; for as he that forseeth evil, either preventeth it, or prepareth himself for it, and so it is more easily borne of him, because it doth not suddenly apprehend him; so he that never seethe it till it strikes him, is the more amazed with it, because he feeleth that which he never feared: and therefore as job saith, that he was surprised with that which he feared; so the Saints of God have this grace given them by God, to expect and fore see miseries before they come, that they may be the more tolerable unto them if they come. And as they have one eye open to fear and foresee evil before it cometh, so they have the other eye open to foresee and to hope for good, that when it comes, it may be the more welcome to them; and that using all lawful means to compass it, they may the sooner attain unto it. But here it may be some will object & say as it was said of old, Ob. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Scire si liceret, quae debes subire, & non subire; pulchrum sit scire: Sed si subire oportet, quae licet scire, quorsum scire? nam debes subire: That is, Doctor Euerard in his A●rere han p. 76. as Doctor Euerard doth as wittily translate them as they were prettily composed. If a man might know the ill that he must undergo, and shun it so, then were it good to know: But if he undergo it, though he know it, what boots him know it? he must undergo it. And so of good things, if he might the sooner obtain them by foreseeing them, it were worth our pains to look after them; but seeing no care, no providence can either help us unto the good we desire, or prevent the evil we fear, because as one truly saith, What shall be, shall be, sure there is no chance, For the eye eterne all things foresee, And all must come to pass as he decrees: And therefore to what end should we trouble ourselves in vain, to foresee that which we cannot forbid? Sol. To this I answer briefly, that although God worketh all things according to his will; yet it is his will ordinarily to work by ordinary means and secondary causes, as we may see in the second of Osee 21. Osee 2.21. I will hear the Heavens, and they shall hear the Earth, and the Earth shall hear the Corn, and the Wine and the Oil, and they shall hear Israel: And therefore whom God hath decreed shall escape evil, or attain unto any good, God decreeth the means as well as the end of any thing. he hath also decreed that they should by their care and diligence, the one to prevent it, and the other to use all lawful means to procure it: and they that will not use all possible care to obtain these ends, do most apparently show an infallible argument against themselves, they shall never attain unto their desired end; because it is a sure rule, that whatsoever end God hath decreed, he hath also decreed the means to bring to pass that end. And therefore as he hath decreed the salvation of his Saints, so he hath decreed to give them his grace to foresee all things that are necessary for them to know; that they may the better use all diligence to eschew the evil, and to obtain the good, Secondly, seeing our estate in this life is a state full of miseries; and that we are long expecting good, before we can enjoy it; therefore we have need of patience, Heb. 10.36. that after we have done the will of God, we might receive the promise: and therefore God seeing how needful patience is for his servants, he giveth this gift unto us, (and it is indeed a most excellent gift, without which I know not how the Saints could well subsist,) that we might patiently and contentedly suffer whatsoever happeneth unto us, and as job saith, quietly to wait all our days, job. until our change shall come. It is recorded in the books of the Gentiles that in the Olympian combats, that Champion won the Garland, that bestowed most blows upon his Antagonist; but in the wars of the Lord, where God himself is our rewarder, we find that he bears away the Crown which beareth patiently the most blows from his adversaries, and in lieu thereof returneth nothing, but good words. But here we must understand patience is used either, Patience is taken two ways. 1. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, abusively and improperly. 2. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, rightly and properly, and, In the first sense, we find the word used four manner of ways. First, for a sinful carelessness when men, per patientiam asininam, will suffer themselves, like lazy asses, to be drawn and compelled by lewd company, to drinking, swaggering, or any other sin whatsoever. Secondly, for a stoical apathy, when men will lock up all natural passions, and strive to be insensible of any thing that shall befall them. Thirdly, for a customary enduring of all storms; when like children in the School, which do so much the less care for whipping, the oftener they are whipped, we grow insensible of all crosses, by a continual custom of bearing crosses. Fourthly, for a natural fortitude, when, through the strength of nature and the courage of a heroic mind, men will undergo whatsoever adversities shall betide them, and will seem to bear the same, as if their strength were the strength of stones, job. 6.12. and their flesh of brass, as job speaketh. In the second sense we do likewise find the word used many ways; as, Rom. 2.4. First, for a containing of ourselves from the revenging of any injuries done unto us. Secondly, for a contented waiting, and a most quiet expecting of what we desire, Rom. 2.7. Heb. 10.36. Psal. 9.18. without muttering. Thirdly, for a sensible and a wellpleasing suffering of all afflictions, wants, poverty, losses, persecutions, malice, contempt, contumelies, poverty, death itself; and that not for any game of worldly good, for so worldings suffer much, loss of sleep, labour, and toil, to get a little wealth; the drunkard many a fall, and some hurts for the love of his pleasant wine; and the envious man many a blow, and some wounds perhaps, to wreak his malice upon his adversary; and yet in these men which do thus suffer much, that they may do evil, nec miranda, nec laudanda est patientia, quae nulla est; admirand● duritia, neganda patientia, Aug in l. de patientia▪ c. 5. their patience is neither to be admired, nor to be commended; because it is a suffering for ill ends; but our suffering must be, for to show unto the world, that rather than we will in the least degree dishonour God, or make shipwreck of our faith and good conscience, we are most willing to endure whatsoever shall be imposed upon us. All these kinds of divine patience, the holy spirit of God worketh in the hearts of the godly; to make them patiently to wait for good, job. 1.22. and quietly to suffer all evil; and all this without grumbling, or charging God foolishly. CHAP. III. Of the forms wherein the holy Ghost appeared: and why; and how the Apostles are said to be filled with the holy Ghost. FOr the third; that is, The gifts of edifying the Church how given. how God bestoweth these gifts unto men, we must understand that as his gifts be diverse, so he doth diversely bestow them: for, First, those gifts which are given for the edifying of his Church he gave them, after two special manner of ways, 1. Abundantly and visibly in the infancy of his Church. 2. Sufficiently and invisibly ever since. First, the Scripture tells us, Acts 2.1, 2, 3, 4. that when the day of Pentecost was come, they were with one accord in one place, and suddenly there came a sound from Heaven, as of a mighty rushing wind, and it filled all the house where they were sitting, and there appeared unto them, cloven tongues like as of fire, and it sat upon each of them, and they were all filled with the holy Ghost, and began to speak with other tongues as the spirit gave them utteranee. Out of all which, we may chiefly observe these three special points, 1. Who were filled. 2. With what they were filled. 3. The effects of their filling. First, Saint Chrysostome saith, that all the company both of men and women, were filled with these graces; Cyprian ser. de spiritu sancto. Saint Cyprian saith, the whole multitude of the believers, that were gathered together, were replenished with this spirit; Saint Augustine, Saint Gregory, and Lorinus saith▪ that all the Apostles and Disciples were filled with the holy Ghost; Hieron. in epitaph. Paulae. but Saint Hierome and Theod. Beza, and others do affirm, that none but the Apostles only were replenished with these gifts: howsoever, the matter is not great, it deserves not contention, though it may afford discussion; for mine own part, I think all that were there, Who were filled with the holy Ghost on the day of Pentecost. were not replenished; because it is said, many of the beholders wondered, and others derided at this there sudden alteration; which certainly they would never have done (because there had been none to do it) if they had been all filled, and I cannot easily yield that the Disciples were filled with these gifts; because the promise of sending down the holy Ghost, was only made unto the Apostles (as we may easily collect out of the fift verse of the first Chapter,) and because Saint Peter with the other Eleven, do only stand up to answer for themselves; (as we may plainly see in the fourth verse of the second Chapter,) and especially because some ancient copies have been found, which do expressly say, that all the Apostles were filled with the holy Ghost. And, 1 Cor. 13.32. God can bless or preserve his servants in the midst of the wicked. This showeth how the spirit of the Prophets are subject to the Prophets; and that as God can pour down his plagues upon multitudes of men, and yet preserve one free in the midst of thousands, (as the Prophet David showeth) so, he can pour down his spirit upon one in the midst of millions of men, and he can bedew that one with his grace, like Gedeons' fleece while all the rest are dry, judges 61.38. and destitute of the same; which doth exceedingly commend the wise dispensation of almighty God, and afford a great comfort unto the Saints of Christ; that although they live in the midst of a most crooked and perverse generation; yet they may see how God can preserve them as the lily in the midst of the thorns, and endue them with his grace, when all the rest of the world flows with sin. Secondly, they are said to be filled with the holy Ghost, where we must observe these two things, 1. The thing, wherewith they are said to be filled. 2. The filling of them with that thing. First, they are said to be filled with the holy Ghost, and we find that the name of the holy Ghost is taken two ways, 1. For the essence of the holy Ghost. 2. For the effects and gifts of the holy Ghost. First, it is taken for the essence of the holy Ghost, as, by the spirit of the Lord were the heavens made: That the holy Ghost is a true God by nature. and in this sense all creatures are filled with the holy Ghost; because they live and move in him; for the spirit of the Lord filleth the world, and containeth all things, saith the wise man And yet some have been so bold, as most impiously to affirm that the holy Ghost was but a created quality, or a godly motion in the hearts and minds of righteous men. But the very works of the holy Ghost, as, creating all things, as job showeth, the spirit of the Lord hath made me, job. 33. and the breath of the Almighty hath given me life; and as the Prophet David more expressly affirmeth, saying, that by the spirit of the Lord, were the Heavens made, and all the Host thereof by the breath of his mouth; Psal. 33. and here, assuming on him visible forms, and sitting upon each one of the Apostles only, and none else; (which no created quality could possibly do;) and especially the comparing of Esayas words, with the words of Saint Paul, will sufficiently confute this damnable error, and most manifestly show unto us, this holy spirit to be the true and eternal God: Esay 6.9. for whom Esayas calleth the Lord of Hosts, which said unto him, Go tell this people; hear ye indeed, but understand not, and see ye indeed but perceive not, Saint Paul calleth the holy Ghost, saying, well spoke the holy Ghost, by Esayas the Prophet; saying, Go unto this people and say, hearing ye shall hear, and shall not understand; and seeing ye shall see, and not perceive: Acts 28.25, 26. and therefore our Saviour biddeth us to go, and teach all nations, baptising them, in the name of the Father, and of the Son, and of the holy Ghost. But it is objected (as Nazianzen saith) that he is no where called God, but the holy Ghost, or the spirit of God; Nazian. orat. 5. de Theol. and therefore he is not God. I answer briefly, that this is false; for, Saint Peter said unto Ananias; why hath Satan filled thy heart, Acts 5.3.4. to lie to the holy Ghost? thou hast not lied unto men, but unto God: And therefore, seeing the spirit of God created all things; and being created, preserved them, as Moses showeth; Gen. 1.2. the spirit of God moved upon the waters, i. e. to cherish and to retain them together; and now in like manner, he sanctifieth and preserveth us, as Melancthon showeth, in that godly wish which he maketh, Spiritus ut Domini nascentia corpora fovit, cum manus artificis couderat ipsa Dei; Sic foveat caetus, qui Christi oracula discunt, accendatque igni pectora nostra suo. And especially seeing that the holy Scripture doth more plainly testify the same almost in every place; we say that the name of the Holy Ghost is first taken for the Essence of God. Secondly, The name of the Holy Ghost is taken for the gifts and graces of the Holy Ghost; as where the Prophet saith, Take not thy holy spirit from me: Psal. 51.11. 2 Cor. 13.5. and where the Apostle saith, Know you not that jesus Christ is in you, except you be reprobates? And again, Rom. 8.9. you are not in the flesh, but in the spirit, if the spirit of God dwell in you; and so when it is said, that they were all filled with the Holy Ghost, we must understand it of the gifts and graces of the Holy Ghost. And these gifts and graces of God's Spirit, are excellently deciphered and set down unto us under the properties and conditions of those forms and figures wherein the Holy Ghost did appear unto us, and that is (if I do rightly collect them,) three special times; The Spirit of God appeared in the likeness of five special things. First, unto the Israelites, 1. In a pillar of cloud by day. 2. In a pillar of fire by night. Secondly, at the Baptism of Christ, he descended upon him like a Dove. Thirdly, At the day of Pentecost, he appeared, 1. Like the rushing of a mighty wind. 2. Like cloven tongues of fire. First, like a cloud. First, He appeared in a pillar of cloud, to show unto us, that as the cloud betokeneth, 1. A shadowing from heat; 2. A sending down of rain; As, 1 King. 18.45. the Heavens were black with clouds and winds, and there was a great rain; so the Spirit of God, doth overshadow us from the heat of the wrath of God; it cooleth and refresheth our scorched souls; and as the rain maketh the barren earth fertile and fruitful; In what respect the holy Ghost is like unto waters. so doth the graces of God's spirit make our barren hearts plentiful in all good works; for the Holy Ghost in many places is compared unto water, because that as water, 1. Mollifieth the hard earth, 2. Fructifieth the barren ground, 3. Quencheth the greatest heat, 4. Cleanseth the foulest things, and so forth. So doth the Spirit of God: In what respect the Holy Ghost is like unto water. 1. Soften our hard hearts. 2. Fructify our barren souls. 3. Quench the heat of lust. 4. Cleanse us from all our sins. And so make us to become fit temples for himself to remain in us. Secondly, He appeared in a pillar of fire, Secondly, like fire. to show his consubstantiality with the Father and the Son, saith Nazianzen; because God is fire, and so appeared in the fiery bush; from whence it may be, came that custom among the Chaldeans, which afterward spread itself among many other Nations of the Gentiles; to worship the fire for their God; whereas indeed they should have worshipped that God which is fire and did appear like fire, to teach us, that as the fire hath in it (saith Oecumenius) 1. Calorem. 2. Splendorem. 3. Motionem. 1. Heat, to warm, mollify, and purify. In what respects the Holy Ghost is like unto fire. 2. Splendour, to give light, and to illuminate. 3. Motion, to be always working. Even so the Spirit of God; First, Warmeth and heateth the hearts of the godly, with a fervent and a fiery zeal of all godliness; he mollifieth their hard and stony hearts, and it consumeth all the drossy substance of sin, and so purifieth their souls from all wickedness. Secondly, john 6.13. He illuminateth their hearts with the knowledge of God, for, he bringeth them into all truth, and he maketh their light to shine before men, that they seeing their good works, Mat. 5.16. do glorify their Father which is in Heaven. Thirdly, He maketh them always to be in action, and never idle, but as it is said of Christ, ever going about doing good. Thirdly, He appeared like a Dove, Thirdly, like a Dove. when he descended upon our Saviour Christ at his Baptism; first, because (as Bonaventure saith) he came not then to strike our sins, by the zeal of his fury, but to bear them, and to take them away, through the meekness of his Passion; but on the other side, Greg. hom. 30. in Euang. he descended upon the Apostles like fire, because in these which were simply men, and therefore sinners, he would kindle a spiritual fervency against themselves, and cause them to punish those sins in themselves, by repentance, which God had pardoned unto them, through his mercy; and secondly, he descended on Christ, like a harmless Dove, and not like unto tongues of fire; because Christ was not to be taught, Cyrillus hierosol. Catech. 7. which is signified by the tongues; for his lips were full of grace; nor to be sorrowful for his sins, which is signified by the fire; because in him there was no sin; but his Dovelike properties were to be showed; that he was innocent, john 1.29. meek, and lowly in heart; for as of all the beasts of the field, the little silly Lamb is in most respects best qualified, and therefore is Christ called the Lamb of God which taketh away the sin of the world; In what respect the Holy Ghost is like a Dove. so of all the fowls of Heaven, the Dove in most respects is most excellent: for she is annunciator pacis, the messenger and proclaimer of peace; she brought the Olive branch unto Noah; she wanteth gall; she hath no bitterness in her; she never hurts with her bill nor claws; she is full of love, and yet she never sings any wanton tune; but woe, woe, is her matutinus & vespertinus cantus; her mournful morning and evening song: and therefore the Holy Ghost descended on Christ like a Dove, Matth. 3.16. to show these Dovelike qualities of this Lamb of God; and to teach that we must be thus qualified like Doves, if we would have this heavenly Dove, this Holy Spirit of God to remain within us, for on them that are otherwise, this Dove hath not yet descended. Fourthly, like a mighty wind. Fourthly, He appeared like the rushng of a mighty wind; for a true wind it was not, (saith Oecumenius,) but the Spirit of God; Qui à spirando & flando dicitur; which from blowing or breathing is called spirit, is said to appear. First, Like the wind; and that, for these five reasons. john 9 ●. First, As the wind bloweth where it listeth; so the graces and gifts of God's Spirit are given to whomsoever it pleaseth him; for he will have mercy on whom he will have mercy. Exod. 33.19. In what respect the Holy Ghost is like unto wind. Secondly, As the wind scattereth the dust, and driveth away the chaff from the corn; so the graces of God's Spirit doth winnow the consciences of the Saints, and drive away all wicked thoughts and cogitations from their hearts. Thirdly, As the wind carrieth away the ship against the main stream; so will the grace of God's Spirit carry a man against the current of his natural inclination; for if Socrates by the sole help of moral instructions was able to bridle his lose disposition, how much more shall those men be restrained from all lewdness, which are led by divine inspiration? Fourthly, As the wind cooleth and recreateth all those that are scorched with the heat of the Sun; so doth the grace of God's Spirit, recreate all those distressed people that are scorched with the heat of afflictions, or burned with the concupiscence of their sins. Fiftly, As the wind will pass unresistably; so will the grace of God's Spirit work it own ●ffect; and all the power of darkness is not able to resist it: and therefore; Secondly, It is said, 1 Kings 10.11. that he appeared like the rushing of a mighty wind, because, that as the mighty wind in the first book of Kings, the 10. and the 11. did rend the mountains, and broke the rocks before the Lord; so the grace of God's Spirit, and the Word of God is mighty in operation, Why the Holy Ghost is compared to a mighty wind. able to shake the stoutest and the proudest man, and to break in pieces the stoniest heart: Indeed our people do esteem our words none otherwise then wind, which makes us spend so much wind to little purpose, to weary ourselves, and scarce to waken them: but here, let them know that the Spirit of God (like Aeolus) which shutteth up the winds in his bags, can when he pleases, let out the same in a mighty manner, to amaze the consciences of the stoutest Peers; and either to drive away their sins, Exod 10.19. Psal. 1.5. as it driven away the Grasshoppers and Locusts that overspread the land of Egypt, or else to drive them away like the Chaff, from off the face of earth. Fiftly, He appeared like cloven tongues of fire. First, Like tongues: for though the tongue, Fiftly, like cloven tongues of fire. i. e. such a tongue as is set on fire from Hell, (as Saint james saith) is many times the instrument of the Devil, to do much mischief to blaspheme God, and to abuse men; yet, non debent oves odere pelles suas quia induunt eas lupi; As the sheep should not hate their skins, because the Wolves do many times put them on; so ought none that is wise, reject that which is good, because it is often abused by the bad; therefore seeing (as Pittacus saith) the tongue as it is the worst member in a wicked man, so it is one of the best members in a godly man; james 5.6. Why the Holy Ghost appeared like tongues. the Holy Ghost did appear like tongues. First, Because (as a Father saith) Symbolum est lingua spiritus sancti, à patris verbo procedentis; The tongue is a symbol of the Holy Ghost, proceeding from the Word of the Father; for as the tongue hath the greatest cognation, and the nearest affinity with the Word, and is moved by the Word of the heart, to express the same by the sound of the voice (saith Saint Gregory, john 16.14. ) so the Holy Ghost hath the nearest affinity that may be with the word God, and is the expressor of his voice, and the speaker of his will, that receiveth of him, and revealeth all unto us. Secondly, Because, as the tongues are the sole instruments of knowledge, which conveys the same from man to man; for though the soul be the fountain from whence all wisdom springeth, yet the tongue is the channel and the conduit pipe, whereby this wisdom, this knowledge is communicated and transferred from man to man; so the Holy Ghost is the sole Author and Teacher of all truth; Christ is the wisdom of God, but the Holy Ghost is the Teacher of this wisdom unto men; 1 Cor. 1.21. and it pleased him by this only way to convey this wisdom of God unto men; for seeing the world by their wisdom knew not God in the wisdom of God, it pleased God through the foolishness of Preaching, to save those that believe. Why he appeared like cloven tongues. Secondly, He appeared like cloven tongues, because all tongues and all languages are alike known and understood of God, and because this Spirit can teach all men all languages, and the gift of tongues is a gift of God. Why he appeared like cloven tongues. Thirdly, He appeared like cloven tongues of fire, they were ignitae non politae; fiery tongues, and not fine polished tongues; because the Spirit of God, delighteth rather in the zealous and the fervent tongues of Saint Paul and Apollo's that warm the heart, then in those eloquent tongues of Cicero and Demosthenes that delight the ears; for this is the desire of God's Spirit to kindle the hearts of men, and to set them on fire, with the love of God, and our brethren: So when our Saviour preached unto the two Disciples that traveled towards Emaus, they said, Did not our hearts burn within us, Luke 24. while he talked with us by the way? This is the effect of the tongue of the Holy Ghost, to work zeal and fervency in the hearers. And so you see the thing wherewith they were said to be filled, that is, the gifts and graces of the Holy Ghost. CHAP. FOUR Of the filling of the Apostles with those gifts of the Holy Ghost, and the signs of their fullness. SEcondly, They are said to be filled with these gifts: and Dydimus saith, that we cannot be filled with any creature; Quia deus solus implet creaturas; Because nothing but God can replenish and satisfy his creatures, Vnus pellaeo Iweni non sufficit orbis; The whole world is not able to content us: so large is the capacity of man's desire: And yet we find, that in some sense, every man may be truly said to be full; for nature itself abhors vacuity; Rom. 1.29. and therefore the wicked are said to be full of all unrighteousness, full of sins, full of worldly cares: and being full of these things, they must be void of grace, and empty of goodness; their brains empty, that they understand nothing, their memory empty, that they remember nothing, and their hearts empty, that they practise nothing that is good. All men are either full of sins or of grace. But as the vessel that is full of water must be emptied of that water, before it can be filled with Wine; or as thy hand full of Counters (saith Saint Chrysostome) must be emptied of the Counters before thou canst fill the same with gold; so must we empty ourselves of sin before we can be filled with grace; & we must cast away the cares of this world, before we can be satisfied with the joys of Heaven: and therefore the Apostles did forsake the world and left all things to follow Christ, and then having emptied themselves of all worldly vanities, to follow Christ; they were presently filled with these heavenly graces of Christ, Hugo de Prato apud Discip. Now (as Hugo de Prato saith) there be four special signs of fullness. 1. Not to murmur. 2. Firmly to stand. 3. To receive no more. 4. To flow over. And we find this to be true in each sort of them that are full. For, First, The wicked, which are full of all unrighteousness. First, They are dumb, and open not their mouths to give thankes to God for any thing; and if God knocketh on these vessels with the fingers of his blessings; yet we shall not hear the least sound of any thankfulness; they are full of sins, and therefore they cannot speak of grace. Secondly, They are so constant in their wickedness, (Mens immota manet) that as a full vessel cannot easily be removed; so all the preaching in the world cannot make them to alter their lewd and wicked courses. Thirdly, They are so full of sins, that there is no room in them for grace, because nothing can receive but his fullness. Fourthly, They corrupt others, and speak of wicked blasphemy, and their talking is against the most highest; and so their sins do flow and overflow the whole Country; to show indeed that they are full and more than full of sins. Secondly, The Apostles and Disciples and all good Christians, being replenished with God's Spirit, they have the same properties, but in a fare different sense: For, First, If God should knock on these vessels, with the fingers of afflictions, with any plagues or troubles, yet they murmur not at any thing, they open not their mouths whatsoever they suffer; but they rejoice in tribulation, that they are counted worthy to suffer any thing for the Name of Christ. Act. 5.41. Secondly, They stand constant in their profession, that neither life nor death can remove them from their most holy Faith. Rom. 8.35. And yet here you must not think, that the constancy of standing, while a man is full of God's Spirit, doth imply a necessity of continuing full with the said graces; for though the Holy Ghost sat upon the Apostles, and they stood firm while he sat on them or remained in them; yet for their sins, if they take not heed, 1 Sam. 16.15. this Spirit may be taken from them, (as he was from Saul) and their Candlesticks may be removed, as they were from the seven Churches of Asia; and he that standeth, may soon fall, if he doth not warily look unto his ways; for though the gifts and graces of God be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, without repentance; i. e. The saving graces once given, are neither finally, nor totally taken away, but the common graces are oftentimes taken away from the wicked, by reason of their wickedness. though the saving grace of God, being once received by the Elect, can never after totally be extinguished; yet those gifts and graces which are commonly given, (as we see) many times to the bad, as well as to the good, or else for the edifying of the Church, may wholly cease, and be extinguished; as we read of Nicholas the Deacon, on whom the Spirit sat, and was one of them that were filled with the Holy Ghost, if Saint Augustine, Saint Gregory, Lorinus, and others judgement be to be followed, and yet fell from the faith, as Bonaventure collecteth against Saint Chrysostome. But from hence it is well concluded, that as all or most of the Apostles and Disciples that were here filled did continue unto the end, as our Saviour requireth; so it showeth that we should be all, not like the Egyptian dogs at Nilus; Qui bibunt & fugiunt; Which for fear of Crocodiles, do take a snatch of the River, and then slink away, but very careful to give attendance every man in his calling, Donec venerit, until our Master cometh and never to slink away. Thirdly, They forsook all and followed Christ; Matth. 19.27. There was no room in their hearts for worldly vanities, and they deemed them but as dung and dross, as the Apostle calleth them. Fourthly, Hest. 10.6. in Apocryph. As the little Well in Hester grew into a great River, and flowed over with great waters; so now the Apostles being filled with the Holy Ghost, they pour out the graces of God over all the face of the earth to renew it, as the waters of Noah prevailed to destroy it; for now, they speak with other tongues, as the spirit gives them utterance. And yet here we must observe, that although they were all filled with the Holy Ghost, and that from them all, the graces of God's Spirit did flow and overflow the earth; yet they had not all the same measure of grace; That the Apostles received not all, the like measure of grace. and therefore that grace could not flow in the same measure from them all; for as Richardus de sancto Victore doth well observe, there is infusio, defusio, & effusio gratiae; A giving of a quantity of some grace; and there is a filling with a fullness of grace; and there is a superabundancy of grace; or there is a small, and a middle, and a superordinary measure of grace: and so we find it both in the Preach and in the Pennings of these Apostles: for james stayed only in jerusalem, and the mayor part of the rest preached over all the world; jude writ but one Epistle, and that one a very short one; and most of them writ nothing at all; but Saint john and Saint Paul writ very much: That we must not expect the same measure of fruits from all men. and therefore of those (as well Preachers as others) which have received grace, not only to sanctify themselves, but also to edify the Church, we must not expect the same measure of fruits from all: For young men, and the meaner Scholars cannot do so profoundly as the graver Divines can do; and the older men cannot do it so often as the younger sort can do; and yet neither must be contemned; for if the young men had had the time of the aged, no doubt but they would do as well as the aged: Aristotle. Et si senex haberet oculum invenis, videret ut iwenis; And if the ancient men had the strength & bodies of young men, it is not unlikely but that they would still take pains as young men. Neither do I say this to uphold sloth or negligence in any Age, for to our uttermost ability (as I said before) we must all continue constant unto death; but to reprove our partial Age that adoreth the Sun rising in the East, and applaudeth the quick wits, and many Sermons of youth; but make none account of aged Paul, and the best labours of declining age, Philemon v. 9 unless with the Israelites, they can make up the same tale of Bricks as they did in youth, though they have neither Straw nor Stubble, neither sight of eyes, nor strength of bodies to perform it; and to show how every man, should do his best; juxta mensuram Donationis Christi; according to that measure of grace, which he hath received from Christ. And so much for the filling of the Apostles with the gifts and graces of the Holy Ghost. CHAP. V Of the effects and fruits of their filling with the Holy Ghost, and how this Spirit sealeth them, and showeth them to be the true servants of jesus Chest. THirdly, For the effects of their filling it is said, The fruits and effects of the holy Ghost. that they began to speak with other tongues, as the Spirit gave them utterance. First, They began to speak, because the Spirit of God is never idle, but, where it sees cause, will speak, though it should cost the speakers life. Secondly, They spoke with other tongues, i. e. not as carnal men, talking of fleshly or worldly matters; nor as wicked profane wretches, belching forth, Blasphemia in deum; Blasphemies against God, but as regenerate and sanctified men, they show forth, magnalia dei; the wonderful works of God. And hereby all men might know whether they were the servants of Christ by this Spirit of Christ; for as our Saviour saith of the false Apostles, the same is true of all Apostles, Matth. 7.16. by their fruits you shall know them: for as in whomsoever the spirit of Satan is, you shall see that he will reveal them by their lewd words, and by their wicked works, which are the works of darkness: so in whomsoever the Spirit of God is, he will seal them, and mark them with a fourfold mark, saith Bonaventure; that is, signo, 1. Veritatis credendorum. 2. Honestatatis morum. 3. Contemptus mundanorum. 4. Charitatis Dei et proximorum 1. With true Religion. The holy Ghost sealeth us with a seal. 2. With an upright conversation. 3. With contempt of vanity. 4. With perfect charity. First, It worketh Faith in their hearts, for this is the fundamental root of all other graces: and therefore the Apostle well observeth out of the Prophet, that a man first believeth, Faith is the root of all graces. and then speaketh; for we have believed (saith he) and therefore have we spoken; whereas if they had not believed, they would never have spoken of the wonderful works of God: and therefore the holy Ghost did first work faith in their hearts, and then it caused the same to speak and to express itself, by this preaching of the works of God. And, Secondly, of good works which are, Secondly, because the verity of our faith is ever known by the sincerity of our life, therefore these signs shall follow them that believe, Gregor. de 7. pec. Magdal. First, to suppress sinne First, They shall cast out Devils, i. e. vitia voluptatis; they shall suppress all sins, as Saint Gregory expounds it; because every sin is as bad as the Devil. Secondly, They shall speak with new tongues, i. e. utter forth verba utilitatis, Secondly, to praise God. holy and heavenly words; and because our natural tongues were like the poison of Asps, these may well be called new tongues, when they do sing a new song. Thirdly, to bridle their lusts. Thirdly, They shall take up serpents, i. e. concupiscentias sensualitatis; the biting and poisonous concupiscences of our sensual flesh shall be, though not quite taken away from them, yet they shall be taken up in their hands, (as Hercules is said to have held the two serpents which juno sent to devour him, in both his hands, while he was but a child in his cradle) and they shall be so restrained and held fast, that they shall not be able to do them violence. Fourthly, to bear all injuries. Fourthly, If they drink any deadly poison it shall not hurt them, i. e. iniurias adversitatis; if they must swallow down lies and slanders, yet for all the malice and the mischief of the wicked, non inflammantur per superbiam, non suffocantur per maliciam, non disrumpuntur per invidiam; they shall neither swell with envy, nor burst with malice, nor any ways perish through their indignity, Luke 21.19. but in their patience they shall possess their souls. And, Fiftly, to do good unto all men. Fiftly, They shall lay hands on the sick, and they shall recover them, i. e. adiutoria charitatis, & remedia iniquitatis; they shall exercise such deeds of charity, that by their good counsels and admonitions, they shall recover many a languishing dying soul, Thirdly, of contempt of vanities. and bring them back again to saving health. And, Thirdly, because these things cannot be practised, unless the pomp and pride of worldly vanities, be quite contemned and trodden under feet; therefore the Spirit of God worketh in them a mind to forsake all worldly things. And, Fourthly, Fourthly, of charity. Rom. 5.5. because no work is good unless it proceedeth from the root of charity; therefore the Spirit of God diffuseth this love into the hearts of his servants, that they wish no evil to any man, but are ready to do good, even to them that hate them. And these four seals and signs of God's Spirit, are expressed in the twelfth chapter of the Revelation where Saint john saw a woman clothed with the Sun, Apoc. 12.1. and the Moon under her feet, and upon her head a crown of twelve Stars, and she being with child, cried, travelling in birth and pain, to be delivered: For this woman signifieth the Church of Christ, or every faithful Christian soul; And first her Sunlike shining, is the brightness of her good works and heavenly conversation, which doth so shine before men, Matth. 5.16. that they glorify God which is in heaven. Secondly, the Moon under her feet signifieth her contemning and trampling under feet all the vain and variable things of this sublunary world. Thirdly, her crown of twelve Stars, is the Symbol of her faith, containing twelve articles of her belief. And fourthly, her pain to be delivered, is that earnest desire and love which every Christian soul hath to increase and multiply the number of God's children. And so the holy Ghost having descended upon the Apostles, and remaining in their hearts, it caused them first to believe, and to compose that crown of twelve Stars, (which is the glory of every Christian soul) i. e. the twelve Articles of our faith, as the Church receiveth it. Secondly, to forsake all the world, and to follow Christ, as S. Peter showeth. Thirdly, Matth. 19.27. to lead a most upright and a godly life, as Saint Paul avoucheth. Heb. 13.18. And fourthly, to labour incessantly night and day, to send out their voices into all lands, and their words unto the ends of the world, as now the whole world testifieth. And so you see how in the first beginning of the Church, the gifts of the holy Ghost were visibly and abundantly given unto these servants of jesus Christ, according as it was prophesied long before, joel 2.28. that he would pour out his Spirit upon all flesh, and so their sons and their daughters should prophesy. But, CHAP. VI How the gifts and graces of God's Spirit are now given unto us, and how we may know whether we have the same or not. SEcondly, Christ doth now give his Spirit otherwise unto the Pastors of his Church, How God bestoweth his graces upon us sufficiently for the edifying of the same, but through great pains, and diligent searching after knowledge; for now we must not look for Exthusiasmes, nor think to attain unto learning and knowledge by revelations; but orando, & quaerendo, & bene vivendo; by earnest prayers by continual watching, and tumbling, and tossing of many books, and by wearing and wearying out ourselves in reading, musing, and writing of many lines, we must seek to attain to a little learning: and when we have done all we can, we can get nothing but what this blessed Spirit please to give us; for except the Lord build the house the builder laboureth but in vain; so except he doth bless our studies, Psal. 127.1. all our pains and industry will prove no better, then Aethiopum lavare, to wash a black Moor; a breaking of our brains, but an attaining to no true knowledge. But we may be certain, that if we do our duties, in all humility to seek and search for grace, our God will most surely give us grace, yea, and the same graces, (though not in the same manner, or according to the same measure) which he did give unto his Apostles. And as here it was apparently seen that these Apostles had the gifts of this Spirit, by these signs and effects of this Spirit; so we may most certainly know, (if we will diligently search) whether we have these gifts and graces of God's Spirit or not, by the works that we do, and by the things that we find in ourselves: for Si iniurias dimittimus, The signs whereby we may know whether we have the Spirit of God or not. quod denotat columba, si paenitentiae lachrymis irrigamur, quod nubes, si desiderium habemus rerum aeternarum, quod ignis, si magnalia Dei annuntiamus, quod lingua, tum habemus signum praesentiae Spiritus sancti; If we water our couch with our tears, and be truly sorry for our sins, which is signified by the cloud: if we be purged from all the dross of sin, and be elevated to desire and love heavenly things, which is noted in the fire; if we be carried against the natural stream and current of our own corruptions, which is showed by the wind; if we remit and forgive all wrongs done unto us, and be meek and gentle unto all men, harsh and sullen unto none, which are the properties of the Dove; and if we zealously preach and pray, and talk of God, and of his will, his grace and goodness towards us, and render thankes and praise unto him for the same, which is the office of a fiery tongue; then we do with the Apostles show the effects of God's Spirit; and we may to our endless comforts assure ourselves that the Spirit of God is in us. 1 Cor. 3.85. But if we find none of these things, no hatred of sin, no love of virtue, no loathing of the vanities of this world, no lifting up of our hearts to heaven, no meekness with men, no praising of God, but rather find ourselves clean contrary, defiled with sin, deboist in our lives, injuring men, offending God, blaspheming his name with wicked oaths, and breaking his sabboth's with great contempt; then we should not only wonder to see the gifts and graces of God's Spirit in others, as the people did when they saw what had happened unto the Apostles upon the day of Pentecost; but we should rather bewail and lament the want of the same in ourselves; for it is impossible that they should have any part or portion of God's Spirit, that do show no sign nor fruit of God's grace. And therefore every man should try and examine himself, whether he find in himself the fruits and effects of God's Spirit or not. For, First, the holy Ghost, being like water, if he be in you, That we should diligently examine whether we have God's Spirit or not. Psalm 1.3. than you are washed and cleansed from all filthiness; and you are like the trees that are planted by the water's side, and do bring forth their fruits in due season: but if you be like a barren and dry ground where no water is, or like fruitless trees that bear nothing but leaves, then certainly the Spirit of God is not in you, and you are fit for nothing but to be hewed down, Matth. 3.10. and to be cast into the fire. Secondly, the holy Ghost being like fire, if he be in us, he illuminateth the eyes of our understanding, and he giveth light to them that sit in darkness and in the shadow of death, that they may walk without stumbling, in the way of peace; but if our understanding be so darkened, that we neither know God nor the will of God, then certainly the Spirit of God is not in us; 2 Cor. 4.3. for if our Gospel be hid, (saith the Apostle) it is hid to them that are lost, that being deprived and void of God's Spirit, are filled with the spirit of darkness. A most fearful saying against them that understand not the great mystery of godliness, that they have the mark of lost once; and if he be in us, than we must needs be fervent and zealous to do all good service unto God, as Apollo was, who is said to be hot in spirit, or as the twelve tribes were, who served God night and day; instantly, Act. 18.28. c. 26.7. saith the Apostle: but if we be cold and careless to serve the Lord, then surely we are destitute of this Spirit of God; for how can a man carry fire in his bosom, Prou. 6.27. and not be burnt? so how can we have the fire of God's Spirit in our hearts, and not be fervent to all good works? Thirdly, the holy Ghost being like a Dove, if he be in us, than we are meek and lowly in heart; for this heavenly Dove remaineth in none but those that are Doves: but if with the Duck (that flying aloft among the wild Ducks, did presently alight, and so brought them all with her into her owner's net, whereof Alciat saith, Alciat. de Anate. Perfida cognato se sanguine polluit ales Officiosa alijs, exitiosa suis. They doubting not her traitorous heart at all, Did fly with her, and down with her did fall,) We do deceive our friends, and wrong our neighbours; then surely this Dovelike spirit of God is not in us; for this holy spirit of discipline flieth from deceit; Wisdom 1. Gal. 5.22. and the fruit of this spirit is all meekness, gentleness, and goodness. Fourthly, the holy Ghost being like wind, if he be in us, than all the dust of vanity is scattered from our hearts; and our souls are carried against the stream of natural desires, to wish and long for heavenly things. And, Fiftly, the holy Ghost being like tongues; if he be in us, than our tongues will be like the pen of a ready writer, Psal. 45.2. Matth. 12.14. and our talking will be of the most highest; Quia ex abundantia cordis os loquitur; & loquela tua te manifestum facit; because a religious heart will ever express itself by a godly and a religious tongue; Rom. 10.10. for as with the heart man believeth unto righteousness, so with the tongue confession is made unto salvation; but if we talk laciviously, and speak all words that may do hurt; if the poison of asps be under our lips, and the holy name of God, or the good fame of men be evil spoken of through us, then surely, surely, If we have not the spirit, we ought to seek him. this holy spirit of God is not in us. And if he be not in thee, than I advice thee to seek him while he may be found; for the time will come, when he cannot be found, Bern. ser. 75. in cant. i. e. cum optaverimus salutem in medio gehennae, quae facta est et praedicata est in medio terrae; when we shall wish for salvation in the midst of Hell, which was wrought, and is preached in the midst of the earth: and therefore now while it is to day, we ought to seek unto him, and to pray with the Prophet David, yea and to pray earnestly, that God would renew his spirit within us, Psal. 51.10. and establish us with his free spirit; for, whosoever hath not the spirit of Christ, Rom. 8.9. the same is none of his, the same hath no comfort in the world, no assurance of his salvation, no Faith, no Hope, no God, no good. But if by these infallible rules thou findest that thou hast the spirit, If we have the spirit of God we ought not to grieve him. and canst say with that worthy Martyr of our Church, I have it, I have it, as he went unto the stake to be burned, then remember what the Apostle speaketh, grieve not the spirit, quench not the spirit; spill not this water, lest that spilling this oil thy lamp goeth out: and then, 1 Thes. 5.19. thy last end will be fare worse than thy beginning; and it had been better for thee, Luc. 11.26. 2 Pet. 2.21. never to have known it, then to turn aside from the holy Commandment: for as Samson and Saul having the spirit of God, lived honourably and did perform most worthy exploits; A fearful thing to be deprived of God's spirit. jud. 16.10. 1 Sam. but having lost the same by their sins, they became in their lives most miserable, and in their deaths most lamentable; even so it will happen from the Lord, unto all backesliders, unto all them that quench the spirit: therefore (I say) grieve him not, quench him not. How Preachers may know whether they have the gifts to edify the Church. But because the chiefest of these gifts for the collecting and the edifying of the Church, is the gift of tongues, whereby the Ministers are enabled for the preaching of God's Word; therefore, we that are Preachers should here chiefly look whether we have this gift of tongues or not; for, Psal. 45.2. First, if our tongues be the pens of a ready writer, that we can readily speak of the things that we have made unto the King, and Preach the Word of Truth in season, and out of season; Secondly, if these our tongues be not double tongues, but cloven tongues, i. e. able to divide the Word of God aright, and to give unto every man his own portion in due season; Luke 12.42. that is, mercy and comforts unto the repentant soul, and woes and judgement unto the obstinate transgressors, and to teach Faith and works, love to God and man; Thirdly, if these our cloven tongues be of fire; that is, used rather to gain souls, then to get applause, or to gather wealth; to draw men to glorify God, Numb. 12.21.30. 1 Sam. 25.36. and not to magnify ourselves; then we may be assured, we have received a part and portion of these gifts and graces of God's spirit. But if we be like those great clarks, which they say are rare Scholars, but never man was heard to be the better for their learning; they have it in them, like the fire in the flintstone, but it never comes out of them; they are loath to preach, they are loath to write, for then perhaps they should not be deemed so learned as now they are judged to be; for a fool holding his peace may be thought to be wise: or if we be like Baalams' Ass, that never spoke but twice in all her life; or use to preach as Naball feasted, once a year, when they receive their rents; or if we would preach, and cannot, but it were better for us not to preach at all, then to preach so idly, and so foolishly as we do; or if we preach more for profit, or the praise of men, then for the glory of God; then assuredly we do proclaim unto the world, that we have not yet received these gifts of fiery cloven tongues from God. Usher de Christ. ecccles. Vrbanus writes unto Baldwin Archbishop of Canterbury, Monacho feruentissimo, Abbati calido, episcopo lepido, Archiepiscopo remisso; and so it was said of Alexander the sixth, De vitio in vitium, de flamma transit in ignem: They grew worse and worse, as they did grow greater and greater; and I pray God it be not true among us; that high preferment spoil not many a Preacher. I say no more: but so you see, how the gifts which are given for the edifying of God's Church, were given unto the Apostles, and how ever since, they are given unto all other Preachers. CHAP. VII. How the gifts and graces that are given for the sanctifying of our souls are conferred and bestowed upon men. SEcondly, By what means we receive the grace of God. for the other gifts and graces that are given for the sanctifying of our souls, they were, and are given ever after the same manner, that is, First, by those outward means which God hath appointed; and, Secondly, by the inward working of his blessed spirit; for, though I confess with Saint Augustine and others, that God can speak by his spirit, in occulto, and teach our spirits in silentio to cry Abba Father; All graces come by hearing God's Word, and by receiving of his Sacraments. yet we find that ordinarily all the gifts and graces of God, as Faith, Hope, Charity, Patience and all other graces whatsoever, are wrought in us by those means which God hath appointed for this purpose; and they are two, 1. The hearing of God's Word. 2. The receiving of the blessed Sacraments. First we find that the best way to attain unto any gift of grace, is to hear the Preaching of God's Word; because prayer, by which all graces are obtained, is the fruit of Faith, Rom. 10.17. and Faith cometh by hearing, saith the Apostle. Neither is it every kind of hearing, That all kind of hearing, profiteth not the hearers. that will suffice to obtain grace; for as there be many that can receive no grace, because like the deaf Adders, they will not hear at all; so there be as many that can receive but very little grace; because they hear amiss. I have read it in Erasmus; that Demosthenes on a time, discoursing seriously of necessary considerations of State-business, all his Auditors fell asleep; the Orator to awaken them, said he had a pretty story to relate unto them, viz. that a young man hired an Ass from Athens to Megara, and in the heat of the day, he couched under the Ass, to take the benefit of her shadow; the owner denied him the use of the Ass' shadow, saying, he hired the Ass and not her shadow: and therefore he should not have it, unless he would anew compound for it; the young man said, he would have the advantage of his bargain; with that they fell from words to blows; and so Demosthenes stayed his speech; whereupon, all his Auditors desired him to go on, that they might hear the issue of that Tragedy: the Orator replied, I discoursed of the safety of your Commonwealth, and you fell asleep; and now I told you a Tale of an Ass, and see how attentive you are to it; and so he reproved the madness of his people; Foolish hearers. even so, we have many hearers that are more attentive unto trifling words, and more delighted with the form and phrases, than they are with the substance of the matter, like unto little children, that love the guilded outside of the book, better than all the wisdom that is therein contained; or the laces of there coat, better than the coat itself: And some we have like the Egyptians about the fall of Nilus, that at the first, were much affrighted at the hideous noise thereof, Acts 26.28. but within a little while after they were accustomed with the same, they were no ways moved thereat; so they, like Agrippa, at the first hearing of the Word Preached, are something touched with the sense of their sins, but within a very little while, Customary hearers. they grow careless of all goodness: others like the Auditors in Strabo, that attentively heard the Philosopher, until the market-bell of their profit did ring, and then they left him all alone; or rather like the hearers of Saint Paul, Worldly hearers. which gave him audience, until he touched their hearts with their unbelief; so our men will hear us, if it be not against their worldly profit, & they will hear placentia, such things as are pleasing for them: others hear so much, that in very deed, Only hearers and no doers. they do nothing else but hear; for they never practise any thing at all, but the practice of iniquity; they will hear a Sermon every day, two for failing, three sometimes, but they will not forsake one sin for a whole years Sermons: they hear them to be wiser, not to be better: Ah wretched men that you are! — procul hinc, procul ite profani; Why will you hear God's Laws, and yet hate to be reform? for this will turn to your further condemnation; not because you do hear God's Word, which is good; but because you do● not do that which you hear to be good: and so we have many other sorts of hearers, that by their hearing do receive no grace, because they hear amiss. And therefore not all hearers, but all those that take heed how they hear; that do hear that they may understand, and understand that they may practise, and practise that they may please their God; those do receive the gifts and graces of God. Secondly, The receiving of the Sacraments, a most excellent means to beget all graces. we know that the blessed Sacraments are most excellent means to beget Faith, and Love, & all other graces in the worthy receivers of the same; for they be verba visibilia evangelij; such things as do visibly show unto our eyes all that the Word of God doth teach and speak unto our ears; for what is the sum of God's Word and of all the Preaching in the world, but, that jesus Christ suffered, and died for our sins, that we through him might have eternal life? and what can show this more plainly than the blessed Sacraments do? for in Baptism we see, how the child is regenerate, and borne anew, and engrafted into Christ; and as the water cooleth all the scorching heat of the flesh, and washeth away all filthiness from our bodies, and maketh every thing fruitful, so the gifts and graces of God's spirit doth cool in us the heat of our fleshly concupiscence, and cleanseth us from all sins, How the Sacraments show us all that the Scripture teacheth. and maketh us to abound in all good works: and in the Sacrament of the Lords Supper we do most apparently see, that, as the Bread which is broken and then given us to be eaten for to strengthen our heart, and to sustain our life; and the Wine is poured out, and given us to drink it for to comfort our hearts; so Christ was broken in pieces (as I shown in my Treatise of his Passion) for our sins; and his blood was poured out to make satisfaction for our transgressions; and so he is given unto us, as the food of our souls, and the only joy of our heart to sustain us, to refresh us, and to be our only comforter in all distress. And the consideration of these visible things, should as effectually work in us, Faith to believe in him, Hope to expect all good from him, and Charity for all received graces, most entirely to love him, and to be truly thankful unto him for the same, and so to work in us, patience to suffer, as he hath suffered, love one towards another, as he hath loved us, and so all other graces whatsoever, as the audible declaration of them, expressed by the Preacher, doth unto our ears; for as it was the manner in old time, not only verbally to declare, The custom of ancient time to express their minds by visible signs. 1 Kings 22.11. but also by certain visible signs to express memorable things; that so it might make the more impression in their minds; as the Egyptians by their hyeroglyphicks; and Zedechia the son of Cenaanah made him horns of iron, and said unto Achab, thus saith the Lord, with these shalt thou push the Syrians, until thou hast consumed them; and Agabus took the Girdle of Saint Paul, Acts 21.11. and bound his own hands and feet, and said, thus saith the holy Ghost; So shall the jews at jerusalem, bind the man that oweth this Girdle, and shall deliver him into the hands of the Gentiles; so the Lord useth all means, Preaching unto our ears, by the best intelligible voices, and showing unto our eyes by most plain significant signs what Christ hath done for us; thereby to make us all to understand, and to believe the same. But as all kind of hearing, so all kind of receiving these blessed Sacraments is not sufficient to beget faith and other graces in the receivers; for we read that there be four kinds of receivers of the blessed Sacraments. Four sorts of receivers of the Sacraments. First some receive them spiritually only; that is, the matter of the Sacraments; which are, the gifts and graces of jesus Christ, We may receive Christ though we want the Sacraments. but not the Sacraments themselves; so Theodosius was baptised and engrafted into Christ by grace, though he wanted the outward means, as Saint Ambrose saith: and so all the elected children that die before they can be partakers of the Lords Supper, non manducantes manducunt; not eating the Sacramental Bread, Aug. tract. 17. & 27. de verb. Apostoli. do notwithstanding eat jesus Christ: Quia manducare illam escam & illum bibere potum, est in Christo manner, & Christum in se manentem habere; because that to eat the flesh of Christ, and to drink his blood, is to be engrafted into Christ, to be united and made one with Christ; and so to have Christ dwelling in us, and us in him; To believe in Christ is to eat and drink Christ. and therefore we find that Christ doth not only say, he that cometh to me, i. e. to eat me, shall not hunger, and he that believeth in me shall never thirst, to show that there is no difference betwixt believing in him, and drinking of him; but also the very same things are promised as well to the believers in him, as to the eaters of his flesh, and the drinkers of his blood; john 6. v. 47. v. 51. for in the 47. v. of the 6. Chap. of john, he saith, he that believeth in me hath everlasting life, and in the 51. v. of the same Chapter, he saith; if any man eat of this bread, he shall live for ever; and so the very same things are threatened aswell against the not believers in him, as the not eaters of his flesh; for in the 53. v. he saith, v. 53. v. 64. except ye eat the flesh of the Son of man, and drink his blood, you have no life in you; and in 64. v. he saith, there are some of you that believe not; to teach us, that, as Saint Augustine saith, credere in Christum est manducare panem vinum, to believe truly in Christ, is to eat the flesh of Christ. Secondly, some do receive them Sacramentally only; To receive outward Sacraments, and not the grace signified; will avail us nothing. 1 Cor. 10.2, 3, 4. that is, the outward signs and elements only; but not the gifts and graces thereby taught and signified: so the Fathers that came out of Egypt, were all baptised unto Moses in the cloud, and did all eat of the same spiritual meat, and did all drink of the same spiritual drink, that is, as we do, though in other signs; for they drank of that spiritual Rock which followed them, and that Rock was Christ, that is, signified and taught them Christ; and yet many of them perished in the wilderness, Quia manducantes non manducabant; because they were wicked and did only receive the outward signs, and did not receive the inward grace that was signified and offered unto them, under those Sacramental signs; so the Pharisees had the Sacrament of Circumcision; yet our Saviour tells them that being wicked, they were the sons of Hell, john 8.44. and the children of their Father the Devil: and in the time of the New Testament they had the Sacrament of Baptism, for john Baptist baptised many of them, and Simon Magus was baptised by an Apostle, and judas received the Sacrament of the Lords Supper; and yet we see they reaped no fruit thereby, because they received them only Sacramentally, outwardly, and did not believe; and therefore received not those blessings and graces which these Sacraments taught and pointed at. Heretics do neither receive Christ nor the Sacraments of Christ. Thirdly, some receive neither the Sacraments, nor the graces signified by the Sacraments; so all Heretics that neither rightly believe in Christ, nor yet truly receive the Sacraments according to the institution of Christ, do neither receive grace, nor yet any sign of grace. The worthy receivers of the Sacraments, do hereby receive Christ and all his graces. Fourthly, some receive the true Sacraments; because they receive them, as they are delivered by Christ himself; and they receive the true graces, that is, all the benefits of jesus Christ, taught, manifested, and exhibited unto us by those Sacraments; such are all the faithful and the worthy receivers of the same; Quia manducantes manducunt; because that receiving these, they feed by faith on jesus Christ, and do most truly apply unto their own souls, what grace or virtue soever is signified and showed by these outward signs and Schoolmasters of all true Christians. Three sorts of men excluded from the paschal Lamb. And therefore if we would obtain the graces and blessings of God, by the means of the blessed Sacraments, let us examine ourselves, that we may be worthy receivers of the same. We find in the Law, that three sorts of men were excluded from the paschal Lamb, Exod. 12.43.48. 1. The uncircumcised. 2. The strangers. 3. Those that were unclean. Indign sumis si sumis non reverenter, vel non catholice vel habens mortale scienter. To teach us, that the unreverent, the unbelievers, and the , great and grievous sinners, should not presume to meddle with these blessed Sacraments: for as the covenant of God's grace, so these signs of the covenant belongeth not to any wicked man, so long as he remaineth wicked: and therefore, lest (as the men of Bethshemesh were slain, fifty thousand and threescore and ten men in one day, 1 Sam. 6.19. because they looked into the ark, which belonged only unto the Priests;) we be found guilty of the body and blood of Christ, and so pull upon ourselves swift damnation, if we snatch the children's bread, that belongeth not to us, or receive these blessed Sacraments unworthily, let us with blind Bartimaeus, cast off our mantles, the old rags of Adam, the lusts of the flesh, and let us put on our wedding garment, the new man, which chiefly consisteth of Faith towards God, and love towards men, if, Mark. 10.50. when we come to receive these Sacraments, we would receive the grace of Christ. But, Mat. 22.11. Secondly, though such a hearing of the Word, as I have above showed, be a special means to obtain grace; yet we must know, that this means is not sufficient, unless, as God opened the heart of Lydia, when Saint Paul Preached unto her ears, so he doth work faith in your hearts, when we do Preach & expound the Word unto your ears; Quia inanis est sermo docentis nisi spiritus adsit cordi audientis; because, as the Preaching of the Word is the gift of God in us; so the believing of the same is the operation of the same God in you; And so likewise, though the receiving of the blessed Sacraments, be a singular means, to work Faith and all other graces in the right receivers of the same; yet we must understand, that it is not opus operatum; the doing of the work that begetteth grace in any man, but the spirit of God only conveyeth grace, through the conduit pipes of these outward means: and therefore we should always pray to God, not only for the graces of attention unto our ears, and illumination unto our eyes, but also of sanctification unto our hearts, that what we do attentively hear with our ears, and do most perfectly see with our eyes. We may most faithfully believe with our hearts, and so attain unto these gifts and graces of God's spirit. CHAP. VIII. On whom God bestoweth these gifts and graces of his spirit. FOr the third, i e, To whom God bestoweth these gifts; we must know that he bestoweth, neither the graces of edifiying the Church, nor the other graces, to sanctify and to save our souls, upon all men, but only upon those whom it pleaseth him; for as when he was to choose his Apostles, it is said, that he chose whom he pleased; so of the graces of preservation, sanctification, and such like, he giveth them to whom he pleaseth; Mar. 3.13. and though he giveth liberally unto all men, james 1.51 yet he giveth not all of these, nor any of them all, inconsiderately, unto any man, for he lets not his grace's drop through his fingers (as if he cared not what became of them) and so suffer all men to gather them, Mat. 10.29. who will; but as a sparrow lights not upon the ground without his providence, so not one grace falls to any man, without his special guidance and direction. And this the Apostle showeth when he saith, Rom. 9.16. non est currentis neque volentis, sed miserentis Dei; it is not in him that runneth, nor in him that willeth; but in God that showeth mercy, and this Christ himself declareth, when he saith, no man cometh unto me, except the Father draw him; john. so no man can receive these gifts and graces, but they to whom they are given; and as we find a gradation of the love and favour of God; As, First, he loveth all the things that he hath made; and, That there is a gradation in God's love. Secondly, he loveth man in a more special manner, above all the things that he made; And, Thirdly, among men, he loveth some better than others; yea, Fourthly, among those that he loveth best, he loveth some better than the rest; As, we see he loved Noah and Abraham among the Patriarches, Moses among the Prophets, and john among the Apostles; Why God loveth some men better than others. so he love's these best, not because these were in themselves, better than any others; but because it pleased him to love them better than others; for, as if he had made a toad a man, and the man a toad, the toad had been the better of the twain; so if he had bestowed more grace upon the wicked, and withheld the same from the now best men in all respects, than no doubt but the wicked had been the best; but he loveth them best, because it pleaseth him so to do, and therefore, he bestoweth more graces and tokens of his love upon them, to make them better than all others whatsoever; for the gifts of God make us good, and our goodness maketh not him to bestow his gifts on us. And this I say, What this doctrine teacheth us. not to accuse God of any niggardliness or close-handednesse, because he giveth not these gifts unto all: God forbidden; for he is a debtor to no man, but may freely, without censure, do with his own what he list; But I say this, First, to show his exceeding great bounty, and favour, First, to behold the great goodness of God to his elect. towards us; that deserving no more good at God's hands then all the rest of the race of mankind, should notwithstanding when we justly deserved so much evil (it may be as much, or more than the rest of men) receive so many great gifts and graces, above and before all the rest of the world. Secondly, Secondly, to be truly thankful unto God. and specially to move us to all thankfulness to this our good and gracious God, that withholding his graces from many thousand others, he would notwithstanding so graciously bestow them upon us; for had not he given us the grace to believe in Christ, to hate our sins, and to love all righteousness; I see not how the best of us could do any of these, no more than the wickedest men in the world: and therefore I would to God, that we would ever praise the Lord for his goodness, and declare the wonders that he doth, as generally for all men, so specially, for these chosen children of men. Thirdly, and lastly, to teach us, Thirdly, to pray for what we want, and to praise our God for evermore. that when we feel our own wants, we should pray to him for help, to supply our need: and when we see any of our neighbours void of grace, we should rather piously pity them, and pray for them, then proudly to contemn them, and to spurn against them; for as, if God would, he might have made thee a beast, and the beast a man; so, if it had pleased him, he might have filled them with that grace which he bestowed on thee, and he might have justly left thee in that fullness of sin, wherein they do wallow: and therefore beholding the goodness and severity of God, on them, to whom he gives no grace, severity; but towards thee to whom he bestoweth his gifts, goodness, if thou continue in this goodness; do thou praise thy God, and pray for them; that for his sake that is ascended up on high, and hath led captivity captive, God would be pleased, to bestow his gifts and graces unto men; that so all men may ascribe and give all praise and glory unto him, which was, and is, and shall be, through him which was dead, and is alive, and liveth for evermore, Amen. A Prayer. O Most gracious God, which hast given thine only Son jesus Christ, to die for our sins, to rise again from the dead, to ascend unto Heaven, to prepare a place for us, and to send us thy holy spirit to fill our hearts with all heavenly graces, which are necessary for the gathering of thy Church and the sanctifying of our souls, to prepare us unto eternal life; we most humbly beseech thee, to give us that grace to be truly thankful unto thee for all thy graces; Increase our faith, stir up our hope, and kindle our love both towards thee and towards all men for thy sake; and because all graces are begotten, increased and preserved by the hearing of thy Word, and receiving of thy blessed Sacraments, we pray thee O Lord, to give us grace to hear thy Word attentively, to believe it faithfully and to receive thy Sacraments worthily, that so being filled with thy spirit, we may despise all worldly vanities, and have our conversations in Heaven while we live on earth, and at last be received into that Kingdom which thou hast prepared for them that love thee, through jesus Christ our Lord, Amen. JEHOVAE LIBERATORI. FINIS. The Seventh Golden Candlestick, HOLDING The Seventh greatest Light of Christian REIGION. Of the duty of CHRISTIANS. 1 THESSALY. 5. 2● 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Brethren, pray for us. I Have showed thee, O man, The coherence of this Treatise with all the other Treatises. how man behaved himself towards God, offending his Majesty with heinous sins; and I have showed thee what God hath done for sinful man, how he sent his only begotten Son, to be made man, to suffer pain and sorrow, and to die a cursed death for man, thereby to overcome all our enemies, sin, death and hell; to arise from the dead, to assure us of our deliverance, to ascend into heaven, to prepare a place for us, and to send his holy and blessed Spirit into the hearts of men to fit them with the gifts and graces of the same, to prepare them for heaven; that the poor man might bathe himself in the pool of Bethesda, and be made perfectly whole; that the wandering sheep might be reduced and brought home upon this man's shoulders; and that sinful man might be reconciled and reunited unto God again. And therefore now, Quid nisi vota supersunt? what remaineth saving only prayers? to render thankes unto God for this great kindness, and to ask those things that he requisite for us? and to teach us how to do the same, I have chosen to treat of this short Text, Brethren, pray for us. It is a Text independent either of precedent or subsequent matter; and it containeth points of piety, points fit to be preached, and fit to be practised, by your sacred Majesty, by the worthiest Nobles, by us Priests, by all men: and therefore da veniam Imperat●r; I humbly crave attention but a short time, to dilate upon this short Text, Brethren, pray for us. I may say of it, as Saint Hierome said to Paulinus of the Catholic Epistles of Saint Peter, Saint john, Saint james, and S. jude, Eas breues esse pariter, & longas, that they were short in words, but full of matter; for herein our blessed Apostle, (as was said of that famous Hystorian) Verborum numero sententiarum numerum comprehendit) in this paucity of words hath couched plenty of matter; the parts are two. The division of the Text. 1. A most friendly compellation; Brethren, 2. A most Christian request or exhortation, pray for us. Out of the first I note two things, 1. His affection, whereby we are taught to live in unity; 2. His discretion, whereby we may observe a Christian policy, not such as is abusively, though commonly so termed in the world; but such as is joined with true piety. And in the second I observe likewise two things, 1. The action, pray, which is a work of piety, 2. The extension, for us, which is an act of charity. And so you see that from this short Text, we may learn 1. Unity. 2. Policy. 3. Piety. 4. Charity. Brethren, pray for us. CHAP. I. Of the diverse sorts of Brethren, and how this teacheth unity. FIrst, Brethren is verbum amoris, a word full of love, Of the unity of brethren. but it is diversely taken in the Scripture. For, First, Aug. ser. 61. de tempore. sometimes Omnem hominem per fratrem debemus accipere; saith Saint Augustine; we ought to understand every man by the name of brother; as he that hateth his brother, i. e. he that hateth any man, is a . Secondly, Sometimes it signifieth those of the same nation, as Moses went out unto his brethren, Exod. 2.11. and saw an Egyptian smiting an Hebrew, one of his brethren. Thirdly, Sometimes cognatos Scriptura dicit fratres; Aug. l. 1. locut. de Gen. Math. 12.4.7. Mar. 3.32. the Scriptures calleth our kindred by the name of brethren; as, behold thy brethren stand without desiring to speak with thee. Fourthly, Sometimes it is put for the sons of the same parents, as Heva bore again his brother Abel; and Cain said, Am I my brother's keeper? Gen. 4.2.8.9. v. Fiftly, 1 Cor. 1.26. Sometimes we understand those of the same religion and profession, as you see your calling brethren: Et sic fratres dicti Christiani; and so all Christians are called brethren, saith Saint Augustine; and so Saint Paul meaneth in this place, Brethren, pray for us; for otherwise he was an Hebrew, of the seed of Israel, of the Tribe of Benjamin, 2 Pet. 1.10. and they were Grecians of Thessalonica, the Metropolitan City of Macedonia, built by Philip king of Macedon, and so called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Aug. ser. dom. in monte, fol. 343. of his victories obtained in Thessaly, in which respect also he called his own daughter Thessalonica, (as Suidas saith) but they were all Christians, and therefore brethren, and therefore the dearer one to another because Christian brethren: Quia maior est fraternitas spiritus quam sanguinis; because the fraternity or brotherhood of Christians, which is in respect of the Spirit that begetteth us with the same immortal seed, in the womb of the same mother, the Church, to be brought forth and brought up as children to the same Father which is in heaven, is a great deal more excellent, than the brotherhood of flesh and blood: Nam haec similitudinem corporis refert, illa cordis unanimitatem demonstrat, Aug. in apend. de diversis. Ser. 10. Psal. 647. to 10. haec interdum sibi inimica, illa sine intermissione pacifica est; for that showeth only the likeness and similitude of the body, and the sympathy of natural dispositions; but this showeth the unanimity of the heart, and a concurrent desire in all holy affections; those are sometimes contrary unto themselves, but these have always cor unum, & animam unam; one heart, and one mind, to love the same things, and to agree in the same points: and therefore of all brethren, the love of Christian brethren should excel and exceed all other love of brethren; 1 john 3.16. and these of all others should be ready to lay down their lives for the Brethren. How gentile brethren loved one another. And yet in former times the love of natural brethren was such, that when a soldier which was in the army of Pompey had unawares unto himself, slain his brother that was in the company of Sertorius, Val. Max. l. 5. & Aug. de civet l. 5. & Aug. de civet. Dei l. 2. c. 25. Idem de civet. l. 8. c 5. and knew the same when he bestript his body, seipsum ibi perimens fraterno corpori adiunxit, he slew himself for very grief, and left his own body upon his brother's carkeise: and Saint Augustine reports of the sons of Tyndarus, that when Castor was slain by Idas, Pollux besought jupiter that he might impart half his own life unto his brother, Sic fratrem Pollux alterna morte redemit. And so we read of these signs Castor and Pollux, that uterque alternis diebus lucet; each one of them appeareth every second day; and so the Poet saith of Pylades and Orestes, Extitit hoc unum quod non convenerat illis; caetera par concors, & sine lite fuit. Ire iubet Pylades charus periturus Orestem, Hic negat, inque vicem pugnat uterque mori. They never disagreed but only in this, which of them should first lay down his life for the other. And now amongst Christian brethren, we find Ovid's saying to be true, — Fratrum quoque gratia rara est— They do show less love among themselves then the heathen did; the love of most is waxed cold, all are become lovers of themselves, Bern. de advent. dominiser. 3. p. ●. and no man remembreth the afflictions of joseph: for although (as Saint Bernard saith) jure fraternitatis consilij sumus, & auxilij fratribus debitores, consilij quo erudiatur ignorantia, auxilij quo iwetur infirmitas; in respect of our brotherhood we do owe unto our brethren both aid and advice, aid to help his infirmity, and advice to direct his simplicity: yet all f●e, Of the great want of unity among Christian brethren. the whole world seethe how we do insult over the weak, and lay stumbling blocks before the blind, what wrongs and oppressions in the Commonwealth; what more hostility then among Christian Princes? where now more bloody wars then among the Christians, that do imbrue their swords in the blood of each other, which should rather join their strength against the enemies of the Lord? and what bitter contentions do we likewise see in the very Church of Christ? Oh, how many bitter lines have ambitious spirits so contentiously scattered in every place, to obscure the clear light of verity? Idem ser. in ad in Pasto. Synod. O poor Church and distressed Spouse of Christ, Pax ab extranijs, pax à paganis, sed filij nequam filij scelerati scaviunt in eam; She hath peace from strangers, peace from pagans, peace from all but her own children; her own wicked children do rail and rage against her, they struggle in her womb like Rebeccaes twins, they sharpen their tongues, and blunt their pens in writing either against the other; and so they make the Church of Christ, john 19.23. 1 Reg. 11.30. 1 Reg. 16.21. which should be like the coat of Christ, without a seam; to be torn in pieces, like jereboams' garment: for as in Israel one half followed Tibni, and the other half followed Omry; or as in Rome the wiser followed Pompey, the middle sort took part with Caesar, and the rest followed Crassus; or in Attica the people of the mountains ran after Pysistratus, Plut. in vit. Crass. those of the valley chose Lycurgus, and those of the Sea-coast Megacles: even so in the Church of God, one is of Paul, 1 Cor. 1.3, 4. another is of Apollo; one is of this mind, and another is of that mind; and as the Poet said of the vulgar sort, Scinditur incertum studia in contraria vulgus. We may now say of the better sort, Scinditur incertus studia in contraria clerus. They are full of all oppositions, each one inventeth some new points, each one dissenteth from the rest, and so by this their dissensions and multiplicity of opinions, they make grievous contentions in every place, and cause many men with the effusion of a little ink, have invented in their Cells; for I do assure myself, if there were more charity and unanimity among the Clergy, there would be less controversy, and more unity among the Laiety. But it was enough for Abraham to dissuade from all contention betwixt him and Lot, to say, we be brethren; and I wish that it were enough for us, for we be brethren; and there be enough against us, we need not be against ourselves; and therefore, Ignat. ep. 9 ad Philadel. Fugite ut filij lucis sectionem unitatis; we should by all means shun dissensions, because there be many Wolves abroad in sheep's clothing; but if we keep unity and brotherly love among us, they shall never prevail against us: but otherwise, Sallust. coniurat. Catel. ut concordia crescunt minutissima, ita discordia dilabuntur maxima; as in the time of peace, through unity, the smallest things do grow happy, so in the time of discord, the greatest things do come to ruin: and therefore we say, that peace and unity are the best of all earthly blessings that God bestoweth on men during their pilgrimage in the state of mortality: Pax optima rerum quas homini novisse datum est, pax una triumphis innumeris potior. Sylius Ital. Aug. in Psal 29. and so Brunfelsius saith, that a Christians life is nothing else but mutual charity, or a continual loving of God and of our neighbours, Quia omnis homo est unus homo; because all men in Christ jesus should be as one man; like Hypocrates twins, which willed and nilled the same things; for the whole Church of Christ is nothing else, but Ecclesia multorum fratrum; an united company of loving brethren: and therefore they should ever owe this duty of love and charity one towards another; for though the Apostle biddeth us to owe nothing unto any man, yet he excepteth this, to love one another, because all Christians being brethren, they must needs owe this mutual duty of love and charity, Idem ep. 93. ad Caelestin. Quae sola etiam reddita semper detinet debitores; which though it be never so much paid, yet it is ever owing unto our brethren, saith Saint Augustine. And so you see the love of the Apostle to his brethren; which should teach these brethren to love our Apostle again, Quia amor amoris magnes, & durus est qui amorem non rependit; because love is a loadstone to draw love again, and he is unworthy of love that requiteth not his lover with the same measure of love as he receiveth; for he should love much, to whom much is forgiven, saith our Saviour; and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉; he that desires much love, saith Isidor, Isidor. Pelus. l. 2. ep. 148. Pelus. must show much love: and therefore as the people do require love from the ministers, so the ministers should receive love from the people, for we give them panem sanctuarij, the spiritual bread of life: and therefore we should have from them, panem promptuarij, bread enough to sustain our life. But alas, such is our case, they are ready enough to demand what is due to them, but they are backward enough to pay what they own to us; Love is showed four ways. for whereas true love is showed four manner of ways. First, In words, when we speak friendly unto our neighbours, and beseech them to be reconciled unto God. 2 Cor. 5.20. Secondly, In works, Quia probatio dilectionis exhibitio est operis; when by our outward works, Gregor. hom. 30. in Euang. Mat. 20.28. we testify our inward affection unto our brethren. Thirdly, by our service one to another, when we desire not so much to be ministered unto, as to minister; as our Saviour saith. Fourthly, In being ready to lay down our lives for the brethren, which is the greatest sign of love, and the highest degree of affection, for greater love than this hath no man, that a man should lay down his life for his friend: john 15.13. and therefore our Saviour Christ took upon him, non solum formam serui ut subesset, Bernard. ter. quart. hebd. poenos. sed quasi mali serui ut vapularet; not only the form of a servant, that he might minister, but also was contented to be accounted as an evil servant, that he might suffer for us; and all this to show his love unto us every manner of way: Whereas I say, love is thus showed, let us say, and do, and die for our people, as we daily do, wear and consume ourselves like john Baptist, that was a burning and a shining light; like the candle that consumeth itself in giving light to others: yet are we sure to have love little enough from them, good words is almost all we have, and always we have not that from all; for our souls are filled with the scornful reproof of the wealthy, and with the despightfulnesse of the proud: but this much shall serve touching the Apostles affection, and that unity which should be amongst us all; because we are brethren. Part. 2 PART. II. CHAP. II. Of the Apostles wisdom and godly policy in seeking for to win the Thessalonians to perform this duty: and of three sorts of Preachers, whereof two sorts are defective in this point. That a gentle loving entreaty, is the best way to persuade men to do any thing. SEcondly, Saint Paul herein showeth his discretion, by this manner of speech that he useth unto them; he tells the Corinthians, that he caught them with a guile, not to beguile them, but to save them; and so here and in all places, he useth all his wit, all his policy, and all the wisdom that he hath to win men unto Christ; 2 Cor. 12.16. and being won, to make them to serve Christ; for being desirous of their Prayers, he comes unto them, in spiritu mansuetudinis; in the spirit of meekness, he creeps into their hearts with terms of love, and seeks to lead them, tanquam oves, leni spiritu, non dura manu; rather as sheep by an inward sweet influence, then as goats to be driven by an outward extreme violence; so God himself dealt with our forefathers, and all their posterity; he heaped upon them, beneficia nimis copiosa, multa & magna, privata & positiva; wondrous great benefits and blessings, to see if he could so draw them unto himself in the chains of love, and to allure them by all fair means, and all the allectives under heaven, unto his blessed service; Hos. 11.4. he spoke them fair, he used them kindly, he promised them much, he gave them more, and all to persuade them to their own happiness: so Christ the Son of God allegeth this for a reason, why all men should be willing to come unto him, Matth. 11.29. because he is meek and lowly of heart; and Moses the man of God, was mitissimus super terram, Numb. 12.3. the meekest and the mildest man that was upon the face of the earth, and so the fittest man to guide the people of God: and Titus Vespasian for his courtesy and affability was called, deliciae generis humani; the delight of mankind; he was so courteous unto all, that he was wont to say, Non opertet quenquam à Caesaris colloquio, tristem discedere; it was not fit for any man to departed sad from Caesar, for he knew this was the way to win them: Mollis responsio frangit iram, a soft answer appeaseth wrath, & a gentle entreaty will soon persuade men: Syluestres homines sacer interpresque Deorum, Horarius de arte poetica. Caedibus, & faedo victu deterruit Orpheus: Dictus ab hoc, lenire Tygres rapidosque Leones. The fair spoken Orpheus and Amphion by their sweet persuasions are said to have mollified the most savage natures, Dictus & Amphion Thebanae conditor urbis, saxa movere sono testudinis, & prece blando, ducere quo vellet. and to have brought unto civility the rudest and the wildest men: and therefore Saint Paul here doth so lovingly entreat them, and so friendly beseech them with this sweetest name of Brethren, to pray for them; Brethren, pray for us. To teach us, that as we be Pascendo pastors, the Teachers of our people, so we should be diligendo Patres, 1 Cor. 2.4. aswel fathers for affection, as teachers for instruction; and that we should entreat and beseech our people, in the bowels of Christ jesus, when we might command them in the Name of the great jehova: for it is most certain, that when bitter reprehensions doth harden men in iniquity, a gentle entreaty will often win them unto piety; for it was but the alluring speech of Apollo, that made many to affect him rather than Saint Paul: and it is daily seen, that a golden mouthed Chrysostome, with his sweet persuasions, will win more men to Christ then any one can do with his bitter reprehensions; Seneca in Thebay: act. 4. because as Seneca saith in another case, qui vult amari languida regnet manu; invisa nunquam imperia retinuit diu; Peragit tranquilla tempestas quod violenta nequit. Obsequium tigresque doma● tumidosque leones. he that would be loved in his reign, let him rule with a gentle hand; so he that would be loved of his flock, must feed them with the words of love. And yet for all this I deny not, but as Saint Bernard saith, qui non vult duci, debet trahi; he that will not be persuaded should be compelled; for if men will not turn, God will whet his glittering sword, and his hand shall take hold of vengeance: and therefore we read, that in the Ark of Moses, there was Aaron's Rod for correction, The judgements of God must be threatened, when his mercies cannot allure us to serve him. Reuel. 14. as well as Manna for refection: and in the Church of Christ, there is discipline for the stubborn, as well as doctrine for the simple; and from the Seat of God, there proceeded lightnings and thunders, as well as the sound of harpers harping with their Harps. To teach us, that (as Saint Hierome saith) debet amor laesus irasci; love too much provoked will wax angry: and therefore; whosoever despiseth the riches of God's goodness, Rom. 2.4.6. and forbearance, and long-suffering, he treasureth up unto himself wrath against the day of wrath; for this is just with God, (saith the Apostle) to render unto eu●ry man according to his deeds: and therefore, we must aswell thunder out God's judgements against irrepentant sinners, as to distil God's mercies to the tenderhearted Christians; we must aswell cry, woe to the sinful nation, to the people laden with iniquity, Esay 1.4. as promise ease unto them, that are wearied under the weight of their sins. Mat. 11. And yet still herein, in our greatest indignation against sin, we must not forget Saint Bernard's rule, dum das verbera ostende ubera; to do as loving nurses, while they shake the rod, to show the dug, or as the good Samaritan, to pour wine and oil into the wounds of the distressed traveller; Luke 10.34. i. e. so to mix the bitter threatenings of the Law, with the sweet promises of the Gospel, as that we neither drive them to despair by the one, nor yet make them presumptuous by the other: and therefore herein we need discretion, How needful a thing is, discretion for the Preachers of God's Word. Mat. 24, 24. which is one of the two essential parts of a true Preacher, who is that wise and faithful steward. First, he must be faithful to do his duty; And, Secondly, he must be wise and discreet, to know how to do it; to give unto every one his own portion, and that in du● season; to preach mercy, to whom mercy, and vengeance, to whom vengeance belongeth; to know before whom we speak, and what we speak; to do bonum benè, and to weigh our words in the balance of discretion, before we utter them unto our Auditors, and surely in my judgement, it is a true saying, that an ounce of discretion is worth a pound of learning; because learning puffeth up, saith the Apostle; and it is but as Achilles' sword in the hand of him that knoweth not how to use it. postulat ut capiat, quae non intelligit arma; But discretion is the keeper and guider of all virtues; Discretion guideth, Learning teacheth, and Charity edifieth; and thus these three graces march in order, that must lead, and these must follow; and therefore, Isidor. de summo bone. whatsoever is done without this, is ill done, quia virtus indiscreta pro vitio reputatur; because zeal itself, Charity itself, and Virtue itself, being undiscreet is no better than a discreet vice, nor yet many times so good; for that it groweth often unto many vices, and produceth many inconveniences, as most woeful experience daily showeth; for, I find two sorts of men tainted with this fault, First, the too popular Preachers, when they come to preach before their governors. Secondly, the parasites of Princes, That there be three sorts of Preachers. when they come to preach before the people, for I divide the whole classie of Preachers into these three ranks. The First are those that are descreet and faithful Preachers, First, discreet and godly Preachers. either before Prince or people, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, such as would willingly discharge their duties towards all men, and hold the middle way, inter adulationem et litigium; betwixt pleasing and provoking. The Second are those that use too much flattery before Princes, and too much harshness before the people; Secondly, parasites of Princes and great men. Aug. in Psal. 9 and these neither way can do good; for commonly the people will not be compelled, and flattery not only blinds the eyes, that they cannot see, but also persuadeth the doer to delight in sin: delectat enim facere, in quibus non solum non metuitur reprehensor, sed etiam laudatur operator; for a man delighteth to do those things for which he is not only free from reprehension, but also sure of commendation; and therefore, bene cum principibus ageretur, si scirent inter adulationem & laudem distinguere; it were well for Princes and great men, if they could tell how to distinguish and to discern true desert from base flattery, and that blind ambition, and desire of praise, should not make them to swallow both without distinction, and to give credence unto others rather then unto themselves. The Third are those that are too popular, Thirdly, the too popular Preachers. the parasites and pleasers of the people, yet somewhat too bold to speak against authority, and these are too blame in many things; for, as instabile vulgus, the headless and heedless multitude are unable to conceive, To what the vulgar people are naturally inclined. and unwilling to be taught, unworthy to rule, and unpatient to be ruled; so the pleasers of these men must needs displease all wise men, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉; For, wise men please not the people, neither can the people please wise men; for you shall ever see the multitude, always desirous of these two things, First, To draw their heads out of the collar of government, & to bring all rule into their own hands, dirumpamus vincula, * Let us break the bonds. is their song; no term pleaseth them better than the free estate, no man to please them, but of their own election, no longer rule, but while he please them. O miserable state to serve such people! Secondly, If this they cannot do, then must they have a hand in every point of state, yea even in those of greatest weight, nothing is good, that they do not, nothing to be done, that they allow not, they have an interest (they say) in all, and therefore they must have a hand in all; and so in very deed those that never learned to obey, would guide and govern their chiefest governors. And therefore I say that those Preachers, whose rising hath been by the people, and who give themselves to popular applause are either halting in their honesty, or defective in their discretion; and so most unfit, either to teach the wise, or to govern the foolish; for in the first, they teach factious and dangerous positions; and in the second, they must either yield to popular desires, or descent from themselves, and so lose the applause of the people, which is one of the mainest things they hoped for and gaped after. And so experience daily showeth us, that either want of honesty to do what they know, or else want of wisdom and discretion to know what to do, hath moved the blind and wild zeal of many factious men, so frivolously to intermeddle with extravagant and needless discourses, both of State and Commonwealth, and so furiously to precipitate themselves to most dangerous contention in the Church of God, and many times being hoisted up to the stern of dignity, to make way for the vulgar, to spurn against authority: And therefore as I would wish no more wealth of God, than I had grace to use it; so would I wish no more learning, nor any other grace, than I had discretion to guide them; for this is that salt, whereof our Saviour speaketh; have salt in yourselves: and therefore all learning and all knowledge without this, will soon putrify, and prove fit for nothing, but to be cast into the dunghill; as our Saviour saith; And so much for my two observations out of the word Brethren, now followeth the request, or the exhortation, Pray for us, PART. III. Part. 3 CHAP. I. Of the diverse kinds of Prayers, both in respect of the matter and form. SEcondly, In the request or exhortation, I noted 2 things, 1. The action, Pray. 2. The extension, for us. First, for the action, i. e. Pray, lest I should wander, or ride at random in this wide ocean of matter, I will divide all that I mean to speak of this point, into these five heads, 1. Of the diverse kinds of Prayer. Five things considered concerning Prayer. 2. Of the party to whom we should Pray. 3. Of the place where we are to Pray. 4. Of the time when we must Pray. 5. Of the manner how we ought to Pray. First, for the diverse kinds of Prayer, we must know that Prayer is distinguished in respect, 1. Of the matter. 2. Of the form. First in respect of the matter, prayer is said to be fourfold, 1 Tim. 2.1. 1. Supplications. 2. Prayers. 3. Intercession. 4. Giving of thankes. First, Supplications are for the removal of evils. Secondly, Prayers for the obtaining of good. Danaeus tract. de orat. dom. p. 47. Thirdly, intercession in the behalf of others, And fourthly, thanksgiving for the good received. That there are two kinds of prayer. But we may more briefly say that prayer is either 1. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, An invocation or petition. 2. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. A gratulation or thanksgiving. First, First, Invocation. Invocation or petition is either 1. To remove evil. 2. To obtain good. First, evil is said to be either of sin, or of punishment; and we should pray against both: first, Saint Paul, buffeted of the messenger of Satan, prayed: to teach us, that when we are enticed to sin, we should pray, that God would not lead us into temptation. Secondly, the evil of punishment, is either temporal, spiritual, or eternal, First, all afflictions, judgements, plagues, wars, and all other miseries whatsoever, they are punishments for sin: and therefore we should pray that God would either take them away from us, or sanctify them unto us; that they might work together for the best. Secondly, spiritual punishment is when for our former sins we are delivered up to a reprobate sense, to do those things that are not convenient: and therefore we should most hearty pray that God would forgive us our former sins, and not punish the same with this spiritual fearful punishment. Thirdly, the eternal punishment is that everlasting death which is prepared for the Devil and his Angels, from which we should continually pray to be delivered. All good comprehended under Grace and Peace. Secondly, The good that we should pray for, is every where comprehended under these two names, 1. Grace. 2. Peace. 1. Grace, whereby we may truly serve our God. 2. Peace, whereby we may quietly live among men. And these two Saint Paul doth always join together, to show (it may be) that he deserves no grace, which desires no peace; for howsoever disordered spirits say, Non pacem petimus superi date gentibus iras, Nunc urbes excite feras, coniuret in arma mundus; We seek not peace, we long for wars; yet all well-affected Christians that do loathe to bathe their swords and to make them drunk with the blood of men, will say with Drances, Nulla salus bello, pacem nos poscimus omnes. No good can come from war, because as Lucan saith, Nulla fides pietasque viris qui castra sequntur; Lucan. l. 10. There is neither piety nor fidelity among the rabble rout of them that follow the Camp for love of spoils, but as Saint Augustine saith, Nocendi cupiditas, ulciscendi crudelitas, Aug count. Faust. l. 22. c. 74. implacatus & implacabilis animus, feritas rebellandi, libido Dominandi, & similia sunt in arma sequentibus; violence, cruelties, rapes, profaneness and all lewdness are commonly to be found among them: and therefore all good Christians will pray for the peace of jerusalem, they shall prosper that love it: because, Omnia pace vigent, & pacis tempore florent; All things do flourish in the time of peace, and all men may live without fear, and the more earnestly pray for grace. But now me thinks, I hear men crying for peace in Christ, and wars with men; a sweet distinction, to love God and hate thy neighbour; the devil laughs at this, to see thee such a subtle Sophister, that, when we pray give peace in our time, O Lord, and at every meal we eat, we say, God send us peace through jesus Christ our Lord, thou canst presently distinguish that this is meant with God, but not with men; for thou canst b● at peace with God, when thou makest thy sword drunk with the blood of men; and thou canst then praise thy God best, when thou inrichest thyself with the spoils of the slaughtered: for is not our life a warfare, and are we not all soldiers, job 7.1. to fight against the enemies of jesus Christ? Yea, doth not Christ himself say, He came not to send peace, but the sword, 1 Tim. 1.18. and to set the father against the son, and the daughter against the mother? Alas beloved, it is true, that we are all soldiers, and must make continual war with Satan, sin, and sinful men; but the weapons of our warfare are spiritual, and not carnal, Matth. 10.34. saith the Apostle: I will pray yet against their wickedness saith the Psalmist; and when they curse, I will bless them, as the Apostle teacheth me, Rom. 12.20. and so I shall kindle the coals of fire upon their head: and if this will not overcome them, I will suffer unto death, and in my patience I will possess my soul, as my Saviour adviseth me; for I see not how faith can be wrought with the sword, Luke 21.19. or heresies consumed with faggots: Indeed when the Samaritans would not receive Christ into their village, his Disciples would fain command fire to come down from Heaven and to consume them; but our Saviour told them, They knew not of what spirit they were of; Luke 9.55. for they might have known, that he could suddenly turn all the world into hell, and consume all his enemies in a moment; but he useth his patience and longsufferance, to lead sinners to repentance, and he suffereth heresies and wicked men to be amongst us, that they which be approved may be made manifest: 1 Cor. 11.29. and therefore I say, that all true Christians that desire grace, will most faithfully pray for peace; and not only with God, but also with all men; because the only sign of loving God, is to be in love and charity with all men. Bonum necessarium extra terminos necessitatis non est bonum. And yet I say not this with the Anabaptists, to condemn lawful wars: for though health is ever to be prayed for, as in itself simply good; yet Physic oftentimes is good and necessary to recover and to preserve our health, and so to prevent many ill diseases that otherwise would soon invade our bodies; and so may wars be just and lawful, yea many times most needful, when the causes thereof do appear just and urgent; but I say this to commend a blessed peace, to dissuade all men from loathing Manna, from growing weary of their own happiness, and to show how happy are those nations, si sua norint agricolae; which have a King of peace, Qui facit eos in gentem unam, which laboureth for peace amongst all nations. And under these two things, grace and peace, are comprehended all kinds of blessings, both spiritual and temporal: for, though some men do make a question, whether we ought to pray, Caietan. in Mat. 6.33. or seek for temporal things; because our Saviour saith, that if we seek for God's Kingdom, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉: all these things shall be cast unto you; yet Saint Augustine saith, Mat. 6.33. that, cum dicit primum, when he saith, seek first the Kingdom of God, he meaneth that these things in the second place are to be sought and prayed for, illud tanquam bonum nostrum, Aug. l. 2. de ser. Domini. haec tanquam necessaria nostra; the Kingdom of God as our only good, and these things as needful and necessary for us: and our Saviour showeth as much, when he teacheth us to pray, Haud ullas portabis opes Acherontis ad undas, nudus ad infernas stulte veheris aquas. Martial. l. 4. give us this day our daily bread: but we must take heed, that we be not too remiss in seeking after spiritual gits, and too eager in the pursuit after these temporal goods; for we came naked into the world, and we shall return naked out of the same again: and therefore, if we have food and raiment, we should be therewith contented. It is observed by Roffensis, Roffen. l. 1. c. 12. that in the Manna of the Israelites there were twelve several wonders. First, the children of Israel were fed with it forty years. Twelve several wonders in the Manna. Secondly, to the godly it tasted according to every man's desire. Thirdly, to the , it was loathsome. Fourthly, a gomer of it sufficed all stomaches. Fiftly, whether men gathered more or less, they had full measure, i. e. a gomer full. Sixtly, they had two gomars full the day before the Sabbath, and on other days they had but one gomer full. Seventhly, It fell every day, excepting the Sabbath day. Eightly, It melted in the sun, and was hardened in the fire. Ninthly, It was kept many years in the Ark unputrified. Tenthly, being preserved but till the morrow, it putrified, except on the Sabbath day. Eleventh, he that gathered lest had his gomer full. Twelfthly, he that gathered most, had but his gomer full. Out of all which observations, though I might note many excellent things, worth your meditation; yet for this purpose, I desire you to consider but these two points. First, he that gathered lest had enough, and he that gathered most had but enough. Deut. 17.16.17. Secondly, he that gathered no more than was sufficient pleased God, and he that was covetous in gathering more than would suffice him for that day, the Manna putrified before the next morning, and God was highly displeased with him. To teach us, God careth to provide sufficient for every man. First, that God which created all men, will give unto every man, so much as he seethe sufficient for him, during his pilgrimage in the wilderness of this world; and the greatest men, the richest men, shall have (do what they can) but sufficient, but food and raiment, during their life; for they shall carry nothing with them. Secondly, that if we be contented with what he seethe sufficient for us, we shall do that which is acceptable in his sight; but if we grudge, through discontent, and labour by unlawful means to gather any forbidden fruit, and to enrich ourselves with the treasures of this world, we shall find that our riches will be soon cankered, james 5.1. and our garments will be motheaten, and the wrath of God will be kindled against us to consume us from off the earth. That we should take heed of covetousness. And therefore, though it be not only lawful, but also necessary that we should pray for temporal things; yet let us take heed and beware of covetousness; and desire of God, but as our Saviour taught us, to give us this day our daily bread, i. e. merely so much, as he seethe convenient for us, food and raiment, in that manner as he seethe good, and not as we would desire, during the whole term of our frail and miserable life. And in very deed, howsoever our nature is ever ambitious of great matters; yet the mean estate is the safest state for every man; not only because, Saepius ventis agitatur ingens Horat. carm: l. 2. odd. 10. Pinus, & celsae graviore casu Decidunt turres, feriunque summos fulmina montes, To stormy tempests subjects are, the Pine and Cedar tall, The turrets high, as mountains by, are subject to a fall; But especially because (as the Apostle saith) they that will be rich, 1 Tim. 6.9. do fall into temptation, and a snare, and into many hurtful and foolish lusts that drown men in destruction and perdition. Secondly, gratulation or thanksgiving is the other kind, Secondly, Thanksgiving. and the chiefest kind of prayer. First, because to make request concerns ourselves, and showeth our love to ourselves; but to render thankes showeth our love to God. Secondly, because the other is a taking, this is a giving; and our Saviour saith, Act. 29.35. it is a more blessed thing to give then to receive. Thirdly, because to make request shall cease, when we come to the place where there is no want; but the Saints in heaven do ascribe glory, and wisdom, and thankes, Reuel. 7.12. and honour, and power, and might unto our God for evermore. Fourthly, because the Angels that feel no want do always praise the Lord; saying, Holy, holy, holy, Lord God of hosts, Esay. 6.3. Luke 20. the earth is full of thy glory; and therefore we that shall be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, like unto the Angels of God, should not always speak with the tongues of men, to beg, but sometimes with the tongues of Angels, to praise the Lord for his goodness: for this is the only thing that God requireth, or that we can render unto God for all the blessings that he hath bestowed upon us. And there be three special reasons (saith Antoninus) that should move us unto this duty of thankfulness. Antonin. p. 4. t. 5. c. 12. §. 1. Three special reasons to persuade men to be thankful. First, the practice of all the Saints, Moses and all Israel after their passage through the red Sea, josua after his victory, David after his deliverance out of the hands of Saul, he composed songs of thankfulness unto God; and the manifold precepts of holy Scripture that do command the same; Psal. 113.1. for David biddeth all the servants of the Lord to praise the Name of the Lord; and he saith, that it becometh well the just to be thankful; and the Apostle biddeth us, in all things to give thankes unto God. 1 Thess. 5. Secondly, the consideration of all creatures, which do all of them teach men to be thankful; because every creature (saith Saint Augustine) Est quoddam beneficium homini collatum; A threefold voice of every creature. is a gift bestowed on man, for which man oweth thankes unto God: and therefore Hugo de S. vict. saith, that every creature speaks these three words to every man; accipe, red, fuge: take, restore, flee: The first is vox famulantis, the voice of a servant bidding us to receive the gifts of God; the second is vox admonentis, Hugo de S. Vict. l. 2. c 3. de Arca. the voice of a teacher, bidding us to render thanks unto God; the third is comminantis, the voice of a threatener, bidding us fly the vengeance of God if we be not thankful unto God for these blessings. And so many creatures by their own examples do teach man to be thankful; for the very dog, saith Saint Ambrose, is so thankful for a piece of bread, ut pro Domino mori velit; that he will die for his Master; Geminianus de exempl. l. 5. c. 56. and Geminian tells us of a Leopard that was so thankful unto one that delivered her whelps out of a ditch, that she accompanied him through the forest, and delivered him from the danger of all other savage beasts: C. Agrippa de de vanit. scient. c. 102. and C. Agrippa saith, that a Serpent called Aspis, used to eat at a man's table, seeing a dog killing his child, did, to show her thankfulness unto the man, kill the dog immediately after: What should I say more? but as Solomon saith, vade ad Formicam, & disce sapientiam; go to any creature, and he will teach thee to be thankful to thy Creator. Thirdly, the manifold gifts and graces that we have received, i. e. the grace of God which bringeth salvation to all men, doth teach all men, not to receive the grace of God in vain, but to be truly thankful unto God for the same. And as these three reasons should persuade thee to be thankful, Anton. p. 2 t. 3. c 9 § 1. Three things that should drive away ingratitude from us. so there be three other reasons (saith Antoninus) which should dispel from us all ingratitude. First, because as Saint Augustine and Saint Bernard say, Quod dederat Deus gratis abstulit ingratis; God will in justice take away from the ungrateful, what he hath freely bestowed upon them: for so our Saviour showeth in the parable of the vineyard, which he would take away from the ungrateful husbandmen, and give it unto them that would yield him fruits in due season. Secondly, because ingratitude doth not only abstract from us that good which we received, but doth also inflict upon us the evils that we feared: joseph. antiq. for josephus saith, that Hezekiah sickened unto death, because he did not show himself sufficiently thankful for his wonderful deliverance out of the hands of Sennacherib: and the Apostle saith of the Gentiles, that because when they knew God, Rom. 1. they glorified him not as God, neither were thankful, therefore God gave them ●uer to vile affections. Thirdly, because ingratitude for blessings received, detaineth and keepeth from us those blessings that are promised; Nam ille non dignus est dandis, qui ingratus est de datis; for he is unworthy of more, that gave no thankes for what he had; whereupon Saint Bernard saith, that ingratitude is a wind that drieth up the fountain of God's grace; and Antoninus saith, that by the civil Law, the father may deprive his son of his inheritance if his son prove unthankful unto him, which otherwise he cannot do; and so our heavenly Father may justly deprive us of the kingdom of heaven if we be unthankful unto him for his blessings: And therefore when we pray to God and make request for what we need, let us not forget to be truly thankful for what we have: but let us remember that there be three degrees of thankfulness; the first is recognoscere, Three degrees of thankfulness. to acknowledge his goodness with our hearts; the second is laudare, to praise him for his goodness with our mouths; and the third is retribuere, to express the same in our lives and conversations; Nam si maledicitur Deus & negatur malis factis, tum bonis benedicitur & confitetur; for if we deny God and curse him by our evil deeds, then certainly we do praise him and bless him by our good and godly deeds, saith Saint Augustine. Secondly, Prayer in respect of the form is manifold. First, Mental. prayer in respect of the form is said to be fourfold. As, First mental, so Moses Exod 14.15. and Anna 1 Sam. 1.13. prayed unto God when they said never a word; and thus an afflicted soul may pray to God in the midst of company, and when no man heareth him, God which knoweth his heart, doth hear his prayer. Secondly, Vocal, as Solomon prayed, 1 Kings 8.23. Secondly, Vocal. because words are to be added when we may and can use the same. Thirdly, Suddenly, which we call ejaculations, Thirdly, sudden. or a lifting up of our hearts and minds unto God upon any sudden occasion that presenteth itself unto us. Fourthly, Composed prayers, Fourthly, composed. and made with our best wisdoms; so Daniel prayed, and so all men should do, if they considered into whose presence they go to speak; for if we muse what to say before a mighty man, why should we not premeditate what to say before we come to God? and therefore the wise Solomon saith, Eccles. 5.2. be not rash with thy mouth, and let not thy heart be too hasty to utter any thing before God. Fiftly, Conceived. Fiftly, Conceived prayers, i. e. upon all new occasions to frame new form of words to express our minds, as the ocsion requireth. Sixtly, Prescribed. Sixtly, Prescribed prayers▪ i. e. prayers made by others for to help them that are not so well able to compose prayers themselves: thus the 136. Psalm, that was made by David, was sung after David's time, as we may see in 2 Chron. 20.21.29.30. Seventhly, Private. Seventhly, Private prayer, when a household only prays together, and so a Christians house is made God's Church, and bringeth a blessing upon the whole house, as the presence of God's Ark did upon the house of Obed-Edom; Rom. 16.5. Philemon 2. 2 Sam. 6.12. or else when one man prayeth alone, according as our Saviour biddeth, when thou prayest, i. e. when thou meanest to pray privately, enter into thy closet, and shut the door, and thy Father which seethe in secret will reward thee openly. And thus every man should often pray, because thus alone we may pour out the very secrets of our souls before God, which we are loath to do before the Congregation; and because this is the truest trial of a man, whether he feareth God or not; because hypocrites will do it to be seen of men, but the true Christian doth it to be heard of God alone. Ob. But you will say, that you can have no convenient time nor place thus privately to pray unto God. Sol. I answer, that thou canst never miss time and place to sin, and that privately and secretly too; thy sins doth witness this: and therefore why canst thou not aswell find time and place to pray? Eightly, Public. Eightly, Public prayers, when we join ourselves with the assemblies of God's people; thus the Corinthians had one place to worship in; and thus we ought all of us to do; because this public prayer doth more honour God, when we show unto the world that we are not ashamed to profess his Name; and it is more powerful to obtain for ourselves, quia impossibile est multorum preces non exaudiri; 1 Cor. 11.20. joel 2.16. jon. 3.8. and therefore the Prophet biddeth us, to gather the people together to pray to God; and so the King of Ninive did, when jonas threatened the destruction of his people. And beside, this public praying is a sign of unity, and a most effectual means to stir up one another to serve the Lord. Ninthly, Ordinary prayer, Ninthly, Ordinary. when we observe our accustomed times and manner of praying; for there is no man that hath any care to serve his God, or save his own soul, but as for all other things, so specially for this duty of prayer he hath set and appointed times, as, some morning and evening, some at noonday, and so forth, to make his prayers and supplications unto almighty God. Tenthly, Extraordinary prayer, Tenthly, extraordinary. both in respect of time and manner, as when an extraordinary occasion shall move us thereunto; as either when God bestoweth upon us an extraordinary blessing, or threatneth some grievous punishment, or when we would obtain some special favour, or express some special sorrow for some special sins that we have committed; then ought we more especially to pray or to praise the Lord: so the King of Ninive did when he heard the preaching of jonas; jon. 3.8. so David after his fall, saith, Psal. 38.8. Vide Psal. 32. I have roared for the very disquietness of my heart, and my sighing is not hid from thee; so Peter when he denied his Master, he went out and wept bitterly; so Christ a little before his passion did more earnestly pray then ever he did before, with loud cries and tears, saith the Apostle; and so the Saints do often pray with sighs that cannot be expressed. Rom. 8.26. And so you see how prayer is diversely distinguished, both in respect of the matter and form of praying. CHAP. II. Of the party to whom we should pray, and of the place where we ought to pray. SEcondly, For the party to whom we should pray; To whom we ought to pray. God himself showeth unto us, when he saith, Call upon me in the day of thy trouble, and I will hear thee, Psal. 50.15. so shalt thou praise me: And so Christ himself, when he teacheth us to say, Our Father which art in Heaven; and so doth the Holy Ghost, when he moveth our hearts to cry Abba, Father. And there be three unanswerable reasons, why we should only pray to God. As, jer. 17.10. First, because he only knows the secrets of our hearts. jer. 23.23. Secondly, because he only is omniscient, i. e. such a one as knoweth all things. Luk● 1.37. Thirdly, because he only is omnipotent, which can only help us. That we should pray to none but God. Ecclus. 49.1: And therefore concerning the blessed Virgin, we honour her name, we reverence her memorial, and with all generations, we call her blessed; and of the blessed Saints we say, that their remembrance is like the composition of the perfume that is made by the art of the Apothecary; It is sweet as honey in all mouths, and as Music at a banquet of wine; but to pray to any of them, we have neither precept from God, nor practise in the ancient Church, nor promise in God's Word to be heard; and themselves neither do desire it, nor can deserve it: and therefore to seek to God, by the help of them, as to the King by his Favourites; we leave it to be used in King's Courts, and not in God's Church, Ambros. in Rom. c. 1. v. 22. as Saint Ambrose speaketh; and we will only pray to him, in whom we only believe, i. e. to the only God, who doth at all times hear us and can at any time help us; and if any other dare offer prayers unto any, Origen. l. 5. contra Celsum. Con. Laod. Can. 35. Nisi soli domino Deo; But only to the Lord God, as Origen speaketh; we do with the Council of Laodicea anathamatize all such, for praying unto the creatures, and relinquishing their Creator, which is blessed for evermore. Thirdly, touching the place where we are to pray; I say, Matth. 6. That we should pray every where. Act. 10.30. the precept of Christ, the practice of Christians, & our manifold necessities teach us to pray in every place, with Moses upon the mountain, with Elias under a juniper tree, with Cornelius in our Chambers, with David in our beds, with Daniel in the Lion's den, and with all Christians in all places: yet for public prayer, the chiefest service of Almighty God, I say the Church is the fittest place, Chrysost in act. 3. hom. 9 and the only place appointed by GOD and MAN; for this is, doctrinae sedes, & domus sancta, (saith Saint Chrysostome) the school of Divinity, the seat of Doctrine, an holy house, a house of God, and the gate of Heaven: it is domus orationis; the house of prayer, The Church is the fittest place for public prayers. saith our Saviour; here were the Ark of the Covenant, the Tables of the Testimonies, the Cherubims, the Mercy seat, and all the visible signs and tokens of the presence of God; and therefore Christ himself frequented the Temple; the Disciples were there daily, lauding and praising God; Luke 24. and all the Christians of the Primitive Church did use to pray and preach in the Church; Act. 2.46. and this they ought to do for these special reasons: First, Gualterus in Act. That out of many people they might gain the more unto Christ; for as it is good fishing in the Sea, where there are fishes innumerable, so it is good preaching where we see a good company of people; there is hope of gaining some where we see so many: and therefore it is good for all men to frequent the Church. Secondly, Lucas Lossius in Act. postil. that they might make a public confession of their faith before the people, to show that they were not ashamed of the Gospel and profession of jesus Christ; they were not like unto Nicodemus that came to Christ by night, john 3. but durst not come by day, for fear he should be seen of the people; they would not serve him in corners; but they would profess him openly, that he likewise might receive them openly before his Father which is in Heaven. Thirdly, Bulling. that we might learn and know how unbeseeming private conventicles be, and how unfitting it is for Christians to have such secret meetings, (except only in time of persecution:) and on the other side to show how commendable, yea, and how honourable it is for us, to join ourselves unto God's public Congregation. Fourthly, That they may show their charity and their unity one with another, by their meeting in the same place, with the same affection, and for the same purpose. joel. 2.16.17. Fiftly, that they might the sooner and the easier obtain their requests at the hands of God; to have their sins forgiven, the judgements of God averted, and their necessities relieved; for so we find that public prayers made in the Church of God, doth best and soon obtain these things in a double respect; Public prayers will soon obtain our requests in a double respect. 1. Of the place. 2. Of the Company. For, First, though Enter, praesenter deus est ubique potenter; God in respect of his Essence and omnipotency is present every where; yet he is said to be more especially present in some places rather than others, in some special respects; as he is said to be in Heaven more properly then in any other place; not in respect of his Essence, which the Heaven of heavens cannot contain; but in respect of that glorious manifestation of his excellency, and that fruition of his presence, which is there more clearly showed, then in any other place; so he is ever ready to hear v●, and to grant our desires in the Church rather than in any other place; not because he cannot, or will not hear us in all other places; but because there is a blessing annexed by his promise, to the public place of the devotion; not in regard of the dignity of the place, but because it pleased God to promise to hear the prayers that are made in that place, in a more special manner than he doth the prayers that are made in any other place whatsoever, as you may see most plainly in the 1 Kings 8. 1 Kings 8. Secondly, in respect of the company which do gather themselves together, into this place, we may more easily obtain our requests in the Church, then in any other place; Nam si duo magna possunt, quanto magis plures? For if the prayer of one righteous man availeth much, or the prayer of two or three, when they are gathered together in his Name, as our Saviour saith; then how much more shall the prayers of a multitude of God's servants do? And therefore we should never excommunicate our selves upon any occasion, from this public place of devotion; but we should ever frequent the house of God; Psal. 122.1. and wear out the thresholds of his doors: remember what the Prophet saith, I was glad when they said, come; let us go up into the house of the Lord: and be ashamed of them; Chrys. hom. 2. in 2 Cor. 1. Qui toto anno vix semel in Ecclesia conspiciuntur; which are scarce seen in the Church once a year: such as are our Recusant Papists, that despise our Church, and refuse our Congregations; and our proud Professors, that think the Ministers more bound to come to them unto their own houses than themselves are to come to the house of God; and so all idle and lazy Christians, that a short little way, or a shower of rain, or some such like, the least impediment, will easily detain them from the Church of God, and specially if there be no Sermon, they can read, and they can pray at home. But alas, have they such a promise to be heard at home, as in the Church? Ambros. Ser. 19 in Psal. 119. Esay 29.39. or shall they not rather be condemned for staying at home, and neglecting the Church? for such are worse than the very jews, because they drew near unto GOD with their lips, and honoured him with their mouths; but these give him neither speech nor presence in his house of service; they may say, they pray and they believe; but they give no good example unto others, neither do they show their faith by their good works, as we are exhorted to do: and therefore they may well fear the wrath of God to fall upon them for this contempt; for to be out of the Church upon the appointed day and time of prayer; (without exceeding urgent extraordinary occasion) is in my judgement, like Saint Peter's being out of the ship; or Shemies being out of jerusalem; the one may sink for his rashness, the other die for his forgetfulness; and so may these perish for their negligence, if the Son of God be not more merciful unto them, than the son of David was to Shemei; and therefore visit not your friends in the time of public prayer, lest God should visit you with some mortal sickness; cast not your accounts on the Sabbaoth day, lest God should then call you to give your last account in a fearful judgement; and above all, play not then in your houses, when you should be at prayer in the house of God, lest God should then smite you in earnest, and your play would prove to be like the play of Abners' servants, nothing else but death and destruction: 2 Sam. 2.16. but all excuses set a part, let us all frequent the Church, and there pray to God for grace, if we would have God to be merciful unto our souls. CHAP. III. Of the time when we must pray, and of the manner how we ought to pray. FOr the time when we must pray, Saint Paul bids us to pray continually, Colloss. 4.2. and in the Epistle to the Collossians, and so in that to the Ephesians, we are advised to be instant in prayer, & quidem omni tempore, Ephes. 6.18. and that at all times: But this is not so to be understood, as that we should do nothing but pray (as the Heretics called Euchytae professed to do;) for prayer is considered two manner of ways. First, as it respecteth the cause, which is a certain vehement desire of charity; and so in mind and spirit it is perpetual; Quia in fide, spe, & charitate, continuato desiderio, semper oramus; Because in Faith, Hope, and Charity, with a continual desire, we do always pray, saith Saint Augustine; and the spirit helpeth our infirmities, Rom. 8.26. and maketh intercession for us with groanings that cannot be expressed: and thus every Christian man may say with the Church in the Canticles, Though I sleep, yet mine heart waketh; or, though I do not always pray with my tongue; yet my desires do always speak unto God. Secondly, as it respects its own proper reason and manner to be done, and so it ought to endure so long, as without tediousness or weariness, it may be stirred up by the zeal and fervour of the inward desire of the heart: and therefore we say that, 1. Aliud est sermo multus 2. Aliud est diuturnus affectus. It is one thing to speak always; and another thing to desire continually: and that it is one thing to pray with the voice and tongue; and another thing to pray in mind and spirit: Now you must understand that in heart and affection we should always think of God; We should ever pray in heart and affection. and commend ourselves by our desires unto him continually; and whether we eat or drink, work or play, sleep or wake, or whatsoever we do else, we should desire all to be according to his will, for the glory of his Name; that he seeing our desires, may grant our requests, to give us grace and glory; that so both mentalis & manualis oratio (as the old Postillers term them) our outward actions and our inward affections may be as continual prayers, crying always in the ears of God: but in voice and tongue, we are not enjoined always to pray, but to keep our appointed times both in our private and in our public prayers; and as often as occasion shall be offered, either extraordinary afflictions befall us, or some blessings bestowed on us; we should, over and beside our usual times, betake ourselves to our extraordinary prayers, either for our deliverance from our troubles, or of thankfulness for our blessings received. First, for private prayers, although in respect of the efficacy, and powerful moving of God, to obtain our requests, or the honour that we show unto God, I cannot equalise it with public prayers; yet (as I said before) this argueth more familiarity with God, and is the truest trial of a Christian man, and in some respects yields better fruit of honour unto God, and more profit unto ourselves, than the public prayers usually doth, or conveniently can do; because that in a private prayer, a man may both ask those things, and confess those sins which in the face of the Church he would be loath to do; and therefore the practice of God's servants, the Counsel of God's Church, and the precept of Christ himself, should exceedingly move us to the practice of this excellent exercise; Gen. 24.63. for Isaac every evening would walk abroad to talk with God; Dan. 6.12. Daniel would never miss to pray to God three times every day; and the Prophet David saith, Seven times a day will I praise thee, Psal. 119.164. because of thy righteous judgements; and I have read it decreed in one of the Counsels, that every Christian man should pray unto God twice at least every day; that is, at morning when he riseth, and at night when he goeth to bed: and especially before he goeth to bed; for as Seneca saith most truly of men rising in the morning; Quem dies vidit veniens superbum, Hunc dies vidit fugiens iacentem: Many a man rose well in the morning, and hath been seen dead before the evening. So may I say of men going into their beds, many have been seen going lively into the same, and never seen alive come out again: and therefore every man should so prepare himself when he goeth into his bed, as if he went into his grave; for as Menander saith; 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉; Sleep is nothing else but a short kind of death, and so the Poet saith, Stulte quid est somnus gelidae nisi mortis imago? Sleep is the image of death: And so, Somnus ut est mortis, sic lectus imago sepulchri; As sleep is the image of death; so our beds are the very pictures of our graves. And our Saviour Christ doth most earnestly exhort every man to private prayer, saying, When thou prayest, enter into thy closet, and shut the door, and pray unto thy Father in private, and he that seethe thee in secret, will reward thee openly; and therefore every man should appoint certain times unto himself, for his private prayer to God. That we should never miss the appointed time for public prayers. Secondly, as we should not miss our appointed times of private prayers; so much less, should we omit the enjoined times for Gods public service; for God himself hath appointed us a day in the week to serve him, and to pray unto him: he might have enjoined six for himself, and have left but one for thee; but he did in a manner make himself poor to enrich us; leaving six for us to do our own affairs, and requiring but one for himself to be served by us. And our Church hath appointed an hour or two of that day, to pray & to praise our God. And yet we see many times on that day, yea, sometimes in that hour of prayers, the Taverns full, and the Churches empty; and as those men in the Gospel had each one his several excuse, for not coming unto the supper; so have these their exceptions for not coming unto the Sermon; some like not the Preacher, others have not leisure; some visit their friends, which is a deed of Charity; others cast their accounts, which is a point of Policy, to see how the world goes with them; others wearied with cares, it may be with gaming all night before, do rest and sleep, which is an act of necessity; others playing at dice, or at cards, or at bowls, or some other game, and all but for their recreation, which is a thing allowed; and they will all say, God forgive us, and they think that is enough. What a danger it is to neglect public prayers But alas beloved, what if God should dislike thee, for disliking him, whom he hath appointed to teach thee, or should visit these visiters with some mortal sickness, and send their souls presently to hell, because their bodies were then absent from the Church? or what if he should then call the accounters of their wealth, unto an account for their deeds, or smite in his indignation those drowsy sleepers with some deadly apoplexy, and those impious players with some fearful vengeance? I trow they would unfeignedly wish to have been rather praying in the Church with the congregation, then either visiting, or counting, or sleeping, or playing for gain or recreation. But you will say, that you hope God is merciful, Ob. and you trust in him, and therefore he will not be so sever against you, as we are to preach unto you. I answer, that you may trust in God's mercy, Sol. but I know no ground that you have for it; for they that call on him shall be saved; and the righteous shall be preserved; and he will be merciful to them that fear him; there is no question of it: To hope for God's mercy, and to neglect God's service is vain presumption. but then they which neglect God's service, should have any part in God's mercies, they may think to have it, but I know no promise in the world they have for it; and therefore if we desire God to hear us, and do look for the blessing of salvation, let us go into his Church to hear his voice, and to pray unto him in this appointed time of Devotion; and seeing the Lord requireth us, to watch with him but one hour, to do him service, yea for our own happiness; let us take great heed unto ourselves, that we rob him not of that one hour, and so commit such fearful wickedness, so offensive to God, and so dangerous to our own souls. Fiftly, for the manner how we ought to pray, the Apostle saith, we know not how to pray as we ought; Quia nihil tam long distat a nobis, quam orare ut decet; because nothing is harder for us to do, then to pray as we should: and therefore our Saviour was most careful to teach us how to pray, both in the matter and in the manner of Prayer. Christ did set us down a perfect pattern of prayer. First, In matter; when you pray, say thus, Our Father which art in Heaven, etc. to make them ashamed of their impious conceits which reject this heavenly prayer, and affect those monstrous prayers of their own beget, whose birth praecedeth their conceptions; for in this Prayer, nothing is wanting that should be desired, nothing is more than ought to be required. I might here enlarge this Treatise into a Volume, to express the excellencies, and to explain the mysteries, and so comment upon this Prayer, and upon every particular petition of the same, but that I see my book swollen already into a bigger Volume then at the first I did suppose it would, and I know many famous and worthy men have most worthily and learnedly left many excellent expositions upon the same, which you may find obuiously in every place. Secondly, In manner he left his own example when he Prayed; for in the Garden of Gethsemane. 1. He kneeled down, in all humility. Delights of the Saints. 334. 2. He said, Father, in the assurance of Faith. 3. He said, O my Father, to show his zeal. 4. He prayed three times to show his constancy. 5. Upon the Cross he said Father forgive them, to show his charity; And, 6. Throughout all his life he was a true server of God, and delighted only in doing the will of God, to show his piety. And all this he did to teach us to pray, first, in humility; secondly, in faith; thirdly, in zeal; fourthly, in constancy; fifthly, in charity; sixthly, in piety. That we ought to pray in all humility. First, In humility, because the prayer of him that humbleth himself pierceth the skies, and will not departed until God heareth it, saith the Son of Syrach. Now there be 2. things that should teach us to be humbled. First, the consideration of our own miseries, what poor and miserable creatures we be, worms and no men, dust and ashes; and therefore why art thou proud thou dust and ashes. Secondly, the consideration of God's greatness, to whom thousand thousands of Angels do administer: Varus Germinus was wont to say to Caesar, Qui apud te, O Caesar, audent dicere, magnitudinem tuam ignorant, qui non audent, humanitatem tuam nesciunt; they that dare speak to thee, do not know thy greatness, they that dare not, are ignorant of thy humanity and meekness; I may say fare better, our God is meek and lowly in heart, that we may speak unto him, but he is so great in Majesty and Power; that one ought to speak in all humility, and that, not with the Gentiles, whose heathenish fashion was adorare sigillaria sua residendo, to worship their Gods as they sat, but meekly kneeling upon our knees, That we ought to pray in faith. that we may show both inward and outward humility; for, this was the practice not only of great sinners, or men of mean estate in the world, but also of the holiest Saints, Cyprian. 2. ad Don. and of the greatest men of greatest account in the world, Kings, Princes and Monarches, Apostles, Prophets, and Priests, Moses, Aaron, David, Solomon, Samuel, and Christ himself, the Son of God did often use to fall down, to kneel and prostrate himself upon the ground when he prayed unto his Father; & prostratus in terra orat medicus, & non inclinatur aegrotus; and shall this heavenly Physician kneel, and we think much to stoop? O then beloved, seeing thousand of thousands of heavenly Angels do administer unto the Lord our God, consider with thyself saith Saint Bernard, Quanta cum humilitate debet rana paupercula odorare eum; with what great humility ought we poor worms of the earth to adore him? And therefore, as Eusebius reporteth of that most christian Constantine, that it was his usual custom, every day to shut up himself close into some secret place of his Palace, and there upon his bended knees and with a most submiss humble voice to make his devout prayers and soliloquies unto Almighty God; so let us worship God, not only in our inward minds, but also outwardly with our bodies, and, as I said before, meekly kneeling upon our knees. Secondly, In faith; Quia iuxta mensuram fidei erit mensura impetrandi; because the more faith we have, the more grace we shall receive; and this is proved unto us, out of the examples of them that came to Christ; for, the ruler of the Synagogue believed, that if Christ came and laid his hands upon his daughter she should be healed; the woman with the bloody flux believed that if she might but touch the hem of his garments she should be healed, but the Centurion said, dic verbum, do but speak the word and my servant shall be whole; and so we find that every one of them received according as he believed: and therefore every man that prays to God should be like the Leper in the 8. of Mat. who though he was weak in body, yet was he strong in Faith; for in regard of the Law he ought not to have come, and in regard of his sickness he was scarce able to come; and yet venit, he came unto Christ though non tam passibus corporis quam fide cordis; not so much with the feet of his body as by the faith of his heart; for had his heart been no better than his legs, Aug. hom. 23. and his faith no better than his feet, he would never have troubled himself to come unto Christ: so ought every man, to draw near unto God, in the assurance of faith, quia irrisio dei est, si quid illum ores quod exoraturum te non certe confidas; because it is a mocking of God, Pellic. in Math. saith Pelican, to pray unto him, and to doubt that we shall not have our requests; therefore Christ teacheth us, to say Our Father, to make us confident of obtaining, and concludeth with Amen, significare indubitanter à domino conferri quod petitur; to signify that we shall undoubtedly receive what we faithfully desire, Aug. de temp. ser. 182. saith S. Augustine: And therefore when we pray to God, let us draw near unto him with a true heart, in assurance of Faith, that we shall be sure to have, either what we desire of him, or what he seethe good for us. Thirdly, In zeal and affection; because the Lord respecteth not much babbling, sed ad cordis potius vocem quam ad corporis, aures eius apertae sunt; because he looks rather into the desire of the heart, than he doth to the voice of the tongue, saith Saint Bernard; for he heareth the desire of the poor, when he stoppeth his cares against the prayers of the hypocrite; and therefore we find that the outward voice without the inward attention and devotion of the heart will avail us nothing at all; God never regarding the voice of the tongue talking with him, when the thoughts of the heart are wand'ring in the world; whereas many times we find that an earnest seeking with the heart, That we ought to pray in zeal. hath prevailed without any words uttered by the tongue, as Moses when he cried to God with his heart, Exod. 14.15. and yet opened not his mouth; for that is most true which Saint Gregory saith, tanto minus quis clamat, quanto minus desiderat, & tanto fortius coelos penetrat quanto fortius desiderat; the more earnestly we desire any thing the more loudly we do cry unto God, and the colder is our desire the flower is our calling on him, and the harder to obtain it of him: and therefore when we pray to God, O let us not be like the jews, Esay 29.14. who drew near unto him with their mouths and their hearts were fare from him; but as the Apostle saith, that he will pray with his mouth, 1 Cor. 14.15. and he will pray with his understanding, so let us pray with our hearts and affections, and not suffer our wand'ring thoughts to walk about worldly vanities, when our tongues are talking about heavenly things. Fourthly, with perseverance, because that good is done in vain, which is not continued unto the end; Resolution of Pilate, page 145, etc. and so I shown at large in my Treatise of the resolution of Pilate: and therefore our zeal herein should be like the fire that the Vestal Virgins kept in Rome, Levit. 6.13. or rather like the Sacrificing fire upon the Altar, that ever burnt, and never went out. Fiftly, In charity; because God will not forgive us, That we should pray in charity. nor give us any thing, except we forgive one another. Sixtly, In piety, because God heareth not sinners, but if any man be a worshipper of God, and doth his will, him he heareth, john 9.31. and so Saint john saith, if our hearts condemn us not, That when we pray we should cleanse ourselves from all sin. Gregor. in moral. then have we confidence towards God, and whatsoever we ask we receive of him because we keep his Commandments, and do those things that are pleasing in his sight: et tum cor nostrum fiduciam in oratione accepit, cum sibi vitae pravitas nulla contradicit; and our hearts have then only confidence towards God, when there is no pravity of our life, nor any wickedness of our conversation to contradict it, saith Saint Gregory: and therefore Saint Basil saith; that a prayer should be filled up, non tam syllabis quam operibus; not so much with words as with works; because it is the prayer of a righteous man, as the Apostle saith, which availeth much with God, and not the prayer of sinners, which (as the Prophet saith) shall be turned into sin, Psal. 109.6. because he taketh the name of God in vain, when he useth the same in his mouth, and yet hateth to be reform. And therefore, seeing the Lord himself saith, Esay. 1.15. that although we should multiply our prayers unto him, at all times, and in every corner, yet he will not hear us, if our hands be full of blood, or our hearts full of malice, and envy towards our neighbours, let us pray every where, 1 Tim. 2.8. lifting up pure hands, as the Apostle saith, and let us wash ourselves from all sins, and be ready to do all good, if we would obtain any thing at the hands of God. And so you see to whom, when, how, and for what, we ought to pray. CHAP. FOUR Of the motives that should persuade and move every man to pray. Psal. 27.8. NOw there be many reasons that should move us to pray continually, but especially the charge of God, seek ye my face, and that in a double respect, 1. Of God. 2. Of ourselves. Prayer an essential part of God's worship. First, because it is an essential part of God's worship, whereby we do most chiefly honour God, by acknowledging and professing him, first, to be every where, secondly, to be the giver of all goodness, thirdly, to be full of pity, fourthly, to be almighty, fifthly, to be bountiful, sixthly, to be faithful and true in all his promises, and so forth. Secondly, In respect of ourselves we ought to seek unto God by prayer, because of the necessity and utility of prayer: for, Mat. 7.7. this is the only way to obtain good things; ask and you shall have, seek and you shall find, saith our Saviour, and you have not, because you ask not, saith the Apostle. james 4.3. Prayer how available it is for men. And if we ask and pray, we shall find the same profitable. First, to obtain whatsoever we ask, more than we ask, and better than we ask; For, First, he will give us whatsoever we ask, as our Saviour showeth; Hitherto you have asked nothing, but now, joh. 16.23. Whatsoever you ask the Father in my name, he will give it you; For, though there be many semblances betwixt us and Lazarus, he being a beggar full of sores, and we beggars full of sins, Luke 16.21. and he desiring to be refreshed with the crumbs of bread which fell from the rich man's board, Prayer obtaineth whatsoever we ask. and we having need to be relieved with the crumbs of mercy that fall from our master's Table; yet herein we are in a fare better case than Lazarus was, it was his hard hap to knock at the door of a cruel and a miserable Caityffe, that would at no time open unto him, nor yet give him any thing, the least thing, the crumbs of bread that he desired, to save his life; but we knock at the door of a most kind and merciful Father; who saith, Ask, Matth. 7.7. and you shall have, Seek, and you shall find, Knock, and it shall be opened unto you, that you may enter into eternal life: And so we find the Publican did but ask for mercy, and he had it, and went home more justified than the Pharisee, Luke 18.14. and Stephen did but knock at the door of Heaven, and presently the heavenly gates were opened unto him, Act. 7.56. and he saw jesus standing at the right hand of God: and so whosoever truly and humbly besought Christ for any thing, we never read in all the Gospel that he was denied it. But it may be some will say I have often called upon God, Ob. and he heareth not; I have asked and he granteth not; and therefore how doth he perform his promise to give unto us whatsoever we ask? I answer, Sol. that God sometimes makes as though he heareth not, not because he resolveth to deny us, Why God deferreth to give us what we desire. but he deferreth to grant our requests; either, First, to let us further know our own wants and miseries, which if he would help at the first, we should never perceive it to the full. Secondly, to try our faith and patience, whether we will continue constant in relying on him, though he kill us, as job speaketh; or, if he presently relieve us not, whether we be ready to kill ourselves, as desperate Saul hath done. Thirdly, to kindle in us the fervour of greater devotion and desire to obtain the things that we perceive we want: Et quod a nobis avidius desideratur, eo de nobis suavius laetatur. Greg in Moral. Quia desideria dilatione crescunt; because delays do increase desires, Et diu desiderata dulcius obtinentur; and the more earnestly we desire any thing, the more joyous it is being obtained; and therefore as Laban kept jacob a long while from his youngest daughter, whom he loved best, that his love might be the more increased continually towards her; so God oftentimes holdeth us for a time in suspense, that so he may the more sharpen our appetite, and inflame our desire more and more to the thing that we do desire. And this the Prophet David knew, when he said, I cry unto thee in the day time, and thou hearest not, and in the night season; and yet this is not to be thought folly in me, as the Septuagint reads it; For, though the world perhaps might deem it a point of great simplicity, to call and cry to him that makes as though he heareth not, by regarding not our prayers, as it seemeth, by not granting our requests; yet he knew this folly of the faithful to be fare wiser than all the wisdom of the world; because, as the same Prophet David speaketh, The Lord is a sure refuge in due time of trouble; God knoweth best when to relieve us. he is a sure refuge in trouble, but especially in due time of trouble; because, as we know our troubles, so the Lord knows the due time to help us out of our troubles, when we ourselves do not well know the same. And therefore if we call upon God, and God maketh as though he heareth not, yet let us not say; Deus meus quare me dereliquisti? My God, my God, why hast thou forsaken me? but let us still call and cry to God, and say unto our souls Quare dereliquisti deum? Why hast thou forsaken God, and given over to pray unto him, when it is an infallible rule, that nunquam deus deserit hominem, quousque homo deserat deum; that God never denies to hear man, until man gives over and ceaseth to pray to God. Or else, I answer as Saint james saith, that you ask and receive not, because you ask amiss, Aut propter verbum, aut non propter verbum; either not for Christ his sake, or not according to the word of Christ, not as I shown thee before, in humility, Why God denieth what we ask. in faith, in charity, in piety; but, as the Church in the Canticles sought him, whom her soul loved, and found him not, because she sought him in her bed, that is carelessly and negligently; she sought him where he was not; Christ being not so easily found, especially upon beds of Down, but rather in the Temple where his Father found him, or upon the Cross where the thief did find him, or in the bramble bush where Moses saw him; so many men do seek many times and find not, because they seek amiss, it may be for worldly things, where as they should first seek for the Kingdom of Heaven, as our Saviour teacheth, and then all other things should be given unto them; and they knock, and it is not opened unto them, because they knock amiss, it may be too late, when the door of grace and of mercy is shut; for otherwise it is most certain, that never man asked any thing at the hands of God, but he had his request granted, unless he fainted and grew weary of ask, because the words of Christ must hold infallible, Whatsoever you ask the Father in my Name, he will give it you. Yea, Secondly, if we pray unto him, he will give us more than we ask; for the Centurion besought Christ only to speak a word, that his servant might be whole; but he had not only the word whereby his servant was healed, but also many other words to his never-dying-praise, for that faith wherewith he believed, & whereby he should be saved; and the thief upon the Cross desired only to be remembered when Christ came unto his Kingdom; That God giveth more than we pray for. but Christ granted him that day to be with him in Paradise; and those blind men which besought Christ only to restore their natural sight, whereby they might see the light of the Sun, had also the spiritual eyes of their souls opened, whereby they did believe in the Son of God; and so that man in the Gospel, whereby we may understand every sinful man, desired but 3. loaves only to entertain his guest, but his friend, that is, God, Luke 11.8. did give him as many as he needed; to show unto us, that Christ is such a bountiful Master, that if we pray unto him, he will not only give us what mean things we ask, but also many more excellent heavenly things, which he knoweth to be needful for us, Yea, Thirdly, he doth not only give us what we ask, and more than we ask, but he giveth us also fare better things than we ask; Act. 3.5. for as Saint Peter gave the lame Cripple the health of his body, when he desired but a little alms to relieve his want; So God giveth us the health of our souls, That God giveth us better things than we desire. when we desire the wealth of the world; & he inricheth us with Heavenly treasures, when we crave worldly vanities; because it is the property of God, saith Saint Bernard, Dare prius quod potius; to give us first, what is best for us: And therefore whensoever we pray to God for any thing, we may be sure our prayer will never be fruitless, but will certainly bring us, either those things that we ask, or things far better for us then the things we ask; for God seethe that we desire many times such things, as we ourselves afterwards should find they had been hurtful to us, We know not what is good for ourselves. if we had obtained them; even as many times we give great thankes unto God that many things were denied unto us, which we desired of him: and therefore God doth well, and he doth good unto us, in denying what we desire, when we desire things hurtful for ourselves. And yet, because our prayers shall never return empty away from God, Quid prosit vel obsit, novit medicus non aegrotus. Christ giveth us those things that are healthful for us when we ask for things hurtful, if we ask them as we ought to do; for a man may pray rightly, and yet for things hurtful; because we know not what is good for ourselves: And therefore Saint Augustine saith excellently well, Quod multis propitius deus non tribuit quod volunt ut tribuat quod utile est; that God denieth many times his Saints, with whom he is well pleased, what they would have, that he may bestow upon them, what they should have; Aag. serm. 54. Quia audit deus suos ad necessitatem non ad voluntatem; Because God heareth his servants to give them what they need, and not what they crave. God showeth his love many times in denying us. And so it is apparent, that as quaedam concedit iratus, God granteth some things unto the wicked, when he is most angry with them, as he did the Quails unto the Israelites, of whom the Psalmist saith, that while the meat was in their mouth, the wrath of the Lord came upon them, and consumed the wealthiest in Israel, Ita quaedam negat propitius; so he denyeth many things to whom he loveth, as he denied Elias when he desired to die, 1. Reg. 13.4. and the sons of Zebedee when they desired to sit, Mark 10.35. the one on his right hand, and the other on his left hand in his Kingdom, that is, in a temporal Monarchy which they dreamt of: And he doth this, ut meliora tribuat, that he may bestow fare better things upon them than they desired for themselves; for so we find he denied Elias to die so meanly; that he might carry him up in a fiery Chariot most gloriously, and so he denied the sons of Zebedee that temporal honour which they desired, that they might both sit on his right hand in eternal felicity. Secondly, Many other excellent fruits of prayer. as prayer is most profitable to obtain what is desired, so it is most available to prevent judgements threatened against us, as we may see in the examples of the Ninivites, and so likewise to remove judgements inflicted on us, jer. 26.19. as we may see in james 5.18. and in Reg. 8.53. Thirdly, prayer is most available to preserve and to nourish all spiritual graces; Luke 23.32. Colloss. 1.9. for by this Saint Peter's Faith was preserved, and the Collossians knowledge was increased, as the Apostle showeth. Fourthly, prayer is the chiefest means to weaken sin in us, and to procure our sins remitted unto us, as our Saviour himself showeth, when he teacheth us to pray unto God, to forgive us our trespasses as we forgive them that trespass against us. Fiftly, prayer Sanctifieth the creatures for our use, and maketh them to become useful and healthful, 1. Tim. 4.5. which otherwise might prove pernicious and hurtful unto us. Sixtly, prayer overcometh all creatures; it divided the red sea, it stopped the heavens, it opened the same again, Prayer overcometh all things. it brought jonas from the Whale's belly, Daniel from the Lion's den, and Saint Peter from the dungeon: it overcomes all men, quia plus valet unus sanctus orando quam innumeri peccatores praeliando; one man praying will avail more than many men fight saith the Gloss, upon the prayer of Moses, when josuah fought with Amalech; and it overcomes the very devils, which go not out, but by prayer and fasting; for, as Christ made a scourge of small cords to drive the buyers and sellers out of the Temple; so the prayers of a christian, consisting of many petitions, is like that scourge of small cords, able to drive out all devils, all sins from the soul of a christian, which is the Temple of the holy Ghost. Gen. 32.26. Prayer only prevaileth with God. Seventhly, prayer prevaileth against God himself; for I pray thee let me go, saith God unto jacob, for the day approacheth; not so saith jacob, I will not let thee go except thou bless me: O jacob wilt not thou let God go? no saith he, except he bless me: I but will God take this well at thy hands, that thou wilt not let him go? O yes; for he saith, my delight is to be with the sons of men; and so jacob prevailed with God, and his name was called Israel: And I would to God that we would also wrestle with God by prayer, as never to let him go until he bless us, for than we shall be sure he will not go at all; because the blessed shall be called to him, come ye blessed, and the cursed only shall be taken away from the presence of the Lord. But, Moses prevailed further; for jacob prayed for himself, Moses for others; jacob for a friend of God, that served him, Moses for the enemies of God, that dishonoured him, by making a Calf in Horeb, and worshipping the molten image; and therefore jacob prevailed when God was well-pleased, Prayer appeaseth the wrath of God. Exod 32.10. but Moses prevailed when God was angry, and his wrath did burn like fire, and he said in the fierceness of his wrath, suffer me now that I may destroy them all at once; yet Moses would not, but he fell upon his face and prayed, and so standing in the gap, he prevailed with God, and turned away his wrathful indignation from them: so prayer overcomes him at all times, when he is pleased, when he is angry; for our prayer is like a cord wherewith we bind the hands of God, that when he is ready to smite us for our sins, he is fast bound by our prayers that he cannot punish us: and therefore when the jews despised and neglected this duty of prayer, and the Lord poured out his wrath upon them for their wickedness, the Prophet Esay complaineth, that there was none that called upon God, that rose up to take hold upon him, i. e. by calling upon his name, to bind his hands with the cord of prayer. O powerful prayer, that art able to bind, to bind the hands of God, with bands more indissoluble than those seven green with'hs that bound the hands of Samson! judg. 16.8, 9 what shall I say of thee? I might say as much, as Saint Paul saith of faith. Heb. 11. By prayer, the families of Seth did serve the Lord, for than they began to call upon the name of the Lord, saith the Text; by prayer, Abraham obtained, Gen. 4.26. that if ten righteous men should be found in five Cities, the wicked should be all spared for those ten men's sake; by prayer, Moses divided the red sea; by prayer, josua stayed the course of the heavenly Orbs; by prayer, Phinees stayed the wrath of God, that it consumed not all the Israelites; for when Phinees stood up and prayed, than the plague ceased saith the Psalmist; by prayer, jonas overcame the great Leviathan, and made him, which otherwise would have been a grievous gulf to destroy him, when he had swallowed him up quick, to become as a ship to save him, & to bring him to the haven where he would be; and what shall I say more? for the time would be too short for me to tell of David, Samuel and the Prophets, of the Apostles & Martyrs, and all the Saints of God, who through prayer subdued their enemies, wrought wonders, obtained the promises, stopped the mouths of Lions, quenched the violence of fire, escaped the edge of the sword, of weak were made strong, waxed valiant in battle, turned to flight the armies of the aliens, and in the end, all of them whom the world was not worthy of, through prayer, obtained eternal life; for, whosoever calleth upon the name of the Lord shall be saved, and these all called upon his name, and he heard them. And besides all this, Lactant. de vero cultu. l. 6. c. 25. f. 399. it is worth the observing that (as Lactantius doth most truly say) summus colendi dei ritus est, ex ore iusti hominis ad Deum directa laudatio; the chiefest part of God's worship is an humble faithful prayer, and praises out of the mouth of a righteous man: and therefore Saint Paul setting down the whole armour of a Christian, putteth prayer as the chiefest part of all: and so Zanchius saith, that this is; Zanch. in c. 6. ep. ad Ephes. optimum genus, ideoque ultimò ab Apostolo, armaturae explicatum; the best part of all our christian weapons, and therefore last expressed by the Apostle; because that unless Gods help be craved by prayer, reliqua arma parum prosunt; Prayer the chiefest part of God's service. all the other armour will avail us nothing; and therefore though we be wholly armed with all the rest of God's armour, yet ought we most humbly to acknowledge our own imbecility, and most earnestly to sue for the help and assistance of God by hearty prayer. Ob. But here perhaps some will say, it cannot be more excellent than faith, because the Apostle saith, above all, take the shield of Faith. Sol. I answer, that this armour of a Christian, is of two kinds; 1. Ad defendendum, to defend ourselves. The armour of a Christian of two kinds. 1. Ad feriendum, to smite our foes. Of the first kind the Apostle nameth these five, First, Truth; secondly, Righteousness; thirdly, readiness to embrace the Gospel of Christ; fourthly, Faith; Fiftly, Hope. And of these indeed, Faith and Hope are the chiefest; but they are not more excellent than the other of the other kind; for than they should be more excellent than the Word of God, which is the sword of the spirit: and therefore I say that prayer is armatura armaturae, that armour which preserveth all our armour unbattered and unbroken; for though Faith and Hope and the other graces be most excellent, yea of invaluable and unconceivable worth, yet seeing there is a difference betwixt God's graces, and that as one Star differeth from another in glory, so one grace may differ from another in excellency, both in regard of the quality and efficacy of the same, and so bring a greater weight of glory to the receivers and well users of the same, That the gift of prayer is the chiefest of all God's graces I say of prayer, as Solomon saith of the virtuous woman, that this surmounteth them all; for, it is a rule in logic, the end is ever better than the means that bring us to the end, but preaching, hearing, understanding and believing are media, the means whereby we are brought to pray; and therefore the Apostle taketh this for his Text, and maketh it to be the basis and groundwork of all his subsequent discourse, he that calleth upon the name of the Lord shall be saved; but then saith he, joel. 2.32. how, or by what means shall this be done? How shall they call upon him in whom they have not believed? Rom. 10.14. How shall they believe in him of whom they have not heard? How shall they hear without a Preacher? and so he maketh preaching, hearing, and believing, to be the means whereby we come to call upon the name of the Lord, that we may be saved: And it is a rule in all sciences that the practice is better than the theory of any thing: and therefore prayer which is the practice of all piety, must be better than all other theorical graces whatsoever: And it is an axime of our Saviour Christ, that beatius est dare quam accipere; it is a more blessed thing to give then to receive, and therefore prayer, which is the only grace whereby we render unto God that praise and glory which is due unto his name, must needs be more excellent than all the other graces, whereby we receive blessings from god. And is prayer so superexcellent a grace, super alias caput extulit omnes; that it surpasseth all other graces? then surely I cannot choose but commend that great devotion of our ancestors and forefathers, that were so zealous, so instant, and so constant in continual praying: Indeed I bewail their ignorance and their blindness, that knew not well for what, or to whom, or how to pray: but I know God will not break the bruised reed, and the smoking flax he will not quench; and therefore, How our forefathers exceeded us in devotion. though their prayers wanted the true light of knowledge, which no doubt would have made them more acceptable unto God & more comfortable to themselves, yet I do assure myself God despised not the smoke of their devotion, nor rejected the desire of their hearts; yea seeing that (as Saint Augustine saith,) melior est fidelis ignorantia quam temeraria scientia; an humble zealous ignorance, is better than a rash proud and disdainful knowledge, I doubt not but they pleased God fare better with their devout ignorant praying, than many of us do with our negligent and never praying knowledge; for they ascended to the highest step of all devotion and piety, which is prayer, and many of us never go beyond the lowest step, which is hearing; they did what was commanded, and knew it not, many of us know it and do it not; they spent most of their time in praying, and most of us spend our time in hearing; and so placing all religion, almost in hearing, we are like those foolish women, which are ever learning and never able to come to the knowledge, nor willing to come to the practice, of the truth. But, though the hearing of God's Word be the chiefest outward ordinary means, to beget Faith and Hope and all other graces in the hearts of Gods elect, and therefore must not by any means be neglected if we would be saved, yet seeing that (as the Apostle saith) not the hearers of the Law, but the doers of the Law shall be justified, and that prayer is the chiefest part of God's service, yea, and that it is, First, the only request that Christ made unto his Church, when he took his last farewell of her on earth, saying, O let me hear thy voice, Cantic. vlt. the companions harken to thy voice, O cause me to hear it: that is, by thy continual prayers and supplications unto me; Secondly, the greatest comfort of a Christian man; for we are all so full of miseries while we live in this wretched world, that there is no man living, but if he could have known before he was borne what miseries must befall him in this life, he would have hearty prayed that the womb of his birth might be the tomb of his burial: & yet in all the calamities that man must undergo, he can have no greater comfort than he hath by praying to God; for by this alone we walk with Angels, we talk with God, we relate our grief, we bewail our sorrows, and being alone, we have the best and sweetest conference in the world; O than beloved brethren, as Nazianzen saith of Gorgonia, that she was given to pray, genua terra contreverint; that her knees seemed always to stoop and grow to the ground, by reason of her continual kneeling in hearty prayers; and as Eusebius saith of james the brother of the Lord, that his knees by reason of his continual kneeling in prayers, became as hard Camels knees, i. e. benumbed and bereft of all sense and feeling: so let us use continually to pray; and if we would obtain any thing at the hands of God, or if we would overcome the malice of men, let us pray, and pray continually saith the Apostle; or if we be so full that we want nothing, yet we have need to pray; for Christ prayed not only in deserto, which was a place of distress, That we have as great need to pray in prosperity as in adversity. john 18.2. john 6. but also in horto, in the garden which was a place of pleasure, not only in his agony, but also in his dignity, when he should be made a King; to teach us that we have as much need to pray in prosperity, as in adversity; to pray for help, that we enter not into temptation, and to pray for grace that we may rightly use the grace of God: and therefore in all estates, and at all times pray; and in your prayers, pray for us. And so I come to the last part, which is the large extent of prayer. PART. FOUR CHAP. I. For whom we ought to pray, generally for all men, more especially for the Magistrates, and most especially for the Ministers of God's word. SEcondly, Having heard of the first part of the Apostles request, the act that you should do, pray; we are now to consider of the second part, which is the extension, for whom you should pray, for us, pray for us. You must therefore pray first for yourselves; it is of necessity included, for nulli sapit, qui sibi non sapit; it is certain, that he which seldom prayeth for himself, will never pray for others: neither is it enough for us to pray for ourselves, but we must pray one for another; for though the wicked, sibi nati, sibi vinunt, sibi damnati; are good for nothing; and therefore will pray neither for themselves, nor others; yet the godly will pray for themselves, and for all others. First, Propter universalem vocationem; That we ought to pray for all men. because we outwardly call all men, and preach to all men, every one that thirsteth, come to the waters, and therefore we must pray for all men. Secondly, Propter efficaciam gratiae, because of the unspeakable efficacy of this grace of prayer, which is able to obtain of God, of these stones and stony hearted sinners, to raise up children unto Abraham; for if the words of men be so powerful to move the affection, as that the Poet saith, — quid facundia posset, Repatuit, fortisque viri tulit arma disertus. then how much more powerful is the word of God, which is the power of God unto salvation to all that believe, Christus vim verbis, vim gemmis vim dedit herbis, Verbis maiorem, gemmis herbisque minorem. and is able to divide the soul and the spirit? and if the word preached be so powerful, how much more powerful is the word of prayer? and therefore seeing we preach to all, why should we not pray for all? Thirdly, Propter nostram ignorantiam, because God only knoweth who are his, and we are none of his privy Counsellors, we know not whose names are written in the book of life; nor when God will call any man unto his mercy; whether at the sixth hour, or at the ninth hour, or at the last hour; for as he that now goeth on his way weeping, may return with joy, carrying his sheaves with him, so he that now goeth on in sin, may with the prodigal child, return and find grace: and we daily see, that one man, de quo desperamus convertitur, & fit optimus, & alter de quo multum praesumseramus, deficit & fit pessimus; of whom we despaired, is converted to be a good man, as Saul, to be a Saint Paul, and another of whom we conceived great hope, hath relapsed and became most wicked, as judas, Magus, and others, so that nec timor noster certus est, nec amor; neither our hope nor fear is sure; and therefore seeing we know not who are God's people, we are to hope well of all people, and therefore to pray for all; saying, always with our Liturgy, That it may please thee to have mercy upon all men. More particularly the Apostle willeth us, that first of all prayers and supplications should be made for Kings and all in authority, because that not only man's salvation, and the knowledge of the truth, but also the quietness of kingdoms, and whatsoever else tendeth to the benefit of the public weal, cometh by the power of prayer, as Saint Augustine saith; their place is high, their charge is great, and to be a King is to be a man full of cares, — cui mixta dolori Gaudia nulla ferunt spes semper mixta timore. Their solicitous thoughts can have but little joy, and that joy is always mixed with cares; yea, their very crowns containeth nothing else but weighty affairs, the service of God, the safety of men, and so the whole charge both of Church and Commonwealth, — Quantum sit onus regnare probarunt. And this showeth how hard a thing it is to govern; and therefore it is our duties most hearty to pray for our Kings, but not peremptorily to pry into the authorities or prerogatives of our Kings, for tolle regalia, tolle regem, if you take away the royalties, you leave no King; for Christ was a King, sed quia rex sine regno; but because he seemed without his royalties, they would have no King but Caesar; and therefore I say, that whosoever limiteth the prerogatives of an absolute King, he may leave him to be a man, but he scarce leaves him to be a King; ask Abishag, and ask the kingdom saith Solomon, 1 Kings 2.22. take the one and leave no other; but as the jesuitical Priests would have all Kings to be ruled by their Popes, so our puritanical, anabaptistical people, would rule all Kings themselves by the rules of their clanculary Parliaments, and Parliamental conventicles; and to that end they are ever limiting their authorities, and ever nibbling at the prerogatives of free Monarches; still affecting that government wherein themselves would have a large interest: But the Divine verity teacheth otherwise, in the 1 Sam. 8. where the extent of the authority of free Monarches is fully expressed, 1 Sam. 8. as I could if I had time easily prove it; and justinian saith, Beneplacitum regis, vigorem legis habet; the King's good will hath the vigour and strength of a Law, i. e. where there is no law to the contrary, and Budaeus saith as much in the pandects. But than you will say, Ob. this is to make way for tyranny and not to maintain their true authority. I answer, their authority or what they may do, Sol. is one thing, and their duty or what they ought to do, is another thing; the one they may exercise over men, and none can control them, and for the other, if they do ill they must render an account though they be Kings, but to God not to men; for tibi soli peccavi, against God only have they sinned, as the Prophet David saith; and therefore when we speak of the authority or prerogatives of Kings, we do it not to make them bold to do what they list without fear, for with God there is no respect of persons, but if Coniah though he were as the signet on God's right hand offend, he will cut him off; & therefore be wise, O ye Kings, and see what you do, aswell as what you may do; but we speak this to keep the people in obedience, that are always naturally inclined to kick against authority, that they should ever obey and suffer, and never resist whatsoever betides them; for you must ever note a difference betwixt those actions of Kings and Princes, which are sine offensa, unblameable, and those which ought to be sine resistentia, unresistable; the first are those which are according to God's Law; the second are those which are not only good, for which they shall be rewarded, but also those that are evil, according to their own will, and contrary to the will of God, for which they shall be punished; for we find by the example of David towards Saul, and by the precept of Saint Paul unto all Christians, that whatsoever they do we may not resist, we may not touch Gods anointed, neither with hand, word, nor thought; and they shall find it to their cost, that for all those things they do amiss, they shall render a strict account to God; for though I say that we are to suffer all things, sine resistentia, without resistance; yet I say not that we must do it, sine querela, without complaint to God, to be relieved; and you know what he saith, I will hear their cry and will help them: and I hold this to be the rule of true Christian obedience: And therefore we should leave to pry into those things which are forbidden, and give ourselves to pray for our Kings, which is commanded; for that is most pleasing to God, not displeasing unto them, necessary for the good, and profitable unto us all; for quo sublimior gloria est, eo maior & cura est; the more eminent in place, the more need of grace: and therefore Kings should not despise the prayers of the poorest, nor the poorest neglect to pray for their Kings; for though this is the best good that they can do, to pray for them, yet this good they can do unto the best; and we find that Hezekias the great and good King of juda, 2 Reg. 19.4. desired the prayers of Esayas; Daniel, that beloved Prophet of God, desired the prayers of Shadrach, Mesaach, Dan. 2.18. and Abednego; and God commanded jobs friends to desire the prayers of job; job 42.8. and so Saint Paul the great Apostle of jesus Christ, though he abounded in revelations and exceeded in the graces of God's spirit, 2 Reg. 19.4. yet doth he in many places desire the prayers of all: and therefore let us pray for our Kings, and all such as are in authority, Dan. 2.18. even for the good of ourselves; job 42.8. because God many times sends evil Kings unto wicked people, and sets an man to rule over them, as a just punishment of their iniquity; yea sometimes he makes good Kings to become burdensome unto a land, as he did David when he numbered Israel, for the sins and wickedness of them that dwell therein; and on the other side, he makes evil men good Kings and governors, for the love that he beareth unto all faithful people; or, if still they continue evil, he will soon take them off, if the people truly and faithfully serve him, and pray unto him for their Kings continually as they ought to do; because God hath promised to hear the prayers of the faithful, and to grant unto them their requests. And as we are enjoined to pray for our Magistrates, so here the Apostle showeth that we ought also to pray for our Ministers; for himself and the rest of the Apostles, and all other Preachers of God's Word, pray for us; and this is, praeceptum breve, leave, & utile; a short request, but one word, pray, you cannot forget it; and it is easy, for the poor may do it as well as the rich; and as the distich saith, Aeque pauperibus prodest, locupletibus aeque, Aeque neglectum pueris, senibusque nocebit; It is as good for you that do it, as it is for us for whom you do it; and the neglecting of it will prejudice you, as much as us: and therefore pray for us. Heb. 13. And I find the Apostle requesteth this diverse times, therefore no doubt but for diverse reasons. First, you should pray for us, because we pray for you, yea, Three special reasons to move us to pray for our Ministers. oftentimes when you do not, and sometimes when you cannot pray for yourselves, as Pharaoh showeth, when he sent to Moses and Aaron that they should pray for him; and it is peccatum non orandi; a sin of not praying in us, Exod. 9.28. when we neglect it, as Samuel showeth, God forbidden that I should cease to pray for you, and so sin against God: and therefore, lege talionis, 1 Sam. 13.23. you are bound to pray for us. Secondly, you should pray for us for the good of yourselves; for weak Ministers are the destruction of the people: jereboam made all Israel to sin, because he made Priests of the meanest of the people; for if they fall and perish, many perish; because as Saint Peter saith, 2 Pet. 2.12. many shall follow their damnable ways. And if you look upon all sorts of men, you shall find that they should be the most absolute of all men in all good parts; for every eye is upon them, therefore the Law requireth they should be men without blemish, and every man is to be taught by them, and therefore the Priests lips should preserve knowledge. Or if you consider all degrees of men, they have all need of them, and they are necessary unto all, to correct the bad, to confirm the good, to teach the people, and to assist the princes; for who should speak in Sermons, Parliaments, or any other Assemblies, to preserve piety, to increase charity, and to justify the rights of Princes, and to vindicate the same against the gainsaying of Corah, but we that are to teach every soul to fear God, to love their neighbours, and to be subject unto the higher powers? And yet we see regale Sacerdotium that royal Priesthood, which should be upheld by Kings to be assistants unto Kings, to govern God's people in all piety and honesty, to become almost vulgar Sacerdotium, a laicke presbytery of a strange concretion, or a popular Priesthood full of all prying curiosity & contradiction: but I hope this will serve to show how behooveful it is, to have wise, discreet, and faithful Ministers, even for the good of all the people; for like Priests, like people: if we be ill, we make many ill; because, as the people of themselves have not any grace to do good, they know not how to do it unless we teach them, so they have not much wit (though it be always propense to evil) to do many evils; quia non nisi ex magnis ingenijs magni errores; because strange plots can never proceed from mean wits; but you see what cruel combustions the bloody witty jesuites do make in all the world, to erect their Popish Monarchy, and what foolish factions our own giddy witty Puritan-Priests have made amongst ourselves to bring all things to an anarchy: and therefore for your own sake, you should pray for us that are your teachers, that we may be such as may be good for you; to teach you in all honesty and godliness. Thirdly, you should pray for us, that by your prayers we may be helped to discharge that great charge, which is laid upon us; for we are bound to bear one another's burden, and to help one another in all necessities; But of all the men in the world, we are in the strangest state, and therefore have most need of all assistance; For, 1. Our work is the greatest, which we are to do. 2. Our danger is greatest, whatsoever we do. First, our work is not collectio pecuniarum, The great charge of preachers. a trading in the world to get wealth, or a hunting after our own preferment; but it is cura animarum, a charge of souls, the greatest charge in the world: a burden saith Moses, yea such a burden, Angelicis humeris formidandum; as would make Angels shoulders to shrink saith Erasmus: and therefore Saint Paul cries out, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉? Who is sufficient for these things? for we are not only to Preach in season and out of season, that is, volentibus et nolentibus; to them that are willing, and to them that are unwilling, as Saint Augustine expounds it; because that to the willing, it comes in season, whensoever it comes; and to the unwilling it comes out of season, come when it will; but we are also to be an example of good life unto all others, and to live like Gregory Nazianzen, qui fecit ea quae docuit, Ruff. in vita Nazian. & seipsum minime condemnavit contraria agendo quam docebat; which did the things that he taught, How uprightly we should live. and did not condemn himself by living contrary to his teaching: The life of Preachers should be a most upright and a sincere life, without all offence; quia inter seculares nugae nugae, in ore sacerdotis sunt blasphemiae; Bernard. l. 2. de considerate ad Eugen. because those things which are but trifles or small sins among secular men, they are great, and horrible, untolerable sins among the Preachers of God's Word; nam ibi criminosior culpa est, ubi honestior status; for the more honourable is our calling, the more odious is our offending; and the Lord saith, I will be sanctified in them that come nigh me: and therefore what care and what diligence ought we to have to look to ourselves, ut nihil faeditatis in nobis appareat; Levit. 10. that we might abstain from all appearance of evil, and fashion not ourselves in any thing like unto the courses of this present world. In what a dangerous state the Ministers do live. Secondly, as our task is great which we are to do, (thus uprightly to live, & most faithfully to preach the Word of God) so our danger is great whatsoever we do; for we are betwixt the bark and the tree, betwixt the fire and the water, betwixt the anger of God and the malice of the devil, and as the Poet saith, incidit in Scyllam cupiens vitare charib dim, we shall fall into one, do what we can; For, The fearful state of those Ministers that neglect their duty. First, If we neglect our duties, either in not preaching, or in ill-living, the blood of the people, besides living in our sins, shall be required at our hands: and therefore, woe is me if I preach not the Gospel, saith the Apostle; & vae miseris qui sunt catholici praedicando, & heretici operando, vae qui tenent in memoria quae non agunt in vita; and woe to those miserable men which preach well, but live ill, which have Christ in their Sermons, but not in their actions, which know and teach others what to do, but will not do it themselves; woe, woe, to those miserable men, saith Saint Bernard; Quia satius est sustinere paenam Caiphae, Pilati & Herodis, quam paenam sacerdotis indigne Ministrantis; because it were better to suffer the punishment of Caiphas, Pilate and Herod, than the punishment that is due to an unworthy Minister. Secondly, If we truly preach the Word of God, and live as uprightly as the Saints of God, yet we shall be sure never to escape the censures of men, nor the malice of the devil; for though in old time there were counted but seven wise men (that had that name) among the Greeks', yet now there are not, (in their own judgements) so many fools amongst us; and therefore, et garrula anus et delirus senex, as Saint Hierome saith to Paulinus; Cobblers and Tinkers in their shops will judge what we shall say in our Pulpits: But if this were all, we could well endure it, but it is not; for as we seek to destroy the Kingdom of darkness, so doth the Prince of darkness seek by all means to destroy us; and therefore he shooteth all his poisoned darts at us, he stirreth up the hearts of wicked men to trample us under feet, Tincta licambaeo sanguine tela dabit. Ouidius in Ibin. as the mire in the street, to do us all the mischief that lieth in them, and to deal with us as their Fathers used the Prophets, and as we read of them in the second of Wisdom 10, etc. saying, come, Let us lie in wait for the righteous, let us see if their words be true, let us examine them with despitefulness and torture, that we may know their meekness, and prove their patience; for they be not for our turn, Wisd. 2.10.12. we have no benefit by them, but they upbraid us with our offending of the Law, and object to our infamy the transgressing of our education, yea, they reprove our thoughts, and their life is not like other men, but their ways are of another fashion, esteeming us as counterfeits, and abstaining from our ways as from filthiness, and therefore, seeing they are so grievous unto us, even to behold, let us see if their words be true, and let us join ourselves against them; as against our mortal enemies: thus do they consult, thus do they combine themselves as against all righteous men, so specially against the Preachers of God's Word, and the reprovers of their faults: O then, beloved brethren, what created power is able to undo this covenant of hell itself, when subtlety & cruelty, the world, and the devil, like Simeon and Levi, that were brethren in evil, have combined together to overthrew us? surely God who is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Deus in oportunitatibus; a God in the needful time of trouble (as Simplicius calls him) must be our helper and defender, or else we shall be soon consumed and brought to nothing; for we are weak to resist, and our enemies strong to oppress, and all our hearers, our own people, of whom we should receive most comfort, are either mockers and scoffers of us, or at least judges of us, who, and when we do ill and when we do well, rather than helpers of us by their prayers, that we may do well; and therefore we see how many of us are: one man learned without discretion; another worldly wise but cannot preach, a third preacheth well, but liveth ill; and in brief, most of us defective of what we should be: and all this turneth to the hurt of all men. And therefore that we may be as we ought to be, good for our selves, good for you all, you see how necessary it is that you should pray for us, and especially, First, that evil & licentious Ministers might have grace, for their amendment, or the censure of ejectment out of the Church, as Adam was out of Paradise: some indeed had rather cover their faults then cure them, lest the revealing of their vices might be a cause of reviling their fellows; but alas had it been more credit for the Apostles to have had judas still retained or excluded? I trow excluded: and therefore he lost his dignity; to teach us that all such false stewards should hear the same sentence, Episcopatum tuum accipiet alter; let another take this place, for a little leaven will leaven the whole lump; and one lewd man may do much mischief; and therefore as our Saviour driven the buyers and sellers out of the Temple; so should all buyers and sellers of the Church of Christ, all factious and contentious Preachers, and all lose and lewd livers, be delivered unto Satan, for the destruction of the flesh, that the spirit may be saved in the day of the Lord jesus; and that all the leaven of iniquity may be purged from the Ministry. And, Secondly, that God would not suffer the world to condemn the righteous with the wicked, nor to accuse all for the offence of some, but as the Poet saith in another kind, Parcite paucarum diffundere crimen in omnes Spectetur meritis quaeque puella suis; So in this; that they only should be blamed which are blame-worthy; or if they will still persecute us, that neither Satan with all his cruelties, nor yet the world with all his subtleties may deject the minds of worthy and godly Ministers, but that in all afflictions and contempts, they may say with the Prophet David, Why art thou so heavy, O my soul, and why art thou so disquieted within me? yet put thy trust in the Lord, for he is thy helper and defender; and that they may go on in the course of godliness like the two Cows which carried the Ark, which went on strait forward without turning to either hand: Pyndarus. and like King Therons' Coursers, that were never weary of running; that so they may escape all the fiery darts of Satan, and finish their course with joy, when they shall receive that Crown of righteousness which the Lord hath prepared for them that love him. And thus dear beloved, you see that although man for his sin, was ejected out of Paradise, and subjected to all miseries, yet through the mercy of God, in sending his Son to be made man to suffer for man, to overcome the devil, sin, and death, to raise himself from death, to ascend to Heaven, to send his holy Spirit to fill our hearts with his heavenly graces, we shall, (if we believe in him, and serve him, praise his Name for all his blessings, love one another, and pray one for another,) attain unto everlasting happiness: Unto the which happiness, the Lord of his goodness bring us all, through jesus Christ our Lord, to whom with the Father and the Holy Spirit, be ascribed, as is most due, all Glory and Honour, and Praise, and Thanks, and Power, and Majesty, and Dominion, both now and for evermore. Amen. A Prayer. O Eternal God, and our most gracious Father, we most humbly beseech thee for jesus Christ his sake, to forgive us all our sins, which we acknowledge and confess to be more in number then the sands of the Sea, which cannot be numbered; cleanse us O Lord with the blood of Christ, and plant in us those heavenly gifts and graces whereby we may be enabled to serve thee as we ought to do, in holiness and righteousness all the days of our life; increase our faith, stir up our hope, and kindle our love, and our charity both towards thyself and all men for thy sake; give us patience to undergo, without offending thee, whatsoever miseries this wicked world shall any ways heap upon us: bless our gracious King, the Prince, and all the royal issue; bless all the Ministers of thy Church, and all the Magistrates of this Commonwealth: Grant O Lord, thy grace unto thy Ministers, that they may faithfully preach the Word of truth, and sincerely live a most upright, and a godly life; grant to the Magistrates thy grace O God, to defend right without remissness, and to punish vice without maliciousness; and because we are all thy creatures, the works of thy hands, made by thee, preserved by thee, and enjoying all we have, life and livelihood, from thee; O Lord be merciful unto us all, and remember that we are but dust; consider, O consider that we are but as grass, not able to do what we would, not able to do any thing that is good, unless thou dost it in us: O then let our souls live, and we will praise thy Name, we will magnify thee for ever and ever, for all the blessings that we have received from thee, our Creation, Redemption, Sanctification, Preservation, and our assured hope of Glorification, and all other graces whatsoever, through jesus Christ our Lord. Amen. A soliloquy of the Author. O Eternal God, thou hast created me, and I have offended thee; thou hast redeemed me, and I still continued unthankful unto thee; and yet thou hast heaped many blessings upon me, and given me grace to be desirous to serve thee, and according to my poor and weak ability, to show forth these lights unto thy Church; I confess, O Lord, whatsoever is ill herein is only mine, and whatsoever is good is truly thine; and therefore I desire thee to pardon mine evil, and to make me thankful for thy good, and so to accept that work done by thy grace, that it may be crowned with thy glory. I do not long for any worldly thing, the whole world lieth in wickedness, but I desire my soul may be married unto thee, to live with thee for evermore: and therefore O blessed God, seeing that as I have none in heaven, so, I have none in earth but only thou to be my helper, I beseech thee to be my redeeming kinsman, to preserve my wearied body from the malice of this world, and to prefer my disconsolate soul unto everlasting joys, through jesus Christ mine only Saviour. Amen. JEHOVAE LIBERATORI. FINIS. THE TABLE, AB. Abstain from sin is from God. 205 God never absolveth unrepentant sinners. 242 Absurdities, God shuneth in all things. 324 Absurdities of the Lutheran doctrine, touching the communication of properties. 377. etc. Absurdities following the high-Priest, saying that the Disciples stole Christ away. 564 Nature not able to show the reason how the world should be made. 138 God able to do what he will. 147 To hinder what he will not have done. ibid. To do more than he did, or doth, or will do. 148. 149. etc. Phrases of being able or not able how to be understood. 158 God able to produce any thing of nothing. 163 God able to forgive all sins. 164 God not able to do contrary to what he decreed. 165 Not able to do things contrary to his Nature. 165 Gods ability to help us, a great comfort to the godly. 177 Absurdities of the doctrine of transubstantiation. 174 God able to save men, without the Incarnation of his Son. 320 None able to know God as he is in himself. 120 Abstract names of all excellencies most proper unto God, 122 Goodness of God abused by the wicked. 225 Abuse of Christ not paralleled in any age. 474 AC. To be an Accepter of persons, what it is. 210 We should acknowledge whence we have all our goodness. 211 Inward actions of God, ever in doing, necessary, incommunicable. 275 Christ how falsely accused by his enemies. 471 Whereof accused before Pilate, and how false those accusations were. 472 Acts merely voluntary, no sins. 15. & 32 Actual sin, what it is. 10 All actions adjudged according to the disposition of the will. 55 Act of punishment, least agreeable to God's nature. 195 No act can exceed the power of the agent. 209 Actors in the Tragedy of Christ his Passion who they were. 421 Gods free actions not curiously to be searched into. 555 Chiefest Acts of David, types of Christ. 617 AD Adam sinning we all sinned. 3 adam's fall brought on us a twofold evil. 3 What God commanded Adam, how small a thing it was. 98 Adamant, how mollified. 5●6 Adversity makes the Saints more resplendent than prosperity. 207 Adversity and affliction not simply good. ibid. A Aescilus how he came by his death. 613 AF. Affirmative precepts, how many, viz. 248. 230 Christ why afflicted by God. 496 Affections of Christ, how they differ from ours in three respects. 444 AG. Agony of Christ what was the cause thereof. 443 The several ages of the world. 402. 403 Agents, that there be three sorts. 162 Christ borne in the six● age of the world, and why. 403 Age of man divided into four parts. 68 AL. How all we have is from God. 129 All men taste of God's goodness. 201 How all men may be said to hate the Preachers. 435 Alcestes how dearly she loved her Husband. 425 AN. Anabaptists heresy, what it is. 344 Angels, for three things most excellent. 535 Angels appeared like men but were never made men. 534 Always served Christ. 535 How they punish the wicked. 536 How they comfort the women. 537 Testify of the resurrection of Christ. 566 The birth of Christ. 411. 411 Angel, a name of office, and Christ often called an Angel. 330 Angels, how they are said to ascend. 609 Anger, what evil it doth. 229 That it is twofold. 355 Angel cannot beget another. 4 Anselmus what he said. 66 Christ, why he would not answer Pilate. 477 AP. Approbation of sin, how evil it is. 15 Apuleius his Ass what she said. 92 Appearance and show of truth, how vain it is 213 Apollinaris and some Arrians heresy. 348, & 343 Apostles words, He is the first borne of every creature, how understood. 290 Apelles his heresy. 343 Application of Christ's Resurrection, is that only thing which helpeth us. 586 Apostasy, what a fearful sin. 595 Apostles only filled with the holy Ghost, on the day of Pentecost. 658 To approve sin in others, what a great sin. 25 Appollodorus what he dreamt. 55 Christ appeared often in the shape of man, before he was made man. 329 Christ appeared like a man, unto Adam. 329 To Abraham. 330. to jacob, and joshua. 322 Christ appeared to the patriarchs in a true body. 345 Chr●st appeared like a sinful man, but without sin 346 Christ how he appeared to Saint Paul going to Damascus. 388 Apparitions of Christ after his Resurrection, twelve times at least. 505 Why he appeared first to Mary Magdalene. 565 Why he appeared first to Saint Peter, among the men. 570 Why he appeared to Saint james. 574 AR. Arrius his heresy, and objections answered 248, etc. 299 Arrians, whether they corrupted the Text of Solomon, God created, etc. 287 Armour of a Christian of two kinds. 730 Arrogancy of judas seen. 461 To argue from God's power without testimony of his will, not good. 172 AS. God made man to ascend. 561 Christ ascended three times. 615 Time, place, and manner of Christ his ascension. 620. 621 Christ ascended above all heavens. 624 Our ascension to Heaven depends upon our union with Christ. 626 Doctrine of Christ's Ascension to what end it serveth. 618 That we should always ascend to heaven. 630 Our wings to ascend what they be. 631 Christ ascended for four special ends. 639 Christ before his ascension would not bestow the gifts of the Holy Ghost, and why. 640 That there be four sorts of ascenders. 609 Angels how said to ascend. 609 Christ whether wholly destitute of all assistance from the Godhead. 447 That Christ assumed our flesh. 369 AT. Atheists deny the power of God. 136 AV First Author of our conversion to God, is God. 529 Saint Augustine reading the death of Dido, what he said. 51 Christ borne in the reign of Augustus, and why. 494 Desparagement to Augustus his worth to join any other with him. 504 What the Author thinketh of transubstantiation. 549 BASILIUS. Backeparts of God, what it signifieth. 117 Balaam prophesied of Christ. 412 BE. Being of God not safe to search too fare into it. 124 God giveth being to all creatures. 125 We believe not the assertions of the jesuites, not because we know not how they may be done, but because we know they cannot be done. 177 Beauty of God incomprehensible. 191 We are begotten to God by the truth. 215 Saint Bernard's preaching two kinds of Sermons. 266 The father always begetteth the son. 275 Christ made the beginning of our ways. 288 Benefits of Christ's Incarnation. 359 Benefits of the union of the two natures of Christ in respect of Christ. 382 In respect of us. 390 Gods benefits recommended to our memories. 60 Benefits how many Christ bestowed on judas. 458 Every benefit requires a duty. 542 To believe in Christ, is to eat and drink him. 681 Best men most hated in the world. 435 Bethelem, the place where Christ was borne. 407 etc. Christ, why betrayed by judas. 459 BJ. Birds flying hardly catched. 13 Birth of Christ, how mean it was, & why. 409 Why first reueiled to the Shepherds. 412 BL. How blind sinners be. 58 Our blindness seen and confessed by the Philosophers. 59 A fable of a blind widow. 58 Blood of Christ shed fix special times. 164 Blood of Christ, the price that paid for all men. 501 Blasphemy against the truth, what a heavy sin, 240 Shedding of man's blood, what a fearful sin. 240 BOY. Body's cannot beget souls. 4 That Christ had a true body, proved. 341. 342 etc. All the objections to the contrary answered. 344. 345. etc. A natural body must be local. 155 Body of Christ cannot be every where. 157 How it may be said to be every where 169 To be a true body, and to be every where is merely contradictory. 170 Bodies glorified have their dimensions. 170, etc. Body of Christ glorified from the first moment of his conception. 171 Still a physical body. 172 For a body to be in one place, and in many places at the same time is impossible. 175 We may not refer that to the body, which is truly spoken of the whole person of Christ. 344 Christ appeared to the patriarchs in a true body. 345 Body of Christ how said to do divine operations. 38 Body of Christ how it may be truly said to be in the Sacraments. 549 Bodies raised at the resurrection of Christ, testified of the resurrection of Christ. 579 Bodies in heaven shall be still quantative. 171 What a bondage it is to serve sin. 99 Christ why borne in the reign of Augustus and Herod. 404 Why born in December. 405 Why upon the Sabbath day. ibid. And why presently after midnight. 406. Why borne of a woman. 334 And why of a Virgin. ibid. A bountiful man is gracious. 190 God most bountiful unto all people. 192 God not bound to give power to the wicked to serve him. 210 BR. Brethren, how variously taken. 689 Brotherhood in respect of the Spirit, greater than that in respect of flesh and blood. 689 Gentile brethren how they loved one another. 690 CA Giving Canaan to the Israelites, a type of giving heaven to us. 127 God calleth effectually none but the elect. 203 God not the cause why the wicked serve not God. 210 Causes of Christ's sufferings. 493 Instrumentally manifold. 494, etc. Efficient, God himself, and why. 496 Final. 590 CE. Cerinthus his heresy. 374 CH. Substance changed cannot be what it was and what it is both at once. 173 God can change any substance into another. 173 Charity most requisite for Preachers. 642 Charity, what it is. 652 The surest sign of salvation. ibid. Children liable to death. 9 Tainted with sin before they are borne. 9 Childhood & the miseries thereof described. 69 Our children to be married to the godliest men. 109 The wicked shall be punished in their children. 245 How it stands with God's justice to punish the father's sins upon the children. 245 Children very apt to imitate their Parents. 246 All children of the wicked not punished for their father's sins. 247 A child how conceived in the womb. 337 God chooseth no man in respect of any thing that is in man 211 Christ the word, the sum of all things. 258 Signified by all the most memorable things of the old Testament. 258 Christ would not reveal himself to the world all at once. ●59 To know him is the only thing that makes us happy. ibid. Christ despised all vanities. 260 Suffered all miseries. ibid. Christ the most perfect pattern of all virtue. 260 Christ known suppresseth all vices. 261 He alone is all sufficient to supply all our need. 262 Without Christ the whole world will avail us nothing. 263 Christ only should be preached by all Preachers. 266 The Name of Christ should be always in our mouths to be honoured, not to be blasphemed. 267 Christ in the Father, not as we are in the Father. 270 Christ a true God proved. 278. 279. etc. Christ is truly rich 281 Christ created all things, and governeth all things. 283 Christ prayed unto. 283 Christ began to be a God existing in the manhood, when he was made flesh. 248 Christ no accidental, but an essential word. 285 Christ how he may be said to be created and begotten. 289 Christ made the beginning of our ways. 288 Christ demands the earth as man, and giveth heaven as God. 290 Christ how the first begotten, and how the only begotten Son of God. 291 Christ, how God of himself. 293 How said to be with God and in God. 298 Christ equal to the Father. 299 Christ after what manner conceived. 335. Not of the Essence, but by the virtue of the Holy Ghost. ibid. Christ conceived a perfect man in the first moment of his conception. 337 How wonderfully he was made man. ibid. Christ why conceived of a Virgin. 338 How he cometh from Adam. ibid. Christ made a perfect man. 340 That he had a true body. 341, etc. Christ made subject to all humane frailties. 351 Christ how he hath performed all things for us. 360 Christ an infallible pattern for all men to imitate. 360 Christ brought us more good than we lost in Adam. 361 Christ how made invisible unto the jews. 387 Christ how he came in, the doors being shut. ibid. How he walked upon the seas. 388 How he appeared to S. Paul. 388. 389. etc. Christ came from Nathan, and not from Solomon, 3●8 Christ why born in the reign of Augustus. 404 Why in the sixth age of the world. 403 Why in December. 405 Christ what manner of person he was. 429 That he was a man. ibid. A just man. ibid. A good man. 430 A King, a Priest, a Prophet. 431 A true and eternal God. 432 Christ his sufferings expressed. 436. etc. His whole life a continual suffering. 437 Christ's sufferings chief in three places, 437 Christ suffered in soul. ibid. Christ's first degree of suffering, in being made passable. 438 Christ's sufferings most admirable, 439 Christ why he went out to be taken. 439 Why out of the city. 440 Why into the garden. 441 Christ whether wholly destitute of all divine assistance. 447 How lightly he esteemed of death. 446 Christ how by his death he overcame death 84 Christ delivered from what he feared. 448 Christ to undergo the punishment of all others. ibid. Christ how he sought to reclaim judas. 461. etc. Christ how handled presently after he was taken. 464 Christ why he chose judas to be his Apostle. 459 Christ how crowned with thorns. 475 Christ why he came not down from the Cross 481 Christ dead, is still persecuted & raged at. 482 Christ how said to be every where. 540 Christ no where to be found but in the Church. 545 Church, the fittest place for public prayers 711 Church how to rule her children. 520 Church how subject to afflictions. 520 CL. Clytoria● Well what it effecteth. 528 Clothing Christ in white, what it signified. 473 CO. Comforts that we have from Christ his being subject to infirmities. 361. 362 Whatsoever God commandeth is no sin. 166 God compelleth not his servants to do good 530 To compel others to sin, the practice of most wicked sinners. 25 Manner of Christ his coming to judgement. 622, 623 Gods commandments, few, short, light, and profitable. 99 The least comfort denied in hell. 87 What communicates most goodness unto others, is ever best. 197 That we should confess our sins. 113 Conversion to God not to be deferred. 24 That we should confess our sins the devil cannot abide. 28 An excellent consideration of Saint Augustine. 51 Consciences of the wicked opened before they die. 80 We can conceive but the least part of God's excellency. 118 What are contrary to the nature of God. 152 How contradictories destroy each other. 153 God cannot do contradictories, proved. 154 That we should not contest about trifles. 265 Consultation in heaven about the restitution of man. 319 God worketh one contrary out of another. 351 Contentedness requisite in any state. 410 Conception of Christ ineffable. 336 Consideration of Christ's sufferings most admirable. 439 Condemnation of all the infidels that would not believe in Christ, grieved Christ. 454 That we should condole the sufferings of Christ. 506 Conversion of a sinner first wrought by God. 529 Conversion of any man not to be despaired of. 533 Contempt of vanities most requisite for Preachers. 642 Constancy most requisite for Preachers. 642, 643 Conquest of Christ over Satan, not only by suffering, but also trampling him under feet. 583 Covetousness what a horrible sin. 460 To be avoided. 704 Covenant with hell should be broken. 26 Colours used by the ancients to express diverse things. 474 The great courage of the Apostles presently after the resurrection of Christ. 576 Corporal presence of Christ no where now but in heaven. 545 Christ not corporally present in any secrets. 546, 547 Correction how burdensome to children. 69 No cost to be spared to get truth. 217 CR. All creatures heap miseries on man. 74 All creatures have their being from God. 125 The creatures have many impressions of God's goodness infixed in them. 256 All creatures how enriched with good. 201 Four crying sins. 41 No creature can be capable of infiniteness, or of infinite perfections. 156 Cruelty of Satan against the Preachers. 644 CV. Custom of ancient times, to express our minds by visible signs. 680 Cup that Christ was to drink of, what it was. 444 Cup which drank up, killed Christ, but overceme not Christ. 449 Curiosity to be shunned in searching out the manner of divine mysteries. 277 Curiosity to be avoided in searching what God is. 122, 124 Custom of sinning, makes the sinner bold to sin. 20 It makes the greatest sins seem no sins. 21 It bindeth us in sin. 22 It endamageth the soul. 23 And makes the sinners almost incurable. 65 DA. DAmage received by Adam, twofold. 3 What a danger it is to neglect public prayers. 717 David's words, This day have I begotten thee, how to be understood. 290 Dangerous to reprove great men. 233 Who most subject to dangers. 433 Daughters of sin are two. 82 In the day of Christ's nativity, three things observable. 435 DE. Death the fruit of sin. 2 Seven deadly sins. 40 By death is contained all that is under the curse of God. 47, 67 Death, threefold. 49 Death of the soul, threefold. 53 Death what it is. 67 How largely it extendeth itself. 75 How unresistable it is. ibid. How expressed by the Egyptians. 76 How it shortens life diverse ways. 77 How it taketh men of all ages. 78 How it smiteth in every place. 79 How comfortable it is to the godly. 79 How terrible to the wicked. 80 How it equalizeth the bodies of all men 81 Death of Christ the sole cause that maketh our death happy unto us. 84 Death eternal, what it is. 86 Death of Christ a sufficient satisfaction for the greatest sins. 164 Death how little Christ respected it. 446 Saints at their death supported by God. 447 Death of the cross, grievous in four respects. 479 480 Death of Christ maketh the wicked without excuse. 504 Certainty of Christ's death showed in that her rose not till the third day. 556 Deceit of sin how great. 44 Deceits, no deceits, unless cunningly carried. 461 Deformity of sin greater than we can comprehend. 107 Deferring of Christ's suffering grieved Christ. 451 Wicked men, how they deceive themselves. 517 God a debtor to no man. 531 To defend the truth, with the hazard of all that we have. 217 Why God deferreth to give us what we desire. 723 Delight in sin, maketh us exceeding sinful. 15 Our deliverances from punishments to be ascribed to God's goodness. 203 God delivereth not always his dearest Saints from afflictions. 206 Christ delivered from what he feared. 448 To derogate from God's power, how great a sin. 161 God denieth his grace unto the children for their Father's sins. 251. Why. 252 Why God denieth what we ask. 725 To descend from the cross easier than to rise from the grave. 562 Descension of Christ into hell, handled 580. 581, etc. proved by Scripture, and by the stimonie of antiquity. 484. 618 That Christ descended before he could ascend. 609 Why Christ descended not from the cross. 481 We ought to despair of no man's conversion. 533 Descending of Christ, signifieth the assuming of our flesh. 301 Description of God by way of negation, affirmation, and super eminency. 121 Desire to sin, is an act done. 96 Desperate men think God cannot forgive them. 139 We ought never to despair of mercy. 226 To despair, what a heinous sin. 228 Saints desired nothihg but Christ. 264 Demosthenes his Parable unto the Athenians of the wolf's request unto the sheep. 644 Of the young man that hired an Ass to Megara. 678 DI. Christ, whether he died for all men and how. 505 To die to sin, what it is. 50 a punishment for sin. ibid. To die in sin what it is. 51 Difference betwixt spiritual and eternal punishment. 250 How the word God differeth from our Word. 309 A great difference betwixt appearing in the form of man, and to be made man. 329 Difference betwixt assuming flesh, and to be made flesh. 345 Difference betwixt the twofold generations of Christ and of the Saints. 364 Difference betwixt Law and Gospel. 3●4 Difference betwixt the sins of the godly, and the wicked three-folde. 35 Difference betwixt fear and sorrow. 449 Philosophers most diligent to attain to all kind of knowledge. 315 How diligent we ought to be to know Christ. 393 Dirt nothing so foul as sin. 52 Diseases of the soul, what they be. 63 Discontent with God, what a heavy sin. 239 Disobedience to God, what a heinous sin. 293 Disobedience to parents, what a fearful sin. 240 To distinguish of God's power reconcileth diverse Authors. 150 Dispertion of the Apostles grieved Christ. 453 In distress how we ought to seek unto God. 488 Disciples whether they stole Christ from the grave or not. 562 Discretion how needful for Preachers. 696 Devils know God, and Christ, and the mystery of the Trinity. 314 Confessed Gods power. 162 DO. Doctrine touching the person of Christ, how always opposed by Satan. 304 Doctrine of divinity how deep and difficult. 392 Whatsoever God doth, is no sin. 166 Doors being shut, how Christ came in. 387 Doubting of God's goodness, what a fearful sin. 239 That we should never doubt of God's promises. 130 DR. To draw near to us, how God is said. 165 M. Drusus desired all men might see what he did. 604 EA. EArth accursed for the sin of man. 48 EF. The effects that Christ's sufferings should work in us. 505 EGLANTINE. Egyptians how they expressed death. 76 EL. Electionis of some men, not of all. 203 The elect only are effectually called. 203 Elizabeth, the wife of Zacharias, of what Tribe she was. 397 EN. Enemies that besot the godly, 177 Envy of Satan against Christ. 493 and why he envied him. 434 Enemies of Christ ascribe to him in mockery, what he was in deed. 432 433 Enemies of Christ, what they testified of him. 578 Enemies of man especially three. 582 EP. Epicurus confessed the world had beginning and shall have ending. 137 EQ. Equality of sins confuted. 37 Equity of eternal punishment for a temporary sin, showed in two respects. 97 Christ equal with the Father. 299 ER. Error of the Philosophers, touching the etertie of the world. 136 Error of the Ubiquitaries, touching the power of God. 141 Error of the jesuites about the power of God. 141 Error of Pellagius about the ability of man's nature. 63▪ 64 Error of Novatus, about sins after Baptism. 112 Errors of the vulgar, about the absolute power of God. 151 Errors expelled by truth. 215 Errors boulstered with lies. 175 Error of Saint Gregory, and Saint Bernard confuted. 94. 95 Error of Lactantius and Pellagius confuted. 63 Error of the Philosophers, Stoics, Arist. Seleucus, Hermias & Hermog▪ confuted. 136, 137, etc. Error of the Ubiquitaries showed. 141 Confuted, 155. Their Object. anws. 165 Error of Bellarmine, and the jesuites shown. 141. Their Objections answered. 172, etc. Error of Saint Hierom. 330 ES. Essence of God in heaven, cannot be seen but in the face of jesus Christ. 118 Essence of God not safe to search too fare into it. 124 Essence of God distinguished into three persons. 272 The word essence derived our of Scripture, and used in Scripture, 294 Christ of the same essence with his Father. 292. Unpossible to escape out of the hands of the Angels. 337 ET. Eternity of Christ proved, and the objections against the same answered. 278 279, 280, etc. Eternal punishment how inflicted for a temporary sin. 94 EU. Eva believeth the Devil. 3 The evil that oppresseth every sinner twofold. 321 Evangelist, why he saith the Word was made flesh, rather then man. 349 Eutichian heresy, what it was. 367, etc. EX. Excuses of sinners to justify themselves. 24 Excuses of sinners to lessen sin. 110 Examples of wilful and spiteful sinners. 33 Excellency of God cannot be conceived of us. 118 All the excellencies of Christ's manhood were created excellencies. 146 God expressed to Moses what he is, three manner of ways. 121 Examples of God's mercy in seeking after sinners. 181 We should carefully examine whether we love God or not. 189 Examples of God's slowness to punish sin. 194 Good examples a great means to further godliness. 360 Three sorts of men excluded from the Paschall Lamb. 682 Excellency of divine truth. 215 EKE. The word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, whether rightly translated, created, or not. 287 FA. THree faculties of the soul of man. 53 Every faculty of the soul defiled by sin. ibid. Fathers how they extol the power of God. ibid. Faith seethe what reason perceiveth not. 176 God called Father of mercies, never called Father of vengeance, and why. 195 Faults of some not to be ascribed unto all. 221 God the Father always begetteth the Son. 275 The name of Father taken two ways. 278 God the Father of Christ, not as he is our Father. 291 The Father, how greater than Christ. 300 Father sent not Christ by way of command. 301 Christ the fairest among the sons of men. 353 Family from whence Christ descended, 396, etc. Faults of the Disciples Christ would not reveal. 466 Faith fourfold. 647 justifying faith the properties of it. 648 FE. That we should fear our Lord. 131 That we should aswell fear God's justice, as hope for his mercy. 244 Fear is twofold. 355 Fear and sorrow how they differ. 449 What Christ feared. 450. 455, etc. Whom we need not fear. 538 God in what sense to be feared. 539 Magistrates and parents in what sense to be feared. 538 Fear brought into the world by sin. 540 God how he ought to be feared. 541 That we ought to fear in every state of grace, lapse, and recovery. 441 FI. Fire and sin cannot be concealed. 20 Fire and sin not resisted will necessarily increase. 22 Christ in what respect said to be the first begotten Son of God. 291 That we should strive to be the first in God's service. 590 Apostles only filled with the holy Ghost on the day of Pentecost. 658 Five kinds of kisses. 460 FL. Flesh apt to conceive sin. 14 Flesh taken for the corrupted quality of man. 8 Flesh of Christ made by all the three persons of the Trinity. 325 Flesh diverse kinds. 339 Our flesh assumed by Christ. 369 Flesh of Christ, how said to be Deified. 369 How said to do divine operations. 389 Christ how flouted by all men. 481, 482 Flesh the tenderer, the more sensible of pain. 483 FOE. Forgetfulness an infernal Fiend. 60 To forbear to punish sin, increaseth the number of sinners. 90 Foresight of good and evil is not the cause of punishment, or reward of either. 95 Heathens falsely ascribed to Fortune, what is true of God. 139 To forgive sin, the greatest work of God's power. 140 God able to forgive sins. ibid. In the forgiving of sins, many particulars to be considered. 183 God forgiveth all sins, or no sin. 184 God cannot forget to be merciful. ibid. Forgiveness of sins our chiefest comfort. 224 That we ought to forgive one another. 236 And to forget all injuries. ibid. Our fo●e fathers how they exceeded us in devotion. 731 To be in the form of God, is to be very G ●. 280 To lay a good foundation, the best way to teach. 392 Fortitude of the women seeking Christ. 521 Christ in heaven forgetteth not his servants on earth. 629 Four points handled touching the power of God. 13● Four sorts of men err about the doctrine of God's power 135 Four special graces bestowed upon the elect. 204 Four kinds of redemption. 500 Four sorts of ascenders. 609 Fourfold end of Christ's ascension. 639 Four points considered about the gifts of God. 640 Four signs of fullness. 665 Fourfold feales or signs wherewith Saints are sealed. 669 Four sorts or receivers of the Sacraments. 680 FR. Christ assumed all our humane frailties. 351 Friends of Christ how dearly he loved them. 488 God expecteth not the like fruits from all men. 602 The Saints are freed from all their enemies. 636 Christ freeth us from Satan to place us in his own service. ibid. We are not freed from Satan, to do what we list. 637 FU. Fury of the wicked restrained. 178 All men are full of somethings. 665 GA. WHy Christ went to the garden of Gethsemane to be taken, and what befell him there. 441 Gaufredus Clarevallensis what he said. 613 GI'. Gifts of God of two sorts. 192, & 641 He giveth spiritual gifts to the godly. ibid. And temporal gifts to the wicked. ibid. Gifts of God are free gifts. 640 Diversely bestowed. 523 Every man should be contented with the gifts God giveth him. 523 Diversity of gifts among the Apostles and Fathers. ibid. Gifts requisite for Preachers. 641 Gifts to edify the Church, how given. 657 Special gifts of God, whereby the elect are saved, unpossibly to be known. 646 Gifts of prayer the chiefest of all God's graces. 730 Gifts of the Magis, what they shown Christ to be. 413. GOE Generation of Christ twofold. 288. Gentiles were not altogether ignorant of the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. 311 What they writ of this name of Christ. 312, 313 Gentiles how they might come to the knowledge of this word. 313, 3●4 Gentiles expected the coming of the Messiah. 316, 412 Generality of Christ his suffering. 483 GO. God how said to be the Father of Spirits. 6 Go●ly men's sinning differ in three things from the wicked. 35, 36 Godly life maketh a happy death. 82 God loveth righteousness. 90 No respect of persons. 91 Most just. ibid. judgeth every man according to his desert. 92 How great and how mighty he is. 102 How ineffable. 125 A most faithful performer of all his promises. 127 How he guideth and governeth all things. 138 Of his own nature most intelligible. 120 To us incomprehensible. 120, 121 That there is but one God, proved many ways. 269, 270 God only to be prayed unto. 710 Christ no titular, but a true God by nature proved. 278, 279, 280, etc. To deny the Godhead of Christ what a heinous sin. 305 Godhead of Christ suffered not, but sustained the manhood to suffer. 438, 485 The godly how they do ascend. 614 Love of goodness should make us hate sin. 66 Goodness of God to man, how incomprehensible. 101, 103 Good and godly men ought to be cherished and promoted. 110 Goodness what it is. 196 Goodness of things twofold. 197 God good to all things. 197 Perfectly, absolutely, and universally good. 198 Nothing absolutely good but God. ibid. Goodness of God twofold. 198 General goodness of God seen in two things. 198 All things made good in their kind. 199 Good for some use, yet not universally good ibid. Goodness of God withholdeth the wicked from many sins, suspendeth our just deserved punishments. 200 How it extendeth itself to all men. 201 Yet not alike good to all men. 202 Gods special goodness seen in two things. 203 It preserveth the Saints from sinning. 204 From punishments. 205 Goodness of God most of all seen in our afflictions. 206 All our goodness to be ascribed to God 208 To the glory of Christ. 264 We can do no good of ourselves. 209 The boundless goodness of God's providence. 257 Many impressions of God's goodness infixed in the creatures. 2●6 Best good we can do unto our children, is to serve God. 251 Not to do good, a sin. 230 Gods goodness, how abused by the wicked. 225 Ill-gotten- goods never thriveth. 253 No good in the Saints but what God worketh in them. 2741 Why goodness is ascribed to the holy Ghost 273 Gospel biddeth and forbiddeth many things which the Law doth not. 12 Gospel in the Law, and Law in the Gospel. 224 GL. Glorification of a body, taketh not away the essential properties of a body. 170 Glory of Christ should be chief aimed at by all Preachers. 266 GR. Grace not traduced from the best parents. 8 Word gracious, what it signifieth. 190 Three special things. ibid. God is gracious in all respects. 191 Graces especially bestowed upon the elect. 2●4 Grace of justification what it is. 208 Grace of sanctification what it is. ibid. Grace of glorification what it is. ibid. Graces of God denied unto the children for the father's sins, 251. and why. 252. Graces of God not given in the like measure to all men. 602 We ought to examine what graces we have. 646 Chiefest graces of God, Faith, Hope, Charity. 647 Graces of Christ to sanctify our souls, are twofold. 645 Grace of Christ ought in all things to be extolled, and ourselves extenuated. 265 Great sins must have great repentance 23 Great men's sins, are great sins. 37 Great men have no excuses for their sins. 38 Great men have no privilege to sin. 39 Their state very dangerous. 39 40 How subject to dangers. 704 Father how greater than Christ. 300 Great sins punished with great punishments. 92 Great men how they use to deal with the poor. 235 What Christ grieved at in the garden. 540 541. etc. Grief of Christ on the Cross▪ aggravated by all circumstances 4●1 Growth of sin how to be hindered. 108 A gradation in the love of God. 202 HA. Habitual sins hardly repelled. 23 Harlots how they deceive men. 45 Heinousness of sin seen in three respects. 97 To hazard all in defence of truth. 217 HERALD Heart to be carefully watched. 14. Hell pains how intolerable. 86 Heathens how they extolled the power of God. 161 Hebrews often use the present tense, for the future tense. 288 The head always chief opposed. 304 Christ borne in the reign of Herod, and why. 404 Heretics how wicked to deny the Godhead of Christ 305 Herod what he did to Christ. 473 Hell in the Article of our Creed, signifieth not the grave. 582 Hell destroyed by Christ three ways. 583 That there be three heavens. 624 The man Christ in the highest part of heaven. 623 And why. 626 Nothing so heavy as sin. 631. Hearing of God's Word a special means to get grace. 677 divers sorts of hearers. 678 Heresy of Nonatus. 112, 593 Of Pellagius. ibid. Of Arrius, and his objections answered. 284, 285. etc. 293, etc. 299. etc. Heresy of Apelles and Apolinaris. 343 Of the Anabaptists. 344 Of Samosatenus. 363 Of Eutychos. 367, 368 Of Cerinthus, and of Nestorius, concerning the person of Christ, and their objections answered. 374 Heresies to be showed, and why. 392 HI. Every one laboureth to hide his sins, 19 None can hide his sins from God. 19 HO. No sinner excluded from hope of pardon. 224 Honorius his childishness. 267, 268 Word Homousius not first invented by the orthodox fathers. 29● justified as it is used. ibid. Holy Ghost, whether termed the word or not. 323 Our hope supported by the meditation of Christ his passion, 426 Holy Ghost a true God proved. 659 Holy Ghost appeared in the likeness of five special things. 660 And why. 661, etc. Holy Ghost, how we may know whether we have it or not. 672 Christ, why he went out of the house to be taken. 439 Hope what it is, and how it differeth from faith. 649 Hope twofold. ibid. Humane hope what it doth, and divine hope what it doth. 650 Every hope in God maketh not happy. 651 To want the Holy Ghost, is mark of a lost one. 674 HV. Humanity of Christ only suffered. 438 Humanity of Christ not capable of infinite excellencies. 146 Humane acts how said to be done by God, 165. 166 Humility of Christ. 349 Seen in the incarnation of Christ. 358 JA. James most like unto Christ. 461 JD. Idleness a furtherance to sin. 13 Idolatry a great master-sinne. 41 How horrible it is. 238 IE. jews, why they believe not jesus the Son of Mary to be the true Messiah. 561 jehovah the essential and most proper name of God. 122, 123 It signifieth an eternal being. 123 In hebrew, containeth nothing but consonants, in latin nothing but vowels, and why. 125 Known to Abraham, Isaac and jacob. 126 Why translated Lord. 130, 131 Christ true jehovah. 278. etc. jesuites what they say to prove transubstantiation. 172 jews rightly understood Christ teaching himself to be equal to the father. 300 Rejection of the jews grieved Christ. 454 jews how cunningly they sought to incense Pilat● against Christ. 472 IG. Ignorance twofold. 26, 355 Simple Ignorance doth extenuate a sin. 27 Affected ignorance trebleth the sin. 28 Wilful ignorance what a fearful sin. ibid. Christ was ignorant of some things, and how he may be said to be ignorant of any thing 356 Ignorance of God's power the cause of many heresies. 134, 135 How ignorant many men are of the chiefest points of christianity. 395 IN. Immortality how to be attained. 128 Impossible things for God to do, of two sorts. 185 Impossible for God to make the things which are, not to have been. 167 Image of God could be repaired by none but by God. 321 We are apt to imitate our Parents. 247 252 Wherein we ought to imitate God. 228 To imitate Christ the safest way to walk. 360 IN. How ineffable God is 125 Sins of infirmity what they are. 30 No man free from them. ibid. Known by four special notes, 31 Infirmities of Christ prove the manhood of Christ. 347 Our infirmities why Christ did undertake them 352 Infirmities of how many sorts. 352 Infirmities not sinful, twofold. 353 What infirmities Christ took on him. ibid. Incarnation of the Word why decreed for our salvation. 318 Incarnation of Christ what benefit it bringeth. 359 The greatest argument of God's love. 257 That we are not in God, as Christ is in God 298 Christ as man, for ever inferior to his Father. 302 Condemnation of all infidels grieved Christ 454 Infamy described, and the miseries thereof showed. 68 Three things should expel ingratitude from us 706 God looketh into the intention of the heart. 54 Invocation for two things. 700 IO. josephus what he writ of Christ. 577 johannes Alexandrinus what he did. 265 IR. Sin called irremissible three ways. 227 IV. judas what benefits he received from Christ 458 Why chosen to be an Apostle. 459 Why made the Purse-bearer. ibid. Why he betrayed Christ. ibid. Why he gave them a sign. 461 How sought to be reclaimed by Christ. 461, 462 What his treason should teach us. 461 His arrogancy and iniquity how great. 461 Why he kissed Christ. 461 That it is a just thing to punish sin. 90 justice is often perverted with men. 91 God judgeth all men according to what they have actually done. 95 Every one according to his desert. 92 God most just, proved 91 God in the strictness of his justice might inflict more punishment upon the damned 187 Whatsoever he doth, is just. 237 justice of God taken diverse ways. 237 justice of God requireth a day of judgement. 245 How it stands with God justice to punish the father's sins upon the children. 245 justice and truth how they pleaded against man. 319 That we should as well fear God's justice, as hope for mercy. 244 judgements of God must be threatened, when his mercies do not allure us. 696 justification what it is. 208 Christ justified by his enemies. 429 KI. Kingdom of heaven could be given by none but by God. 321 Kisses, that there be five kinds. 460 Kings and Magistrates to be prayed for, and why. 734 KN. God knoweth best when to help us. 724 Knowledge most necessary for Preachers 642 adam's desire of knowledge brought ignorance upon us all. 58 Sins of knowledge, most fearful inexcusable sins. 29 And yet we do what we know to be fearful sins. 29 The excellency of our knowledge makes our sins the more horrible. 30 All knowledge of God extinguished by sin. 64 Three ways of knowing God. 120 We are not able to know him as he is in himself. 120 Knowledge of God's power, the foundation of our faith. 134 We know many things negatively, as, what God is not, which we know not positively. 176 We know what God cannot do, though we know not what he can do. 176 To know Christ, the only thing that makes us happy. 259 It suppresseth all vices. 261 The Gentiles had a measure of the knowledge of God. 311 The devils know God, and the mystery of the Trinity. 314 Knowledge of Christ, twofold. 356 Knowledge of jesus Christ, the chiefest knowledge in the world. 391 The devil chief laboureth to corrupt it. 391 We know not what is good for ourselves. 726 LA. LAbour undertaken upon hope of reward. 1 Labourer presently to have his p●ay. ibid. Law of nature and of all nations teacheth to punish sin. 90 Laws of men like a spider's web. 91 Law of God like an iron net. ibid. Law's must be made according to rules of men's ability to keep them. 210 Law in the Gospel. 224 That the law was not created. 286 To keep God's laws made David wiser than his teachers. 571 Law of God given to be kept, not to be talked of. 600 Languages and ready speech requisite for preachers. 641 LE. Letters how used by the ancient to signify diverse things. 473 LI. God the very life of all things. 125 Life of Christ a continual suffering. 437 A good life what it effecteth. 601 Bad life what evil it doth. 601 The wicked are lifted up to be thrown down. 612 Life of Christ a continual suffering. 437 LO. Loaves of bread how multiplied by Christ. 174 God only absolute Lord. 131 Lord and jehova equivalent. ibid. Lord taken two ways. ibid. Men may be called Lords. 131 Our Lord should be feared and served, for three special reasons. 132 Christ most properly called Lord. 132 Logos what it signifieth. 306 Why, used by the Evangelist. 310 The best known name of Christ among the jews. 311 God loveth not the wicked. 189 Love of God, in giving Christ to be incarnate, how great it was. 303 To love God is not to offend him. 305 Love of the Father seen in giving Christ to be incarnate. 357 Love of Christ seen in his incarnation. 359 Our love to God increased by the meditation of Christ his Passion. 424 Love of God to mankind moved him to give his Son to die for man. 498 How great his love was to man. ibid. Love of Christ to man, how unspeakable. 499 How dearly we ought to love Christ. 508 To love one another, how we are bound unto it. 511 Want of love the cause of all mischief in the world. 511 We ought to love all men. ibid. Love of money what it doth. 565 Love showed four ways. 693 That there is a gradation in the love of God. 684 Man lost a twofold good. 321 LV. Untamed lusts what an odious sin. 240 Saint Luke's words, he shall be called the Son of God, how understood. 248 Lutherans what they teach concerning the union of the two natures of Christ. 377 Lutheran doctrine what absurdities it brings forth. 377 MA. MAn following his vocation is the safer from Satan. 13 Man received power to beget man like himself. 7 Manner how every sin is committed fourfold. 26 Sins of malice have two violent properties. 32 Malice of Satan restrained. 178 Man, what a poor and a miserable thing. 104 Manhood described, and the miseries thereof. 70 Manner how the Father begetteth the Son, or the Holy Ghost proceedeth, is ineffable. 227 Manner of divine mysteries not curiously to be searched into. ibid. No man truly rich 281 Malice of Heretics seen in denying the Godhead of Christ. 305 Not to marry with wicked sinners. 109 Mankind produced three ways before Christ his time. 333 Manner how Christ was conceived. 335 It is ineffable. 336 Christ made a perfect man. 340 Martion his heresy. 343 Macedonius his heresy. ibid. Manichaeus his heresy. ibid. Manhood of Christ seen by the sufferings of Christ. 343 Word made flesh, why the Evangelist saith. 369 How one thing may be made another thing three ways. 37● Manhood of Christ how adored. 383 Mary rightly called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the mother of God. 385 Mary of what Tribe she was. 397. 398 Matthew and Michoa, how reconciled, touching the place of Christ his birth. 407 Magis what they believed Christ to be. 4●3 Man, of all creatures most subject to sufferings. 434 Malice of Satan, Christ prayed against. 456 Malchus how he used Christ. 467 Masters that are ill, make ill servants. 467 Malice of the jews against Christ. 495 517 Manner of Christ's suffering incomprehensible. 5●2 Mary Magdalen a sinful woman. 529 How she lived after her conversion. 533 Marry magdalen's, how many there were. 568 Why not suffered to touch Christ. 568 Magistrates in what sense to be feared. 538 Manhood of Christ, how said to be every where. 5●4 Martyrs how constantly they professed Christ 577 Manna had twelve wonders in it. 703 ME. Memory what an excellent faculty it is. 60 Wherein it excelleth all other faculties. ibid. God recommendeth all his benefits unto it. ibid. How defiled by sin. 61 How faithful to record vain and vile things. ibid. How faithless to retain good things. 61 What we should always remember. 62 Meditation of our death what it doth. 82 Mediators two sorts. 296 Mediator betwixt God and man, to be like God and like man. 320 Christ a perfect mediator. 341 Theesame measure of effectual grace, must work the same effect in all men. 209 Our meaning is accepted, where means are wanting. 232 Meditation of Christ's Passion what it effecteth. 421. 422, etc. Most acceptable unto Christ. 421 Expelleth sin. 423 Kindleth our love to God. 424 Supporteth our hope. 426 The same measure of grace not given to all men. 602 Means to bring us to our end, decreed as well as our end. 654 The Apostles received not the same measure of grace. 667 The same measure of fruits God expecteth not from all men. 668 Melchisedech who he was. 330 No inhabitant of Canaan. 330. 331 That he was jesus Christ the Son of God, in the shape of man proved. 331, etc. Memnon's heresy. 343 Merit of Christ's suffering how to be considered. 502 All men of note under the old Testament, types of Christ. 258 To hope for mercy and to neglect God's service vain presumption. 717. Mercy and peace how they pleaded for man 319 Mercy in God what it signifieth. 180 Mercy of God how it sought Adam, and many more when they sinned. 180, etc. Mercy of God magnified. 182 It consisteth chief in three things. 182 It is everlasting two ways. 184 The best stay to rely upon. 185 How it qualifieth punishments. 186 Found in all places, and in all creatures 188 Mercy of God twofold. 188 How God is only merciful to them that love him. ibid. It proceedeth naturally from God. 195 How it pleadeth for sinners. ibid. How largely it extendeth itself. 223 Mercies of God innumerable and imme●surable. 223 Lasting for ever and ever. ibid. Mercy of God teacheth us to be afraid to sin. 225 God more merciful than we are sinful. 226 We ought to imitate God in the works of mercy. 228 Mercy how scarce among men. ibid. Works of mercy of two sorts. 232 Motives to persuade us to be merciful. 223 Mercy makes us like to God. ibid. Scarce amongst us. ibid. That it is no mercy to spare wicked men. 235 Messiah expected by the Gentiles. 316 MI. Able ministers what a great gift. 643 We ought to pray for our ministers. 737 Ministers subject to the greatest miseries. 74 The manifold miseries of all Ages. 68 Of infancy 68 Of childhood. 68 69. Of youth 69. Of manhood 70. Of old age 70 71 The miseries of all estates. 71. Of the poor. 72. Of the rich 72. Of mean men 73. Of the nobility, ibid. Of the common people, ibid. Of the Magistrates, ibid. Of the Ministers. 74 How Christ suffered all miseries. 260 MO. Christ how mocked upon the Cross. 481 MV. How Christ multiplied the loaves of bread. 174 To murmur against God, what a heinous sin. 139 MY. Mystery of clothing Christ in white, explained. 473 Mystery of the Trinity, why not fully revealed at first. 272 Mysteries of faith how fare past the reach of a natural man. 59 NA. NAture is wholly defiled. 4 Nature can never procure the gifts of grace. 64 Nature teacheth us to punish sin. 90 Nature notable to show the reason how the world should be made. 138 The nature of all things good. 197 Nature relieveth the part most distressed. 451 To the nature of God what things are repugnant. 152 Two natures in our Saviour Christ. 363 Confirmed. 365. 366. By nature we are alike indifferent to all sins. 204 Abstract names of all excellencies most proper unto God. 122. 294 Jehova the essential name of God. 123 Name of God taken two ways. 296 All names of dignity in the old Testament types of Christ. 258 Christ came from Nathan, and not from Solomon. 398 NE. Negative precepts. 365. 230 Necessity threefold. 491 How it was necessary for Christ to suffer. 493 Nestorius his heresy. 374 Wherein he affirmed the union of the two natures of Christ to subsist. 375 His heresy confuted. 376 How he was deceived about the person of Christ. 619 NI. Christ borne in the night time, and why. 406 NO. Nominal relation of the three Persons of the Trinity maketh a true distinction of the persons. 278 Novatus his heresy 112 Why he thought sins of recidivation should not be pardoned. 593 OB. MAny observations about the manner of his crucifying. 489 Obstinate sinners how hardly reclaimed. 463 Obedience of Christ seen in the incarnation of Christ. 358 Objections of the Arrians against the eternal Godhead of Christ answered. 284. etc. OF. We offend God for trifles. 105 Officers not to be made, but of the best and godliest men. 109 Office of the Word to declare the mind of God. 312 What we should offer unto Christ. 415 OL. Old age described, and the miseries thereof. 71 ON. One sin brings death. 3● OM. omnisciency cannot be communicated to any creature, 156 OPEN. Oppressing the poor what a fearful sin. 240 To oppose the known truth what a horrible sin. 240 The evil that oppresseth man is twofold. 321 OR. Original corruption how traduced. 4 Hard to be expressed 5 Orders observed by God in all things. 324 PA. HOw painful to walk in the ways to hell. 100 Christ made passable, the first degree of his passion. 438 Patience and mercy of God shown by two passages of Scripture. 196 Patience necessary to retain the truth. 218 No sinner excluded from hope of pardon. 224 Good Parents leave the best patrimony unto their children. 224 Christ the perfect pattern of all virtue. 260 Meditation of Christ's passion what it effecteth. 421, 422. etc. 'Cause of passions two fold. 443 Passions of man how they invade him, will he, nill he, but not Christ. 444 Passions of man how they blind and distract him, but not Christ. 445 Our Parents never to be forgotten. 488 All the particulars of Christ his passions impossible to be expressed. Patience in suffering, more respected of God than our suffering. 520 Patience what an excellent gift. 655 Patience twofold. 655 Christ set us down a perfect pattern of prayer. 718 PE. Chiefest perfection of man consisteth in the will of man. 53 Perplexities of the wicked at their death-time. 80 A most earnest persuasion to forsake sin. 87 God a faithful performer of all his promises. 227, & 358 Each person of the Trinity a true jehova. 123, 124 Three persons in the one essence of God 272 The three persons of the Trinity distinguished two ways 274 Person of Christ, how always abused by Satan and all heretics. 304 What is true of the person of Christ, is not always true being restrained to the body of Christ. 344 Christ conceived a perfect man in the first moment of his conception. 337 Christ was in all respects a perfect man 340 Peter infirmities manifold. 467 Why suffered to fall. 468 How restored by Christ. ibid. Persecutors of Christ how plagued. 558 Petition of the thief on the cross how soon granted. 487 People how they desired the death of Christ. 495 Person of Christ how excellent he was. 502 The women how peaceably they came to the grave. 522 Peace, the badge of God's children. ibid. Person of Christ still one, and most simple. 618, 619 Men easier won by persuasion then by compulsion. 694 People to what naturally inclined. 698 Peace what an excellent thing it is. 701 PH. Philosophers saw and confessed the blindness and ignorance of men. 59 Philosophers wonderful diligent to seek out all knowledge. 315 Philip King of Macedon what he required of the Athenians. 644 Phrases of being able and not able how understood. 158 Phrases true of us not true in the same sense of Christ. 364 PI. pilate's wife how she justified Christ. 475 Pilate how in censed against Christ. 472 How cruelly he handleth him. 475 How urged by a threefold argument to crucify him. 476, 477 Why he condemned him. 478 Sinners chief to be pitied. 232 what he writ to Tiberius of Christ his resurrection. 577 PL. Place where Christ was borne, Bethelem, and why. 407 A placable man is gracious. 190 Mercy how it pleadeth for sinners. 195 Plato and his followers what they thought of the word Christ. 313 Fittest place to pray, is the Church. 711 Place whence Christ raised himself, both in respect of his body and soul. 550, etc. Place from whence and into which Christ ascended. 623, 691, etc. Place whence and into which we must ascend. 630 PO. Povertie an intolerable burden. 72 Knowledge of God's power the foundation of our faith. 134 How needful it is. 135 Power and authority not the same. 143 Power twofold. 143 Passive power what it is. ibid. Active power of God what it is, and how manifold. ibid. Atheists deny the power of God. 136 Denied by Philosophers. 136 Power of God proved. 137 By the creation of the world, 137 By the government of the world. 138 By Scripture. 159 By the works of God. ibid. How it appeared at all times. 160 How extolled by the Fathers. 161 By the Heathens. 161 Confessed by the devils. 162 Power why ascribed to the Father. 273 Power of God chief seen in forgiving sins. 140 Power of every creature is a received power, and limited. 144 Power of God considered two ways. 144 The proper power of each person. 145 The common power of God. ibid. Power of God so proper to God, that it cannot be communicated to any creature. 145 Power of God absolute in three respects. 147 Ordinary power of God guided by the decree and will of God. 148 Gods absolute power proved. 149 How fare it extendeth. 151 Diversely answered. 152, etc. Power of God a great comfort to the godly. 177 Preserveth the Saints from sin. 178 It should terrify the wicked. 179 Power of serving God not taken away from us by God. 210 Perfect Power most requisite for Preachers. 643 Our posterity perpetuated by our serving of God. 399 PR. Prayer of Christ on the Cross, how effectual. 487 What Christ prayed against. 456, 457 Prayers made unto Christ. 283 Prayer of two kinds. 700 Prayer in respect of the form manifold. 707 That we should pray to none but God. 707 Every where. 711 Prayer twofold. 714 We should always pray in heart. 715 How we ought to pray, in humility, in faith, 718, etc. When we pray, we should cleanse ourselves from all sin. 721 Prayer an essential part of God's worship 722 The chiefest part of God's service. 729 How available for men. 723 To obtain whatsoever we ask, more than we ask, better than we ask. 723, 725, etc. How powerful it is 727 This only prevaileth with God, and appeaseth his wrath. 728 The chiefest of all God's gifts and graces. 703 We ought to pray in prosperity as well as in adversity. 732 We ought to pray for all men. 733 That we should practise what we know to be good. 600 Practice only proveth us christians. 601 Preachers charge how great it is. 739 Their state how dangerous. 740 Preachers why hated of all men. 435 Preachers, three sorts of them. 697 How wickedly many of them do live. 220 And how zealously many of them do live 220, 221 Predictions concerning the Messiah, all accomplished in Christ. 512 Presence of the Angels should preserve us from sin. 603 No personal presence of Christ to be expected before the day of judgement. 547 God can preserve his servants in the midst of the wicked. 658 Prerogatives of the blessed Virgin, in bearing Christ. 336 Preservation from plagues not to be ascribed to chance. 206 Preservation from sin, from God. 204 Pride how it spoileth many one. 614 How every house is full of it. 358 Priests to be made of the best men. 109 High- Priests did what they could to hinder the resurrection of Christ. 563 Every Priest should be perfect in all parts. 341 Priests either the best or the worst men. 460 Price of our ransom, is the blood of Christ. 501 Providence of God how admirable. 408, 409 Providence of God disposeth all things. 138, 139 Gods promises should never be doubted. 130 Gods promise touching the incarnation of the word. 257 To be proud of goodness, the worst pride in the world. 614 Providence to foresee things, what an excellent gift. 653 The boundless goodness of God's providence. 257 Providence of God, providing aforehand to preserve us from heretics. 350 Properties cannot pass their own subjects. 157 Properties of each nature of Christ, how indifferently predicated of the whole person of Christ. 384 Properties of the manhood, how ascribed to the God head; So properties of the Godhead, how ascribed to the manhood. 385 & 386 PV. Public sins are doubly sins. 21 Public sinners are publicly to testify their repentance 65 Publicly to be punished. 37 Public prayers how dangerous to neglect it. 7●7 They should never be miss. 716 To punish sin a most just thing. 89 God punisheth only sins done. 97. and no man for the sins he never did, 95 Punishment should be answerable to the offence. 107 Punishment of sin should make us to forsake sin. 66 Christ undertook the punishment of all others. 448 Punishment, how qualified by God's mercies. 186 Punishment of the damned qualified by God's mercies. 187 Once inflicted, never mitigated. ibid. How slow God is to punish sin. 194 Act of punishment least agreeable to God's nature. 195 God is compelled to punish. 195 Our punishment often suspended by the goodness of God. 200 God will punish sinners. 244 Wicked men shall be punished in their children, 245 How this punishment may stand with God's justice. ibid. Punishment either corporal or spiritual. 249 Godly often punished in the corporal punishment of the wicked. 250 Humane laws do often pun sh the children for the parents' faults. 250 Punishment spiritual and eternal differ. ibid. The punishment of Christ was imposed on him by God, and why. 496 All men not fit for all purposes. 602 judas, why made purse-bearer. 359 Not the purity of the Virgin, but the working of the holy Ghost caused Christ to be conceived without sin. 339 QU. The quality of sin according to the quality of the offender. 37 Curious questions not to be discussed. 627 RA. Rage's of the jews against the dead corpse of Christ. 482 Christ only raised himself from the dead 552 RE. Regenerate men have a double being. 6 Repentance the best means to revive our dying souls. 51, 52 Repentance killeth sin. 82 God no respecter of persons. 91 God easy to be reconciled. 191 Men cannot repent when they will. 242 Christ would not reveal himself unto the world all at once. 259 Certain resemblances of the Trinity seen in the creatures. 273 Christ, how he reconcileth us to himself. 297 How the word God resembleth our outward and inward word. 308 God revealed many things concerning himself to the Gentiles. 313 The Devils revealed many things concerning God to the Gentiles, & why. 313, 315 Christ would not reveal his servant's shame 466 Rejection of the jews grieved Christ. 454 Regeneration not needful unto Christ. 364 To receive the outward Sacraments, and not the grace of the Sacraments, is nothing worth. 681 Heretics receive neither Christ nor the Sacraments of Christ. 682 Worthy receivers of the Sacraments receive Christ, and all his graces. 682 We may receive Christ without the Sacraments. 680 Request of the thief, how soon granted. 487 What small things God requireth of us. 99 To rely on God in afflictions, how safe. 489 Redemption fourfold. 500 To redeem us, how dear it cost. 50 Our redemption paraleleth our creation. 557 Resurrection of Christ shown by the Angel 543 Resurrection of Christ manifesteth the conquest of Satan, deliverance of men, and Christ to have overcome all his enemies. 551 Resurrection of Christ the third day foreshowed. 553 How ascribed to each person of the Trinity. ibid. Resurrection of Christ the third day, confirmeth our faith in four respects. 556 Certainty of Christ's Resurrection, showed in his rising the third day. 557 Resurrection of Christ the third day, is a pattern of our condition. 544 Resurrection of Christ sought to be hindered by the high Priests. 563 Resurrection of Christ believed of us for three respects 566 Proved many ways. 567, etc. Resurrection of Christ, a pattern to teach us how to rise from sin. 587 A cause of great joy. 598 An assurance of our resurrection to eternal life. 598 Resurrection of Christians twofold. 586 Relapsing or often falling into the same sins, how dangerous. 549 RI. Riches have destroyed many men, and what evil they do. 73 Riches or poverty, whether best. ibid. No man truly Rich. ●81 Christ truly rich. ibid. God loveth righteousness. 90 The more righteous we be, the more subject to be afflicted. 434 Christ to rise again for three reasons 550 Typical Testimonies that Christ should rise the third day. 554 Christ himself shown that he should rise the third day. ibid. To rise from the dead, greater than to descend from the Cross. 562 We should rise truly from sin, and from all sins. 591, 592 Ro. Rossensis his parable to Henery the eight, of the axe that came to the trees for a handle. 589 SA. SAcraments a most excellent means to beget grace. 679 They show all that the Scriptures teach. ibid. Every sacrifice should be perfect. 341 Sacrilege, what a fearful sin. 241 Saints preserved from sin by the power of God. 178 More glorious in adversity then prosperity 207 They always prayed to Christ. 283 Saints at their death supported by God. 447 Solomon speaketh of a twofold generation of Christ. 288 His words, the Lord created me, how understood. 286 salomon's posterity for his sins, were finished in jechonias. 399 Salvation, how we ought to thirst after it. 488 Salvation by none but by Christ. 501 Rabbi Samuel, what he saith concerning Christ. 579 Sanctification, what it is. 208 Samosatenian heresy. 363 Satan, how said to ascend. 910 He lifteth up the wicked to destroy them. 612 His subtlety to deceive the people. 644 He ought to be spied before he comes too near us 13 He is the Father of sin. 14 He suggesteth sin diverse ways. 12 He laboureth to conceal the light either of preaching or of applying God's word. 18 How he handleth the wicked at the time of their death. 80 He cannot do what he would. 178 How he always laboureth to vilify the person of Christ. 304 His insolency against Christ. 322 His envy against Christ, and why. 493, 494 Without satisfaction no sin can be pardoned. 163 SC. Holy Scripture wholly true. 215. 216 The best warrant for all Preachers. 606 Scourging of Christ how grievous it was. 475 Christ how scoffed upon the Cross. 481 SE. To search too fare into God's essence is not safe. 124 Seed of the parents, the substance of the whole man. 340 Seed of the man whether it falleth into the substance of the child. 340 God seeking after us should make us to seek for him. 181 God not to seen with any material eyes 117 We shall not see God's essence in heaven but in the face of jesus Christ. 118 All men are ever seeking something. 524 Godly men seek only for God. ●25 Many seek him amiss. 526 Many seek Christ amiss. ibid. How we ought to seek for Christ. 526 521, etc. That we cannot seek for God, until God doth seek for us. 529 Why the wicked seek not God. 531 Sensitive faculty soon defileth the reasonable soul. 17 Christ not sent by way of command. 301 Seneca what he said. 66 Sentence of Christ his condemnation. 478 Senate of Rome loath to derogate from the worth of Augustus. 504 To serve sin a most grievous slavery. 22 Seruetus his heresy. 343 To serve God, the greatest good that we can do unto our children. 253 It procureth all blessings to us. 132 Not to serve God, heapeth all plagues upon us. 133 We were redeemed and preserved that we might serve him. 132 It is the only way to perpetuate our posterities. 399 Late service God will hardly accept, and why. 587. 588 The seven words of Christ upon the Cross. 486 SH. Shameful handling of Christ how it grieved him. 450 Shame of sin cast off, we are almost past hope of goodness. 20 Shedding of man's blood, what a heavy sin. 240 Shepherds why first informed of the birth of Christ. 412 SI. Sight of sin is no sin. 15 Sickness of the soul, how worse than the sickness of the body. 63 A sign why given by Judas. 461 Signs how we may know whether we be ascended any thing towards heaven or not. 632 Signs of a faithful teacher. 466 Similes expressing how the word alone assumed our flesh. 327 A simile of Damascus and Theodorus, showing how the two natures of Christ though united, do remain inconfused. 388 Sin is so ugly that at the first the sinner himself would fain conceal it. 18 To be resisted at the first, 23 It blindeth us, that we cannot perceive its ugliness. 42 At last it tormenteth the consciences of all sinners. 42 How ugly and loathsome it is. 47 Every sin payeth the same wages. 46 Sins the diseases of the soul. 63 It extinguished all knowledge of God. 64 Sin of man in many things more heinous than the sin of Satan. 106 The cause of all our miseries. 111 What it is. 166 In every sin two things to be considered. ibid. Sin and death indissolubly linked together. 2 Sin the root of death. ibid. How fare it spread itself. 3 Sin original or actual. 3 Sin to have any thoughts of sin. 13 Actual sin what it is. 10 Not a mere privation. ibid. An erring from Gods will. 11. How it creepeth secretly and insensibly, like a Serpent. 12, 18. How it increaseth inwardly & outwardly. 12 Not resisted, how it will necessarily increase more and more. 22 Sin is inwardly increased three ways. 12 Sin some way voluntary, or no sin. 15 Sin outwardly increaseth four ways. 17 It is compared unto a witch. 46 It brought on man a triple death. 49 Sin against the Holy Ghost, what it is. 227 Sin irremissible three ways. ibid. No sin so great but God can forgive it. ibid. Sinnes not traduced from the parents unto the children. 246 Our sins drew Christ to be incarnate. 318 Sin expelled by the meditation of Christ his Passion. 422 Our sins crucified jesus Christ. 497 Sin brought fear into the world. 540 The more sinful we are, the more we ought to fear. ibid. Sin ought speedily to be forsaken for two reasons. 589 Sinners how they condemn God to justify themselves. 24 Sinners all, excepting Christ. 2 No sinner excluded from hope of pardon. 224 Three sisters of the destiny signify God. 312 SLIGHTALL. God how slow to revenge. 193, 194 SM. Small things suffered, do grow great and do much hurt. 42 Small sins ought to be resisted. 43 What a small matter it was that God commanded Adam. 98 What a small matter it is that God requireth of us. 99 SO. Christ the Son of God, not as we are the Sons of God. 291 The Son why made flesh rather than the Father or the Holy Ghost. 322 Sorrows and sufferings of Christ, exceeded all other sorrows. 486 Sorrow is twofold. 354 Soul whether traduced from the parents. 4 Not created from the beginning. 6 Not created as God infuseth them. 6 Soul the seat of sin. 7 Soul immortal yet hath a kind of death. 51 Souls diseases what they be. 63 That Christ had a true humane reasonable soul. 348 Soul of Christ after it parted from the body descended into the place of the damned. 582. 619. 620 SP. God spareth none for his greatness if they offend him. 40 He spareth the wicked for good men's sake. 187 We ought to spare no cost to get the truth. 217 To spare wicked men is not good. 222 That we should speak nothing but truth. 221 Examples of spiteful sinners. 33, 34 How fearful is their state. ibid. Spiritual and eternal punishment how they differ. 250 ST. Our state in Christ better than that which we lost in Adam. 361 Star of Christ spoken of by the Gentiles. 412 What time it appeared. 414 What effects it wrought in the Magi. 415 Christ why he stayed so long before he came. 401 Why he would not stay any longer. 402 judas why made steward. 459 SU. Christ of the same substance with his Father. 292 Made of the substance of his mother. 342 How subtly Satan deals with men to make them bold to sin, then to despair. 41 Christ suffered all miseries. 260 Who most subject to sufferings. 435 Christ suffered both in soul and body. 437 His first degree of suffering was to be made passable. 438 Consideration of Christ his sufferings most admirable. 439 The sufferings of Christ before his judges. 465 The grievous sufferings after he was condemned by the high Priest. 471 Sufferings of Christ how alone sufficient to satisfy for all sins. 502 Sufferings of the Saints how they do profit the Church. 503 Sufferings how they do comfort and confirm all Christians. 504 Sufferings of Christ teach us how to suffer. 509 That we ought to suffer two ways. 509 To suffer with Christ, and for Christ, how ready and willing we ought to be. 510 Sufferings of Christ were voluntary. 491. 492 How general they were. 483 How unspeakable, fare more than are expressed by the Evangelists. 484 Sufferings of Christ not imaginary, but true real sufferings. 484 God provideth sufficient for every man. 704 Suggestions unto sins are sins. 12 How they are to be avoided. 13 The surest sign of salvation. 652 Why Christ became our surety. 497 sweet. Continual swearing, what a dangerous sin. 241 SY. That we sympathise in the sufferings of our brethren. 510 TE. Tears are special means to prevail with God. 52 Best way to teach is to lay a good foundation. 392 A perfidious tempting of God, what a horrible sin. 239 The temporal things of this life to be prayed for. 703 The testimonies that prove Christ to be the true Messiah. 411, 412, etc. Testimon●e of the Apostles to be believed for two special reasons. 572 Text of Solomon, Pro. 8.22. whether corrupted by the Arrians. 287 TH. That we ought to be thankful unto God for all we have. 129 How we ought to be thankful to God for giving the Word to be incarnate. 305 For the sufferings of Christ. 506 Thankfulness to be expressed by works. 507 Theatre where the Tragedy of Christ his Passion was acted, was jerusalem, and why. 421 Third day, why the appointed day of Christ his Resurrection. 555 The fittest day for Christ to rise in respect of his person. 556 Christ rising the third day did parallel our creation, and left a pattern of our condition. 558 What we ought to thirst after. 488 Thomas, whether he was with the Eleven, when Christ appeared to them the first time. 573 Thoughts that are wicked, bring forth wicked works. 14 Three persons in one essence of God. 272 Three things handled touching the person of the son. 277 Three sisters of the destiny what they signify 312 Three wonderful things observable in making the Word flesh. 328 Three things measure all durations. 400 Three things observable in the day of Christ his nativity. 405 Three things that move attention. 420 Three things effected in us by the meditation of Christ his Passion. 422 Three things move us to love any one. 425 Three things happened to Christ in Gethsemane after his bloody swea●. 458 Threefold argument urged by the jews to move Pilate to crucify Christ. 476 That there is a threefold necessity. 491 The three women seeking Christ, signify three properties of the Church. 521 Three things required to make an action good. 524 Three things excellent in the Angels. 535 Christ, how he remained three days in his grave. 559, 560 Three dreadful enemies of man. 582 Three things considered about our spiritual ascension. 630 Three sorts of men excluded from the Paschall Lamb. 682 Three sorts of Preachers. 697 Three reasons to move us to thankfulness. 705 A threefold voice of the creature. ibid. Three reasons to drive away ingratitude from us. 706 Three degrees of thankfulness. 707 Three reasons to move us to pray for our Ministers. 737 TI. No time misspent, that is spent to know the person of Christ. 305 Christ, how made in time. 400 Of the time when Christ was borne. ibid. How time hath his fullness. 401 The particular time of the words incarnation. 402. Titillation, and thoughts of sin, is sin. 14 TO. Torments of Hell, how intolerable. 86 Not equal to all the damned. 93 Not suffered by Christ. 581 TR. That we do not traduce sins from our parents. 246 Transubstantiation hath a double contradiction 173 How full of absurdities. ibid. Defenders of Transubstantiation how agreeable to the false prophets, whereof our Saviour biddeth us to beware. 548 What the Author thinketh of Transubstantiation. 549 Treason of judas, what it should teach us. 463 Mystery of the Trinity▪ why not fully revealed at the first. 272 How darkly showed in the creatures. 273 Trismegistus, what he said of the word. 312 Moral truth, what it is. 312 Truth in us not as it is in God. ibid. Physical truth, what it is. ibid. God is truth two ways. 213 All truths, how they do proceed▪ 213 Truth of things, of understanding of words. 213, 214 Divine truth measureth all things. 214 Expressed truth is twofold. 215 Truth, how excellent it is. ibid. How like the light. 215 How it expelleth errors. ibid. Sheweth what every thing is. ibid. How it begets us to God. 216 God true in himself, in his works, and in his words. 216 The primary expressed truth, contained in the holy Scriptures. 215 Truth to be sought whatsoever it cost. 217 To be defended with the loss of all that we have. 217 How always handled on earth. ibid. How at last it will prevail. 218 How every truth proceeds from God. 222 How God loveth it. ibid. How it should be always spoken. 222, 231 How hardly found in these days. 222, 231 Truth makes us like to God. 231 Truth and justice, how they pleaded against man. 319 TU. To turn from sin, turns away all the wrath of God. 195 TW. Twelve apparitions of Christ after his resurrection. 565 Twelve wonders in the Manna of the Israelites 703 Two things further the sins of the parents to continue in the children. 246 Twofold will in Christ. 296 Two sorts of Mediators. 296 Two reasons showing why Christ was made flesh. 320 Two things to be done for man before he could be saved. 321 Two things to be considered touching the conception of Christ. 333 Two signs of a true Teacher. 466 Two reasons moved Pilate to condemn Christ. 478 That there is a two fold hope. 649 Two kinds of prayer. 700 TY. Giving of Canaan to the Israelites, a type of giving heaven to us. 127 The three women seeking Christ, a type of the Church. 519, 520 Typical testimonies that Christ should rise the third day. 554 To live under the tyranny of sin, how lamentable it is. 635 VA. VAnities of the world, how soon they pass away. 129 Christ despised all vanities. 260 Vainglory, how it tainteth many of the Clergy. 525 Valentinus his heresy. 343 VB. ubiquity cannot be communicated to any creature. 156 Ubiquity of Christ his body, overthrown by the assertion of the Angel. 543 Objections of the Ubiquitaries answered. 168, 388 WE. Venial sins, or the least sins bring death. 41 Virtue is of an admirable beauty. 47 Christ a pattern of all virtue. 260 VJ. Victory of Christ over Hell, Death, Sin, and Satan. 634 Villainies of Satan to be showed, and why 392 Villainies done to Christ, not paralleled since the world began. 474 Vinegar, how given to Christ to drink. 482 Christ why borne of a Virgin. 334 The blessed Virgin still continued a Virgin to her death. 336 Visitation of God twofold. 243 To visit, what it signifieth. 243 God visiteth the afflicted. ibid. God visiteth the wicked 244 VN. Understanding of Adam in Paradise, how excellent. 57, 58. Our Understanding now, how darkened through sin. 58 How quick and sharp in natural things. 59 How blockish in all Divine mysteries. ibid. Our understanding of God very small. 121 Union of Christ his natures expressed by a simile of justin Martyr. 371 Wherein the Nestorian heretics avouched the same to consist. 375 Wherein the Lutherans affirmed it to consist. 377 Wherein it doth truly consist. 378 Union of the two natures, inconuertible, indivisible, etc. 379 Union of things three ways made. 380 Union of Christ his nature's substantial. 381 Ineffable. ibid. What benefits it bringeth. 282, 283, etc. We must be united to Christ if we will ascend to Heaven. 627 Unity of brethren. 689 Want of unity amongst us. 691 Unrepentant sinners shall never be absolved. 242 VO. Voice of the creature threefold. 705 WA. Weight of sin feared by Christ. 545 Christ how he walked upon the waters. 388 War how lawful. 702 All wants supplied by Christ. 262 Way to Heaven, how said to be hard. 98 And how easy. 99 Three ways of knowing God. 120 Three ways of expressing what God is. Ways of wickedness, how hard and difficult. 99 121 Best way to teach is to lay a good foundation. 392 Way to save man could never have been found but only by the wisdom of God. 393 WE. Wealth, what discommodity it bringerh. 524 WH. White clothing of Christ, what it signified. 473 White, an argument of innocency. 478 WI. Wicked men delight in committing sin. 36 They are greedy to do it. ibid. And they have their full content when they have done it. ibid. How they should be afraid to offend God's power. 179 They have no part in the special mercy of God. 188 Wicked men not loved of God. 189 They are with held from many sins by the goodness of God. 200 To give unto the wicked power to serve God, God is no ways to do it. 210 The wickedness of professors of the truth, ought no ways to disparage the truth of God. 219, 220 The wicked how they abuse God's goodness. 22● How punished in their children. 245 That they shall be punished. 244 Not every sin of the wicked is visited upon their children. 247 The wicked how they do deceive themselves. 517 How it happeneth that they seek not God. 5●1 How they are terrified and punished by the Angels. 536 How they are said to ascend. 6●0 How still captives unto Satan. 635 Wife of Pilate, how she justified Christ. 475 Will of God revealed in our consciences, and in the scriptures. 11 Wilful sinners. 33 How fearful is their state? ibid. They can plead no excuse. ibid. The will commandeth all the faculties of the soul. 53 Will to sin, deserveth the punishment of sin. 55 Our will cannot be compelled by Satan, nor by any other outward enemy. 55, 57 Our own will is the cause of all our woe. 55 How our will to do good, is quite killed by sin. 56 It is drawn to sin by our own corruption. 57 How it is guided by the judgement. 57 How we may be said to have freewill. 57 To will to sin, ever is a temporary act. 97 God cannot will things contrary to his nature. 153 To will a thing, we may be said two ways. 167 In what sense God willeth sin. 167 Will of Christ two fold. 296, 301 To do the will of God, will sooner bring us to know God, then to hear his word 571 Wings wherewith we fly to heaven, what they be. 631 Wine how deceitful it is 45 Why wisdom is ascribed to the Son. 273 By the wisdom whereof Solomon speaketh, Prou. 8, 22. what is meant. 285 How hard for the wisdom of God to please foolish man. 3●0 Christ how said to be with God. 297 Not as we are said to be with God, ibid. To be with God, and in God, how the same. 298 Witnesses of the birth of the Messiah. 411 WO. Woe trebled to the inhabitants of the earth. 46 Christ why borne of a Woman. 334 Women, why three went together unto the Sepulchre. 519 Why they were all three called by the same name. ibid. They were a type of the Church, and of every christian soul. 520 How sorrowful they were. ibid. How distinguished and known one from the other. 521 How they signify three properties of the Church. ● 521 How fearless they were in seeking Christ. 521 How they laboured to increase the numbers of believers. 522 How peaceably they came to the grave. 522 Many women were made instruments of great goodness. 532 Word of God divided into two parts. 12 That the word was, before he was made flesh. 278 The word GOD, no accidental, but an essential word. 285 The word, how he may be said to be created and begotten. 289 Words of David, this day have I begotten thee, how understood. 290 Words of the Apostle, he is the first borne of every creature, how understood. 290 Words of Saint Luke, be shall be called the Son of God, how understood. 248 Words of Solomon, the Lord created me, how understood. 286 Words of Christ, my Father is greater than I, how understood. 300 Words of Christ, I came not to do mine own will, how understood. 301 Words of Saint Paul, than the Son shall be subject to the Father, how understood. 301 Words of Christ, I came from above, how understood. 344, 345 Words of the Apostle, God sent his son in the similitude of sinful flesh, how understood. 346 Words of our Creed, he descended into hell, how understood. 580, 581, etc. The seven gracious words that Christ spoke upon the Cross. 486 Christ called the Word, because he declareth his father unto us. 322 How God can express himself with one word. 307 Why Christ is termed the word. ibid. How the word GOD resembleth our outward word. 308 How it resembleth our inward word. ibid. How it differeth from our word. 309 Whether it be a name of Christ his person or h●● office. 310 Why Saint john useth the Word, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, the word 310 The word why made flesh. 317, 318 Why the Word, rather than the Father, or the Holy Ghost. 322 The word only assumed our flesh. 326 How said to be made flesh. 368, etc. All the world without Christ, will avail us nothing. 263 Philosophers strive to prove the world to be eternal. 136 World made by God, proved. 137 World divided into his several ages. 402 To fly the world, the next way to find Christ. 571 Works of our vocation to be followed. 13 Outward works of God, common to each person of the Godhead. 145, 274 They are transient and voluntary. ibid. Inward works of God are everin doing. 275 They are necessary and incommunicable, i. e. proper to each person. 275 Work of the incarnation, how common to the three persons, and how proper to Christ the Word. 326 God worketh one contrary out of another. 351 Works of Christ testify him to be the true Messiah. 417 Works of any man testify what he is. ibid. Works requisite to express thankfulness. 507 God worketh all the good that is in the Saints, and how God worketh our willingness to do good. 530 Good works, what they be. 670 God worketh four ways, with means, without means, with weak means, contrary to means. 147 Works of God prove the power of God. 159 Our best works have need of mercy. 185 Works of mercy of two sorts. 232 Outward works of mercy chief six 232 God worketh diverse ways. 237 Wormwood, wherefore good 527 Worth of the sufferings of Christ, how to be considered. 502 Wounds of Christ, why reserved by him. 572 WR. Wrath of God feared by Christ. 545 Wrath of God quite turned away by our repentance. 195 YOU YOuth described, and the miseries thereof showed. 69 ZE. ZEno, what he said of the Word. 312 JEHOVAE LIBERATORI. FJNJS.